An exposition with practical observations continued upon the thirty-fifth, thirty-sixth, and thirty-seventh chapters of…

¹If thy transgressions be multiplied. The word signifies both magnitude and multitude; hence some render, If thy transgressions be great; we say, If they be many. Sin as much as thou wilt, and sin as often as thou wilt; sin as much as thou canst, what hurt hath God by it? Some by sin in the former part of the verse, understand that evil which is committed immediately against God; and by transgressions in this latter clause, such evils as are done against our neighbour: But I see no need at all to be so distinct, we may take it respecting God, or man, or both; for those sins which we commit against man, are also against God; he is the person offended, his Law is broken, against whomsoever the sin is committed. If thou multiply thy transgressions, What dost thou unto him?

¹If thy transgressions be multiplyed. The word signifies both magnitude and multitude; hence some render, If thy transgressions be great; we say, If they be many. Sin as much as thou wilt, and sin as often as thou wilt; sin as much as thou canst, what hurt hath God by it? Some by sin in the former part of the verse, understand that evil which is committed immediately against God; and by transgressions in this latter clause, such evils as are done against our neighbour: But I see no need at all to be so distinct, we may take it respecting God, or man, or both; for those sins which we commit against man, are also against God; he is the person offended, his Law is broken, against whomsoever the sin is committed. If thou multiply thy transgressions, What dost thou unto him?

1. 1[Greek or Hebrew] Et ad molem et numerum communis est.〈non-Latin alphabet〉 Et ad molem et numerum communis est.

¹That word, What dost thou? signifies not only, or not so much, ⟨p. 31⟩strong labour and endeavour, as the former did, but cunning in labour, and skill in labour. As if he had said, Though a man set all his wits awork to do evil, what can he do to him? Neither pains nor skill, neither industry nor policy, neither open force nor secret stratagems, can do him any, the least annoyance. Some Creatures are weak and inconsiderable, as to any thing they can do by outward power, yet they can do much by their subtlety, and cunning; but neither the one, nor the other can do any thing unto God. Screw up thy wits to the highest pin, or peg, yet thou canst do nothing really prejudicial unto him. The words are plain; from them

¹That word, What dost thou? signifies not only, or not so much, ⟨p. 31⟩strong labour and endeavour, as the former did, but cunning in labour, and skill in labour. As if he had said, Though a man set all his wits awork to do evil, what can he do to him? Neither pains nor skill, neither industry nor policy, neither open force nor secret stratagems, can do him any, the least annoyance. Some Creatures are weak and inconsiderable, as to any thing they can do by outward power, yet they can do much by their subtilty, and cunning; but neither the one, nor the other can do any thing unto God. Scrue up thy wits to the highest pin, or peg, yet thou canst do nothing really prejudicial unto him. The words are plain; from them

1. 1[Greek or Hebrew]〈non-Latin alphabet〉

Observe, First, God receives no damage by the sin of man, how great, or how many soever his sins are.

Observe, First, God receives no dammage by the sin of man, how great, or how many soever his sins are.

1. 1Per actum hominis Deo nihil potest accrescere vel deperire; Sed tamen homo in quantum in se est, aliquid subtrahit Deo, vel ei exhibet, cum s•rvat vel non servat ordinem quem Deus Instituit. Aquin. 1. 2 dae. q. 21. Art. 4. Ad primum.

And the rebellions committed by impenitent sinners, going on in obstinacy to the end, without Conversion, what do they but lift up the glory of God in his Justice, and wonderful judgements, which he will bring upon them? The sins of the old world (which was a world of sin, all flesh having corrupted their way before God, and there being but one righteous Family found in it) all those sins (I say) did not damage God at all, but indeed they glorified both his Patience and his Justice; his Patience, in sparing them so long, even an hundred and twenty years after warning given; his Justice, in sending the Flood at last, which brought swift destruction upon them, and swept them all away. The unnatural crying sins of Sodom, did not hurt the God of Heaven, but God took advantage thereby, to glorify his Justice, in raining Fire and Brimstone upon them from Heaven, (Gen. 19.24.) Pharaoh by all his opposition against the Israel of God, did not disadvantage God, but gave him an advantage to make his Power known, by swallowing up him and his Egyptian Host in the waters of the Red Sea. That which is done against the Will of God, fulfils the Will of God. The sins of men are so far from hurting the God of Heaven, that they glorify him among men on Earth; while they behold him either turning the evil which is door into good, or punishing them •or their evil doings. That which men speak or do against God, like an Arrow shot up into the Air, falls down upon their own heads. David (Ps. 111.2.) breaks out wonderfully into the praise of God upon this consideration. The works of the Lord are great, ⟨p. 33⟩sought out of all them that have pleasure in them. These wo•ks of God wherein we should take pleasure, are not only woks of mercy to the Godly, (vers. 3, 4, 5.) but of vengeance upon the wicked, (vers. 6.) He hath showed his people the power of his works, that he may give them the heritage of the Heathen. The works of his hands are Verity and Judgement, (vers. 7.) That is, judgement for Saints in saving them, and upon sinners in consuming them.¹ We should much contemplate the works of God, in bringing glory to himself out of the sins of men. The Angels sinned and sell; man sinned as soon almost as he was set up: These Creatures did that which God would not have done, yet God brought about that which he would. And thus it is to this day among all the children of men;

