Exposition of Job

THis verse contains an account of the rise of Job 's Expostulation and complaint, which is the first Argument pressing his Friends not to misconstruct him, and pleading with God, that he would regard it, and not deal so sharply with him. For when he had resolved to smother his griefs, Chap. 9.35. yet he could not: but they made his life a burden to him. And when again he labored to suppress his complaints because of such a case, yet he could not prevail. But at last, after many resolutions to the contrary, his bitterness, by reason of much affliction, burst forth in a complaint, and made him • ry if he could find ease by so eloquent a way of pouring out his sorrows before God. From which he leaveth it to be inferred, That it beseemed God to respect such a complaint, and the afflictions which pressed it out of him; which were so great, that he could not refrain from that way of it, which was so contrary to his frequent resolutions and desires: And, That it was his Friends duty not to judge hardly of him, though he complained when he was so pressed and put to it.

In general,

Obs. 1. God's Children, while they are within time, are made up of Flesh and Spirit, Nature and Grace, which, under trouble, will have strong wrestlings one with another, taking resolutions time about; yea, sometime, in a fit, Nature getting the upper hand: As here, Corruption and Grace wrestle for it, and at last Sense and Corruption carry it. Afterward we will hear more of this conflict betwixt his Faith and Sense, in this complaint. And we find it was Paul 's exercise to be tossed betwixt the law of his members and the law of his mind, Rom. 7. This may teach us, to have a jealous eye over ourselves, even in our best frame. For trouble may discover much dross which doth not then appear. And it teacheth us, not to stumble, when we find dross in trouble, not only with our good, but over-flowing it for a time. We have as little reason, because of that, to say we have no good in us, as we have to say we have no corruptions, when they are borne down and disappear, in our good condition.

Obs. 2. As for the strength of his Argument, That not only his Friends ought not to censure, but it beseemed God to respect his extorted complaint, and give him ease; we may consider,

1. God may justly take a proof of what is in man, and how weak any inherent grace he hath is to resist temptation; as it proved here in Job. And therefore the Argument is faulty, as to concluding that God should altogether forbear to put him to it, to give this proof of himself, which was so needful for him.

2. Were Saints never so pressed with temptation, and over-poured with infirmity, in their failings (as Job here was not malicious nor wicked in his complaints, but forced to them through weakness and temptations) yet even those their failings, which flow merely from infirmity and temptation, are real sins, which need a Mediator to expiate them, and a pardon for his sake, upon their closing with him by faith and their renewing of their repentance. And therefore his Argument cannot at all conclude that God, or his Friends, should look upon it as no fault in him thus to complain, when he is put to it. Yet,

3. There is somewhat of an Argument in it, both in reference to God and to his Friends. In reference to God; Albeit he may try what is in Saints, and they ought to flee to Christ for the pardon of their infirmities: Yet, it is an Argument pressing that God should pity them, when they do not run willfully to sin, but are driven out of the way, through the power of temptation; and they are sensible of their failings in such a case. For God is a tender considerer of a willing spirit, even when it is under the power of weak flesh, Matth. 26.41. It is, also, an Argument pleading for pardon in a Mediator; and such infirmities will more easily obtain it, then other sins, Rom. 7.24. with 25. And further, such a condition doth also plead for moderation of God's dealing (which yet ought to be pressed with much sobriety and submission) and staying of his rough wind in the day of his East wind, Isa. 27.8. seeing God is a tender Shepherd, who ( • as Jacob, Gen. 33.13.) will not over-drive his flock, Isa. 40.11. 1 Cor. 10.13▪ and who is tender in preventing his people's being driven to sin, Psal. 125.3. In reference to his Friends, the Argument may hold out this great truth; That it is not just to be too rigid in judging of Saints, or to judge of them and the state of their person (though of their condition they may) by their violent fits, to which they are driven through affliction and temptation, and wherein there is a conflict betwixt the fl • sh and the spirit, and the whole man consents not. For, however Job 's Friends might have censured his complaints as passionate (which yet in his weakness he would not admit) yet there was no reason they should judge by his complaints, which he could not suppress, that he was a wicked man.

