Elihu was somewhat Faulty yet because he was right in the main all was taken well Noting How apt even good men are to mingle Sin with their best Actions To Plow with an Ox and an Ass but the Lord is pleased to Consider whereof we are made and Graciously to lay the Finger of Mercy on the Scars of our Sins as that Limner in the Story He looks over what is his and overlooks what is ours Where there are no Sins of Allowance in us there shall be Grains of Allowance to us he will not cast away his Pearls for every Speck of Dirt. The Ground of Elihu's Anger and Heightned Zeal is mentioned Chap. 32. vers 2. because Job justified himself rather than God This he did not directly and in so many words but by a seeming Consequence and Elihu was kindled at it It is a Blessed thing to have a Stomach for God to be blown up in his Cause as were Moses Elijah Phineas David Christ and the Angel of Ephesus to be all on a Light Fire with Love to God and Indignation against all that doth him any Dishonour All true Zeal is of a Masculine Spirit Job had utter'd some Discontented Speeches against God which Reflected on his Honour and Justice he had despaired of a Restauration and most earnestly wished for Death and thereby seemed to Justify himself rather than God and this Elihu could not brook and therefore Continues his sharp Rebuke in this Chapter to the humbling of Job and Vindicating of God Job was not so Righteous but that he deserved this Affliction as there may be Cause in the very best as well by Reason of their Actual Prevarications as of their birth-Birth-Sin God cannot do Wrong It is Inconsistent 1. With his Nature Vers 10. Far be it from God to do Wickedness He cannot Sin In which Sense only it is said he cannot do this or that not through Want but through Height and Abundance of Power He cannot do Wickedly because he is Omnipotent It is for poor Creatures to be Lyable to such Imperfections the Divine Vnderstanding cannot be a Principle of Dirâ—ction and the Divine Will cannot be a Principle of Injunction and therefore the Divine Poweâ— cannot therein shew it self to be a Principle of Execution 2. It appears from his Actions Ver. 11. He is so far from doing Wrong to any that every man shâ—ll find according to his way And although this is not done forthwith yet we may write upon it and Reckon that Non dum Omnium dierum soles Occiderunt as sure as the Night follows the Day Account will come and God will Reward unto each man according to his Works His Providence like a well-drawn Picture that Eyeth every one in the Room observeth all things Although one Man may not know another nor any man know himself yet God following as it were all men hard at the Heels doth with his eyes narrowly observe and mark what way every man Wolks in he seeth all his â—oings And let none please themselves in their Sinful Practices as if God did not see them because for a time they escape unpunished for Sin and Punishment are tied together with Chains of Adamant and cannot be long asunder 3. His Will doth evince it Vers 12. God will not do wickedly He can do whatever he will do but he cannot do Wickedly because for want of good in Sin it cannot become the Object of his Will. Job had said as much before but then he seemingly dasht all again with his Inconsiderate Complaints and Murmurings and this Elisha could not bear but again and again Celebrates the Righteousness of God This whole Chapter is a Golden Flood of Grave Discourse an Elegant Oration if we Consider the matter or the manner It is a Diamond set in Gold Each line in its place is adorn'd with the Enamel of Divine Affection which breathes through the Discourse Here as in a Mirrour is the Lords Righteousness presented his Justice is displayed in most orient Colours And when Elihu hath done all he can he seems to say as Cicero once did of Crassus and Antonius Roman Orators If any man thought he had spoken too much in Commendation of them he must needs be such a one as either knew them not or was not able to judge of their worth The Text is one single demonstration of Gods Justice carried on in an excellent Metaphor taken from binding up the Wounded after the manner of Chirurgeons And then the words are translated by some thus An qui odit justitiam Chirurgos imitaretur Would he that hateth Righteousness do as Chirurgeons use to do Would God if He were Unrighteous bind up the Broken-Hearted or receive into favour as he doth a Sinner that Repenteth doing him good again as if there had never been any breach between them It is noted that a King hath his name in the Greek Tongue from healing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Medela and that Isa 3.7 A Governour is called Healer or Binder up it s the same word here in the Text. But how unfit for such an Office must he needs be who doth not only not do Right but hates it As did Nero Caligula Commodus and others enemies of Heaven and