And the rebellions committed by impenitent sinners, going on in obstinacy to the end, without Conversion, what do they but lift up the glory of God in his Justice, and wonderful judgements, which he will bring upon them? The sins of the old world (which was a world of sin, all flesh having corrupted their way before God, and there being but one righteous Family found in it) all those sins (I say) did not dammage God at all, but indeed they glorified both his Patience and his Justice; his Patience, in sparing them so long, even an hundred and twenty years after warning given; his Justice, in sending the Flood at last, which brought swift destruction upon them, and swept them all away. The unnatural crying sins of Sodome, did not hurt the God of Heaven, but God took advantage thereby, to glo•ifie his Justice, in raining Fire and Brimstone upon them from Heaven, (Gen. 19.24.) Pharaoh by all his opposition against the Israel of God, did not disadvantage God, but gave him an advantage to make his Power known, by swallowing up him and his Egyptian Host in the waters of the Red Sea. That which is done against the Will of God, fulfills the Will of God. The sins of men are so far from hurting the God of Heaven, that they glorifie him among men on E•rth; while they behold him either turning the evil which is dore into good, or punishing them •or their evil doings. That which men speak or do against God, like an Arrow shot up into the Ayre, falls down upon their own heads. David (Ps. 111.2.) breaks out wonderfully into the praise of God upon this consideration. The works of the Lord are great, ⟨p. 33⟩sought out of all them that have pleasure in them. These wo•ks of God wherein we should take pleasure, are not only wo ks of mercy to the Godly, (vers. 3, 4, 5.) but of vengeance upon the wicked, (vers. 6.) He hath shewed his people the power of his w•rks, that he may give them the heritage of the Heathen. The works of his hands are Verity and Judgement, (vers. 7.) That is, judgement for Saints in saving them, and upon sinners in consuming them.¹ We should much contemplate the works of God, in bringing glory to himself out of the sins of men. The Angels sinned and sell; man sinned as soon almost as he was set up: These Creatures did that which God would not have done, yet God brought about that which he would. And thus it is to this day among all the child•en of men;

1. 1De eo quod agitur contra, Dei voluntatem, voluntas ipsius vel mala in bonum convertentis vel mala punientis impletur. August. Enchirid. c. 100.

while they break holy Commandments, God fulfils his holy Counsels; no thanks to them, yea woe to them. So then, the Lord hath no hurt by sin; which way soever sinners turn themselves, they cannot turn away his Counsels, nor turn from his Counsels: When they are disobeying his revealed will,¹ he is doing his secret will, in which God is most righteous, and in his season will lift up his Righteousness and Holiness, his righteous and holy Will, in the face of all the sinners in the world, and they shall know and confess that he hath served his own wise and holy purposes, even in those Providences wherein they have had no purpose, but to serve their foolish and unholy lusts and pleasures. We have an illustrious proof of this, in that extremely evil and unnatural practise of men good in the main, the holy Patriarchs, against their own Brother (Gen. 50.20) who told them plainly, when he meant them no evil, but good, But as for you, ye thought evil against me, but God meant it for good; to bring to pass, as it is this day, to save much people alive.

while they break holy Commandements, God fulfills his holy Counsels; no thanks to them, yea woe to them. So then, the Lord hath no hurt by sin; which way soever sinners turn themselves, they cannot turn away his Counsels, nor turn from his Counsels: When they are disobeying his revealed will,¹ he is doing his secret will, in which God is most righteous, and in his season will lift up his Righteousnesse and Holinesse, his righteous and holy Will, in the face of all the sinners in the world, and they shall know and confesse that he hath served his own wise and holy purposes, even in those Providences wherein they have had no purpose, but to serve their foolish and unholy lusts and pleasures. We have an illustrious proof of this, in that extreamly evil and unnatural practise of men good in the main, the holy Patriarchs, against their own Brother (Gen. 50.20) who told them plainly, when he meant them no evil, but good, But as for you, ye thought evil against me, but God meant it for good; to bring to pass, as it is this day, to save much people alive.