In particular, If we look to the several parts acted by the flesh and the spirit in him, in the rise of his complaints, each of them may afford us useful instructions and cautions. And,

1. The flesh, or his present sense, speaks first, My soul is weary, (or I am heartily or very weary) of my life, or my soul is cut off, with wearying of my life, or is cut off, that it is in life. All those readings come to one purpose; That he did very earnestly and affectionately with his soul) weary of his life, he would very gladly be rid of it, and was even killed that he was alive. To this issue came his resolution, Chap. 9.35. When he had resolved to smother his griefs, they did so press and overcharge him, that he was not only wearied of them, but even of his very life, because of them; desiring to get an end of these miseries by the end of his life. And this he must speak out before them.

Whence Learn,

1. God's people will not be always Masters of their own passions and resolutions under trouble; For, Job, Chap. 9.35. had thought to digest all his sorrows with silence, but now he is forced to speak them out, My soul is weary, or, cut off. And, especially, when men do digest their grievances, but with a grudge (as Job grudged and regreted that he could not be heard to plead his cause, Chap. 9.—35.) it will prove a boil that will break out at last.

2. Albeit life be God's gift and benefit, and men do, ofttimes, doat much upon it; yet God, when he pleaseth, can make it one of their greatest burdens; For, saith he, My soul is weary of my life. It ought to be acknowledged, as a mercy of God, when he makes our life tolerable, or in any measure comfortable to us.

3. Men, in their desires after death under trouble, do ofttimes discover much weakness; as Job doth here. For albeit it be men's duty to be ripening daily for death, and the duty of Saints, to eye and long much for that end of their course; considering the glory and happiness that abides them after death, Phil. 1.23. 2 Cor. 5.1, 2. and considering their own sinfulness, to which they are obnoxious in this life, and the sins of the time wherein they live, which may make them many a sad heart, 1 King 19.14. 2 Pet. 2 7, 8. yet it is a sin, even in those cases, to weary and not submit to God's pleasure (as Elijah was faulty in his desires of death, 1 King. 19.) Far more is it a sin, when men, out of desperation, rush upon death, or even when, because of trouble or discontentment, or di •• idence of God's help, they weary, and are not conten • to have their graces exercised as God pleaseth, or when they look on death as their only issue from present trouble. And here Job failed, both in his aversion from the real advantages of his being tried, and in his fixing of his expectations too much upon death.

2. Grace steps in to correct sense, and what had flowed from his weak flesh, I will leave my complaint upon myself. The meaning whereof is not, that he will complain at his own peril, and take his hazard of what may ensue upon it, as he elsewhere resolves, Chap. 13.13. But the meaning, is, That when his weariness was like to make him complain and cry out; grace and submission would (as formerly, Chap. 9.35.) yet have smothered it, and rather have sunk under the pressure, then utter anything of his passion to God, or against his dealing.

Whence Learn,

1. Much trouble affords occasion and matter of many lamentations and complaints; and it is a demonstration of man's frailty that, when he is hardly pressed, he can do no more for his own relief, but complain and lament, Psal. 102. in the Title: For, here it is supposed that Job 's hard case pressed him to a complaint.

2. Men do not a little feed and increase their complaints, under trouble, by their own wearying, and so making their burden uneasy; For, it is when he is weary of his life, that he hath a complaint. But formerly, till his spirit wearied, he got it borne down. Chap. • .10.

3. Albeit afflicted and grieved Saints may find great ease by pouring out their case to God; yet the ill and bitter frame of their spirits is better suppressed than vented: For, saith he, I will leave my complaint upon myself. Thus did he labor not to sin with his lips, Chap. 2.10. as not knowing but his passion, if once it b •• ke loose, might utter worse language then simple complaints.

4. Albeit men be driven from their good resolutions, through the violence of their temptations; yet it is their duty to essay them again: For, after his endeavors to ease himself, Chap. 9.27, 28. and to smother his grievances, are overturned, he will yet again essay to leave his complaint upon himself.

3. Flesh, at last, over powers all his good resolutions, I will speak in the bitterness of my soul; or, I am so put to it with grief and bitterness, that I must give myself a vent.