Earth And wilt thou Condemn him that is most Just None in his right Wits will do so This were for man to exalt himself above the Divine Majesty and for the dribling River to vye with the Drowning Ocean And yet what do they less then this who grudg at Gods proceedings and are ready to think if they had the ordering of things in their own hands they could dispose of them a fair deal better As Alphonse King of Castile the Ointment of whose name is marr'd with the dead flie of his Atheistical Speech That if he had been in Gods stead he would have disposed the World better than it is Christians beholding the Lords severer Dispensations against them their budding Flowers opened in a warm day shut again in a Cold one and their flowing Tides to become ebbing Waters God cloathed as it were with darkness and they not able to cleave the Clouds to behold him walking on the Vault of his Palace nor trace him in his beamy walk through the midst of the Sanctuary among these Golden Candlestâ—cks which hâ—ve long suffered a dimness are apt to conceive that the Lord deals not well with them and they deserve better from him God might have been a wiser and a better God Blasphemy is the fruit of Discontentment Let none charge God foolishly The Text will teach us to be better Commentators upon Providence viz. Even to justifie God in all his sayings and to give him glory in all his doings by our silence or Admiration The Summa totalis or sense of all falls into this entire proposition viz. Whatever mens apprehensions are God in all the ways of bis Providence towards the whole World is a most just God God is most just A universal
Proposition So he was thus he is and so ever shall be The Creatures shall be dissolved into nothing and men as they are into Falsities But God will be found just for ever I shall first endeavour to explain this truth and afterwards confirm it For Explication know that one may be said to be just three ways 1. Obediâ—nâ—ia Activa by Active Obedience and that Voluntary and Perfect both extensively in Regard of the Object and Intensively in Regard of the Suhject So Christ alone is said to be just here his Heart and the Law were Unisons answering each other as Face answereth Face in a Glass And the Saints shall be hereafter when the Imperfect Lineaments of Grace in the Soul shall by the Pensil of the Holy Ghost be drawn forth in their orient Beauty and the Vermilion of Glory be laid upon them If it be Objected That the Saints are said to be just here I answer true Joseph is called a just man Math. 1.19 so were Zechariah and Elizabeth Luke 1.16 said to be Righteous before God c. But to be understood 1. Not Legallâ— for Righteousness of Creation whereby God made man after his own Image in Holiness and Righteousness to walk exactly according to the Rule of Justice Perfect man was then though mutable because hiâ— Holiness depended upon and flowed from a Principlâ— in himsâ—lf Original Justice now lost and so none is Righteous no not one But 2. Evangellically viz 1â— In Desiderio Conatu The Saints do Level at the mark of Perfection They hunger after compleat Righteousness whence it is said they Sin not John 3.9 because though they be not without Sin yet their Wills is against Sin they have voted it down When they fail they mourn and this is called Gospel-Righteousness 2 Comparative Respectu Impiorum in Respect of the Wicked and so Noah was said to be perfect in his Generation he being Compared with the Prophane World was a Perfect just man Gold in the Oar Compared with Lead or Brass is perfect a field of Wheat may have some Thistles growing in it yet Compared with that of Tares is perfect Wheat 3 Divina Acceptatione God doth accept of them in and through Christ Colos 2.10 Ye are compleat in him Through the Red-glass every thing appears red so through the Red glass of Christs Blood the gracious Soul appears lovely and Beautifull in Gods eye They are accepted in the Beloved Ephes 1. 2. One may be said to be just Gratia by Grace as the Elect and Called are just Justitia unionis Imputata by the Righteousness of Christ Imputed Jer. 33.6 This is as truely theirs to justify as it is Christs to bestow and this is a Christians Triumph when he is defiled in himself he is undefiled in his Head in his Righteousness the Saints shall shine brighter than the Angels Or Justitia communionis Inherente viz. the Graces of Christs Spirit Holiness of Heart and Life which Cajetan calleth Vniversal Righteousness 3. Natura by Nature and so two wayes 1. Dono by Gift as Adam was by Creation His will which is the Universal Appetite of the whole man was Wonderfully good Furnished with several Habits of Goodness as the Firmament with Glittering Stars There was in him a propension to all good as an Instrument in Tune he was full of Harmony like a Bright Air and a pure Beauty without the least Cloud to stain it his Heart was without the least Tincture of