1. 1Miro et inaffabili modo, non fit praeter ejus voluntatem, quod etiam contra ejus voluntatem fit; quia non fieret, si non sineret: nec utique nolens sinit sed volens. Nec sineret bonus fieri male, nisi omnipotens etiam de malo facere posset been. August. in Psal. 111.Miro et inaffabili modo, non fit praeter ejus voluntatem, quod etiam contra ejus voluntatem fit; quia non fieret, si non sineret: nec utique nolens sinit sed volens. Nec sineret bonus fieri male, nisi omnipotens etiam de malo facere posset bene. August. in Psal. 111.

Further, To clear the Point in general, we may distinguish of sin, as having a threefold opposition; First, Against our selves. Secondly, Against our Neighbour. Thirdly, Against God. This division or distinction of sins, must be so understood that the two former, namely, sin against our selves, and against our Neighbour, brings a real detriment, and disadvantage to our selves, and to our Neighbour. But as sin hath respect to God, it doth not bring any real detriment to him: Only it may be said, First, The will of many sinners is raised up to that height of wickedness, as purposely to set themselves to dishonour God, to blaspheme his ⟨p. 34⟩name, and do despite to the Spirit of Grace, (Heb. 10.29.) which is the utmost length that sin or lust can go. Secondly, The nature of every sin, or every sin considered in its nature, is a wrong or a hurt to God; for it is an unconformity to his Will, and a breach of his Law: Yet as to himself God receives no hurt, nor possibly can receive hurt by any, the foulest, most sinful sin.

Further, To clear the Point in general, we may distinguish of sin, as having a threefold opposition; First, Against our selves. Secondly, Against our Neighbour. Thirdly, Against God. This division or distinction of sins, must be so understood that the two former, namely, sin against our selves, and against our Neighbour, brings a real detriment, and disadvantage to our selves, and to our Neighbour. But as sin hath respect to God, it doth not bring any real detriment to him: Only it may be said, First, The will of many sinners is raised up to that height of wickednesse, as purposely to set themselves to dishonour God, to blaspheme his ⟨p. 34⟩name, and do despight to the Spirit of Grace, (Heb. 10.29.) which is the utmost length that sin or lust can go. Secondly, The nature of every sin, or every sin considered in its nature, is a wrong or a hurt to God; for it is an unconformity to his Will, and a breach of his Law: Yet as to himself God receives no hurt, nor possibly can receive hurt by any, the foulest, most sinful sin.

But some may say, Doth not sin damage God at all; could Ellhu say in Truth, What dost thou against him, or into him, if thou sinnest? Is sin nothing to God? The Church complained, and cried out to those that passed by her, (Lam. 1.12.) Is it nothing to you, all ye that pass by? Are all my afflictions nothing to you? May not God say much more, Are all your transgressions nothing unto me? Are our sins nothing to him? Is he unconcerned in them? How can this be? There are several Scripture-Expressions which show clearly that we do much against God when we sin, and much for him when we sin not, or abstain from sin.

But some may say, Doth not sin damage God at all; could Ellhu say in Truth, What dost thou against him, or into him, if thou sinnest? Is sin nothing to God? The Church complained, and cryed out to those that passed by her, (Lam. 1.12.) Is it nothing to you, all ye that passe by? Are all my afflictions nothing to you? May not God say much more, Are all your transgressions nothing unto me? Are our sins nothing to him? Is he unconcerned in them? How can this be? There are several Scripture-Expressions which shew cleerly that we do much against God when we sin, and much for him when we sin not, or abstain from sin.

First, When a People, especially when a professing People, sin, The name of God is profaned; and is that nothing to God? Is it not against God, to have his name profaned? We find the Lord charging this upon his People (Ezek. 36.20, 21.) They profaned my name among the Heathen, &c. To profane the name of God, is to make it as an unholy, as a common, yea, as a corrupt thing; and is this nothing to God?

First, When a People, especially when a professing People, sin, The name of God is prophaned; and is that nothing to God? Is it not against God, to have his name p•ophaned? We find the Lord charging this upon his People (Ezek. 36.20, 21.) They prophaned my name among the Heathen, &c. To prophane the name of God, is to make it as an unholy, as a common, yea, as a corrupt thing; and is this nothing to God?

Secondly, To sin is to dishonour God, 'tis called, A despising of God, (1 Sam. 2.30.) Them that honour me, I will honour; and they that despise me, shall be lightly esteemed. Is it nothing to be despised, to be dishonoured? If a man be despised, he thinks himself wronged; loss of honour is a great loss.

Secondly, To sin is to dishonour God, 'tis called, A despising of God, (1 Sam. 2.30.) Them that honour me, I will honour; and they that despise me, shall be lightly esteemed. Is it nothing to be despised, to be dishonoured? If a man be despised, he thinks himself wronged; losse of honour is a great losse.

Thirdly, We find in Scripture, that some kind of sinning is blaspheming. The Apostle tells the Jews (Rom. 2.24.) The name of God is blasphemed among the Gentiles, through you: That is, his name is evil spoken of, a bad report is brought upon his name, he hears ill among evil men, among the Gentile•, through you, that is, through the unanswerableness of your doings, to your sayings, or through the unlikeness of your practises, to your profession. To blaspheme the name of God is to strike through, to wound the name of God; it is somewhat to a man to have his name struck through with the poisoned Arrows and Darts of reproach. An ill tongue falls heavy, and cuts deep. A blasphemed name is a ⟨p. 35⟩tongue-beaten name: And is this nothing to God?

Thirdly, We find in Scripture, that some kind of sinning is blaspheming. The Apostle tels the Jews (Rom. 2.24.) The name of God is blasphemed among the Gentiles, through you: That is, his name is evil spoken of, a bad report is brought upon his name, he hears ill among evil men, among the Gentile•, through you, that is, through the unanswerablenesse of your doings, to your sayings, or through the unlikenesse of your practises, to your profession. To blaspheme the name of God is to strike through, to wound the name of God; it is somewhat to a man to have his name struck through with the poysoned Arrows and Darts of reproach. An ill tongue falls heavy, and cuts deep. A blasphemed name is a ⟨p. 35⟩tongue-beaten name: And is this nothing to God?

Fourthly, Some sins are not only in themselves a contempt of God, but they are committed in contempt of God. When men sin presumptuously, and with a high hand; when they sin with a command shining in their eye, with a threat sounding in their ear, they even send a defiance to Heaven, and bid God do his worst: And is this nothing against God? nothing unto God? One of the Ancients writing at large of two Cities,¹ calleth one of them, The earthly and unholy City, made by the love of our selves, even to the loathing and contempt of God. (Love to our selves, rising up to the contempt of God, doth all the mischief in the world) The other City he calleth holy and heavenly, and that (saith he) is built by the love of God, or when we love God even to a loathing and contempt of our selves, and of all our own concernments, interests and advantages. When a man comes to love God with a loathing of himself, then he is indeed a builder of the holy City: And when sinners act with an inordinate love to themselves, they at once cast contempt upon God, and build that bad City; and is this nothing to God?

Fourthly, Some sins are not only in themselves a contempt of God, but they are committed in contempt of God. When men sin presumptuously, and with a high hand; when they sin with a command shining in their eye, with a threat sounding in their ear, they even send a defiance to Heaven, and bid God do his worst: And is this nothing against God? nothing unto God? One of the Ancients writing at large of two Cityes,¹ calleth one of them, The earthly and unholy City, made by the love of our selves, even to the loathing and contempt of God. (Love to our selves, rising up to the contempt of God, doth all the mischief in the world) The other City he calleth holy and heavenly, and that (saith he) is built by the love of God, or when we love God even to a loathing and contempt of our selves, and of all our own concernments, interests and advantages. When a man comes to love God with a loathing of himself, then he is indeed a builder of the holy City: And when sinners act with an inordinate love to themselves, they at once cast contempt upon God, and build that bad City; and is this nothing to God?

1. 1Augustinus, l. 14. De Civitate Dei. cap. 28.