Whence Learn,

1. Saints may be put from their resolutions over and over again; For, here, after he hath again resolved to bury his complaint, he is put from it, and he must speak, and his passion, for this time carrieth all before it. This may teach Saints not to mistake such humblings in the matter of their resolutions, and such violent fits in themselves.

2. Saints resolutions of submission and patience, will not hold, when they only smother their sorrows, and do not labor to cure that, inwardly and at the root, which they endeavor to suppress outwardly; For, therefore comes he at last to this, I will speak, notwithstanding all his former resolutions, because he did not labor to remove the cause of his complaint, by reading God's dealing aright, and seeking patience, but did only leave it upon himself.

3. Resolutions, also, will not hold when men take their burdens upon themselves, and do not roll the grievanc • s they would suppress, over on God: For, in this also his resolution was defective, that he will leave his complaint upon himself, or, smother it, and take all the weight of it upon his own spirit, and therefore it came to this issue, I will speak.

4. Much trouble and perplexity is apt to breed much soul-bitterness, especially when nature and corruptions are let loose, to read our lots, and grapple with our difficulties; For, Job here confesseth his trouble had produced bitterness of soul.

5. Bitterness of soul is not only a fountain of complaints and resentments against God's dealing; but it is very boisterous, carrying down all good resolutions, and a very bad Orator before God: For, saith he, I will speak in the bitterness of my soul. Which imports, that it was his bitterness that furnished those complaints, which before he would have suppressed; that it was bitterness, also that overturned his former resolutions to be silent, and drave him to this, I will speak: and, that all the faults in his following Discourse slowed from this Fountain of bitterness, which prompts a man to speak, not what he ought, but whatever it suggests, were it such as the Disciples Prayer was, Mar. 4.38.

In this verse we have Job 's Proposition of his complaint, which contains the second Argument justifying and pressing it. He not only insinuates that his Friends should not censure those complaints, which he dare propound to God, leaving them as unfit Judges; (though this do not conclude strongly, seeing men in passion may dare to speak that to God which is not meet.) But in the very Proposition of his case, he insinuates this Argument against God's present dealing, and why he should deal more tenderly with him; That it was very hard measure thus to condemn him before he be convinced of his crime. The meaning is, as if Job had said; Lord, by this way of Procedure, thou seemest to deal with me as with a wicked man, whom thou hast condemned to be thus consumed and cut off as such. Now in this I request for a just procedure, that I may understand the quarrel thou hast against me (who am a righteous man) before thou give me such hard measure; and I expostulate that it is not so, that either thou wilt not cease to proceed against me as a guilty and wicked man (for so the word to condemn, is, in the Original, to make wicked, or, to declare one to be such by the sentence and stroke of a Judge) or else sh • w me the cause and quarrel.

In this reasoning, we may observe th • se Truths, for our Instruction.

1. Whatever distemper be in our spirits, which we cannot get suppressed and calmed, it is better to go to God with it, then to m •••• ur and complain of him (as it were) behind back; and albeit there may be much failing and dross in the way of such address • s, yet it is faith that goeth God with them, and it evidenceth a man to be given to Prayer, when even his very complaints run in that channel: For, albeit this address be full of distemper and passion, as we may observe all along, yet in so far Job is right, that when he must speak, v. 1. I will say it unto God, saith he.

2. To be condemned, as a wicked man, is sad to a Saint; Any dispensation will be tolerable but that, seeing therein a sight of men's own wickedness hides a sight of God's favor and love in their lot: Therefore Job deprecates his being condemned as a wicked man, (as the word imports) when it is suggested by sense that it was so with him.

3. A justified man, whose sin is pardoned, and who walks with God, may plead against condemnation, as a lot he cannot in reason expect, seeing there is no condemnation to any that are in Christ, Rom. 8.1. Therefore doth Job plead against that, when suggested by sense and temptation, as a thing that could not be, and for which there was no cause, according to the tenor of the Covenant of Grace. Do not condemn me; show me wherefore thou contendest with me, as such a one, and in such a way.

4. No rod is so sad to a Child of God, as a dumb rod; when he can know nothing of the cause, end, or use of it, that he might walk accordingly, and justify God; For, this makes God seeming to condemn Job • ad unto him, when he knew not wherefore he contended with him.

5. Men's afflictions may be so involved and intricate, (through their own mistakes, or otherwise) that even Saints, when they are under trouble, may feel the stroke but see no more, till God teach them; who, when he hath inflicted a stroke, must give light, to discern his mind in it, and grace, to make use of it; For, when Job is sadly afflicted, he is yet left in the dark, till God show him wherefore he contended with him. Where his ignorance did not slow, so much, from his present desertion and confusion, as, from this false Principle, that God was condemning him as a wicked man. In which case, it was no wonder if he could see no cause for that, having the testimony of a good Conscience. However, Saints in trouble may expect to have other perplexities beside this, and that when they have taken up the nature of their trouble aright, only as a trial or chastisement, they may yet be kept in the dark about the particular cause of it, or the special use they should make of it.

Beside those Truths, we may here, also, observe some failings and weaknesses in Job and his reasonings, which may serve for caution and instruction to us,

1. It was but his mistake, while he judged, by his present sense, that God was condemning him, and this raised the tempest in his soul. It is our weakness to fasten mistakes upon God's dealing, and by so doing make our lot more unsupportable then really it is. Likewise, It should seriously be looked upon as a mistake, That even saddest afflictions do always speak God's condemning of the afflicted. For he may chastise them most sharply, whom he approves.

2. Albeit God were (not condemning him to perish eternally with the wicked, for neither could that be, nor did Job believe it was so, but) dealing with him, in outward corrections, as he useth to deal the wicked, when he plagues them for their wickedness; yet it was his fault not to see sufficient cause of all this within himself, but he will put God to it, to show wherefore he contended. For the best of Saints have sins which deserve more then all this, Psal. 130.3. & 143.2. and even Original sin in man doth justify God, in inflicting saddest corrections. For the wages thereof is death, Rom 5 12, 14.

3. Though he had never so much integrity, and could see no procuring cause of his afflictions; yet there was cause enough why God should exercise even an innocent, and much more, why he should try him, to draw forth what, either of weakness, or of grace, was in him.

4. Though he could neither see a procuring cause, nor the final cause of God's dealing; yet it became not him to quarrel with God, as if his dealing were unjust. For absolute sovereignty in God might silence him, and God is not bound to give a reason of his ways, as himself acknowledged, Chap 9.12.

Followeth Job 's Prosecution of the complaint which he had propounded, v. 2. wherein he presseth his Expostulation and desire by several other Arguments, beside those formerly insinuated, in the Rise and Proposition of his complaint. In all which he leaveth to his Friends to judge of the relevancy and justness of his complaint, by the strength of his reasons propounded to God, to whom alone he makes his address. So the third Argument pressing his expostulation and desire, (in this verse) doth prosecute what he had propounded, v. 2. and give some general hints of what is further enlarged in the • est of his discourse. In it he points out his apprehension of what was in God's severe dealing, in condemning him, and dealing with him as a wicked man.

1. That it seemed to be an oppression of a righteous man.

2. That it seemed to speak God's despising of him who was the work of his hands, both by Creation and by Grace; for so it may be interpreted by what he subjoins in this discourse, both of God's creating of him, and of his grace in him.

3. That God, by his dealing toward him, seemed to give favorable countenance to the plots, projects and courses of the wicked. Partly, while the wicked (as well as his Friends) were ready to judge him to be a wicked man, because afflicted. Partly, while God seemed to concur with, and approve, the deeds of the Sabaeans and Chaldeans, who robbed him; and to give occasion to other wicked men to insult over him, and abuse him, now when he had afflicted him, as Chap. 30.1.—14. But chiefly, while the wicked's prosperity and his adversity confirmed them (who measure all things by outward advantages) in this opinion, that piety is of no worth. Thus, the counsel of the wicked, is expounded of their slighting of Piety because of their own prosperity, Ch. 21.7. —15. with 16. See Eccl. 8.11. Mal. 2.17. & 3.14, 15. Upon these apprehensions Job founds his Argument, which he propounds by way of question to God; Is it good unto thee, that thou shouldest oppress, &c? The meaning whereof is, as if he had said; Lord! doth it beseem thy Nature and Goodness, or can it be any pleasure or profit to thee, thus to oppress and sleight thy own creature and servant, and to seem as if thou would confirm and harden the wicked in their evil way?

The sense and use of this Argument and Expostulation may be reduced to these three General Heads.

First, As to the way of propounding this Argument, (as also some that follow) it is by way of question to God; Is it good to thee, that thou shouldest oppress, &c? Wherein we have the language of two parties within him, his sense and his faith. His sense would absolutely have concluded all this to be true of God, that he delighted to oppress and despise him, and shine upon the counsel of the wicked. But faith could not subscribe to all these conclusions, and not being able to refute them, yet it stands (as it were a great stone in an impetuous River) to stop the current of temptation, if it were but with a question, Can it be as sense saith? as Psal. 77.7, 8, 9. And here faith goeth further, and propounds the matter to God, wherein, as sense layeth out its apprehensions of God's dealing, so faith propounds those apprehensions as questions, to be resolved and cleared by God.

From this way of pleading, in general, Learn,

1. Tentations may fly very high under trouble, even against God himself; For, all that is here questioned was suggested to Job. So also those apprehensions, Psal. 77. We are not to think it strange. if a storm raise much mud, and such gross temptations and fiery darts be cast in.

2. Sense will soon weary under trouble, and be ready to subscribe to the worst that temptation can say or suggest; For, the positive Assertions, implied in these Questions, were the language of Sense, and it is Faith only that can so much as question them. See Psal. 31.22. Lam. 3.18, 19. Isa. 38.11. and frequently Saints bewray their weakness in this. Sense must still be bribed ere it will speak good of God; and hence it proves our greatest enemy in ill times. And this may also suggest to us, that our first thoughts of our case, and of God's dealing, under trouble, are not readily the truth; they are but our sense, faintness and hast, taking the first start of us, till faith follow after and correct them, Psal. 31.22. & 116.11, 12. Jonah 2.4.

3. In times of greatest temptations and faintings, some small sparkles of faith and honesty will still appear in God's people; For, here, when temptation and sense are uppermost, and faith is very far from triumphing over difficulties, yet it appears in those questions. Thus Saints in the midst of their saddest complaints, call God their God, Isa. 40.27. & 49.14. This may encourage wrestlers, considering that God marks their weak endeavors, as the fruits of true faith, though themselves judge not so. Yea, he will esteem more of these wrestlings, then when we are fairest before the wind in our believing, it being most eminent and cleanly faith, when there is least of sense going along with it, to help it. And albeit the Lord do reprove weak faith, and will, much more, be angry at those mistakes which do so overcharge faith; yea, albeit weakness of faith may obstruct Believers in their doing of eminent service, Matth. 17.19, 20. yet God never refused to do the weak Believers business, Mar. 4.39, 40. & 9.22, 24, 25. and the Psalmist, even by such wrestlings under temptation, came to prevail at length, Psal. 77.7, 8, 9, with 10.