Impurity as Wine that hath no Sophistication Such was Adams Holiness But this is not now to be found on Earth we must go to Heaven for it 2. Essentia by Essence and so God only is just Righteousness in God is as Beams in the Sun Water in the Fountain and Lines in the Centre it is Original he is the Pattern and Prototype of all Righteousness just ad intra as he is just ad extra as he works every way just Some may understand the first only as Osiander would every where others the latter only I conceive both may and must be here understood God is just in himself and in all his Ministrations to the Sons of men Again He is said to be just 1. Qui justa facit imperat juste So doth God who never Acted or Commanded any thing but what was in it self equal and reasonable although perhaps to our shallow and corrupt Understanding it may appear otherwise as to our eyes Turrets and Steeples how upright soever if their height be exceeding great do oftentimes seem crooked and look as if they stood awry But all Gracious Hearts discover that Beauty and Equity in all Gods Commands as draws forth their Assent and and Consent to them they can say Blessed be God for his Precepts His Commands are not Grievous 2. Qui opera quadrat adjuris Praecepta So doth God whose Will is the supream Reason Nec Recta solum sed ipsa Regula not only right but the very Rule of Right And impossible it is for him to do wrong by erring from the Rule of Righteousness Men may overslip themselves and miscarry or deny Justice in which case Appeals have been made to God as in the time of Hen. 3. The bold Countess of Arundel Appeal'd from the King and his bad Counsellors to the Court of Heaven And in the History of the Holy-War Relation is given of a Templar who being to be burnt at Burdeaux at the place of Execution he saw the Pope and King Philip looking out of a Window and cryed to them Clement thou Cruel Tyrant seeing there is no higher among Mortals to whom I should Appeal for my unjust death I cite thee together with King Philip before the Tribunal of Christ Jesus the Just Judg who Redeemed me there both to appear within one year and a day where I will lay open my Cause and Justice shall be done without any respect And it fell out accordingly 3. Qui promissa servat So doth God He is faithful that promised One letter of his name whereby he hath made himself known is Abundant in Truth And Christ is called the faithful and true Witness And the Counsels of God are said to be Faithful and True He so much abounds in it as he hath no mixture of the contrary though the best of men have some as for example A precious Stone hath some speckling or cloud but light it self admits of none God is light and with him is no darkness at all so God is true and in him is no Falshood at all God that cannot lie hath promised saith the Apostle Titus 2. God may delay his Promise but he cannot deny his Promise 4. Qui suum cuique tribuit justitia distributiva So doth God He gives to every man his own It is Injustice and Tyranny to invade another mans Right An Evil which cannot be imputed to God without Horrid Blasphemy But to come nearer we may consider God under a fourfold notion and in each shall find him Just 1. Vt
Ordain some of his Creatures to Punishment and Damnation without Fault and Desert Answ Divine Purposes are very unsearcheable they lye wrapt up in everlasting Darkness and are covered in a deep Abyss none can Fathome the Bottom Yet to this Objector I say it is most false and a Calumny usually cast upon the Doctrine of Predest nation and which the Rhetorick of our Adversaries is wont to blow up to the highest pitch of Aggravation even to the Impeaching of Gods Justice which is most Blasphemous But to the Answer 1. God Created man for his own Glory Vltimately and if any Miscarry through their own Default as it will be found they do God will be glorified in them as well as in others The Howlings of them which perish shall render forth his Praise as well as the Hallelujahs of them that are Saved They both sing unto the Glorious Attributes of the Blessed Trinity an everlasting Canticle Only in this great Consort of the Intelligent Creation the designedly Conspiring Voices are as differing as the Condition of the respective Singers Hell's Darkness shall as well contribute to Gods Glory as Heavens eternal Splendours As shadows Judiciously placed do no less praise the Painter than do the livelier and better Colours 2. In Ordaining he is to be Considered as a Lord not as a Judge Election and Reprobation being Acts of Power and Prerogative so that in these the matter of Right and Wrong are not concerned Gods Volitions and Decrees are not depending on any temporal Objects as Motives thereunto but determine without any Respect to any Disposition in the Creature and what Injustice can be therein The clay should not dispute with the Potter None should argue against Divine Prerogative Ratio quosdam elegit quosdam reprobat non habet rationem nisi Divinam Voluntatem Aqu. 1 part 4. 23. Art 5. 3. He doth punish none without fault nor condemn any without Desert God who is pure Justice inferreth no prejudice upon the Creature but as provoked by some Criminal miscarriage though it be certain that the Reprobate shall dye yet Sin not the Decree is the cause of Death Rom. 5.12 By Sin Death entred into the World To crown or to damn is an Act of judiciary Power and proceeds according to the Tenour of the Revealed Gospel The Eternal Decree of the Damnation of the very Devils was never determined to be Executed otherways than for their own Misdeeds 2. It is objected The Author of Sin cannot be just Ergo. Answ Innocency it self cannot be protected from Imputations though the Reproach will stick no faster than a Bur that is cast against a Cristal fot it will easily appear that God is neither Autho or Actor Peccati He makes Sin no more than the Sun makes the Night Though Bellarmin labour to impose this Blasphemy on Calvin Beza and Zuinglius as their opinions Yet the Dominicans and some of his own Society clear him as saying 1. That he willeth Sin permissively otherwise it could not be Miro inâ—ffabili modo non fit praeter ejus voluntatem quod etiam fit contra ejus voluntatem Quia non fieret nisi sinerit nec utique nolens sinit sed volens As Aug. Enchirid. And again Non sinerit bonus fieri male nisi Omnipotens etiam de malo posset facere bonum Ibid. The Lord thought it better to do good with evil than not to permit it And it is acknowledged that Sin the worst thing that is but the Existence of Sin is not Evil otherwise saith Aug. God would not permit it 2. God concurs ad Actum Determinationem voluntatis in particulari non ad obliquitatem Actus God doth concur to the Action and sustains the Agent For 't is sain by him all things consist Coloss 1.17 and Acts 17.28 In him we live and move c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are acted by him So that the bare Action is good and the fault wholly remains with the Creature Obj. But he that doth not hinder Sin when he may is guilty So a wicked Mâ—rcian asketh why the Loâ—d who foresaw the event did suffer Eve and the Devil to confer and if â—e were able why did he not hinder Sin to be Answ Thus men presuming upon certain Aâ—ioms of Crooked and Distorted Reason will undâ—rtake to pass Sentence upon God The Rule will hold true in Respect of men qui non vetat peccare cum possit jubet but not in Respect of God who is bound to no Law neither did he suffer Sin unreproved or unpunished Prosper and Hilarius both with Austin make answer to this Question why God did not hinder Sin the cause may be unknown it cannot be unjust 3. It is Objected God doth Distribute unequally evil things to good men and good things to evil men Answ This is a bad and common Charge The seeming Disregard and Inequality of Providence hath caused some to charge God foolishly Among Heathens of old we find Brutus an able Assertor of Divine Providence such as he knew when finally vanquished by Antonius and saw such bad Success in so good a Cause as he thought his to be disclaimed all Vertue and derided all Endeavours of living well as vain and bootless And Pompey when discomfited by Caesar blamed Providence as if there were a Mist over it But both blamed the Sun because of their own sore eyes And these well-tempered Heathens were not alone but men of other make have stumbled at the same Stone It was Davids Case Psal 73.2.3 As for me my Step were almost gone my Feet had well nigh slipt for I was envious at the Foolish c. and the Prophet Jeremiah Chap. 12.1 Why doth the way of the Wicked prosper c. Which is as though he had said Why shall such Weeds as Cumber the Ground be watered so plentifully and grow so exceedingly when good Coâ—n is so thin and Lean Why shall the Lyon and Raven those unclean Creatures be spared when the innocent Lamb and Dove are Sacrificed The wiâ—ked flourish like a Bay-tree and enjoy a Constant Spring and Summer though without Fruit when the Saints like good Apple-trees have their Autumn and Winter This hath touched good men to the quick sore eyes could not behold the gloâ—ious Sun-shine of wicked mens Prosperity without much pain But however God is just Therefore to answer the Objection I say he that doth so finally is unjust Differt nunc Dâ—us non Determinat God will have men to be known Some serve him only for a Livery dayes of Adversity are Gods fans or Furnace non Approbat facta Impiorum he approves not the ungodly in their wayes though at Gods Connivance and present Immunity of their Hellish Practices they make damnable Inferences of his approving them Because they have no Changes they fear not God Object 4. Suppose two persons for natural Disposition Equal the one is taken and effectually called the other left is not here Respect of Persons Answ Here is more