Fifthly, The Scripture saith, God is angry with sin. A wise man will not be angry with that which is nothing to him, or which doth nothing against him; a wise man will not be angry for nothing, much less will the only wise God.

Fifthly, The Scripture saith, God is angry with sin. A wise man will not be angry with that which is nothing to him, or which doth nothing against him; a wise man will not be angry for nothing, much lesse will the only wise God.

Sixthly, The Scripture saith, God is grieved for the sins of men. Surely God will not be grieved for that which is nothing unto him. Himself saith, sinners fret him, (Ezek. 16.43.) Thou hast fretted me in all these things. A well tempered man will not fret for that which doth not some way or other afflict him. We read (Isa. 63.10.) That Israel vexed his holy Spirit so much, that he was turned to be their enemy, and fought against them. And had they done nothing against him? Yea, it is said (Gen. 6.6) God was so much afflicted with the sins of the old world, that he repented that he had made man upon the Earth, and it grieved him at his heart. Doubtless that is somewhat to God, which grieves him thus, and goes to his very heart. And let us take heed of thinking sin is nothing to God; though Elihu saith here to Job, What dost thou unto him, if thou sinnest? Sin hath done all the mischief to man that ever was done him, nor can any thing do him a mischief, but his sin. And though God, as Elihu argueth truly, be above ⟨p. 36⟩the reach of any mischief that sin or sinners can do him, yet upon trial they will be found guilty of, and cast for doing much, and that very mischievously against God. And therefore

Sixthly, The Scripture saith, God is grieved for the sins of men. Surely God will not be grieved for that which is nothing unto him. Himself saith, sinners fret him, (Ezek. 16.43.) Thou hast fretted me in all these things. A well tempered man will not fret for that which doth not some way or other afflict him. We read (Isa. 63.10.) That Israel vexed his holy Spirit so much, that he was turned to be their enemy, and fought against them. And had they done nothing against him? Yea, it is said (Gen. 6.6) God was so much afflicted with the sins of the old world, that he repented that he had made man upon the Earth, and it grieved him at his heart. Doubtless that is somewhat to God, which grieves him thus, and goes to his very heart. And let us take heed of thinking sin is nothing to God; though Elihu saith here to Job, What dost thou unto him, if thou sinnest? Sin hath done all the mischief to man that ever was done him, nor can any thing do him a mischief, but his sin. And though God, as Elihu argueth truly, be above ⟨p. 36⟩the reach of any mischief that sin or sinners can do him, yet upon tryal they will be found guilty of, and cast for doing much, and that very mischievously against God. And therefore

For answer to the Objection, know, The glory of God may be considered two ways; Fi•st, In it self. Secondly, In its manifestations: Or, we may consider God, First, In his Essential glory and blessedness; Secondly, In his manifestative glory and blessedness. The Glo•y and Majesty of God in it self, or his Essential Glory is always the same, and receives neither increase nor diminution; for 'tis infinite and perfect, or infinitely perfect; and that's the definition of Perfection, or defined perfection, to which nothing can be added, and from which nothing can be taken. So then, Consider God in himself, and 'tis true, our sins are nothing to him, they hurt him no more than the Stars are hurt by throwing stones into the Air at them, or the Sun is hurt by casting Darts up at it, or the Moon is hurt by the barking of Dogs at it; we can no more hurt or hinder that good or glory of God by our sins, than Sun, Moon and Stars in Heaven, are hurt or hindered in their Course, by such angry assaults from Earth.

For answer to the Objection, know, The glory of God may be considered two wayes; Fi•st, In it self. Secondly, In its manifestations: Or, we may consider God, First, In his Essential glory and blessednesse; Secondly, In his manifestative glory and blessednesse. The Glo•y and Majesty of God in it self, or his Essential Glory is alwayes the same, and receives neither encrease nor diminution; for 'tis infinite and perfect, or infinitely perfect; and that's the definition of Perfection, or defined perfection, to which nothing can be added, and from which nothing can be taken. So then, Consider God in himself, and 'tis true, our sins are nothing to him, they hurt him no more than the Starres are hurt by throwing stones into the Ayre at them, or the Sun is hurt by casting Darts up at it, or the Moon is hurt by the barking of Dogs at it; we can no more hurt or hinder that good or glory of God by our sins, than Sun, Moon and Starres in Heaven, are hurt or hindred in their Course, by such angry assaults from Earth.

But