4. It is the duty of the people of God, and an evidence of grace and faith in them, that they do not willingly admit of an ill report of God; and that they are not prone to misbelieve; or to set their seal to what Tentation and Sense say, and to close with every report that their own hearts would bring up of God; For, when Job 's sense not only thought these things, but will needs utter them in a complaint to God, that he oppressed and despised him, faith makes a question of them, when it can do no more: As it is our fault that we are slow of heart to believe, Luk. 24.45, so also that there is in us a willingness to misbelieve, and cast away our confidence, which is forbidden, Heb. 10.35. and was the fault of that wicked King, 2 King. 6.33. And albeit, whenever we distrust, and do not believe, there is much of will in it, Joh. 5.40. yet, then especially are we guilty of willfulness in that sin, when we look not upon faith as a commanded duty, and so mourn not for the want of it, as for other sins; but, it may be, plead for it, • s Jonah did for his passion, Jon. 4.9. When we are not as careful (yea, more careful) to study what may strengthen faith, as we are to study what may discourage us; when we will not employ the little faith we have, in wrestling and debating with sense and temptations, because we have not that faith which might easily carry us over all our temptations; and, when we will not simply, at God's command, cast out the net of believing, but will turn judges of the Promises, and of the profit of believing, 2 King. 6.33. and when we find things hard or improbable, in our bitterness we cast all our confidence away. This is an evil we should be careful to avoid, Considering, That faith, how weak soever, is most commendable, when we are most unwilling to part with it in great difficulties; That the sin of unbelief is heinous enough, (in disobeying God, reproaching him, forsaking our own mercy, &c. ) even when it flows from our infirmity and weakness, albeit we do not make it our willful iniquity, by giving up ourselves to it, without any appearing of the grace of God to witness against it; That zeal for God should cause us not be taken alive (as the word will read, 2 Tim. 2.26.) by his Enemy, unbelief, far less will it allow us voluntarily to turn to his Enemies party; That willful misbelievers do cast away that shield which should cover them and all their armor, Eph. 6.6. And what can be the issue of that, but deadly wounds, one upon the back of another? and what will they do next, when they have cast away their confidence? or, will any condition bring an issue, till they return to believe again? as the Psalmist found, Psal 77.7, 8, 9, with 10. And, That God may be provoked to make unbelief the punishment of the willful distruster, when he would gladly be rid of it (as finding how it crusheth and sinketh him) but cannot.

5. Weak and willing believers may be excited, and and notably strengthened to resist temptation, and the suggestions of Sense, by studying the Nature of God, how unsuitable that is to him which Sense suggesteth, what a wrong is done to him by its conclusions, and how absurd it were to judge so of God, as it would represent him; For, so doth Job 's faith here militate against the suggestions of his sense, Is it good unto thee that thou shouldst oppress, &c? As if he had said, Can this be said of thee, without a notable injury done to thy holiness, goodness, &c.

6. Those suggestions of sense, which faith questioneth as absurd, and yet cannot answer nor repel them, must be propounded and laid out before God, that he may clear them; For, so doth Job here speak the matter to God, Is it good unto thee, &c? Where, as the matter questioned, which he uttereth, is the language of sense, for which Job is afterward reprehended; So, his propounding of it by way of question unto God, imports (beside his infirmity and weakness in the thing) a complaint of it to God, and a calling upon him to resolve the difficulty. And this is a more profitable way of discussing temptations, then to take counsel about them in our own hearts, the result whereof will be sorrow, Psal. 13.2. See also Psal. 73.15, 16, 17.

Secondly, Having spoken in general to the way of pleading, and to faith and senses part in it; I come, in the next place, to consider what is Faith and Graces part in this Argument. For all those apprehensions of sense being questioned by faith, it imports not only that they are not true (of which I shall make further use on the next Head) but that they were grievous to his spirit, to apprehend such things in God's dealing.

Hence we may gather those sound Truths here,

1. Though the Lord be Sovereign and Absolute; yet he is an holy and righteous God, who takes no pleasure in oppression, especially of his own people. He will not employ his great power, to crush his own people; Job 23.6. & 37.23. but his strength loveth judgment, Psal. 99.4. Nor doth he afflict willingly, or deny unto men their just claims and defences, Lam. 3.33, 34, 35, 36. Therefore Job questions this as not to be yielded, that it is good, or pleasing unto God, to oppress.

2. An interest in God (whether more general, as we are his creatures, or more specially, as we are renewed and made of new to him) as it calls for our reverence and respect to him, Psal. 100.2, 3. So it is a ground of confidence that he will deal favourably, and tenderly; For, Job pleads against the evils apprehended by his sense, upon this accout, that he is the work, or, labor of God's hand. And albeit this conclude more strongly upon the account of his being a new creature, renewed by God; yet even his being one of his creatures, hath its own weight in the plea, as he afterward distinctly urgeth it, ver. 8, 9. &c.

3. One of the saddest sights a Saint gets of his trouble is, when he misseth God's affection in it, and it seemeth to speak wrath; For, Job cannot digest this, that his stroke seemed to be such as if it were good and pleasant to God, to oppress him, and as if he despised him. See, Job 13.24. Others will not much miss this, if their lot be otherwise tolerable; But Saints will resent this in most easy trials.

4. Zeal to the honor of God, when it seems to be reflected upon by his afflicting of Saints, will not a little grieve their spirits; For, this also affects Job, that the counsel of the wicked should seem to be shined upon, or, get a favorable aspect. See Josh. 7.8, 9. Our forgetting of this is the cause why we speed so ill in our particulars, before God.

5. It is the property of real and lively Saints to love Piety so well, that it will exceedingly afflict them, when God's dealing to his people seems to harden men in impiety, and to introduce Atheism and open ungodliness; For, this also was his affliction, when he apprehended the counsel of the wicked to be thus shined upon, as hath been explained. See also, Mal. 3 14, 15. Eccl. 8.11. This afflicted David, and put him to his Prayers, Psal. 7.6, 7. & 69 6.

Thirdly, I come, in the last place, to consider Job 's mistakes, his weakness and reckoning by sense, which are most predominant in this Argument. Wherein, as his speech implieth that he was so far over powered, as not only to think, but even to utter, those apprehensions of God, though with some reluctancy and opposition made by faith; So his questions about them imply that they were false, and not to be yielded unto, but the contrary maintained. Hence, from his failing and weakness, we may learn these Cautions for our Instruction.

1. It is an ill way of pleading our righteousness under trouble, to reflect upon the Righteousness of God who afflicts us; as Job 's sense suggested to him, that he being a righteous man, God's afflicting of him could be nothing else but oppression.

2. It is a great fault to censure God's sharp dispensations toward his people, as oppression; seeing he is Sovereign Lord of our being, not accountable to any for what he doth, and doth, by no affliction, deprive them of their righteousness, nor of any benefit they can claim by it; Therefore Job was in a mistake when he complained of oppression.

3. It is injurious to God, when his people think he respects any profit (whereof he reaps none) or pleasure, without an eye and respect to their good; For, Job did mistake, when his sense judged that it was good unto God to oppress, or, ruin him.

4. It is, also, a wrong to judge of God's affection by our sense of his external dispensations; As if, because he afflicted his people therefore he thought it good, or took pleasure in it, and despised, and contemned them. Whereas, when God doth afflict them, he proceeds (so to say) with much aversion, if their good could be otherwise promoted, Jer. 9 7. Lam. 3.33. he doth affectionately remember them under it, Jer. 31.20. yea, he honors them, by taking so much pains upon them, and setting them upon such a stage, whence his grace in them may eminently shine and appear.

5. It is an act of rash judgment to think that God despiseth his creatures, because he trieth and exerciseth them; or, despiseth his own work in his people, when he giveth it a shake, that it may stand more firm, and casteth dust upon it, that he may scour it better, Job 23.10. For, Job failed in thinking God despised the work of his hands.

6. It is not only weakness, but wickedness, if persisted in, to think, That God approves of wickedness, as Mal. 2.17. See Eccl. 8.11, 12, 13. That his favorable and smiling Providences do import any approbation of wicked men, and not rather a snare upon them, Psal. 11.6. Or, That God cannot take ways to vindicate his own honor, and commend Piety, though he do not take our way, but let our trials (whereby the wicked may take occasion to stumble, and be hardened) go on. For, herein Job failed exceedingly, in thinking God shined upon the counsel of the wicked, in any of these respects formerly mentioned in the Explication. And particularly, in thinking there was no way to discountenance the wicked in their impiety, but by delivering of him; whereas the wicked had some knowledge of God's will, as it was then made known (and we have it more clearly in the written Word) whereby they might judge of God's thoughts of their way; and God should, in due time, manifest his mind yet further to them, though Job 's trial continued for a while.

The fourth Argument (wherein he enlargeth that apprehension of oppression, v. 3.) is taken from this, That there was no necessity why God should thus torture him, to find out or pursue his sin, but it looked rather like ignorant and passionate man, then the Holy and Omniscient God, to keep this way of procedure. Here eyes, and days, and years, are attributed to God, to express his knowledge and eternal duration, in terms borrowed from among men, because of our incapacity. And the meaning of the Argument is, as if Job had said; Lord! thou art not like a man, that thou should need thus to put me upon the rack. A man might possibly do thus to an innocent man, in regard his eyes see but what is outward, and he is oft times led with suspicions, passions and malice, and therefore he may be induced to torture an innocent man, that he may draw out a confession of what he suspects he is guilty of, v. 4. And man is born to learn somewhat every day, in the vicissitudes of his time, and therefore he may put a man upon the rack that he may search him out; or being short-lived, he may heap plagues upon the man with whom he is angry, lest he should not live to overtake him at another time, v 5. But thou art nothing so; thou art neither subject to ignorance, error nor passion, like a man, that thou needs thus torment me as a malefactor, to find out, and make me take with, sin ( v. 6.) whom thou knowest not to be wicked, (as it is subjoined, v 7.) Nor art thou subject to the vicissitudes of time, as man is. And therefore I expostulate that thou shouldst thus proceed with me.

Here I shall not insist to speak of the hard thoughts suggested of God, which his faith repels the best it can, by starting questions about them, of which see, on v. 3 Only I shall consider,

First, What is supposed of man, in this arguing; That he is a creature, full of infirmities, and obnoxious to many miscarriages, because of them. He hath eyes of flesh, he seeth but as man, his days and years are but of a man. This may be branched out in those particulars.

1. Man is an ignorant creature, his eyes are of flesh, made of flesh, and so can see nothing but what is fleshy, or the outside and appearances only of things. Things are not to be tried by such a sight, and yet man can go no further, 1 Sam. 16.7.

2. Mans sight and knowledge is also fleshy, and he seeth but as a man, in this respect, that his knowledge is infirm and corrupt, the little light he hath is, ofttimes, blinded with prejudices, suspicions, affection, and self-love, passion and malice, interest, &c. whereby he bemists and darkens what, otherwise, might be clear unto him. These are infirmities which men, and especially those who have power over others (which is the case Job reflects upon here) should be sensible of, and mourn for.

3. Man in his knowledge is subject to vicissitudes, his life being measured by days and years, which being in a perpetual motion, argue that man hath not yet attained to a state of perfection, in his knowledge, nor in other things. Upon this account, as man ought, and needs, to be learning and grow in knowledge, every day and year; So he may be of one mind today, and of another tomorrow. A new day may discover the folly of his former thoughts. He may know today, and forget tomorrow, and in his enquiries, it may be a long time (even days and years ) ere he attain to truth; as the instance in hand implieth, that he may need a long time to try out what is in others. All this, if it were well considered, might teach vain man to be very sober.

4. Mans infirmity in the matter of knowledge doth, ofttimes, breed himself and others much trouble. As here is implied, that man may need to take this pains in his enqui • y, which yet God needed not. From this fountain it flows that malefactors are put to torture (which yet, ofttimes, makes but an unsure discovery) and men meet with so many difficulties in finding out the truth, in accusations and crimes, and other inquiries; which should humble men in their administration of justice, and best undertakings. Hence also it flows, that men, through passion blinding their judgment, do put the most innocent to unjust sufferings, when they have power; of which they must give a sad account. Hence, also, men are put to much toil in over-turning their resolutions which they had formerly so closely followed, when a new day discovers the folly of them, or their passion, prejudices and interests, make them loath them, how right soever they have been. And hence it is, that man's short life makes him violent in following his passion and revenge, as in following his other Idols. He makes this ill use of his short life, that instead of sobriety, 1 Cor. 7.29, 30, 31. he is more violent. Isa. 22.13.

Secondly, As all these are supposed of man; So they are all denied to be true of God. For Job 's questions import, that, however God's dealing seemed to speak him to act rather like a frail man, th • n like God; yet, he could not believe any such thing of God. And therefore he not only questions it, and propounds it to God for resolution (of which I spake on v. 3.) but upon this very supposition, that this way of proceeding is like man, he founds his expostulation about God's dispensations, of which afterward

Hence we may gather these Lessons,

1. