Exposition of Job

IN the very entry, Bildad contradicts and repels all Job 's defences as empty and vain; challenging him that he should think to bear down his Friends, and the truth they maintained, with abundance and vehemency of idle discourse, like a strong wind hurrying all before it that comes in its way: and wondering how Job can insist so long on that which he was weary to hear, and which, it seems, his anger and indignation forced him to interrupt. Thus doth he judge of all that the holy man had said in his great distress and perplexity. And if we look upon this Doctrine in general, abstracting from his mis-application, it will teach,

1. Opposition unto truth, though it may be very violent, and make a great noise; yet, it will be but in vain and ineffectual, like a strong wind, which breaks itself upon a Rock, but doth not overthrow the Rock: So much doth his general Assertion, though erring in the Application, import.

2. As it is a sin to engage in Error and an ill course; So to persist therein is intolerable, and zeal against them who do so, is very laudable: For, had Bildad been right and Job in the wrong, it had been a commendable evidence of his zeal, to expostulate, How long wilt thou speak these things? and the words of thy mouth be like a strong wind?

But if we look upon this challenge as coming from a man, who himself was in the error; and as reflecting upon a afflicted Saint, and his serious Discourses, though mixed with some passion and frailty; It teacheth,

1. Afflicted Saints ought not to limit or prescribe any end to their own trials; but to resolve that they will have one assault upon the back of another, till their trial be perfected: For, no greatness of affliction on Job, no sharp usage by Eliphaz, and no Apology on his own hehalf, can hinder Bildad from answering, and setting sorrowful meat before him of new. Such new assaults should tell us that God hath yet more to discover and try in us.

2. Every renewed assault upon Saints will have something in it to give it an edge, and add to the bitterness of what they lay under former • y; For, albeit, Bildad repeat only what was said b •• ore by Eliphaz, yet it hath this to sharpen it, that it is spoken by another then Eliphaz, and so Job must • mo •• of his Friends against him. This sharpening and quickening of our renewed trials is ordered by God, to keep us from formality and carelessness under them.

3. The Children of God, in their trials, may expect not only hard usage from God himself; but to be hardly allowed audience by others in their complaints, or get a good construction in what they say, that so they may be fully tried on all hands: For, so doth Bildad carry toward Job and his discourses; How long wilt thou speak these things? and the words of thy mouth be like a strong wind, full of violent impetuous passion, but without anything of reason? Not only are the godly to lay their account to be mocked by the wicked in their troubles, Psal. 69.10. but to be a fear to their acquaintance, Psal. 31.11. and to have their godly friends, not only mistaking, but, very angry at them; as here. This the Lord doth, That he may wean his people from applause; That he alone may have the glory of supporting them under all those loads superadded to their burdens; And, That by such examples as these, we may be armed for such a trial, to have many godly friends on our tops, and condemning us, not only in a particular cause and debate, but even in our personal state; As here they dealt with Job.

4. Passion, prejudice and mistakes, will breed ill constructions and misrepresentations of things, which would appear otherwise to the impartial observer; For, from these causes it flowed that Bildad so judgeth of Job 's discourses, which were true and serious, though mixed with frailty. Prejudices do indeed hinder the sight of truth, and our right estimation of things. And while we charge every consequence that may follow upon a principle, upon the maintainer of the principle, as if that consequence were expressly intended by him; while we charge everything as a design, upon a man, that his way leads to; and, while we judge that such and such persons, or persons so and so dealt with by God, cannot have a good cause, we will never judge right. And therefore jealousy over ourselves, and love and calmness in reference to others, are requisite, if we would judge righteous judgment.

In this verse (which begins the second part of the Chapter) he asserts the justice of God, which he thought Job reflected upon, and so taxes his doctrine more particularly. And for confirmation of this Assertion; he appeals to Job 's own conscience, if it be right to assert that God, who is Omnipotent, doth not walk according to the title of justice, in his procedure with men? As for the two words here used, Judgment and Justice, they may be taken indifferently as expressing one and the same thing. Or, if we distinguish them, sometime one of them serves to express God's righteous procedure in punishing the wicked; and the other, his procedure in vindicating the righteous, when they are oppressed; Yet so, as both these words are indifferently used in Scripture, to express the one, or other, of these. Or, they may be differenced thus; judgment, points at the accurate trial of the cause (speaking after the manner of men) before he proceed to sentence; and justice▪ at his sentencing according as the cause requireth. Or, they may be more exactly differenced thus; justice is between two, the Judge and the Party; judgment, is betwixt three, the Judge and two Parties. And accordingly, the meaning of Bildad 's assertion may be thus extended; That Job had no cause to impeach God's justice, neither in what he had inflicted upon him immediately by his own hand, or in punishing him for his sins against himself; nor yet in what he inflicted mediately by instruments, or for his sins against his neighbors.

This is a true Assertion; but Job is unjustly charged with the denial and quarrelling of it, in their sense; and accordingly, he vindicates himself Chap. 9.2. For,

1. Job 's maintaining of his own righteousness is not a quarrelling of God's righteousness who afflicted him: Job held both to be true, though he could not reconcile God's de • ling with the testimony of his own Conscience that did evidence his weakness, but not charge God with unrighteousness.

2. As for his complaints of God's dealing, he was indeed more culpable therein (and convinced to be so by God) then he would at first see and acknowledge; Yet therein he intended no direct accusation against God's righteousness. But they only show that the weight of trouble, and frailty of the flesh, will put Saints so hard 〈◊〉 it, that there will be a conflict betwixt Faith and Sense about God's dealing; in which case, there is a liberty of laying out their perplexity before God, as a mean to break and weaken their temptations. This was Job 's way (though sometime his sense prevailed too much in it) which, because Bildad understood not, through want of experience, therefore he mistook him.

From this purpose we may Learn,

1. The Justice of God is so uncontrovertedly clear in all his proceeding, whether he act immediately, or mediately by instruments, that the Conscience of the greatest complainer, when put to it seriously, must subscribe to it; and all are bound to the defense of it, as witnesses for God: So much doth Bildad 's way of propounding this doctrine import. He is not content nakedly to assert it that God is righteous, but by way of interrogation, puts it home to Job 's Conscience, as a truth he could not deny; Doth God pervert judgment, &c? And by his vehemency in asserting this, he witnesseth his own bounden duty zealously to stand for the maintenance thereof. And therefore they do sin egregiously, who do indeed quarrel God, Psal 73.10. Mal. 2.17. & 3.13, 14, 15. And Saints ought to be very careful of justifying God, even in his hardest dispensations, Neh. 9.32, 33. Psal. 22.3. & 51.4. and to be very wary of giving any occasion to others, to misconstruct them, as if they were quarrelling God; as Job did to Bildad, by his passionate complaints.

2. Such as know God, in his perfect and holy nature and Attributes, will see clear cause to justify God in his proceeding; and particularly, they who look upon his Omnipotent Power and All sufficiency, will see that he can neither be moved to injustice, by hope of any reward, nor hindered to be just, by the fear of the greatness of any, or any other by-respect; and therefore must be unquestionably just: This confirmation of God's righteousness is insinuated in that he calls him, God, who is infinitely pure and holy, and the Almighty, or, All-sufficient. And this doth teach us, partly, that the right way to judge of God's dealing, and his righteousness therein, is not only to look downward, upon his sharp dispensations, wherein passion and sense may be ready to bemist us; but to look upward, to God the worker, believing that his work is like himself, whatever our sense say to the contrary. And, partly, that such as quarrel God's dealing, do indeed reflect upon himself, and do (in so far) call in question his holy and perfect Nature and Attributes.

3. Though God be unquestionably righteous; Yet his dispensations may, at sometimes, be such toward his people, as they cannot easily reconcile his justice in his dealing, with the testimony of their own Consciences, concerning their own integrity: For, as Job could not reconcile these two, and therefore complained so often that the righteous God dealt so with him, who was a righteous man; So this gave the rise to Bildad 's stumbling and mistake of him, who judged that Job could not but deny God's righteousness, so long as he pleaded his own integrity, being so sore afflicted by God. This, as it bewrays our blindness, who are soon bemisted; So it points out a great trial of a man's integrity, when it should seem the righteousness of God in afflicting him doth contradict anything he can say for himself, and yet he dare not quit his plea.

4. The study of God's sovereignty will solve many difficulties, in the sad lots and sufferings of Saints; For, this it was which Job forgot in his complaints, and which Bildad did not mind in his challenge against Job. Otherways, the studying of God's sovereignty in afflicting will leave to the afflicted righteous man the testimony of his good Conscience, and yet take away all ground of quarrelling God's sharpest dealing toward him.

Bildad makes Application, of this Assertion, concerning the justice of God, first (in this verse) to the case of Job 's Children, wishing him to adore God's justice in dealing with them according to their desert, and not to prove himself wicked, by complaining of so just an act, He only propounds the case, and that very softly and by way of supposition, that his Children were cut off for their sins; and leaves the conclusion to be gathered by himself, that therefore he should not quarrel God's justice in this stroke. This he doth, partly, out of tenderness toward Job, who was so sadly afflicted in the loss of his Children, of whose restauration there was no hope; and, partly, because, in the following verses, he infers the conclusion in a contrary direction concerning his carriage in reference to what had befallen him or his Children.

In this doctrine, concerning Job 's Children we may observe these mistakes and failings,

1. It was his error to assert that none are suddenly cut off, as Job 's Children were, but flagitious men, sinners against God and transgressors. For God may exercise, even his dearest Children, that way (as Job asserts, Chap. 9.22. and is abundantly instanced in Scripture) and yet put a difference betwixt them and the wicked in the life to come. Outward dispensations of Providence have been, of old, made use of to plead against truth.

2. It was his failing to judge so uncharitably of Job 's Children, merely upon the account of their affl • ctions, when yet we find not that he had remarked any scandal in their lives. Uncharitableness toward others, whether without ground, or on light ground, is a great sin, and an evidence that we are but little sensible of our own failings. See Luke 13.1,—5.

3. It was his fault to be so cruel to afflicted Job, as that he will not suffer him to regret so sad a loss, or to bemoan his wants; but he will charge that upon him as wickedness, and a charging of God with injustice; as the dependence of this verse, upon the preceding cleareth that to be his scope here. Many grain-weights of allowance must be given, and will be given by God, to afflicted and broken spirits.

Yet this General Doctrine, abstracting from his mistakes and failings, may teach us,

1. Real guiltiness, not repented of, will pursue the sinner, till it bring him under the lash of vengeance; For, this is of truth, If men sin against him, he will cast them away (or, send them away) by the hand of their transgression, as it is in the Original. Their sin will be the Executioner, by whose hand God will send them to the pit. Thus sin will find sinners out, Numb. 32.23. and it will pursue them at the heels, till at last it overtake them, and compass them about. Psal. 49.5. So that a man is never secure, be his condition what it will, so long as he is under unrepented sin.

2. The Conscience of sin and guilt should stop the afflicteds mouth, and leaves them nothing to say, by way of quarrelling of God's dealing; For, Bildad supposeth that, if his assertion concerning Job 's Children be true, Job should have no more to say against God's stroke; and therefore he passeth over the conclusion with silence, putting Job in mind to be silent also. They are indeed not sensible enough of sin, who quarrel their afflictions much, Lam. 1.18. Hence it is, that quarrellers are, ofttimes, left to themselves, to fall in sin, or get their Consciences wakened upon them, to make them sober. See Psal. 15.4.

3. Just and irremediable strokes should be digested with silence; nor should our affection keep up quarrels about what we cannot remedy: For, Job 's Children (who were deer to him) being now gone, and that (not only justly, as Bildad thought, but) irrecoverably, there was no reason, nor was it to any purpose, to continue his quarrelling and complaints. Thus was Aaron silenced, Lev. 10.3. In such a case, the next remedy and victory, is, to bear our cross, Jer. 10.19. and not to lose ourselves by impatience, Luke 21.19. when we have lost our beloved mercies by the hand of God.

4. The Lord may so order the trials of his people, that what is their own temptation and fear, others may make it an accusation and challenge against them; For, what Job feared of his Children in their feasting, Job 1.5. (which was the time when they were cut off, Job 1.18, 19.) Bildad doth now charge upon them. This is made our lot, that it may touch and try us nearly, when our own temptations and the accusations of others do so concur together. And as, sometime, the Lord hereby trieth our humility and ingenuity, if we will take a challenge from others, for what we can be content to charge upon ourselves; So, ofttimes, God makes use of this as a mean to drive his people from some temptations, wherewith they are much vexed, till by such challenges they be roused up to examine better the truth of those fears, which do so much haunt and perplex them.

In these verses, Bildad (in the second place) makes application of this Doctrine, concerning God's justice, to Job 's own case; And exhorts him that, instead of quarrelling what was inflicted on his sons or himself, he would seek the right use of it, in hope of restitution of himself who was not yet cut off. The meaning of the words shortly, is; That, as if he had been a seeker of God, and an upright man, God would have preserved him from troubles, So, if yet he would seek God timeously and humbly, ver. 5, and would endeavor a suitable disposition and carriage, beseeming a seeker of God, ver. 6.—God would not lie by from helping of him, as he seemed to do; but would appear, and make his estate and family, (wherein he walked righteously) to prosper, ver. —6. Yea, for as small and low as now he was, God would make his latter estate increase above his former prosperity, ver. 7.

This Doctrine is leavened with the common error of all those Friends; That true Piety will either keep off affliction, when God hath a man to try; or take off the affliction, before the trial be perfected. Yet, laying aside his mistakes, useful thing • may be gathered from this Doctrine. As.

1. Quarelling, ordinarily, hinders men's use-making and improving of their sad lots; Therefore doth Bildad wisely (upon his own supposition and principles) call Job from quarrelling justice, in what was done to himself or to his sons, to seek unto God.

2. Seeking of God and Piety should not be laid aside, or cast off as useless, notwithstanding any lot that may befall us; For, notwithstanding all that God had done to Job, or his family, Bildad still exhorts him to seek unto God. This is Satan's great design in all troubles, to drive us to disrelish Piety, 2 King. 6.33. Psal. 73.13, 14. from which if we be preserved, we are more then conquerors. And it ought to be our care, under such lots, to try, not only if we be following Piety, but if we be accounting it good so to do, Psal. 73.28.

3. Such as are truly pious and penitent, and so lie nearest a comfortable issue from troubles, are here described by very genuine characters.

1. They seek unto God, as their chief refuge in all distresses; So that nothing presseth them, but they take it as a call to go to God with it, and they will not let their work lie upon their own hand, so long as there is relief, ease and clearing of their case, to be had in God, or from God, as Gen. • 5.22.

2. They seek unto God, betimes, especially under affliction. They make haste and delay not to do their duty, as Psal 119.60. And they are instant and diligent with God, according as their necessities press them. For afflictions are sent not only to call us to seek God, but to be diligent in it, and to rouz us up from laziness and formality.

3. They are taught to have high and reverent thoughts of God, whom they are ready to forget and sleight when they are at ease; For, then, God is the Almighty.

4. They become humble under God's hand, not swelling in pride because they are afflicted, but stooping to the dust before so great a party; For, they make supplication (which is the way of the poor, Prov. 18.23.) to the Almighty. See Jam 4.10.

5. Whatever testimony they have of their integrity; yet free grace is only their claim in all their addresses to God; For, they make supplication, which, in the Original, further imports, an employing of, and having recourse to, grace alone, in their distresses.

6. They ought also to make Conscience of joining a personal upright frame, and walk, with their addresses to God; For, they must be pure and upright; Pure, as to the sincerity of their heart and disposition, and upright in their conversation. See 2 Tim. 2.19. Psal. 66.18. Where these are, they not only presuppose and evidence personal reconciliation, which portendeth good to the person, whatever his lot be, But they testify that the man is seeking God sincerely for a right end, and will improve the returns he gets, to the best advantage, and not consume them upon his lusts, Jam. 4.3. As also, that his afflictions have been blessed to him, to draw him to this purity and sincerity, if at any time he have formerly swerved from them.

7. As they ought to be holy in all manner of conversation, 1 Pet. 1.15. So especially in their behavior in reference to their domestical affairs, for the advancing whereof, men are most ready to take sinistruous courses; and among their domestic and intimate relations, where, usually, men take greatest liberty: For, their habitation must be the habitation of their righteousness, an house which they do not build up by iniquity or unrighteousness, Hab. 2.12. and wherein they walk righteously, Psal. 101.2.

Doct. 4. When men are brought sincerely to seek God, they ought to manage their saddest lots with hope in God; For, upon condition that Job will follow his counsel, he allows him hope, notwithstanding all that had befallen him. See 1 Sam. 30.6. Psal. 42.5, 11. Job 35.14. And this hope is most necessary, not only to the honoring of God, but to prevent the blasting of our diligence, and crushing of our endeavors, through discouragement.

5. Albeit sincere seekers of God are not allowed to expect that all that is promised here shall be always performed within time; For, it is not to be expected that God will always make their habitation prosperous in the world, nor yet that he will, from the small beginnings and appearances to which they may be redacted by affliction, raise them up to a prosperous condition, beyond whatever they formerly enjoyed: (both which seem to be implied in that comparison, v. 7.) Yet thus far the true seeker of God may lay hold on these encouragements.

1. That seekers of God have the promise of all these, to assure them, that what they receive of them, is in love, and that none of them shall be withheld, in so far as is for their good, Psal. 34.10. See 1 Tim. 4.8. 1 Cor. 3.21, 22, 23.

2. That, however sense may say, God is asleep, and doth not regard them, Psal. 44.23, 24. Yet he is really awake for them that seek him, and careful to cause all things work together for their good, Rom. 8.28.

3. When the Consciences of the godly are calmed, and they have a testimony that they are seeking God and approved of him; so soon doth their dark sky clear up, and all their lots (how hard soever) do look amiably upon them; For, then they will discern that God, who seemed not to notice them, is doing them good, and that they are in a way of prospering, though continued under trouble. And as opened eyes will make the godly discern much advantage, in that very lot, wherein, before, they saw nothing but terror (as it befell Hagar. Gen. 22.15, 16, —19. and Elisha 's servant, 2 King. 6.15, 16, 17) So nearness unto God is the way to come by this comfortable sight.

4. God is pleased, sometimes, to single out some of his people, and make good all these promises, concerning temporal deliverances, unto them; Not that all should expect the like, but that, hereby, they may perceive that neither power nor good will are wanting in God, to bestow these blessings upon them, if it were for his honor, and their good, to receive them. And as the Lord doth eminently plague some in the world, making them an example to all them who live ungodly, though yet all be not plagued as those are, 2 Pet. 2.5. So his fulfilling of those temporal promises to some is for the encouragement of all the godly, though yet they may be straitened in these allowances. And thus we will find that, for those ends, Job himself had all verified unto him that is here promised, Chap. 42. though not (as Bildad propounded it) upon the account of taking with his being an hypocrite, and beginning of new to seek God sincerely; nor yet as an ordinary favor, and common to all.

5. If God have a purpose to deliver his people in this world, his power can make wonderful alterations in their condition; So that from very small beginnings (which are not to be despised) he can wonderfully raise them up, and repair their losses with advantage; as is held out in that promise, v. 7. which was made good to Job in due time. See Ezek. 36.11. And therefore, albeit Saints may not always expect temporal deliverances; yet their lying low needs not cut off their hopes, Ezek. 37.11, 12. Psal. 68.13. For God can raise the dead, Isa. 26.19. can work wonders on their behalf, Exod. 15.11. and restore them with wonderful advantage.

6. Whatever any Saint finds wanting in the performance of any of those temporal Promises, within time, shall, once for all, be richly made up at the end of time, when both wicked and godly shall receive the full and final reward of their way, and when all the Promises, as well as all the Threatenings, shall be exactly accomplished.

Doct. 6. Among other trials, God's dispensations may be a sharp trial to the godly, and seem to write bitter things against them, and to give advantage and occasion to those who judge hardly of them; For, here, God's sharp dispensations, and the not fulfilling of those Promises to Job, gives Bildad occasion to judge him not to be a seeker of God. And though it was his mistake; yet it puts Job to sharp exercise, and sometime alarmed his passion, Job 19.5, 6, &c. And as the Lord hath promised that undoubtedly there shall be a discussion and clearing of this question, Mal. 3.18. So men's stumbling at those sad lots of the godly floweth from their ignorance,

1. Of God's wise love, who will affl • ct, most sharply, those whom he affects most tenderly, Revel. 3.19.

2. Of his deep counsels and purposes, who will convey special proofs of love to his people, even by those means, giving meat out of the eater.

3. Of his holy justice, in laying those stumbling-blocks (of the afflictions of the godly,) before the world, that all those may justly break their necks, who judge of a way, not by a rule but by events and success.

To make the former Exhortation more effectual, Bildad proceeds (in the third part of the Chapter) to prove their common Ten • t, That calamities do prove a man to be wicked, or, an hypocrite; and so endeavors yet more to refute Job 's doctrine; In th • se verses, we have his way of probation, which is from the testimony and content of Antiquity. They living much about Moses time (who hath such expressions concerning man's lif • , Psal. 90.10. a • Bildad hath h • r • , ver. 9) he den •• s Job to search int • Antiquity in all generations, for finding light in this matter; who will affi • m ( • s he holds o • t in his following Doctrine, ver. 1, &c.) that God punisheth none, as he did him, but wicked men and hypocrites, v. 8. And to ex • it • h • m to this sear • h, he subjoin; two Reasons to the Exhortation.

1. That Job 's life and theirs being so short and transitory, like one day, or a passing shadow (See Psal. 102.11. & 144 4.) they could not attain to so much knowledge as their Fathers, who lived long, no • c • uld they know experimental conclusions otherwi • e, th • n by consulting with their experience also who had lived b • fore them, ver. 9. Here it is to be rememb • ed, that while he calls his own days, and the days of his Contemporaries but a shadow, and that in opposition to the days of their Fathers; it is not so to be understood, as if the life of their Fathers, considered in itself, had not been, in many respects, as a shadow. But that, as to continuance, their days were but as a passing shadow, being compared with the days of their Progenitors; and that their life, how long soever, was but a moment, as to an opportunity of gathering knowledge; being compared with all ages before them, and the remarks and experiences of all the godly who lived in these times.

2. That, if Job will enter upon this search, his labor shall not be in vain; For however he might suspect them of ignorance, and that they spake to him out of passion; yet these Fathers (if he did consult all the experiences in their own time, and of those who went before th • m, which they had observed, and all the Records and Traditions which they had transmitted thereof) would solidly, and without passion, out of the monuments of their observation and experience, instruct him in the point in debate, ver. 10. Namely, (as is cleared in the Doctrine subjoined) That no godly man was dealt with as he is; But, on the contrary, that his lot was such as useth to befall hypocrites.

The weakness of this Argument, from Antiquity▪ and Experience, bath been discovered on Chap. 4 7. & 5.1. For albeit it be true, that God's common way of dealing with Saints may prove a great temptation to the man who is singularly dealt with, yet he ought not therefore to be condemned, so long as his state and condition are agreeable to the rule of the Word. Nor can this argument of Bildad conclude anything against Job; seeing neither could he instruct that all truths were known to these Fathers; or that all was faithfully recorded and transmitted which they knew; or that himself had exactly observed all that they had transmitted. For even that one instance of Cain and Abel might have refuted all they said, as hath been marked before. This may discover unto us the mercy of the sure written Word, which makes this uncertain enquiry less needful, and as a Touchstone whereby to try which are genuine and sound Observations, and which counterfeit, when m • n do collect them from their own or others experience. But, leaving what hath been before observed on this subject; we may hence observe some sound general Instructions.

From ver. 8. Learn,

1. It is not sa • e to take truth on trust from any; but everyone ought to study to get light themselves from God • , in the use of lawful means, wh • ch will prove both sweetest and surest: Therefore he puts Job himself to search for light in what he had told him; For inquire, I pray thee. I • is a danger • us snare, when the consideration of persons, to who •• light and honesty we lean, sways us in the matter of opinion. This cost that Prophet d • ar, when he suffered himself to be seduced by the Old Prophet, contrary to the light himself had received from the Lord, 1 King. 13. And all men being liars, they cannot • e i • fallible guides; yea, become an Idol o • jealousy, and God is provoked to leave them to miscarry, when any doat upon them, as i • they could not go wrong.

2. Albeit experience cannot make a Role, to the prejudice of the word; yet the 〈◊〉 of many generations, if well and truly observed, is a great mercy to posterity; whereof they should make u • e for attaining knowledge, when they may h • ve it upon the expense of others, and at so ea ••• a 〈◊〉 to th • mselves. Hereby they may be consumed in many truths, which are so constantly and universally verified; and hereby, if they study and improve them well, they may be no less wise, then if they had lived in all ages that have gone before. For, here there is the former age, or, their immediate and ne • rer progenitors, and their fathers, or, the ages before those, to whom Bildad remits Job, to inquire of them, and seek resolution from them. And, indeed, the longer the world continueth, ignorance and instability, especially in some frequently verified truths, will be the greater sin.

3. Truth will not be, savingly and to purpose, found out, without diligence and painfulness; For, albeit Bildad account this a common known truth in all ages, yet he bids Job inquire and search. For (beside that their way of coming by knowledge, in those days, called for much pains, to remark all the passages of Providence, and experiences of others, so as to gather general rules from them, when as yet the Word was not written) Hereby men testify their estimation of truth, when they will be at pains for it, Prov. 2.3, 4, 5. Hereby they are enabled to discern any delusion that they may insinuate itself under the mask of Truth; And, hereby, what they learn, takes impression upon them, when they do not take a superficial view of it, but do labor painfully to digest it.

4. Truth will not be found out, even by such as search after it, without fixedness and prep ••• tion; For, saith he, prepare, or, fix thyself to the search. A man that would find out truth, must be fixed in love to truth, and in making it his work to know it, Prov. 18, 1. and must prepare himself for speeding in that enqui • y, by humility, by denying of himself, his interests and passions, by Prayer, by submitting, in his practice and affections, to the truths he already knows, &c. Otherwise he may take much pains, and yet speed ill.

From ver. 9. Learn,

1. As the time of man on earth is short, like an inconstant and declining shadow; so, by reason hereof, he is able to attain to little experimental knowledge, but is ready to go out of the world as great a fool as he came into it: For, therefore doth Bildad remit Job to the search of the fathers, for we are but of yesterday and know nothing, &c. We ought to be sensible of this disadvantage, of our short time, that we may not trifle away the moment we have of it.

2. It is the duty of persons of age to know much, and of those who are younger, to be sensible of their ignorance; For, so doth Bildad suppose, that the former age, and their fathers, ver. 8. knew much, whereas, saith he, We know nothing, or know not, but are ignorants, in comparison of them, as being but of yesterday, and our days upon earth as a shadow.

3. Though God alone be true, and every man a liar; yet it becomes those who are younger, to reverence age and experience, being sensible of their own ignorance, rashness and precipitancy; For, so doth Bildad infer that, considering their own disadvantages, they should consult with their Fathers. And it was a sound counsel, provided Antiquity were not mistaken, nor any experience of men allowed to prescribe unto truth.

4. It is a commendable property in men, when they have a low estimation of themselves and their abilities, and do highly esteem of others; For, so much is commendable in Bildad, that he debaseth himself and others in the present time, in comparison of those who went before. See 1 Cor. 8.2. Phil. 2.3.

5. Error may not only be maintained by a godly man, such as Bildad was; and with much confidence, as he bids Job himself search into Antiquity upon this subject: but with much humility also; as here Bildad is so humble, when he is asserting an error. Delusion may not only be admitted where there is much good; but Satan may fasten temptations unto errors upon tenderness, love to holiness, and other good inclinations in man. Which may teach us, not to glory in men, and to be upon our guard, that in our best things Satan do not over-reach us.

From, ver. 10. Learn,

1. No sincere endeavor for knowledge, in the due use of lawful means, shall be without success; For shall they not teach thee, and tell thee, saith he? or, by speaking to thee (as the word is) and communicating their experience, in the following doctrine, they shall teach and instruct thee. Where their forefathers, who were dead and gone, are said to speak to the present generation, by the instructions transmitted by them. And this far this doctrine is true, that such endeavors shall not be in vain, if it were but to discover our ignorance to us. Prov. 30.2, 3.

2. Teachers ought solidly to digest what they are to teach and communicate to others; and gravely, and without passion and prejudice, to utter it; so as it may appear they speak from the heart; For, this is commendable in these Teachers to whom he remits Job, they will utter words out of their heart, or, the experiences they transmit will be found to be gravely and seriously digested by them, and laid up for the use of others, as truths of great moment. See 2 Cor 4 13.

3. Much and long experience is little enough for rooting of the knowledge of divine truths in our hearts and for making of us serious in them; For, it is from those of former ages, who lived long and observed much, that he would have Job expecting this, that they will not hide, but communicate their light, and will utter words out of their heart.

4. A child of God may meet with this sharp trial, that when his condition is agreeable to the word, yet the experiences of many ages may seem to be against him, and condemn him; For, so was it with Job here: Bildad would assure him that grave serious men, in all ages, would witness against him, when yet he was a godly man, approved of God.

Bildad having commended the way of probation, proceeds to the thing to be proved; And holdeth forth the Doctrine of the Ancients, concerning the case of Hypocrites, in three similitudes. The first whereof (in these verses) is taken from the rush, or, flag. And it is,

1. Propounded, ver. 11, 12. That a bulrush, or, reed, cannot grow without mire and water; Yea, and when it flourisheth, it withereth, without any violence or cutting down, sooner then any herb that is not so flourishing-like.

2. It is applied, That forgetters of God, and hypocrites, and all their hopes (both things expected, and their expectation of them) do so perish, ver. 13. Where the similitude seems to hold in these two.

1. That an hypocrite cannot hold up without prosperity, more then a reed can grow without water.

2. That as reeds and bulrushes have their fits of sudden withering, even when they are most green; which demonstrates their want of substance: So hypocrites get sudddain strokes from God, that he may declare them to be such: And he blasts their outward condition and prosperity, that their profession may be seen to be blasted, by their abandoning thereof in trouble; as Chap. 4.4, 5, 6.

This Doctrine is full of the error formely taxed; For,

1. If this be understood of the prosperity and outward condition of hypocrites, it is not true that all of them, or only they, are thus made to wither, within time.

2. If it be understood of their inward condition, or spiritual and gracious frame, to which they pretend; Though it be true, that great troubles will discover hypocrisy, Mat. 13.20, 21. Isa. 33.14. Yet every trouble will not make that discovery. And on the other hand, it is to be considered, that even real Saints may have their own fits of blasting and withering, notwithstanding the truth of their grace. For the Bride, Cant. 5.2. and the wise Virgins, Mat, 25.5. may fall a sleep. And particularly, under calamities, many of the Superfluities of Saints, and some hypocrisy in their profession, may be blown away. Yea, judgments may abate much of their life and vigor in Piety, though they have not only true grace still, but some measure of liveliness also. And therefore Saints are not to b • judged, as to the truth of their grace, by their sits and swoundings under sharp and discouraging afflictions; in which condition, these who are least sensible may seem to have most vigor in their profession, though it be otherwise,

With these Cautions, this Doctrine may teach.

1. The holding forth of this Doctrine under similitudes, by Bildad, and those Ancients, to whose judgments he refers Job, doth point out their desire to speak plainly, and to the capacity of people; which is, indeed, a necessary duty, and an evidence of honesty. For notional Religion and high-flown conceptions about it, are an evidence of emptiness, See 1 Tim. 1.4, 5, 6, 7. And though many do account men spiritual in their Doctrine, because of their sublimated and refined notions and expressions; Yet Christ condescended to preach in Parables, and Paul laid aside the wisdom of words, 1 Cor. 1.17 And, indeed, many of those fine conceptions are nothing else but those enticing words, and that philosophy and vain deceit, whereby the simplicity of the Gospel is corrupted, and the spirits of professors are spoiled and taken off the substance of Religion. Colos. 2.4, 8.

2. This their way of teaching doth, also, point out their spiritual mindedness; In that, as it was their care to imprint heavenly truths, in their own and others minds, by the consideration of those common objects. So, habituating themselves, and others who would hearken to their Doctrine, with meditation upon spiritual things, every common object, represented to their senses, did put them in mind thereof, and furnish some memento for that end. And this is a pattern most worthy of imitation.

3. Whereas Eliphaz, in his Doctrine, spake much of the wicked; Bildad deals chiefly with the hypocrite, such as he conceived Job to be; and declares them to lie under the same lash and vengeance which Eliphaz declared to be the portion of the wicked. Hereby this may be pointed out (which is a truth, whatever particular mistake be in his Doctrine) That hypocrites, especially gross dissemblers in the mattter of Religion, are in no less woeful case then the very wicked and openly profane. Their show of godliness will help them nothing, but only contribute to make up their dittay; and to render their sin the more odious, and their judgment the more sad, that they have done wickedly under a mask of Piety, and so profaned the holy name of God.

4. Here, also, some Characters of wicked and gross hypocrites may be found; They are forgetters of God: He is not much in their hearts, nor before their eyes, in their walking, how near soever he seem to be in their mouths, Isa. 29.13. Jer. 12.2. He is not owned and acknowledged in the good things they get, nor his Providence adored and submitted to, in what they want; Nor is he esteemed of, and delighted in continually, as their portion, but slighted, neglected and forgotten. And notwithstanding all this their wickedness, yet they are full of hope and presumptuous expectations. They are seldom (if at all) vexed with diffidence, as the godly (who are allowed to hope in God) are in their confidence; Nor is their confidence anything weakened or questioned by reason of their guilt, till God, by his stroke, crush it altogether, and make it perish.

5. It is an undeniable mark of t •• e grace, to keep green and lively when we want prosperity, and when the cross doth not cause our Profession to wither; but we grow up like the Palm-tree under the burden. Psal. 92.12. For, so much would Bildad himself grant, while he makes it an evidence of the hypocrite, that he withereth when God smites him. See Job 17.8, 9.

6. God doth not look chiefly to outward shows or appearances in men, nor are we so much to regard those; but to look chiefly to our solid • 00 • , and that we be substantial in our way: For, in this, other herbs are preferred to the rush, and slag, that they endure longer then they, though yet they do not flourish so fair.

7. Whatever be the Lord's way and dispensations, within time; yet this will be the issue of all •• all hypocrites; Their greatest flourishing shall not hinder a remarkable stroke and the pulling off of the mask of their rotten Profession; and all their hopes and expectations will end in disappointments: In this sense, Bildads Doctrine is sound, though he intended more in it. See Job 11.20. & 18.14. Prov. 10.28.

The second similitude, holding forth the Doctrine of the Ancients concerning hypocrites, is taken from a Spiders web. To this the hope and confidence of an hypocrite is compared, not only because it is a frail thing, like that web; or because it is wrought out of his own bowels, and all built upon himself and other things, as the Spider spins its web; or because he deceives the simple with this his show of hope, as the spider catcheth Flies with its web: But especially (as it is in the Text) because it shall easily be cut off, as a Spiders web is swept away, v. 14. The word may be read, His hope shall abominate him, and abandon him with detestation; and he shall be made to loath and abominate himself, for his hoping so much that way. This is further enlarged and illustrated, v. 15. That when he thinks his family and estate so firm, that he may lean his weight upon it, it shall shake; and when he thinks to underprop and perpetuate it, notwithstanding any of these shakings, it shall come to speedy ruin.

Not to insist upon the common error in this doctrine, and his mistake of Job and his hopes, (which may be cleared from what hath been said on the preceeding verses ) we may here Learn those general Doctrines.

1. No endeavors of men, no promising good condition, will hold up what God hath a m • nd to pull down, nor repair where he ruins: Then all presumptuous hopes will be like the Spiders web; an house leaned upon shall not stand, and though it be holden fast shall not endure. And this, in due time, will be the case of hypocrites, that nothing shall preserve them from • uine.

2. It is plague upon hypocrites, that they are given up to false confidences, to embitter their stroke when they come to ruin. For, so it is a plague, that he hath hope, which will be cut off, that he hath an house to lean upon, and thoughts to hold it fast. Delusion at any time is sad, but in a time of calamity, it is the cap ••• t • ne of mi • ery, leading men upon the 〈…〉 disappointments.

3. I • is an undeniable evidence of hypocrisy, wh • n men 〈◊〉 and trust to any outward thing, o • anything beside God; For, (though as Bildad erred in 〈…〉 men's estate by their outward visible 〈…〉 , h • mistook Job, who made not his house, 〈…〉 his confidence, Job 3.24, 25. Yet) this is of ge • 〈…〉 ve •• ty, that who so l •• ns upon his house, and ho • 〈…〉 • ast, as his stay and confidence, is, in so far (i • not altogether) an hypocrite and unsound P •••• ssour. And it is an unquestionable evidence of delusion, and a presage of approaching misery, when a man's outward flourishing condition is the pillar he leans to, and the pillow he rests upon, Psal. 30.6, 7. or, when ourselves, and all things beside, are not found to be empty, that we may rely on God, or when any condition wherein we are (though lawful in itself, and given to us in favor) hinders or retards our needy dependence on God; or when any dispensations of Providence toward us take us off from looking to the Word, to judge of our case thereby, and to walk according to the prescript thereof.

As for the third similitude (in these verses ) holding forth the doctrine of these Ancients, I shall not insist upon the Application which same make of it to the case of a righteous man, in opposition to what hath been said of the hypocrite; and for that end, do supply this word in the Text, The righteous is green before the Sun. For seeing Job (as was said in the entry) finds no principle in his discourse concerning the righteous and wicked, different from the rest; it is needless to put the Text upon the rack, to search after it. But applying this similitude, of a tree, to the hypocrite, we have here,

1. H • s height of prosperity, ver. 16. As a Tree, in a close Garden, flourisheth before a warm Sun, and spreadeth abroad its branch • s; So the hypocrite, sometime, abo • nds in flourishes of Profession, and in riches and prospe • ity, as Job had done.

2. In h • se • ming security, ver. 17. As a Tree takes deep root where there is any earth; yea, will even shoot out its roots among the very heaps of stones about it; whereby it is so fastened, as if no wind could blow it over: So may the hypocrite seem to be settled, by his using of all endeavors, and his seeking to all props whereby he may secure himself, and by his success therein; As Job seemed also to have been▪

3. His total ruin, ver. 18. As such a Tree may, notwithstanding all its rooting and flourishing, be so plucked up as if it had never been there: So when God begins to cut off hypocrites, they come to ruin, root and branch, (as Bildad thought it had befallen Job ) so that it shall not be known that such a crew had dwelt in such a place.

4. A conclusion, ver. 19. That all the joy of an hypocrites way comes to this issue, and this is all the joy he hath of it at last: And when he is gone, others do enjoy his possessions, and heirs, whom he never dreamt of, enjoy his estate and wealth; as a new Tree is planted and groweth up in the room of that which was plucked up.

In this Doctrine, Bildad doth not only persist in his former error, concerning the certain calamity of wicked hypocrites in this life; but doth also bitterly refl • ct upon Job and his family, speaking of the prosperity and ruin of hypocrites in such terms as might point out to the life Job 's former and present condition. This could not but sadly afflict the spirit of the crushed man; and yet God, in his Providence, will have him to meet with it, that he might be the more narrowly sifted: and to warn all the godly, that they must not presume to set limits to their own trials. Withal, he judgeth rashly even of Job 's outward condition, as if himself had been no less irrecoverably destroyed then his Children and Family were. For the issue cleared that he was reserved that he might flourish again, even in this world. Which may warn us to judge sparingly and soberly, even of the desperate-like calamities of the godly; as little knowing what wonderful issues God may give from them.

If we guard against these mistakes, we may, from ver. 16. Learn, An hypocrite, during the time of God's patience and forbearance, may flourish fair; as this similitude points out. He may flourish,

1. In the respect of the broad leaves of his profession, and some practice, also, seeming to answer to his profession, Matth. 13.5, 20, 21.— And no wonder; For Satan hath the surest grip of a man, when he gets him to be wicked under the mask of a Profession. Then he hath somewhat whereby to deceive others and himself also, and to ward off many blows from the Word, which are directed against the wicked. Withal, hereby Satan prevails most effectually, especially with weaker Christians, when he is transformed into an Angel of light, in the person of an hypocritical professor, 2 Cor. 11.13, 14. By this mean he may prevail with many, who would abominate Satan in his own colors, or acting in, or by, the openly profane.

2. He may flourish in respect of outward prosperity; He may be in a close Garden, and not in a common open field; He may stand in the warm Sun of much success of his affairs, and not be made to endure chill colds, or to abide in darkness or discomfort: And he may abound in branches of all sorts, Children, variety of wealth, &c. And in a word, he may be in such a condition, that if success be an evidence of divine approbation, he may argue from that, as well as any other, for the approbation of himself and his way. And no wonder it be so; For hereby God tries his people, Psal. 73.2, 3, &c. and in his holy Providence, ensnareth the hypocrite himself, Hos. 12.7, 8. This should warn us not to be deluded with shows; neither resting contented with the deceitfulness of riches and prosperity, while we want those better and surer evidences of God's love, Psal. 4.6, 7. Nor pleasing ourselves with the leaves and branches of a Profession, wanting the power, 1 Cor. 4.19. and solid fruit in the hidden parts, Psal. 51.6. or contenting ourselves that we have Jacob 's voice, while yet our hands and actings are the rough hands of Esau. Withal, In times when hypocrites thus flourish in their profession and success, and our afflictions come as a snare, not only in respect of their suddenness, Luke 21.34, 35. but because our temptations are busked up with the specious shows, of great successes and fair professions of men in an evil way, Matth. 24.22, 23, 24. In such times, it warns us to look out what such snares and temptations do point at and teach. And it will be found to be the Lord's mind, not that we should abandon all Piety, because of the prosperity and professions of such hypocrites; But that, because of our security and carnal dispositions, and because we study not reality in Piety, but rest upon external shows, therefore the Lord gives us up to be tried by the prosperity of flourishing hypocrites.

From v. 17. Learn, As the hypocrite may flourish for a time; so he may also seem to be so firmly rooted in his condition, that it is a wonder he is ever shaken; He may be as the Tree that stretcheth its roots through the earth, till it come to fasten about the very Rocks and Stones. He may be so fixed in his Profession, that every revolution and trial will not shake him off, so long as his Idol is not touched. A Judas may continue with Christ, when many Disciples fall off, because he had the Bag still, Job 6.66, 67, 68. And he may seem to be immovable in his prosperity; for hereby the Lord brings a snare upon him, when at any time he is surprised with unexpected calamity, Psal. 10.5, 6, 12, 13, 14. and doth yet further try the godly, when hypocrites do not only prosper in an evil way, but seem to be so settled, as they see no hope of issue for the future, Jer. 12.1, 2. This warns men not to be confident of their own honesty, because they have gone a great length, and endured divers assaults. If they entertain a bosom Idol, it will drawn them away at last. Further, it warns us, not to walk by sense, in judging of men's stability and good condition; for that is full of snares. But we must go into the Sanctuary, Psal. 73.16, 17. Withal, when wicked hypocrites seem thus settled, that there is no hope of their ruin, we should look upon it as a call to mind Eternity more, when all those intricacies will be fully cleared.

From ver. 18. Learn,

1. God can, when he pleaseth, destroy the most flourishing hypocrites; For, this supposition, if he destroy him, implieth so much. None are so fixed as they dare bid a defiance to God, (as that man did in another case, 2 King. 7.2.) He is a party against the arrogant and insolent, and their ar • og • ncy mak • s him an enemy, when there is none else to bring them down, Obad. v. 3, 4. And the godly should know that what is impossible with men, is yet within the reach of his power, Zech. 8.6. Matth. 19.26.

2. When strokes are to come upon flourishing hypocrites, usually they are reserved for God's own hand, to inflict them; For, so much also doth this supposition, If he destroy him, imply, that God • ill be eminently seen in it. This is especially true • of such wicked men, or hypocrites, as are troubles • f the Church, Isa. 31.8. Dan. 8 25. Revel. 20.9. a • d may be a Commentary whereby to read God's mind, in his laying by those means which are used to bring them down, and that he doth so, because himself hath a purpose to appear in that work.

3. When God, at any time, calls hypocrites to an account in this life, ordinarily he takes hold of them▪ and destroyeth them in the height of thei • prosperity; For, when he is thus flourishing and rooted. v. 16, 17. he gets not leave to wither and decay through age, but is destroyed from his place, when he is green. As every step of the affliction of Saints, is a step toward th •• r deliverance, Mic. 4.10. So every step of the wicked and hypocrites prosperity, is a step toward their ruin.

4. The destruction of wicked hypocrites, when God reckons with them, proves, oft-time • , total▪ and without hope of recovery; For, his place shall deny him, saying, I have not seen thee. The godly have hope in their calamities, Jer. 31.17. Mic. 7.8. But wicked hypocrites are permitted to flourish and grow so high, that they may fall irrecoverably, and they get prosperity, that it may embitter their calamities, Rev. 18.7. They had need to look to their standing, the best they can, for if they come to stagger, God will be owing them nothing for all their pride and loftiness▪ Esth. 6.13.

From ver. 19. Learn,

1. Hypocrites have, ordinarily, too much joy in their way, and in their prosperity: For, the joy of their way, is that against which God hath much to say. They have too much joy in their way o • Religion; like the stony ground, Matth. 13.20. and the temporary, Heb. 6.4, 5. and all their joy is unsure in its ground (for if he get the joy, he cares n • t how it comes, or how he had it) it is ill in respect of the object, Psal. 4.6. Luke 10.17, 20. and sinful in the measure, being without sobriety, and not seasoned with needful sorrow.

2. The joy of hypocrites will end in sorrow, and such laughers will weep; For, Behold, it shall be remarked, this is the joy of his way, all of it hath come to this sad issue.

3. Whatever joy a hypocrite hath in his prosperous condition; yet it will be far to seek in his adversity, when his Idols are gone: For, this, then, is the joy of his way, that it is gone. See Isa. 10.3. Psal. 49.17. Whereas the godly man though he may have his fits of discomfort in trouble, yet, he is allowed joy in God, and in the testimony of a good Conscience, when he is over-thrown with difficulties. Hab. 3.17, 18. 1 Sam. 30.6. Rom. 5.2, 3, And it is an undeniable evidence that a man is no hypocrite, when he can make use of this privilege.

4. The issue of the hypocrites way and condition will so clear all, as they will become the object of de • ision; and God's dealing with them will be found worth the marking; Therefore a behold is prefixed to this, that all may observe his ridiculous folly, and God's holy Providence in bringing him down. See Psal. 52.6, 7. & 58.10, 11. & 64.8, 9. Though the godly do, ofttimes, wonder at the prosperity of the wicked and hypocrites, Psal. 73.11, 12, 13. yet the issue, in due time, will clear all, Psal. 73.35, 36, 37. and make them see that their former wondering was their weakness, Psal. 73.16, 17, 18, 19, 22.

5. Wicked men and hypocrites may promise great things to their posterity, which yet they shall never possess; being either cut off with their Parents, or thrust out of their possessions by others; For so much do these words, (out of the Earth shall others grow) import, as they have been explained. See Psal. 49.11, 13. — Unjust purchase is the ready way to make an unsure conquest.

Bildad having given this account of the doctrine of the Ancients, doth now subjoin a conciusion to his own and their doctrine, to invite Job to repentance. This conclusion is propounded in general, in this verse to this purpose, That it may appear from what he hath said, of his own and others opinions, That God will no more reject the humble, sincere and righteous man, than he will help and have pity upon the proud presumptuous sinner and hypocrite. The first of these is deduced from his own Doctrine, ver. 5, 6, 7. and the second from the Doctrine of the Ancients, ver. 11, 12, &c. And though this do not hold universally true, as to every outward dispensation; (For all evil doers are upheld and holpen by common Providence, and, sometime, God may assist some of them in special service, for executing of his wrath, Isa. 10.5. And the godly may seem for a time to be left under the power of trouble.) Yet those sound truths may be gathered from it,

1. It becometh men to take especial notice of the actings of Providence in the world; As here, a behold is prefixed to this conclusion, to excite Job to attention.

2. Albeit most of men do little mind God in their way, if so be they can get other things to their mind; yet it should be our great enquiry, in every course we follow, what God thinks of us, and will do to us, for us or against us, in our way: For, this is the point to be marked, whom God will cast away, and whom he will help.

3. It is a great encouragement to men, whatever their condition be, if God do not cast them off, as those he doth not regard, and of whose condition he will not undertake to give a comfortable account; For, this is a great mercy, if God cast not away a man, nor reprobate and reject him (as the word is) as one whom he affects not, nor will care for.

4. Albeit most of men do not mind God's help and assistance; yet it is specially needed by them, and the time may come wherein they will find how sad it is to be left to themselves, to bear their own burden; As here it is mentioned, as a special disadvantage to wicked men, that God will not help them, nor take them by the hand (as the word is) to lead, support, and extricate them from their difficulties.

5. As a godly man must be a perfect and sincere man, in his disposition and practice; So wicked men are to be judged such by their practice; not by a particular escape, though gross, but by their habitual practice, giving them the designation of evil doers: For, so are here both described.

6. No dispensation of Providence doth prove God's love to the wicked (whatever he think of himself, Psal. 49.18.) nor his hatred against the godly, though he may have a quarrel at their sin, and their sense may take occasion to complain that they are cast off: In this sense it is true, God casts not away a perfect man, neither helps, or, favoreth, he evil doers.

7. This is also true in it, That no dispensation shall tend to the utter rejection or ruin of the godly, or to the carrying on of the wicked, till he accomplish his full and final design; Thus he neither casts away the one, nor helps the other, whatever may be his dealing for the time. See Isa. 3.10, 11.

8. This is also true, That, under trouble, the godly man is never left to himself, however he think so, but his soul is still known in adversity, Psal. 31.7. and so he is not cast away, but if he be not always delivered from the evil (as sometimes Saints are, Psal. 40.2, 3.) yet he is delivered from the hurt of it. 1 Chron. 4.10. But for the wicked, he is an helpless man in his trouble. Sometime he comes to irreparable ruin by it, and though he escape it, yet • e wants the help of grace, to call on God sincerely under it, of God's favor, to sweeten it to him, and▪ of God's blessing, to sweeten his deliverance. 〈◊〉 these senses, we may acknowledge the truth of Bildad 's conclusion, though we do not acquiesce in all that intended in it.

Bildad proceeds in his conclusion, and further explains what he means by God's not casting away a perfect man, and not helping evil doers, by making a particular application of what he had said in general, to Job. And insinuating upon him, and supposing that he will take that counsel, ver. 5. to begin of new to seek God; He forbears to explain God's not helping evil doers in reference to him. But (in prosecution of the former branch of his conclusion) he promiseth that, if he will follow his advice, God will not cast him away, nor leave him, till he have full joy for his sorrow, ver. 21. He saith, He will not cast away a perfect man, till he fill thy mouth, &c. not that God will leave him after, but that assuredly he will bring his sorrow to that issue, not secluding his care and kindness afterward. And for the latter branch of his conclusion, concerning evil doers, he promiseth that, when Job is turned to God, it shall be verified on his enemies, ver. 22. For then his ill willers shall be ashamed, when they see their desires against him are not effectuated. And they shall be dealt with as wicked men, whose families shall come in his stead, when he is brought out of his ruined condition. Some do understand the latter part of this verse as directed against Job; and that as the former promises, of his joy and the confusion of his enemies, do explain how God will not cast him away (ver. 20.) if he become a perfect man: So this doth explain that of, not helping him, if he continue an evil doer. And so he would assure him that, if he repent not, he shall not recover; but, as his family is come to naught, or, is not, so it shall continue so. This, is indeed, a truth; That, however men in afflictions may dream of deliverance, and that God will pity them, and regard their afflictions, though they neglect their duty; yet only the penitent have solid ground of hope, that they are in God's way for attaining an issue. Though yet it be as true, That neither should godly men conclude themselves impenitent and wicked, under afflictions, because others would have them believe so, as was Job 's case: Nor doth God's requiring of afflicted wicked men to repent, that so they may have hope, allow us to set any limits to the Sovereignty of God, who may even deliver those who make ill use of their afflictions, Isa. 57.17, 18. that he may magnify his grace, and overcome their evil with his goodness, and invite them by his goodness to repentance. Far less ought it to discourage them who, the more Conscience they make of their duty under the rod, do apprehend they come the worse speed, and see the less ground of hope from anything in themselves. But I shall not insist on this, for it seems more agreeable to Bildad 's scope here (which is to encourage Job to repent, and insinuate upon his affection) to understand this whole verse as spoken against his enemies, if himself would repent.

This encouragement, as it proceeds upon a wrong supposition, that Job was to take with former hypocrisy, and begin now to seek God, before God did thus for him; So, it doth not hold universally true, that such as turn to God in trouble, will be comforted, and their Enemies confounded and ruined. For God who seeth it fit, sometime, to cause his Children weep a while, may see it fit also to make them weep all their days. Only, they shall have joy in their sorrow, which the world knoweth no • of; as the wicked have sorrow in their laughter. However, this may be gathered from his Doctrine.

1. Mercy and loving kindness is an effectual mean to draw souls in to God; Therefore doth Bildad essay Job with that, as a special mean to work upon him, Jer. 31.3. Whereas hopelesness, jealousy, and distance-keeping, is ready to keep away from him, Zech. 11.8. Jer. 2.25.

2. Whatever God be pleased to do for his people within time; yet this is their comfort, that he can, when he will, raise them up from the lowest step of misery, to the highest degree of joy and comfort, Psal. 126 1, 2. and that he will do so at last to them all, Isa. 35.10. Rev. 7.14, 15, 16, 17. Their sowing in tears will make an harvest of joy, Psal. 126.5. and all their sorrows travail in birth of joy, to be brought forth in due time. And, in the mean time, they continue in God's hand, all their wants lie on him, and they have a room in his heart, till he accomplish all this: So much may we safely gather from his Doctrine concerning the perfect man, which he applieth to Job, upon condition he will set about his duty, That God will not cast away the perfect man, ver. 20. Till he fill thy mouth with laughing, and thy lips with rejoicing; Or, give such full joy, that it cannot be got kept within doors, but it must burst forth in outward expressions.

3. It is the duty of God's people to rejoice when God is kind to them, though soberly and spiritually; and not to be still seeking and starting new quarrels and matter of discouragement; Therefore is Job 's promised deliverance expressed by his laughing and rejoicing, as the effect that ought follow upon it. See Deut. 28.47, 48. Neh. 9.24, 25.

4. Truly godly men must resolve to have Enemies, and to meet with hatred and opposition from them in the world; For, so is supposed that Job will have those that hate him. See Joh. 15.19.

5. Such as hate the godly, upon the account of their godliness, are wicked, at least, in so far; and this may encourage godly men, that their Enemies do make God, as well as them, their party; For, so they that hate him, are expounded to be, the wicked. See Gal. 4 29.

6. Whatever satisfaction haters of the godly seem to reap, in their miseries; yet they will be disappointed and confounded in end, who take pleasure in the godly's calamity, for God will be kind to them Psal. 112.10. Mic. 7.10. There is a time wherein this shall be accomplished, They that hate thee shall be clothed with shame. They shall have shame, instead of their impudency in their own sin, Phil. 3.19. Jer. 6.15 and shame, instead of their former insolency, and high-flown expectations of the utter ruin of the godly, which shall be disappointed.

7. Wicked men, and, particularly, haters and opposers of the godly, are great enemies to their own families, upon which they do not only procure lesser strokes, but utter ruin; For, the dwelling place of the wicked, who hate thee, shall come to naught, or, shall not be. See Isa. 14.—20, 21, 22, 23.

8. It is righteous with God to serve Enemies to his people, for their sins, as his people have been dealt with for their trial; For, whereas Job 's family had been ruined, now he promiseth that, if Job will take his counsel, the case shall alter, and it shall be the dwelling place of the wicked, who hates him, that shall come to naught. See Prov. 11.8. Psal. 137.8. In this respect it is the godly's advantage that they are first in trouble, and leave the dregs of the cup to the wicked, Psal. 75.8. Jer. 25.17, 18. —26. 1 Pet. 4.17, 18. And when the wicked do afflict the godly, they are but prognosticating what will be repaid to themselves with interest. Psal. 27.7. & 33.1.

IN the beginning of this Reply, Job yields what had been asserted concerning God's Righteousness, not only by Bildad, Chap. 8.3. but by Eliphaz before him, Chap. 4.17. And doth himself assert that no man can plead righteousness before God, to the prejudice of his righteousness; or so as to contend with God for afflicting him who is righteous. The first reason of this Assertion is implied in the very name given to man here, which signifieth, misery, frailty, and mortality, and so presupposeth sin, the Conscience whereof will hinder a man that he dare not plead his righteousness with God, by way of quarrel or contest. And the Argument is enlarged, ver. 3. That if man should seek to contend with God, and God would enter the lists with him, his innumerable failings would condemn him as often as he were challenged.

In the first verse which is but an Historical Transition, showing that Job did reply to what Bildad had said, we may Observe, That albeit Job was in great pain and trouble, when his Friends thus reflected upon him; yet the truth which he defends furnisheth him with ability and answers. And it teacheth, That how lightly soever a Pilate may esteem of truth, Joh. 18.38. or how little soever many regard it, when the Profession thereof brings them in hazard; yet Truth is a notable Second to its Champion. It will maintain itself and its defender both; it will furnish Replies, and strength to manage them; and, in end, will set its Champion free. Joh. 8.32. For, it made Job to answer, when he is thus hardly assaulted.

In the Second verse, We have,

1. His concession of what they, and especially Bildad, had said; to wit, concerning the righteousness of God, which he concedes as a firm truth, and afterward soars high in commendation of it. I know it is so of a truth.

2. His own Assertion, wherein he concurreth with them, and enlargeth that subject, and hints an Argument from man's sinfulness before God, evidenced by his misery: But (I would rather read it, with the Original, And, as instancing and explaining what it is in their discourse he had yielded) How should frail mortal man be just with God? Eliphaz, in that Vision; had received it in a comparison only, Job 4.17. that mortal man cannot be more just than God; Job here asserts that there is no comparison to be instituted at all in this matter. And, by a vehement Interrogation, How should man be just, &c? he implieth that it is impossible for any to clear how frail sinful man, considered as before the great and mighty God, (as the name here signifies) can think to plead such a righteousness, as may warrant him, without adding to his own sinfulness, to contend with God, as unjust, if he afflict him.

In the first part of the verse, Observe,

1. Bildad and the rest of the Friends did look upon Job as a man denying and challenging the Righteousness of God; and therefore do commend it to him. And yet Job concedes it, as a truth he had never denied; as it was true he did not deny it in their sense, of which afterward. This Teacheth, That it is not unusual for a godly man to be mistaken, even by godly men; and to be charged with that which he never minded nor intended. Passion, prejudices, and want of sense of the case and temptations one of another, will hide not only truth, but men's way, one from another. Which calls for much humiliation and sobermindedness, when such distempers are let loose among Professors.

Obs. 2. Notwithstanding Job 's Friends had provoked and grieved him; yet he concedes and yields to what truth they had delivered; I know it is so. Which Teacheth, That a godly man is not only of a condescending spirit, when he is in a right frame; but is strongly bound by truth, and made to submit to it, though coming from an Adversary. Truth is the truly godly man's Jewel on any terms, and delusion is among his greatest terrors; and therefore no prejudice at persons, nor love to contention, will make him to reject that, when he is in such a frame as he ought to be.

Obs. 3. He professeth not only to know, but to know it of a truth, so firmly as he is not shaken from it by his trouble or any other distemper. It Teacheth, That notional knowledge of Truths is not sufficient, unless men be serious in them, and their hearts take such an impression of them, that they are ready to live and die with them. Many have, indeed, so loose a grip of Truth, that either troubles or new lights from without, or temptations from within, will shake them, because they are not rooted in the Truth. But when men have fixed their anchor, and have found God in received Truths, it will not be so easy to unfix and cause them reel and change. As the Apostle argueth, Gal. 3 2, 4.

Obs. 4. Albeit Job was free of their imputations, of direct and wicked questioning of the righteousness of God, as inconsistent with the testimony of his Conscience; and doth here justly close with that truth they had asserted: Yet, it cannot be denied but his impatient bearing of trouble, because he could not reconcile the testimony of his own Conscience with God's dealing, did indirectly reflect upon God's Righteousness, as is challenged by Elihu, Chap. 35 2, 3. and by God himself, Chap. 40.8. It Teacheth, That Saints, in their weakness and fits of temptation, may do things which, if they saw whether they tended, themselves would abhor more then any. Job cannot endure that he should be thought to challenge God's Righteousness, when yet he is not altogether free of it. Few do discern, especially in an hour of temptation, how deep many things draw which they do act. Distrusters of God do not consider how near their way draws to blasphemy. And questioners of God's dealing, and prescribers unto him, do not consider that they would make him Man, and not God, &c. This calls for Charity to Saints, that they do not design or intend all that evil which judicious observers may, sometime, see in their way. And it teacheth the godly themselves, that they be jealous over themselves, and do not trust their own hearts; for they may be doing those things unawares, which yet they abhor.

In the latter part of the verse,

Obs. 1. While he contents not himself with an assenting to the truth they asserted, concerning God's righteousness; but labors to out-strip them in asserting and commending of it: It teacheth,

1. It is the duty of Saints to come behind with none in commending of God and his Attributes, and to be quickened thereunto, even by their example who do so for a bad end: As Job is excited to commend God by the practice of his Friends, who commended God's Righteousness, that they might crush and discourage him thereby. We should reckon ourselves most obliged to God of any, and should prove that it is so, by setting him on high in our praise.

2. In difficulties and temptations, the best way, either to refute others, who think we have hard thoughts of God, or to refute any misconstructing thoughts that arise in our own hearts, is, not only nakedly to acknowledge, but to sing forth the praise and commendation of those Attributes which fall most under debate at such a time: As Job here clears that he is not challenging God's Righteousness, and suppresseth any such temptation within his own breast, by commending his righteousness. See Psal. 22.1, 2, with 3.

Obs. 2. The Assertion itself, laid down here, Teacheth; That it is impossible a man can bring out, or plead any righteousness of his own before God, and it is a very great folly to attempt it; For, saith he, by way of Interrogation, How should a man be just with God? or, before God? This is not so to be understood as if there were no righteousness at all, by which a man could stand before God. But,

1. That there is no such righteousness by his own works, Rom. 3.20.

2. Though men, being renewed, may attain to be sincere, (to which Job layeth claim all along;) yet men have no begun inherent righteousness which is perfect and without defects, Rom. 7.18, 19, 21. And,

(3.) Consequently, Man, how sincere soever, hath no righteousness which may warrant him to plead with God, as dealing unjustly in afflicting him an innocent; and so contend with God, as if he were more righteous then he. This is the righteousness that is here denied to Man, as is clear from the tenor o • the discourse. And as this showeth the mercy of imputed righteousness, when there was no other way of righteousness whereby we could stand before God; and for which we are fitted by being brought to see that there is no other safety or shelter for us: So it warns us to take heed of reflecting on God, upon any account of our righteousness, by a c • nceit of our own worth, by complaints, jealousies, impatient bearing o • crosses, &c.

Obs. 3. He sets God as man's party in this debate, to bring down his pride and conceit; How should a man be just with God? To Teach, That a man will never get a right look of his own righteousness nor stoop to God afflicting him, till he look to God and his pure eyes, and till, by comparing his righteousness with God's perfect purity, he discern the infinite disproportion that is betwixt them Till a man study this, he will be proud of his own righteousness, 2 Cor. 10.12. 1 Cor. • 4.4. And whoever is a proud quarreller, he declares hims • lf igno • ant of God

Obs. 4. From his insinuated Argument (taken from man's frailty and mortality, which presupposeth his sinfulness, and which may he • down all thoughts of h • s own righteousness, or of God's unrighteousness in affl • cting him) Learn,

1 No faith o • assurance of Justification, nor Conscience of integrity, ought to hide the sight and sense of sin and mise • y from a justified man, but should rather increase it, and make him become more vile in his own eyes, For, Job, though justified, and persuaded of his own integrity, yet is sensible that man is Enoch, a frail mortal creature, because of sin. And Pau • , Rom 7 makes more noise about remaining corruptions than the wicked do about reigning lusts.

2. That the Lord may bring down man's pride, and keep him in mind of his sin daily, he hath made him Enoch, and environed him with many frailties and mortality; as this name, here given him in this debate, imports. Man hath, in ordinary, sufficient Monitors concerning his baseness and sinfulness; which his formality should not turn barren and fruitless to him, lest he get singular documents, to cause him know himself.

3. No man can free himself from being quarreller of God's Righteousness, except the man who is sensible of sinfulness and misery under afflictions, though he cannot condescend upon a particular cause for which God afflicts him; Thus Job takes up man to be a frail sinful creature (though he knew not, in particular, wherefore God contended with him, Chap. 10.2.) that he may witness that he is not quarrelling.

4. Sense of sin is an especial mean to make a man carry right before God, under trouble; Therefore Job begins with this, as his chief Argument why he would not quarrel with God; For trouble and terror may crush and silence the spirits of men, but sense of sin bows them, and makes them stoop to God.

In ver. 3. Job (as hath been said) amplifieth that Argument, formerly insinuated, taken from man's sinfulness. We need not inquire who this He is, that will contend, and with whom? For, it may be understood both of God, and of the man that dare offer to quarrel with him. And, in sum, it cometh to this; Man is so environed with so innumerable infirmities and sins, that if he should attempt to enter the lists with God, and Gold undertake to contend with him; he could not clear himself of one among never so many challenges, but should be as often condemned as accused.

Hence Learn,

1. Man is naturally a contentious striving creature; As here is implied, he would be at contending. Not only is he apt to be contentious with men, 1 Cor. 11.16 Rom. 2.8. Hab. 1.3. (which is a fruit of flesh, Gal. 5.19, 20.) but he is even ready to quarrel with God; in the matter of his deep counsels, Rom. 9.20. of his Law and Directions, Rom. 8.7. Joh. 6.60. of his Providences and dispensations, Psal. 73. Jer. 12.1. Isa. 45.9. & 58.3. and particularly, in the matter of denying his own righteousness, Rom. 10.3. This we should look upon as the result of our pride, and the ordinary root and rise of much of our vexing exercise, whereby we obstruct the use and profit we might reap by our condition.

2. Nothing will subdue this proud contentious humor in man, but sin discovered and charged home, putting man to answer; Either the Lord awaking the Consciences of contenders with him (or with men either) and so putting other work in their hand, and curing their idleness, which causeth contention: or, permitting them to fall in some sin, to recover them from conceit and security, which make them so quarrelsome.

3. The best of the Children of God are environed with innumerable evils and frailties, which may humble them; For, there are thousands of them here. See Jam. 3.2. These should be seriously laid to heart, Psal. 40 11, 12. lest we prove them to be, not infirmities, but presumptuous sins. They should, also, be watched over, and observed, in every step of our way; and when this is remembered, it will call for charity one toward another, and to bear one another's burdens.

4. Our unrighteousness and multitude of failings must be of God's discovering, when he comes to contend; For, he must make the challenge, and put them to answer. This is not only true of the wicked, Psal. 50.21. and of refined Formalists, Rom. 7.9. But even of Saints, who, with David, may lie over for a time in sin, without discerning it, either in the Glass of the Law, or checks of their own Conscience, till God come and put the Conscience to it. So little cause have we to lean to our inherent grace! And when we are most tender and vigilant in observing our own escapes, yet how little are we able to pry into the Law or our own Consciences? Who knoweth the perfection of the Law, the depth of his own heart, and all his escapes? See 1 Joh. 3.20. This teacheth us, to be mindful what strangers we are to our own errors, Psal. 19 12. and that, therefore, we ought not to lean to our own verdict of ourselves, 1 Cor. 4.4. Psal. 139 23, 24.

5. Albeit a spirit of bondage, under temptation, may cause Saints restore what they took not away, and subscribe to every accusation of Satan, as a true challenge; yet▪ all God's challenges are true, whether we see it, or the conscience take with it, or not; And they are challenges which no man can ward off, or answer, but in a Mediator, Every challenge of God, is in itself, a sentence of condemnation; as often as we are challenged by him, so often are we condemned; For, Man cannot answer him, even one of a thousand. He can neither deny them, nor defend himself, but must succumb in that debate. See Rom. 3 4. Psal. 130.3. & and 143.2. This may demonstrate their folly who will not be concluded by the verdict of God in his Word, concerning them, but do stand out against it; or, who, being convinced, do not flee to a mediator, in whom alone they are able to answer to their dittay.

The Second Argument, confirming this Assertion concerning the Righteousness of God, and that he is not to be contended with as unrighteous, is taken from the consideration of his power and wisdom. This is propounded, in this verse, and amplified and enlarged in the several branches thereof; His power especially (though not secluding his wisdom) ver. 5. —10. and his wisdom especially. ver 11.

In this verse God is asserted to be wise and mighty; where he is said to be wise in heart, which is an expression borrowed from what the Scripture speaks of men's wisdom, where the heart is taken not only for the seat of wisdom, Prov 2 10. but for wisdom itself, a man of heart is a wise man, Job 34 34. Prov. 6.3 • . & 19 8. in the Original So the meaning here is that God is singularly and infinitely wise and powerful. And in this,

1. There is a proof of God's Righteousness supposed. For he neither wants wisdom, which might cause him err or mistake in anything; nor wants he power for execution, to cause him fail and come short in any of his purposes; as we see men of best integrity may miscarry, or come short, through want of either of those.

2. There is proposed an express argument wherefore God should not be contended with. He being so wise and powerful, none will offer to contend with him but fools; seeing they are not able to prosecute a controversy with him, either by skill or power. And this is confirmed from experience; that never any who yet essayed this course, found it thrive in their hand.

Hence Learn,

1. A right study of the Attributes of God will prove a solid ground for religious dispositions toward God; it will help faith to judge what he is doing and will do, and teach us to expect that his operations, according to his Word, will be like himself, and that our behavior before him should be suitable to such a One; Therefore doth Job rec •• r to this study, when he would vindicate God's Righteousness, and guard against contending with him We are ap • to judge of his working by our sense, which we should rather read according as his Attributes represent it: And if we were more mindful what he is, our behavior before him would be more reverent, Eccl 5 1, 2.

2. As the Lord's being wise and powerful may teach them who would not miscarry, to lean to him for direction and strength; so it may ass •• e us that he is righteous in all his works, and doth not wrong to any; As hath been explained.

3. As the wisdom and power of God do prove his righteousness; So, also, that there is no dealing with him in a way of contradiction, whether by policy or by force, but he will be infinitely above the contradicter; Therefore is he asserted to be wise in heart, and mighty in strength, in op •• sition to them who harden themselves. See Exod. 18.11. Job 5.13. Psal. 5.10. Prov. 21.30. Isa. 43.13. This may comfort the godly over all their fears of politick and powerful Enemies; and may teach them humble submission in bearing their own lots; to stoop being their only safety, and way to prevail.

4. Among many others who, not only walk contrary to God, but harden themselves in their opposition; (as namely, Those who engage themselves in gross and crying sins; Those who resolve to sin, let God lay what he will, and so deny the truth of his Word, or sleight his justice, Jer. 5.12, 13. & 17. • 5. Those who are incorr • gible under judgments, Lev. 26.18 21, 23, &c. Isa. 26.11. & 1.5. Jer. 5.3. Those who • et themselves in opposition to God's people, Jer. 48.26, 27. and many the like) Even those f • ll under some degree of ob • u •• tion, and bidding a defiance to God's power and wisdom, who do so contend for their own righteousness, as they quarrel God's dealing about them and his righteousness in it, and who are not so satisfied with what God doth, as to give him glory in it: For, it is of such that the scope leads us to understand Job 's s •• ech, that they harden themselves against God. And, indeed, such words and complaints are sai • to b • stout against God, Mal. 3.13, 14. and • very man that wants the sense of his own unrighteousness and of the righteousness of God, is, in so far, an hardened man. This they have need to consider wh • , because of the righteousness of their person or cause, will not humbly stoop under affl • ctions; but have so much stout-heartedness, as to dare to quarrel, even when the rod is upon their back, and not tremble when the Lion is roaring, Job 36.18 Such have reason to bless God that he giveth them not an humbling proof of himself, when they so put him to it.

5. Albeit obdured sinners may prosper, during the time of God's patience and forbearance, Psal. 73, 3, 4, &c. Mal. 3, 14, 15. Yet never man helped his affliction by struggling with it, and with God because of it: And as God's Children, so miscarrying, will not escape a temporal correction, if they prevent it not by repentance; So the wicked will sma • t for it in hell, if not here also. For, such hardeners of themselves do not prosper; as hath been verified by experience in all ages; Who hath hardened himself against him, and hath prospered? And though the wicked may escape for a time, yet their prosperity is dear bought, and it will be sound so, when they shall smart forever in Hell.

6. Examples of God's judgments upon obdured sinners, should warn others not to follow their steps; For, Job will not contend against God, for Who hath hardened himself against him, and hath prospered? And it must be the height of madness, to run on courses which have been essayed before us, and had such sad effects.

7. Albeit Job do here argue from his experience, that since none prospered by contending, therefore he would not essay it; And it is true, he was much under the power and command of his light in his calm days, so that he durst not do that which his light condemned, and discovered to be dangerous, Job 31.1, 2, 23. Yet it would also be remembered, That, not only unrenewed men will not be convinced by their own or others experience, discovering the evil or folly of their way, Psal. 49.13. But, even the light and experience of godly men will not command them, in 〈◊〉 fi • s of temptation. For, Job might, and did some •• h •• miscarry in his passion, by contending with God; though his light and experience tell him it is 〈◊〉 , and to no good purpose. We have need to take 〈◊〉 that we take it not for granted, that we closely follow all that our light approveth as good; nor are we to lean to sound Principles, as if our practice were always conform thereunto. See Rom. 7.15.

Followeth, to ver. 11. a confirmation of this Argument, as it relates to the power of God especially (though not secluding his wisdom) which is illustrated and cleared by several instances and proofs thereof, in the Earth and Heaven, in the Seas, Sun and Sta •• s, ver. 5, 6, 7, 8, 9. and then all is summed up in a general and comprehensive Commendation of this his power, ver. 10.

From all which, in general, we may Learn,

1. It is the duty of the people of God, to be well versed in the Book of Nature, and in the study of the Works of Creation and Providence; For, so was Job here. So also was David, Psal 8. & 104. and elsewhere▪ if the very Heathen may learn so much of God by this study, as leaves them without excuse, Rom. 1.20. How much more may we profit thereby, seeing we are helped to read these works, by the Scriptures? This study is a notable help to sweet meditation and joy, Psal. 104.34. to lead us to understand God's loving kindness, (shining, especially in his works of Providence) Psal. 107.43 and to entertain spiritual mindedness, Psal. 139.15, 16, 17, 18.

2 There is no right study of the Works of Creation and Providence, except when, (without resting on the works themselves) the power and wisdom of God is seen to shine in them; and we learn a lesson, of humility and self-abasement before God, in them. For, so much doth Job 's scope, in this his study, teach us; which is to demonstrate, thereby that God is wise and mighty, and that to contend with him, and not to stoop before him, will never prosper in any man's hand, ver. 4. See Psal. 8.1.3, 4. This condemns the proud conceit that men have of their own contemplations and speculations about these things, when yet they are neither helped to know God, nor themselves, thereby.

3. Here both ordinary and extraordinary works of God are recorded; To show, that much of God may be seen in both: and some extraordinary works are first spoken of, To show that our little seeing, or, observing of God in his ordinary working, doth speak out the Atheism of our hearts, and provokes God to appear extraordinarily. I come now to the Particulars.

In these verses he begins with Earthquakes, whereby God, when he is angry, overthrows and overturns very Mountains; and that so suddenly and unexpectedly, as if man were carried in his sleep from one place to another, ver. 5. And not only shakes particular parcels of the earth, near the superfice thereof, out of their place, but makes the very lower places thereof, which seem, as Pillars, to support the rest, to tremble. Thus are we to understand those Pillars; For, otherwise, the whole globe of Earth and Water hangs on nothing, Job 26.7. and is supported and upheld only by the Word of God's power, Heb. 1.3.

From hence we may Learn,

1. In this dispensation of an Earthquake, we may read God's mercy, in making the Earth, in ordinary, a settled habitation for Men and Beasts; and in not making frequent use of the shaking of it, to witness how unworthy we are to live upon it, and to spew us out, or swallow us up, as Numb. 16.31, 32, 33.

2. This doth also demonstrate the power of God's Word, which alone upholds the Earth, Heb. 1.3. So that it shakes not, except when he is pleased to work some extraordinary thing thereby: And it should teach us, to lean to this Word, Psal. 119, 89.—92.

3. There is nothing so stable that can be fixed, if God pleased to shake it; He can remove and overturn Mountains, and make plains of them, Zech. 4.7. He can shake the Earth out of her place, and cause the Pillars thereof tremble. The study of this is a special antidote against presumption and security, Psal. 30.6, 7. if men consider that God, who shakes the Mountains, Earth, and Pillars thereof, can easily over-turn their settled like prosperity, can shake their inward peace and quiet, yea, can shake the very life out of them.

4. God needs not any deliberation, means, or time, to overthrow what is most fixed; nor needs faith look to probabilities, in closing with the Promise; For, He removeth the Mountains, and they know not, ere ever they be aware, So Dan. 5.4, 5. Isa. 17.14.

5. Extraordinary alterations wrought upon the the creatures are tokens of God's anger; not against these creatures themselves, Hab. 3.8. but against sinners, and particularly, against the Enemies of his people, Psal. 18.7, 8, &c. For, when he shakes Mountains, and the Earth, he over-turneth them in his anger. Hence, Earthquakes are either a scourge unto sinners, while they are swallowed up thereby (though it should not be doubted but the godly may share in that, at in other calamities) Numb. 16. or presages of other approaching judgments, Luke 21.11, 12.

6. The shaking and trembling of insensible creatures, when God is angry, serves to condemn men, who are not sensible of it, nor will stoop under his hand; For, this is also Job 's scope to show that, if God, shake the Earth, and the Pillars thereof tremble, then men should be afraid to contend, and should not think to prosper by hardening of themselves. See Jer. 5.22.

7. When we look upon this shaking of the Earth and Mountains, it may serve to comfort Believers, and to put them in mind that (however they have their own shaking and needful tostings, yet) their state and happiness in God is more fixed then the very Earth and Hills; as this work of God is commented upon, Psal. 46.1, 2, 3.

The next instance of the power of God, is, in commanding the Sun that it rise not, and in sealing up the Stars. This may be understood (as it relates to the Sun) that God, when he pleaseth, by his Word of command causeth the Sun to stand still ( Josh. 10.) and to go back, ( Isa. 39.8.) so that it keeps not its ordinary course of rising and setting. Or, it may be understood of his common Providence, that he keepeth the Sun from rising and shining upon us in the night; and with-holdeth the stars from our sight in the day time; as if they were shut up under seals. But it seems rather to point at this; That though the Sun keep its course; yet at God's command it riseth not to us as to our seeing of it, or the light thereof, when it is wrapped up in clouds of darkness; as when darkness came for a plague on Egypt, Exod. 10.21, 22. So also in Paul 's voyage, Act. 27.20. and in Eclipses: and that the stars are sealed up in the day time with the light of the Sun, and sometime in the night, with clouds.

Hence Learn,

1. It is our duty to observe the comely order which God hath placed in the world, of a vicissitude of day and night; and of the Sun, Moon and Stars to rule and shine in those, in their courses; As here Job instanceth in the Sun and Stars, and their shining, or being sealed up. This vicissitude is not only needful for ordering the time of our labor and rest, Psal. 104.19.—23. and for renewing our dispositions, by the renewed sight of the creatures, represented to us every morning, Job 38.12, 13, 14. But it serves to be a document of the vicissitudes of all lots within time; so that neither in prosperity ought we to be secure, considering that time is still in motion and changing, Psal. 30.6, 7. Nor in adversity ought we to be discouraged, as if it would be perpetual. Hence the Psalmist, pleading for a relief to the Church in trouble; argueth from those changes and vicissitudes, that the Churches sad condition must not be still the same, Psal. 74.10, 11, 16, 17. And as for the lights that shine by night and by day, mercy is observed to shine in them. Psal. 136. Yea, the very mercy of the sight of the Sun and Stars, in their time, ought to be observed as a proof of God's kindness to all men, which should be imitated by his Children, Mat. 5.44, 45.

2. All the excellency that is in the creature comes from God, and all the comfort we receive thereby, cometh from him; For, as he made the Light before he made the Sun; So, the Sun, for all its brightness, or the Stars will not shine, if he command them not, or, if he cast a veil upon them. God hath a negative voice in all the motions and influences of the creatures, whether Enemies, Psal. 76.10. Isa. 8.9, 10. Lam. 3.37, 38. or means of comfort. Bread will not feed us, if he take away the blessing, Deut. 8.3. nor hurtful things annoy us, if he prohibit, Act. 28.3, 4, 5, 6. Isa. 43.2. Dan. 3.27. & 6.20, 22.

3. The Lord needs no more, to order or overturn any of his creatures, their motions and influences; or to bring about his purposes by them, but a word of command; For, he commandeth the Sun, and it riseth not, and sealeth up the Stars. See Psal. 147.15, 16. & 148.4. & 44.4. Matth. 8.8. 2 Cor. 4.6. So that his naked Word is not lightly to be regarded, whether it be for a man, or against him.

4. The obediential subjection of insensible creatures, to the command of God, will be a witness against proud contentious men, who, being endued with reason, ought to be more pliable to his will; For, so may this instance be referred to Job 's principal scope, which is to reprove contenders and qu •• rellers with God, ver. 3, 4. And indeed, if those creatures be obedientially subject, to be ordered so as may be for the honor and service of their Maker; and if it be the Suns splendor not to shine, at God's command, and the brightness of the Stars, to be sealed up, when he pleaseth; how guilty must men be, who seek only to please themselves, and to have their interests and humors served in everything, without submission to what may glorify God?

The power of God is here further instanced,

1. In the Heavens, which as God, when at first he created them, spread out as a stately curtain, Psal. 104.2. So, when he pleaseth, he again (as it were) spreads them out in their serenity, by drawing off the veil of clouds that were upon them.

2. In the Sea; which he hath under his power (as this phrase of treading, imports, Psal. 91.13.) and can settle the waves thereof, and pave it as a flour upon which one walketh.

Hence Learn,

1. The Heaven, or Firmament, in its extension, and serenity and brightness, is a stately document of the Power, Majesty, and wisdom of God; as here we are taught, and, Psal. 8.3. & 19.1. This gloriously embroidered Canopy doth demonstrate what stately works God can produce of nothing, and should put us in mind of the glory of our invisible Country, which is above.

2. The Lord (as he made the Heavens his alone, and needs not the help of Angels to rule the motions; So) can do greatest works his alone, without the help of our strength or counsel; as in this instance we are taught. Which is the more to be heeded, that hereby the Lord hath given a standing pledge and document of his mercy, which endures forever toward his people, Psal. 136.4, 5. See Job 37.18. Isa. 59.16. 2 Tim. 4.16, 17.

3. The Sea also is a Theatre, upon which many of God's wonders are to be seen. Psal. 107.23, 24. both for variety of creatures fed there, Psal. 104.25, 27. His bounding of its fury against the Land, Job 38.8.— 11, and compescing of the tempests that arise there, Psal. 107.29, 30. & 89.9. This is it, whereby his power is commended here, He treadeth upon the waves, or heights, and risings, of the Sea. And hereby doth he demonstrate his power to compesce the tumults of men; whether, when they assault his people, Psal. 65.7. & 93.3, 4. or let loose their corruptions like a troubled Sea, Isa. 57.20. or are mad upon Errors, Jude ver. 13. or do rise and swell against God's dispensations, to contend with him because of them, which is the particular Job is upon. In all which cases, God can either calm, or, if they will not be calm, crush them.

A further instance of God's power, and of his wisdom also, is, That not only he made the glorious Constellations: but hath ordered some of them, by their rising and appearing, to distinguish, and, by their influences, to moderate the seasons of the year. As Arcturus for the Harvest (at which time of old they began the year; and therefore it is first mentioned here,) Orion, the Winter; Pleiades, the Spring, and the Chambers of the South, the Summer; whereby (it is most like) the Stars of the Constellation called Canis Major, (in which the Dog-Star is most conspicuous) are designed. For they arise with the Sun in Summer, and may be called, the inward parts, (as some read it) or, Chambers of the South, because they are so far inward to the South, beyond the Aequinoctial line, much further then Orion is (and so more remote from those who live on this side the Line, and near the North-pole) and because they arise in the time of great heat, as if they came out of some warm chambers. I shall not enter to speak of these Constellations, nor dip on their names in the Hebrew, and the signification thereof.

Only we may hence Learn,

1. The wisdom and power of God is to be seen and adored, in ordering the seasons of the year; wherein there are such changes, as are useful for man, for the Earth and Creatures living on it; and in the fixing whereof, the fidelity of God is to be remarked, Gen. 8.22. and he is to be eyed in any variations we find in those, as rendering himself conspicuous therein, when we will not notice him in his ordinary way.

2. As God's glorious power and wisdom shine in making and ordering the Stars, and their influences, Job 38.31, 32. (whereby he invites men to seek him, Amos 5.8 and to believe his Universal Providence, and particular care of all his people, Psal. 147.3, 4, 5. So it is very commendable to be versed in that study; as Job here hath been. No • so, as to seek to draw the fore-knowledge of particular contingent events (were it but even the temper of the weather on such and such particular days) from them, Jer. 10.2. Isa. 47.13. But that we may be led to see and acknowledge God in them.

All these Particular instances are, here, shut up in a General; That God doth great and incomprehensible, things which can neither be searched out nor reckoned. Of this, See further, Chap. 5.9.

Here Learn,

1. The documents of God's power and glory are so many, that who so would essay to recount them, he will weary before he be well begun; For, Job is forced to give over here, God's works being past finding out, and without number. And no wonder, for the whole Earth is full of his glory, Isa. 6.3.

2. Everyone of those works of God are great and marvelous; even the least of God's creatures will over-charge the best wits, to consider the power and wisdom of God in making of it; For, they are all great things, and wonders.

3. The number and gloriousness of God's works should contribute to humble man before him, and put him from quarrelling God's work about himself, whose works speaks his praise in Heaven and in Earth, in so great frequency and variety: For, this tends also to his scope of silencing man's contending with God, that He doth great things past finding out, and wonders without number.

In this verse that Argument, ver. 4. is confirmed, as to the point of wisdom, especially. In that God (as Job had observed in his experience) daily presenteth himself to view, in his works of Providence; and that not only by a sudden glance, but so as he may be viewed at leisure, (as a man going by, and passing on before another:) and yet he could not take him up, even in those: And how much less could he comprehend the depth of God's Wisdom and Justice (which his eyes saw not) so as to contend about it?

Hence Learn,

1. The Lord doth present himself before man, from day today, in his works; so as himself may be seen in them; For, He goeth by me, and passeth on also. See Acts 14.17. & 17.27, 28.

2. God, manifesting himself thus in his works, is but little seen or perceived by the best of men; For, He passeth by me, and I see him not; he passeth on also, but I perceive him not. Not only are men not aware, but surprised, in extraordinary manifestations; Gen. 28.16. But even in common things, either we see not his hand in them, or but in few of them; and wherein we see most, we see but little of what of him shines in them. So it appeareth by these Questions, Chap. 38. & 39. that we are but ignorant of what is to be seen in the very course of Nature, and revolutions of seasons, and human affairs. Providences are a dark Book, which men will not easily learn to read aright.

3. It is not enough that men have notional contemplations of man's ignorance, but they must experimentally know it in themselves; as Job here instanceth in his own person, I see him not, I perceive him not.

4. Such as come experimentally to know their ignorance of God in common things, will be affected therewith, and excited thereby to admire him, who is so incomprehensible, even in such things: Therefore he premits a note of attention and admiration to this, Lo, he goeth by me, &c.

5. Our ignorance and inadvertency in most common things, ought not only to humble us; but, especially, ought to guard us against quarrelling of the depth of the Wisdom and Righteousness of God, in more singular dispensations; For, that is the scope here, That if Job saw not God, as he ought, in common things, how could he think to pry so into his dealing about him, as to contend with him? The study of this would teach us, that when we look on things unbeseeming (as we conceive) the wisdom, righteousness, and holiness of God, we should complain of our own weakness, and not challenge God. And, instead of quarrelling, we ought to admire his goodness, who will employ such an unsearchable depth and mystery of wisdom about us, and do that good to us, and for us, which we so often mistake and quarrel.

The third General Argument, confirming this Assertion concerning the Righteousness of God, and that he is not to be contended with; is taken from his power attended with Sovereignty. If God come to deprive a man of any enjoyment he hath; there is no resisting of him by force, seeing he is Omnipotent; not ought there to be any question made of the justice of the fact, seeing he hath absolute dominion, and is not accountable to any. And therefore it may well be concluded, that it is folly to contend with him as unrighteous in his dealing.

Hence Learn,

1. The creatures enjoyments are in God's hand, to dispose of them as he pleaseth, and he doth, sometime, see it fitting to take them away, even in a violent manner, and so as may most affect the creature: For, it is an evidence of his dominion, to be marked and adored; Behold, he taketh away, even as a Lion takes his prey, as the word imports. This may warn men to be fitted for wanting more then ever they wanted, even so long as they have anything to be taken away: and it teacheth them not to fix their hearts upon any enjoyment; For that is the ready way to make the righteous owner claim it, when it becometh an idol, and to make the removal and loss of it more violent and bitter to them.

2. When God is pleased thus to strip a man, there is no standing out against him, nor any victory attainable, but by submission, the want whereof augments crosses; For, Behold, he taketh away, who can hinder him? or turn him away, from prosecuting his purpose • ? See Lev. 10.3.

3. It is not sufficient submission, when men simply quit what is taken from them, because they cannot help it; unless also they give over quarrelling of God in their minds, as being Sovereign Lord, and proprietary of all they enjoy, and he from whom no reason of actions ought to be required: Therefore, unto that, Who can hinder him? is added, Who will say (or, dare and ought say) unto him, What dost thou? And here our subjection unto God must begin, till he please to give some further account of his dealing, as seemeth good unto him. See Isa. 45.9. Jer. 18.6. Rom. 9.20.

After these more General Arguments, Job bringeth the dispute home to his own case, and produceth several special grounds and reasons why he is not resolved to contend with God. The first whereof (in these verses) is founded upon his comparing of himself with others? He had observed, and was persuaded, that if God should let out his anger against contenders, neither they, nor the stoutest help of created power, or proud nature, could resist him; but would certainly succumb, unless himself remitted of his anger, and quit the plea, ver. 13. And therefore it were folly in him to enter the lists with God, either as a Defendant, to answer him; or as a Plaintiff, to choose out my words to reason with him, or my words with him, (as it is in the Original) that is, words wherewith to manage my plea in the contest with him. In general it may be Observed, That it is not enough that men have sound general Principles, unless they do improve them in practice, in their own particular cases and exigence; wherein many, who have sound light in General Truths, do come short, through the prevalency of temptation, passion and distempers: For, Job is not contented with the former general Arguments, but brings them home to press his own duty, in his particular trial. And albeit Job cannot be assoiled from acting contrary to all those Principles, in his contending with God; yet his method in his discourse doth clearly point out our duty; which, is, to endeavor to walk, in particular exigence and trials, according to that sound light which we have of general Truths, and to fix ourselves in resolutions of patience and submission, upon solid grounds and principles. More particularly,

From ver. 13. Learn,

1. There is in man much unsubdued pride, ready to break forth, even against God, by contending with him about his dealing and dispensations; For, so is here supposed, that there is much that is proud to be crushed by him, and is clearly instanced, ver. 14.

2. This pride, especially, provokes God to anger, and so draweth on more trouble; For, so is also supposed, that God hath anger against such. While we continue proud under trouble, we will hardly get any sight of God's love in it.

3. This pride in contending with God, appeareth, yet more, in that, when God hath entered the lists with proud man, and he finds himself too weak a party, he will rather essay any other course for relief, than stoop to God; For, he will run to proud helpers. He will muster up all his stout-heartedness, to endure what he cannot avoid; and if God contend by outward trouble, he will run to any refuge, rather than to God, Isa. 9 9, 10, 13.

4. God's anger is too sore a party for proud man, and all created strength; For, when he persists in his anger, the proud helpers do stoop under him. All the power of Egypt (to which the word rendered, pride, alludes here) could not hold a Lowse off Pharaoh, nor a Frog out of his Chamber, See Mal 1.4.

5. As utter undoing & ruin will be the issue of God's anger against proud man, unless himself pass from it, (proud helpers will even stoop under him, if he withdraw not his anger:) So God, who hath made man and knows his mould and frame, seeth it fit, ofttimes, to quit the plea, and put a close to the controversy, and give over to contend with a worm: For, this is supposed as a reserved case wherein proud man is not crush • d, if God will withdraw his anger. And it is only if God will not withdraw his anger, that the proud helpers do stoop under him; which, implieth that sometime he will withdraw it. And albeit the speech be absolute in the first language, God will not withdraw, &c. yet the context and coherence thereof with the rest of the purpose, doth evince that it must be understood by way of supposition, That, God not withdrawing his anger, (as some do well render it) the proud helpers do stoop &c. God is pleased thus to put an end to his controversy with his stubborn people, partly, upon the intercession of some among them, Amos 7.1.—6. partly to manifest his sovereignty in grace, Isa. 57.17, 18. and to witness his tender regard to their frailty whom he hath chosen, Psal. 78.38, 39. Yea, he is pleased, sometime, to removes this plagues from off the wicked, when yet they submit not, or are but feigned in it; as he dealt with Pharaoh. And all this he doth to invite sinners to him, who is so long suffering, even toward the wicked, and quitteth many a plea to impenitent and stubborn man; and that he may encourage his people to intercede with him, even when matters are very desperate, and when men's disposition and way toward him, pleading a controversy, portends little good.

From ver. 14. Learn,

1. A godly man thinks little of all the world, and least of himself, especially when he is under the hand and rod of God; For, so doth Job here, comparing himself with all others, when he is now in such an afflicted and low condition. If proud helpers do stoop, How much less shall I answer him?

2. True humility doth, especially, appear in a man's stooping under God's hand, without quarrelling; For, so doth Job here evidence it, that he will not answer, nor choose out words with God. A murmuring spirit cannot, in so far as it gives place to murmuring, pretend to humility.

3. Who so dare enter the lists with God, and reason with him about any of his dealings, as Plaintiffs, they do provoke him to give them a sad challenge in other things, and put them to defend and answer for themselves; For, both are here conjoined, to show that they will be put to answer, who dare attempt to reason with him. This may discover the folly of complaining and murmuring, and may warn such as give way to it, to look for some other humbling work from God, then to get leave to persist in that.

4. It is an evidence of true humility, and of spiritual wisdom also, when men are made wise upon the expense of others, and do not presume to stand out where others have slidden; for, so doth Job argue here, The proud helpers do stoop, How much less shall I answer him, &c?

The second ground of Job 's resolution, not to contend with God, is, taken from his hope to speed better another way. He would not plead the righteousness of his cause, or of his person in begun sanctification, against God; nor turn a defender to answer all that God could except against him; but would hope to come better speed by humble supplication. Whatever was Job 's weakness, in quitting this course here resolved upon, for which he is rebuked by God; Yet his doctrine doth teach,

1. There is a righteousness attainable by fallen and sinful man; not a perfect, personal and inherent righteousness, according to the tenor of the Covenant of Works; but (beside imputed righteousness) a righteousness of sincerity in begun sanctification, Luk. 1.6. and a righteousness in respect of their cause, or, the matter of their trial from God or men, or both: For, Job supposeth that here, (though I were righteous) as a thing attainable; where he speaks of his righteous cause, and sincerity in holiness and true piety.

2. When men have attained to this righteousness, and are so assured of it that they can plead it before and against men; and may humbly own it before God, through a Mediator; yet they have need to be humble, when they consider that, before the Tribunal of God, only the Righteousness of Christ can bear them out: For, whom (to wit, God) though I were righteous, yet would I not answer. Though he suppose his being righteous, yet he will carry humbly before God.

3. Whatever encouragement the Conscience of men's righteousness and integrity may, otherwise, afford them, in going to God; yet there is no pleading of this righteousness against God as a party, or to the prejudice of his righteousness: For, this is it which he declines in particular, to answer God, when he turns challenger, to maintain his righteousness against his complaints. When God appears as a party, he can find many faults, which men either will not, or cannot find. And albeit he do, in Christ, accept of our sincerity in begun sanctification; yet he can soon find it imperfect and polluted in itself. And if it be so with the righteous; How much more with the ungodly? 1 Pet. 4.18.

4. Humble supplication, by a man who shelters himself under the wings of Christ and his imputed Righteousness, and layeth claim to free grace in him, is the best way of prevailing with God, when he lets loose his hand; and it will be so successful, that contending is needless; For, saith he, I would make supplication, and implore grace and mercy (as the word imports) and therefore need not, and will not answer.

5. The Lord's being a Judge, whose Tribunal none can shun nor decline, whose examination is most accurate and searching; whose sentence, and the execution thereof, are most effectual; and whose severity in correcting, doth point out his dreadfulness; I say, the Lord's being such a Judge, should deter men from pleading their righteousness against him as a party, and invite them to humble themselves by supplication before him: For, saith he, I would not answer, but I would make supplication to my Judge.

The words contain a third ground of Job 's resolution not to contend with God; The scope and meaning whereof are made difficult and obscure, by reason of the different acceptions of the words, calling, and answering, ver. 16. Which, at first view, seem to be meant of Prayer, and God's answer thereunto. And so the sense is given diverse ways. As

(1.) That though God were hearing his Prayers, yet he could hardly believe it were so, v. 16. seeing he did so afflict him with breaches upon his body, mind, family and goods, and did incessantly vex his spirit therewith, v. 17, 18. And it is indeed true; That, however men may be dear to God, and their Prayers heard by him, when yet sad afflictions are not removed Psal. 10.17. Dan. 10.12, 13. Yet great afflictions may so toss and confound them, that they cannot discern audience and respect. But I see not how this comes up to Job 's scope, to persuade him to plead for God's Righteousness, and not to contend against him. It is true, the greatness of his trouble might affright him, though innocent, from contending, as well as hinder him to discern audience; and, upon that account, it may be looked on as a ground of this his resolution. But that doth not so fully exhaust the scope, nor so clearly reach it. Therefore,

(2.) Some leave out the word, yet, v. 16. which is not in the Original, and changing the time a little, do read the latter part of the verse by way of question, thus; If I have called, and he have answered, would I not believe that he had hearkened to my voice? And so the sense is given to this purpose; as if Job had said; I dare not complain, or quarrel God; For, if I have prayed to him, and have found him answering my Prayers; might not I expect he would hear the voice of worse language, in my complaints and quarrellings, and answer it accordingly? This Interpretation holds out this truth, That such as find Communion with God in Prayer, will get the clearest sight of his presence and watchful Providence over all their ways; and will be most afraid to provoke him, or put him to it, to give a proof of his Providence against them, by their miscarriages. But however this be a sound truth, and may seem to be grounded on what is said, v. 16. yet it cannot be the meaning of this place: For it takes not in the rest of the verses, which confirm what is said there, and therefore are connected with it by the particle, For,

3. Some understand the words thus, as if Job had said; Though God should hear my Prayers, yet would I not believe that he had hearkened to my voice, that is, I would not believe he had hearkened thereunto out of any respect to my voice, or, to the worth of my Prayers; but merely of his own goodness; as may appear by his smiting of me, being innocent and free of gross wickedness: And how much less durst I think to be accepted in contending? This is also a truth, That such as are most real supplicants, and speed best at it, will be most humble, and see most of free grace in the answers they get; and this humility will keep them from quarrelling, and other sinful attempts. Yet neither is this Interpretation so clear or full, and it seemeth to place the emphasis and force of the Argument where it is not, only upon his voice as not regarded in the answer.

Therefore, passing that acception of the words, calling, and, answering, I conceive it safer to understand them, more especially of Job 's calling, or, provoking and challenging of God, to enter the lists and debate with him; and of God's answering, or, undertaking and being ready to abide the challenge. Thus calling and answering are frequently taken in this Book, and even in this Chapter. And so the sense is, as if Job had said; I will not contend with God about his righteousness, nor plead my righteousness to the prejudice of his. For if I should call God to debate the matter with me, and he declared himself ready to defend against me; yet I would not believe that either he would endure my contentious discourse, or judge me to be righteous, v. 16. For, if now, when I am not contending, but walking in my integrity, he hath so violently afflicted me, v. 17, 18. What would he do, if I should wickedly provoke him? Thus the sense runs clear.

Though Job kept not at his resolution, not to contend, but frequently calls on God to answer him in that dispute; and though in his complaints and challenges, both in this speech and elsewhere, he do reflect upon the Righteousness of God, and cry up his own righteousness too much, for which he is checked by God; yet his general grounds are good, that, upon the grounds mentioned, it is not to be expected that contending will gain anything at God's hand.

And from all this we may Learn,

1. Whatever be the endeavors, attempts, or desires, of men, or how much soever God seem to condescend to them, or homologate their will; yet it is not to be thought, that he will do; or approve anything, but what is right: For, so much doth Job 's assertion, v. 16. teach in general, That though Job should presume to call, and God should condescend to an • wer yet he doth still right, and will not patiently hearken to his voice of contention, and justify him.

2 Whatever the Lord do with any of his people, it is not to be expecte • that he will approve of quarrelling, or justify quarrellers; For, that is it, in par •• cular, that Job will not believe. It is true, when Job so often called, God at last in so far hearkened to his voice, as to pu • him to answer for himself; But in so doing, he was • o far from hearkening to, and applauding the voic • 〈◊〉 h • s complaints, that he put him to humble himself in the dust for them. And who so believe or expect any other of him, they do but delude themselves, and will be disappointed in end.

3. In Job 's experience and lot we are here taught, what Saints may expect to meet with in the world, and what they ought to submit unto, if it be made their lo • . As,

1. When they are in a settled estate, and all things go smoothly with them, they may meet with a breach and wound; For, he breaketh me, and there are wounds.

2. This breach may be made suddenly, and violently, as if it were in great displeasure; He break • th me with a tempest This may teach us to digest breach • s, and find them more sweet, when come on in a more mild and calm way.

3. This breach may be made by many strokes, reaching u • in many of our concerns, in body, mind, goods, f ••• nds &c. and reaching each of them by stroke after stroke. He multiplieth my wounds This may teach us, when we are under calamity, rather to be looking and preparing for more, then quarrelling what is lying upon us; and to account it a mercy to want any trial which in probability, might befall us, and that one way of trouble is not following upon the back of another.

4. These multiplied breaches and wounds may come upon us inc • ssantly, not suffering us to take our breath; that we learn to acknowledge the mercy of breat •• ng times. See also Chap 7.19.

5. Upon all these s • d ingredients in the Saints cup, there may follow the sad affliction of being embitter • d, yea, filled with bitterness, at and because of them. See King. 4.27. Hereby the Lord discovers his mercy to those who possess a quiet mind under trouble, and calleth them to be humbled, whose bitter dispositions he permits to break loose, and so discovers what is in their hearts.

Doct. 4 In all these sad tossings of Saints, it is their duty and advantage not to lose the sight of Providence, but to see an hand of God doing all these things, that they may be humbled before him, who puts them in the furnace to discover their dross, and may be comforted, when they know they are in his hand, who is infinitely wise, compassionate and faithful: Therefore doth Job ascribe all this to God, He breaketh me, &c. Yea, even his bitterness, he looks upon it as his weakness, which God will have, for wise ends, discovered. See Lam. 3.15.

5. Saints are also bound to believe that all their sad lots from God may consist with their being righteous, and approved of him: For, notwithstanding all God's terrible dispensations toward him, yet he asserts God did them without cause. This is God's own verdict concerning Job and his trials, Chap. 2 3. The meaning whereof is not, that God had no cause nor end in doing all this; nor yet that Job wanted sin to deserve all of it (if that were his meaning, it were a most passionate and unjust complaint, even when he is declining to complain or contend) But that he was not guilty of gross wickedness and hypocrisy, which are the evils which God pursues with his wrath. This Job was not convinced nor guilty of, and therefore refuseth to take with it. And this teacheth godly men not to mistake, as if sad afflictions did prove them wicked, and were sent to cause them renounce the testimony of their own Consciences. And it may warn the wicked, who may expect sad things, when such things as these are done even to the righteous.

6. The strokes which are inflicted upon Saints, walking in their integrity, should humble them, and make them afraid of gross provocations; for, so much doth the scope of all this argument teach; He who was so afflicted, being innocent, could not expect that contending with God would prosper in his hand. It is a very sweet frame of spirit, when men's good Conscience under trouble makes them the more tender and afraid to sin, though, ofttimes, their corruptions and weakness over-drive them to do otherwise.

The fourth ground of Job 's resolution not to contend, is the same in substance with that general Argument, v. 12. taken from the power & dominion of God, which he repeats and acknowledgeth to be of force in his case, to keep him from contending. The sum is, as if Job had said; It were madness in me to offer to strive with God. For if I presume to do it by the strong hand, he is strongest and invincible, and I am lying on a dunghill, like a filthy Leper. And if I offer to plead by way of argument and law, there is no Superior Judge, to set a day for pleading betwixt him and me; to cause parties compeere; to give security to me in pleading; and, to execute the sentence: But he is Supreme Judge, who can do no wrong, and from whom there is no appeal.

Hence Learn,

1. God is the Omnipotent and strong Lord, for whom nothing is too hard, and with whom no creature can grapple; for, If a speak of strength, lo, he is strong. This may teach Saints to trust in him, in greatest difficulties, and when he maketh use of weak means of help, 1 Cor. 1.25. and to stoop before him, 1 Cor. 10.22.

2. As God is Omnipotent and invincible in power; so he is, also, supreme and sovereign Judge, accountable to none, and before whom none can stand in judgment, by the help of any creature; For, If I speak of judgment, who shall set me a time? to wit, to plead, as is well added in the Translation. For, the word imports, an appointing of a solemn time for any affair, and here, for judgment and pleading in judgment, as the context makes clear.

3. God is then rightly known and acknowledged, in his power and sovereignty, when it humbleth us, and makes us stand in awe to sin before him; for, Job brings in those as an argument, here, why he will not contend with God.

The fifth ground of his resolution is taken from the prejudice that would redound to himself, by his pleading himself to be righteous and perfect before God. Which is not to be understood (as hath been marked before) of his righteousness by justification, nor of his sincerity and integrity in begun renovation and sanctification; For these (and even this last, particularly,) he pleads before his friends, and before God also, according to the tenor of the Covenant of Grace. But it is to be understood of perfect righteousness and sinlesness before God, and according to the Law and Covenant of Works; and of his pleading of this, or any other righteousness, to the prejudice of the Righteousness of God who afflicted him. And so the meaning is, as if Job had said; If I should presume thus to plead my righteousness, He could not only put my Conscience to it, to make me condemn myself with my own mouth; but that same very proud speech, in justifying myself, were sufficient to condemn me; not only by reason of the many failings which God would find in the way of my managing my defense; but because, in the very substance of the defense, I should be a contradict • r of God, who hath concluded and delared all men to be unrighteous, and under sin, and even the regenerate not to be perfect, or such as God cannot afflict them without injustice: And if notwithstanding all this, I persist in such an Apology, and say still that I am perfect, that should not only prove me sinful, but perverse and stubborn in my sin.

Hence Learn,

1. There is no pleading of men's righteousness by their own works, or their sinlesness, but God can easily improve and refute it all; For, If I justify myself, God hath a way to condemn me.

2. Men's very pleading for their righteousness, to the prejudice of God's Righteousness, is cause and evidence sufficient that they are to be condemned as wicked and naughty, who dare contradict and quarrel God; For, if I justify myself, my own mouth (in speaking to my own justification) shall condemn me. Such a disputer is self-condemned, and refuted by his very debate for himself; and the more a man esteem and prize his own Righteousness, he is thereby the worse in effect, and in the sight of God.

3. As men are very prone to persist in their high swelling thoughts of themselves; So this doth but heighten the quarrel and prove them to be not only sinners, but wicked and perverse; For, if I say I am perfect, or, persist in justifying myself, and say it over and over again, It shall also prove me perverse.

The scope and meaning of this verse is rendered obscure and difficult, by reason of the conciseness of the Original phrase. which runs thus; I perfect, I know not