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. 23, 24, 25.

For he will not lay upon man more then right, that he should enter into judgement with God.

He shall break in pieces mighty men without number, and set others in their stead.

Therefore he knoweth their workes, and he over-turn∣eth them in the night, so that they are destroyed.

IN the 23^d verse, being the first of this context, Elihu further justifyeth the severest proceedings of God with man; He that layeth upon man no more then is right, may be justified in what∣soever he layeth upon him; But God layeth upon man no more then is right, Therefore &c. The Assumption is expresse in the text.

Vers. 23. For he will not lay upon man more then is right.

The text strictly rendred, is, He will not lay upon man more. Our translaters supply the words, then is right to determine what that more is which God will not lay upon man.

The words have a two-fold sence.

First, Some interpreters render them as a direct deniall of any power seated in or liberty given unto man, to plead, capitu∣late, or to come in judgement with God; Elihu charging it upon Job, that he had not done well in taking or using such a liberty to complaine about his condition; addeth here (according to this interpretation) God neither hath nor will indulge man a liberty (as he hath not given him a just cause) to complain as if he had don him wrong.* 1.1 And if man when God hath once declared his mind, and published his sentence, should make his defence or offer to produce his reasonings against it, the Lord will not suffer it, he will not permit man to proceed in such a way, seeing the sentence of God and what he doth upon it is alwayes just, and the right stands ever on his side, as well as the soveraignty is ever vested in him. Master Broughton translates the whole verse to this sense, Therefore it is not for man ever to purpose to enter into judgement be∣fore the Omnipotent; there is no appeale from God, nor will he

admit sinners by any artifices, or delayes, to interrupt the pro∣gresse of his justice.

Secondly, The words (as we render them) carry both an as∣sertion, that God is just, and a demonstration of it; For he will not lay upon man more then is right, that he should enter into judgement with God; that is, man hath no cause to enter into judgement with God, if God should give him leave, and let him be at his li∣berty in that poynt; for God will not lay upon man more then is right.

There is another supply of a word which also beareth a good sense, and suites wel with this exposition; thus,* 1.2 God will not lay upon man more then he can beare, (or hath strength to beare) that he should enter into judgement with him; if we reade the text so, then that of the Apostle (1 Cor: 10.13.) is a cleare exposition of it, There hath no temptation taken you, but such as is common to man; but God is faithfull, who will not suffer you to be tempted, above that you are able, but will with the temptation also make a way to escape, that ye may be able to beare it. A temptation or af∣fliction common to man, is but such as man may beare; God will not overburden his people, he knoweth what flesh and blood, as also what Grace can beare. As a man would not lay such a weight upon a childe, as would burthen a man, (we lay a childs burthen upon a child, and a mans burthen upon a man) so the Lord mea∣sures and weighs out his judgements in proportion to every mans strength, he will not lay upon him more then he is able to beare. That's a good sense, and hath a cleare reason in it, why man should not complaine of what God layeth upon him, it being only pro∣portionate to his strength.

But I shall rather prosecute the text according to the supply given in our translation, which makes the reason why all such com∣plaints should be forborne and silenced, to be this, because the sufferings of man are never proportion'd beyond his desert.

He will not lay upon man more then right.

That is, more then he hath deserved, or is equitable in his case; whatsoever is layd, or imposed upon man beyond right, he hath cause to complaine of, and may traverse the Judgement, or desire another hearing, yea he may appeale to some higher Judge if there be any; But if what is awarded against him be right ac∣cording

to Law, and sutable to Justice, let the sentence be what it will (let him be able to beare it or no, much more if he be able also to beare it, as in this case it is) he hath no cause at all to de∣sire a review of it. Thus it is (saith Elihu) in all the dealings of God with man, He will not lay upon man more then is right,

that he should enter into judgement with God.

To enter (or goe) into judgement (as the word is) is either to begin or renew a sute, and to desire the hearing of the cause a∣gaine. God makes no faulty Judgements, why then should any cause determin'd by him come to a second hearing? there may be reason enough among men to heare a cause againe, but what God resolves, needs not be reviewed much lesse reversed. Here then Elihu meets with those frequent complaints of Job under his af∣flictions, and likewise with those his severall motions, and earnest petitions, to have his cause heard afresh, as if God had prest him too sore, or, at least, had not done him right in suffering him to be so sorely prest by men. Thus Elihu seemes to say; God never gave any man any just cause, to plead his cause over againe with him, nor hath he given thee (O Job) any cause to desire it of him. 'Tis true, car∣nall men, yea and sometimes godly men, when (as Job here) they are greatly afflicted, are ready to thinke and say they are over-severely dealt with; But the reason of Elihu stands good and firme against all these thoughts and sayings. For he will not lay upon man more then is right.

Hence note.

God never wronged, nor will wrong any man.

There are two speciall cases, in which God never did, nor ever will wrong man; First, he will not wrong man by denying him that reward, which he hath freely promised, no man shall serve God for naught; he shall not say, God hath promised, but he hath not performed. The experience of his people seale to the truth of his promises, as wel as their faith imbraceth it. That hope of man which is anchored in a promise of God, never miscarried not made any man ashamed. Secondly, God will not wrong man, by laying upon him a greater punishment then he hath threatned. The Magistrate cannot be charged with laying more punishment upon an offender, then is right, if he punisheth him not more then

the Law alloweth. There may be a great deale of severity (I grant) in punishing up to the rigor of the Law, but there is no un∣righteousness in it. The Mosaical law allowed of forty stripes; now if they had layd forty-one upon any offender, they had layd upon him more then was right, because they exceeded the Law; and to have layd full forty stripes, which was the utmost they could by Law, had been severe, therefore they usually abated one stripe at least; Hence the Apostle Paul saith (2 Cor: 11.24.) Of the Jewes five times received I forty stripes save one; if they had given Paul forty stripes they had done no wrong as to the Law, though one had been too many for and a wrong to him who had not broken their law. Seeing the Lord lays no more upon the worst of sinners, then the law alloweth, he doth not lay upon man more then right, Yea not only the chastisements which the Lord layeth upon his owne servants, but the greatest punishments which he layeth up∣on the worst of the wicked, in this world, are much lesse then might with Justice be inflicted. This was Ezra's humble acknow∣ledgement before the Lord (Ezra 9.13.) And after all that is come upon us, for our evill deeds, and for our great trespasse, seeing that thou our God hast punished us lesse then our iniquities deserve. The punishment that was upon the people of Israel, was exceed∣ing great, in so much that Daniel saith in his prayer (Chap: 9.11, 12.) Ʋnder the whole heavens, hath not been done, as hath been done upon Jerusalem, yet Ezra speaking of that very dispensation, saith, Thou hast punished us lesse, then our iniquities deserve. In this life the greatest of our punishments, are lesse then the least of our sins. Every sin, or transgression of the Law, deserves eternall death; therefore in this life the greatest punishments that fall up∣on sinners, are lesse then their sins. As the least mercies which God bestoweth upon them, are greater then the greatest of their deservings. (That was Jacobs free confession (Gen: 32.10.) I am not worthy of the least of (or I am lesse then) all the mercies, and of all the truth which thou hast shewed unto thy servant) So the greatest punishments that fall upon them in this life, are lesse then the least of their sins: And in the next life, where sinners shall have full measure, heaped up, pressed downe, running over, and that for ever, yet then they shall not have one graine more, ei∣ther of weight or measure, then they have deserved. The Lord layeth upon no man in this life so much, nor in that to come more then is right.

Hence it followeth, Secondly.

Man hath no cause to complaine of God, or God hath not given any man any cause to complaine whatsoever his sufferings are.

Why should he complaine who hath but his right? As God hath not given any man a liberty to complaine, so he hath not gi∣ven any man just occasion, or a true reason to complaine. If the burden of punishment be heavy upon any man, let him thanke his own sin, or selfe for it, he hath but his due from God. We are often cruel to and wrong our selves, God is usually mercifull, and never but just to us; yea how great soever any affliction is, 'tis a mercy that 'tis no greater; and God can quickly make it greater, how great soever it is, and still be just. As he never doth more then he may, so he never doth so much as he can in punish∣ing us. The Lord hath more in the treasures of his wrath, then yet he hath powred upon the worst of sinners. Nor indeed can the most capacious vessels of wrath, hold all his wrath; 'tis, as him∣selfe is, infinite. Cain sayd, My punishment is greater then I can beare (Gen: 4.13.) yet God could have made his punishment greater then it was. Therefore Jeremy confessed (Lam: 3.22.) It is of the Lords mercies that we are not consumed, because his com∣passions faile not. Whatsoever is lesse then utter consumption, hath some mixture of compassion in it, every punishment hath somewhat of compassion in it, except that of everlasting damna∣tion. O then let all flesh feare and tremble to enter into Judge∣ment with God, to complaine or take offence at any of his pro∣ceedings with them.

There are foure things considerable in God, which should stop all mens mouths, from daring to doe so.

First, He is most powerfull; there is no escaping out of his hands.

Secondly, He is most wise and seeth quite through all that man hath done with his hand, yea all that hath been contrived in his heart.

Thirdly, He is most just, and will not be taken off from doing less, neither can he be provoked to do more then is right to any man.

Fourthly, How should man fear to enter into judgement with God; seeing his judgments are past finding out; they are, as the Scri∣pture

saith, a great deep, we are not able to fathome them; therefore wo unto those that complain of, or murmure against them: we should alwayes pray with David, (Psal. 143.2.) Lord, enter not into judgement with thy servant, for in thy sight shall no man living be justified: and we should alwayes be afraid to enter into judge∣ment with God, for he will not only justifie, but magnifie him∣self and his works in the sight of all men living. We should be so far from entring into judgement with God (which many do when they think they do it not) that we should continually beg him, not to enter into judgement with us; for we are not only unable to stand before him, but must certainly be broken before him; as it followeth,

Vers. 24. He shall break in pieces mighty men without num∣ber, and set others in their stead.

As Job had often complained of his own troubles, so he had somtimes of the prosperity of wicked men, or that God suffer∣ed them who were not worthy to live, yet to live in pomp, pow∣er, and pleasure. Thus he expostulated the matter, (chap. 21.7.) Wherefore do the wicked live, become old, yea, are mighty in power? &c. We may conceive Elihu removing that stumbling stone, and answering him in these words, while he telleth us what work the Lord often maketh in the world in those his lesser and particular dayes of judgement, among the mighty of the world. He not only striketh and woundeth, troubleth and vexeth them, but breaketh them, yea, breaketh them in pieces.* 1.3 The words are a comparison between the mighty, & a potters vessel, of whom Da∣vid saith (Psal. 2.9.) Thou shalt break them with a rod of iron, thou shalt (not only give them a knock, or a crack, but) dash them in pieces as a potters vessel; and he can break them so small, that there shall not be found in the bursting of them (as the Prophet speaks, Isa. 30.14.) a sh••rd to take fire from the hearth, or to take water withal out of the pit. Thus the Lord shall break in pieces, not the poor, and weak, and mean, but

M••ghty men.

Or as some render, He shall break in pieces many men;* 1.4 the Hebrew word refers to both quantities, to great in bigness, and great in number; but because we have their innumerableness men∣tioned

distinctly in the next clause,* 1.5 it is best to render the word by greatness in power or might here. For least any should think God could break only a few mighty men, therefore it is said, he shall break in pieces mighty men, in all the notions of might, the mighty in corporal strength, the mighty in civil strength, power, or authority, yea martial mighty men, if they stand in his way, and hinder his work,

Without number.

All these God breaketh in pieces like a Potters vessel, as if they were but a swarm of flies, and sweeps them away in a moment: As if he had said,* 1.6 God will give innumerable examples of his infinite power and unbyass'd justice in destroying the wicked, he hath and will destroy so many of them, that no man knoweth how many he hath destroyed, or will destroy.

There is another reading of the words, Our Translators put it in the margin of our Bibles, He shall break in pieces mighty men without searching out, which may have a two-fold interpretation.

First, He shall break them in pieces, and no man ought to search or enquire into his doings, or say unto him (as that mighty Mo∣narch confessed, Dan. 4.35.) What doest thou? And thus it an∣swers what was said in the former verse, They shall not enter into judgement with God. Some have a priviledge at Sea to pass with∣out searching, no man must enquire what they carry, or what their lading is; surely when the Lord breaketh mighty men, no man may search into his doings, or enquire into his actions, further then for his own instruction and admonition, that he may answer the purpose of God in them, and give him glory.

Secondly, He will break them in pieces without searching; that is,* 1.7 without any formal examination or usual wayes of Process, at least without any known to us. The Lord needs not to stand searching as men do, to finde out matters against the mighty, to frame articles, or to bring in his Bill of Attainder against them; God needeth not search to know, because he knoweth all things without searching, and therefore may justly break men in pieces without this kinde of searching; or, He will break them in pieces without inquisition; that is, without shewing cause why. God doth not alwayes publish the reasons of his proceedings, his judgements are often secret, though never unjust. We render well, He will break in pieces mighty men.

Without number.

That is, how many soever they are, or though they are innu∣merable, yet he will break them in pieces as one man: Thus the word is used (chap. 5.9. chap. 9.11. In both which places the Reader may finde the extent and emphasis of this expression, with∣out number, further explained) only consider, that these mighty men without number, may be taken two wayes.

First, Collectively, as combined by leagues, or as marshall'd by orders into an Host: as if he had said, though an Army of them be gathered together, even a numberles Army, yet the Lord can break them in pieces, (Isa. 8.9.) Associate your selves, and ye shall be broken in pieces; gird your selves, and ye shall be broken in pieces.

Secondly, We may take these mighty men singly or personally; Thus the Lord breaketh in pieces mighty men without number, one after another, one at this time, and another at that time; how ma∣ny of them soever arise up one after another to oppose him, to op∣press his people, or to do wickedly, they shall surely be broken. Mr Broughton renders to this sence, He bruiseth, mighty men without end, he doth not break them without end, as having no end in breaking them, but as without end, notes his breaking them endlesly, or for ever. If men will sin without end, he can break them without end; he can renew destruction, as fast as they renew transgression.

Hence Observe, First,

God can easily ruine the mightiest men of the world.

He can break them in pieces, as an earthen vessel, with an iron rod, and how soon is that done? Both the holy Scriptures, and humane Histories abound with such examples. What a number of mighty men inhabited the old world? There were Giants in the earth in those days, (Gen. 6.4.) yet God overthrew them all by a flood, they sank like lead in those mighty waters. What mighty men inhabited Canaan, before the children of Israel came to possess it? The searchers of the land brought in a report, that they were but as Grashoppers to them, & they had Cities walled up to hea∣ven, yet the Lord broke in pieces all those mighty men, Sihon the King of the Amorites, and Og the King of Bashan; and when David came to the Crown, he (in Gods strength) destroyed the rest of

them. What mighty men were they that sate upon the Throne of the four Monarchies? They had in their dayes the rule of the whole world, yet the Lord brake them in pieces. First, the As∣syrian, then the Persian; the Grecian, and the Roman Monarchs were also broken in pieces: This was revealed to the golden head in a dream, (Dan. 2.35.) Then was the Iron, the Clay, the Brasse, the Silver, and the Gold broken in pieces, and became like the chaffe of the Summer threshing floor. The mighty men of Israel, (when they sinned mightily) the mighty men of the ten Tribes, yea the mighty men of the two Tribes of Judah and Benjamin, God brake in pieces; his own mighty people could not stand before him, when they corrupted themselves, and would not be made clean. God breaketh mighty men, as easily as they break his command∣ments: And usually when mighty men come to that height of sin∣ning, to sin, or break his Commandments with ease, he commands them (for his own ease, as he is pleased to speak Isa. 1.24.) to be broken in pieces. To sin with ease, is a sure signe of a hard heart, yea of a prophane heart. He was a mighty man of this temper, whose breaking in pieces the Lord threatned in such wrathful Rhetorick by his holy Prophet, (Ezek. 21.25, 26, 27.) And thou prophane wicked Prince of Israel, whose day is come, when ini∣quity shall have an end; thus saith the Lord God, Remove the Dia∣dem, and take off the Crown: this shall not be the same, Exalt him that is low, and abase him that is high. I will overturn, overturn, o∣verturn, and it shall be no more, until he come whose right it is, and I will give it him. What breaking words are here! Even a tre∣ble overturn denounc'd against the mighty. Thus said the bles∣sed Virgin while her soul was magnifying the Lord, and her Spi∣rit rejoycing in God her Saviour, (Luke 1.52.) He hath put down the mighty from their seats, and exalted them of low degree.

Secondly, In that, he breaketh in pieces the mighty without nmu∣ber,

Observe.

'Tis no matter to God either how mighty or how many the wicked are.

I have heretofore spoken of the multiplyed acts of Divine Ju∣stice, and of the unwearied out-goings of his powerful provi∣dence to abate the pride of man, and therefore I shall not stay

upon it, but only caution the mighty ones of the earth, in the words of the Psalmist upon this point, exprest in the very words of this Text; for, God having said to his Son, to whom he had given the Nations for an inheritance, (Psal. 2.9.) Thou shalt break them with a rod of iron, and (in case of their non-submission to his Scepter) dash them in pieces like a Potters vessel, he pre∣sently adds, (ver. 10.) Be wise now therefore, O ye Kings, be in∣structed ye Judges of the earth; serve the Lord with fear, and re∣joyce with trembling; Kiss the Son, lest he be angry, and ye perish from the way.

Yet though God be often at breaking work, he is not alwayes at it; for when he hath broken in pieces mighty men without num∣ber, he (as it followeth in the Text) will

Set others in their stead.

We may suppose these words given in upon a two-fold ac∣count.

First, To shew the absoluteness of the power of God, as well in setting up, as in casting down:

Secondly, To shew that we need not be dismayed nor discou∣raged, when we see God breaking in pieces some or many migh∣ty men, for he can finde out others to supply their room,* 1.8 and fill up the breaches which he hath made. He sets others in their stead. The force of the Hebrew is, He shall make others to stand; and that's more then barely to set another in the stead or place of those that are removed and broken. God is able not only when many fall to raise up others, but he can also establish and settle those whom he raiseth up. That's the meaning of Elihu, when he saith

And set others in their stead.

Elihu doth not determine who or what these others are; God may make his choice where and of whom he pleaseth, in what fa∣mily or tribe he pleaseth, to set up in the place of those mighty men, whom he, at any time, is provoked to break in pieces. The words are plain; Note only two things from them.

First, God hath as absolute a power to set up, as to pull down when and whom he pleaseth.

(Psal. 75.6, 7.) Promotion cometh neither from the East, nor from the West, Nor from the South, but God is the Judge, he put∣teth down one, and setteth up another. The same Soveraignty of God is asserted (Dan. 4.17.) To the intent that the living may know, that the most high ruleth in the Kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. God somtimes setteth up those that are base in their conditions or manners for a scourge or punishment; somtimes he setteth up those that are base in their state or condition, being either men of meanest birth, or men laid lowest by affliction, (Psal. 113.7, 8.) He raiseth up the poor out of the dust, and lifteth the needy out of the dunghil; that he may set him with Princes, even with the Prin∣ces of his people. No man is so poor, but the Lord can enrich him; no man so low, but he can raise him up. He can bring a man from a dunghil to a Palace, and from the dust to a Throne. Saul was cast down, God broke him in pieces, though a mighty man, and set up David in his stead; He chose David his servant, and took him from the sheepfolds, from following the Ewes great with young, he brought him to feed Jacob his people, and Israel his Inheritance: (Psal. 78.70.71.) When God pull'd down Haman (the great favourite of Ahasuerus) who had plotted to advance Mordecai to the gallows, and ruine the whole seed of the Jewes, God did not only break him and his plot, but really advanced Mordecai into greater favour and confidence with his Prince then ever Haman had before.

Secondly, Note from the force of the word, to make to stand.

The Lord can establish those whom he setteth up.

The Lord doth not only set up, but keep up whom he pleaseth. Though they are weak whom he setteth up, yet he can keep them up; though they whom he setteth up, are opposed by the strong, yet he can keep them up. He can make a shrub stand fast, though opposed by a Cedar; and a reed to stand firm like a rock, though opposed by an Oak.

Thirdly, Note.

The Lord taketh care of the Government of the world.

He is not for breaking work only, he is for setting and setling too. God will not let the body of a people perish for want of a head; but when in judgement he hath broken one in pieces, he

in mercy sets up another. Mighty men are like pillars, which bear the weight of a whole Commonwealth or Kingdom. God rarely deals with Nations, as Sampson did with the house wherein the Philistims were assembled, who at once pull'd away the pillar, and pull'd down the house; but if he pulleth away one pillar, he puts in another, that the house may stand. God will not leave the world without rule or rulers: when he takes with one hand; he gives with another; when Judas the Traytor was broken, Christ found out (a better man) Matthias to set in his stead. And when the whole Nation or Church of the Jewes was broken and rejected, God called in the Gentiles, and set them up for a Church and people to himself in their stead; and (which is the greatest instance of all) when Jesus Christ was taken from the earth, when he left the world, who was the mighty one (he was first broken in pieces for our sins, and afterwards taken away) yet he gave a supply, and left us another in his stead; I will not leave you comfortless, (saith he John 14.18.) I will come unto you, though not till the great day in person, yet every day in the gifts and gra∣ces of my Spirit. I will pray the Father and he shall give you another Comforter, that he may abide with you for ever; (John 14.16.) Again, (John 16.13.) When he the Spirit of Truth is come, he will guide you into all truth. God sent the Spirit in Christ's stead; he doth that for us which Christ did for us while he abode on the earth: and therefore the holy Spirit is not unfitly call'd the Vicar of Christ here on earth, he feeds the flock of Christ, he looks to his people, he teacheth, he comforteth them in Christ's stead. And thus in Nations, when God breaketh one Governour, he sets up an other in his stead; he will not leave Nations without guides and leaders, nor suffer the staff of Government to be utterly bro∣ken, which is the greatest plague that can come upon any people. From the whole verse take these tree deductions.

First, There is a vanity and an uncertainty, at least the vanity of uncertainty in all worldly greatness and powers.

God blasts and breaks them as he pleaseth: The most substan∣tial things on earth are but as a shaddow; or like the Land-sea's continually flowing and ebbing. One is cast down, and another is exalted; one is broken, and another is set up; yea, the same man who was lately exalted and set up, may quickly be cast down and

broken. There is no assurance to be had of the best things here below, but only this, that we cannot be sure of them: and 'tis good for us, that we cannot be sure of the best things here below, both because we are so apt to say, It is good for us to be here, where yet our best things are not to be had, as also because by this consi∣deration we may be provoked to look after, and make sure of bet∣ter things then any are here enjoyed, even those best things which are under hope.

Secondly, Great examples of God's judgements, are to be eyed and marked.

Why doth Elihu call Job to this consideration, but that he might be humbled, and give God glory; it is not for nought that God breaks in pieces the mighty ones of the earth, (1 Cor. 10.11.) All these things have hapned unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come. As all those things among the Jewes were Types; so all that God doth to this day upon the Princes, and Powers of the world,* 1.9 are but as types and ensamples; they are for admonition, that we should consider those sins which have brought such judg∣ments upon men, such breaking judgements, and avoid them▪ some will never see sin in it self, but in the judgments of God all may see what sin is; when mighty men are broken in pieces, what will God do with the rest, if they sin against him, and provoke the eyes of his glory? Zenacharib that proud Prince, who invaded the land of Israel in the time of Hezekiah, being broken in pie∣ces by his own bowels (his sons slew him) it was ordered to be writ upon his Tomb,* 1.10 Let every one that seeth me, learn to fear God, and not to defie him, as I have done. The breaking of the powers of the earth, should exceedingly exalt the fear of God in our hearts.* 1.11 It is better to learn wisdome by the punishment of others, then by our own.

Thirdly, If God will break the mighty, though many, yea though innumerable; This is comfort to the people of God when they are opprest, and broken by oppressors, let them remember God is able to break their oppressors, though they rise up like Hydra's heads one after another; read the whole fifty and second Psalm, as also the 39^th and 40^th verses of the 107^th Psalm, as a clear proof of this. Elihu having shewed what sad breaches God makes upon mighty men, makes a fourth inference in the words following.

Vers. 25. Therefore he knoweth their works, and he overturneth them in the night, so that they are destroyed.

For as much as God breaketh them, it is an argument that he knoweth what they are, and what they have been doing; There is a threefold reading of these words.

First, Some read them as implying God's making others to know their works, God maketh the secret sins of men visible,* 1.12 by his visible judgements. Wrath seen, may give us a sight of sin. Some insist much upon this exposition; and 'tis a truth, the Lord by his judgments brings to light, and doth as it were spread open, as in the face of the Sun, the wickedness and wicked deeds of mighty men: that all may know his judgements are deserved by their works, he makes their works known.

Secondly, Others render, He maketh them know or acknowledge their works; The Lord at last by sore, and severe judgements, will extort confessions from the worst of them, he will make the mighty acknowledge that their works have been nought, and their wayes perverse. In Scripture the same word signifies to know, or to confess and acknowledg. Thus here, he makes them to know or to acknowledge what their works have been.

Thirdly, Rather take it, as we render,* 1.13 of Gods act in taking notice of all they had done; Therefore he knoweth their works: As if Elihu had said, these mighty men of the earth, thought them∣selves under covert, or that the Lord took no notice of them, nor of their works, their works were done in the dark, and they sup∣posed the Lord could not pierce into them; but he will make it appear, that he knew their works, when he maketh his justice ap∣pear in punishing them for their works.

Hence Note.

We have an assurance that God knoweth the works of all mon, because he punisheth all wicked works, or the works of the wicked so punctually and exactly.

He punisheth many of them here, and will punish them all here∣after: when we see him breaking the mighty men of the world, 'tis a proof that God was in their Cabinet counsels, and saw what was done there, we may conclude he knew their works, though men knew them not; he could never lay his judgements so ex∣actly

upon them as he doth, if he did not know their works: That God knows the works of all men, is a point I have met with before, and therefore pass from it here.

And he overturneth them in the night.

There are several readings of this clause.

First, Some thus, Therefore the Lord knoweth their works, and turneth into night; that is, he turneth their prosperity into adversity, he bringeth trouble and affliction upon them; they li∣ved before in a day of prosperity, in a day of power and worldly greatness, but he turneth them into night.

Secondly, Or, as others thus, He turneth the night, that is, he changeth the night into day,* 1.14 he takes away the dark and close co∣vers of their sins, and makes them as manifest as the light; Now, as the Apostle saith (Eph. 5.13.) That which maketh manifest, is light; If God were not light, he could not bring to light the hidden things of darkness, nor manifest the counsels of the heart.

Thirdly thus, Therefore he knoweth their works, and when the night is turned, he destroyeth them; that is, they are destroyed and perish as soon and as easily as the day takes place of the night; or as soon as the night is turned into day, so soon doth the Lord de∣stroy them, he can quickly make an end of them, he can destroy them with the morning light.

We render, and I judge that best, He overturneth them (their persons) in the night; and so Elihu points at the season, or time, of Gods breaking and overthrowing them, he doth it in the night. We may take it strictly, as in the case of Pharaoh and the Egy∣ptians, (Exod. 12.29.) as also in that of Belshazzer, (Dan. 5.30.) or, in the night, that is, suddenly, unexpectedly; Though a man be destroyed in the day, yet if it be done suddenly, he look∣ing for no such matter, we may say it was done in the night; be∣cause then men are most secure: This way of expressing an un∣lookt for evil, the coming of in the night, was opened at the twen∣tieth verse, therefore I shall not stay upon it, He overturneth them in the night.

So that they are destroyed.

Elihu said before He shall break in pieces mighty men; Here he saith, they are destroyed; that is, they shall be broken to purpose,

or throughly; God doth not break them in pieces for correction, but for destruction; there are great breakings upon the persons and estates of some men, and yet it is but for correction; others the Lord breaketh for utter ruine, (as here) so that they are de∣stroyed. The Original word signifieth to destroy as it were by pounding in a Morter;* 1.15 and the same word is used to signifie a contrite heart, a heart broken by godly sorrow under the sense of sin. They are destroyed, or, as it were ground to powder; you may break a thing into many pieces, yet not grinde it to powder or dust, as corn in a Mill; or spice in a Morter; but these (saith E∣lihu) are not only broken to pieces, but beaten to dust, that's the strength of the word which we render, they are destroyed.

Hence Note.

What God hath a mind to do, he can do it certainly, and will do it throughly.

He breaks men in pieces, so that they are destroyed and brought to dust; When the Prophet declares the breaking of the four Monarchies, it is said (Dan. 2.35.) They shall be as the chaffe of the Summer threshing upon the Mountains; if the Lord will de∣stroy the mightiest, they shall certainly be destroyed; as Balak said to Balaam; I wo•• that whom thou cursest are cursed; as if he had said, thou canst curse effectually, if thou wilt set thy self to it; 'tis not in the power of all the Balaams in the world to effect a curse, though they pronounce a curse, 'tis only in the power of the Lord to curse effectually; he can bless whom he pleaseth, and they are blessed; he can curse whom he pleaseth, and they are cursed. Thus as Ephraim lamenting his sin and sorrow confessed, (Jer. 31.18.) Lord, thou hast chastised me, and I was chastised; God paid him home (as we speak) if we chastise a childe, he is chastised, but) when Ephraim saith, thou hast chastised me, and I was chastised; his meaning is, I was greatly and effectually cha∣stised; that is, first, In a literal sence, I found thy hand heavie upon me, it was a sore affliction that I was under. Secondly, In a spiritual sence; Thou hast chastised me, and I was chastised; that is, my heart was humbled and broken under thy chastise∣ments; in either notion we see the effectualness of the Lords work; Thou hast chastised me, and I was chastised. And there∣fore Ephraim invited the Lord to another work; Turn me, O Lord,

and I shall be turned; if thou wilt but turn thy Spirit upon this hard heart of mine, it will be effectually turned, it will be not only broken for sin, but from sin: As if he had said, I have received reproofs and counsels from men, and they have not turned me, but Lord, if thou wilt reprove and counsel me, I shall be turned; thus the Lord carrieth his work home to conversion, in his spiri∣tual dealings with some, and to confusion in his temporal punish∣ments upon others. Thus he threatned his owne people for their confidence in Egypt, and contempt of his holy word (Isa: 30.13.) This iniquity shall be unto you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall breake it as the breaking of a potters vessel, that is broken in pieces, he shall not spare; so that there shall not be found in the burst∣ing of it, a sherd to take fire from the hearth, or to take water withall out of the pit; that is, ye shall be made utterly uselesse and un∣serviceable. That piece of a vessel is of no use, which will not serve for either of those little uses, the taking of a little fire from the hearth, or a little water out of the pit. And if God sometime breake his owne professing people thus small for their sins, how small will he breake his professed enemies! read for this the last breaking and down-fall of Babylon (Rev: 18.21, 22, 23.) Therefore take heed how you fall into the Lords hand; for he can not only break you in pieces, but break you to powder, he can break you to destruction: The Lords purposes, and the effects of them, his works, are never without effect, for good or evil, for the better or for the worse.

Notes

• * 1.1

  Quia non ultra unquam ponet deus super vi∣rum. i. e. pote∣statem homini nunquam faciet, ut de se ille que∣ri possir. Merc: Ne{que} enim ul∣tra in hominis potestate est, ut veniat cum deo in Judicio, Vulg:
• * 1.2

  Non imponet ei amplius quam ferro possit. Drus:
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est ictibus subigere & mollire.
• * 1.4

  Hieronymus interpretatur multos.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad u∣tramque quan∣titatem refer∣tur, sed malo fortes. Merc.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ita ut numerus eo∣rum investiga∣ri non possit, Pisc. Certo numero contineri non possunt, quos propter peccata Dei justitia conteret, Aqui.
• * 1.7

  Deus cui omnia nota sunt, non opus habet, in facta hominum inquirere, Drus.
• * 1.8

  Ne ex hoc cre∣datur deperire humani generis status, addit & stare facit alios, Aquin.
• * 1.9

  Nunquam cul∣pam suam re∣probi nisi in poena agnos∣cunt. Greg. lib. 25. Moral. cap. 9.
• * 1.10

  In me intuens pius esto. He∣rod. lib. 2.
• * 1.11

  Quicunque celsa domina∣tur aula me vi∣deat & tu Tro∣ja, nunquam do∣cumenta dedit sors majora, quam frogili loco starent su∣perbi. Senec. in Troad. de Hecuba, Act: 1. Sc. 1.
• * 1.12

  Propterea facit ut nota sint fa∣cta ipsorum. Bez. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cognoscit aliqui expo∣nunt faci, cog∣noscere, sc. fa∣cit ut ab omni∣bus eorum sce∣lera cognoscan∣tur. Merc.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non sig∣nificat notum facio quod sci∣am, sed tantum cognosco, ideo transtuli cog∣noscit. Drus.
• * 1.14

  Simul atque mutavit noctum &c. Jun. i. e. Lucem protu∣lit, qua reve∣lantur omnia in judicio ejus. Id.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contri∣vit, atirivit, contudit.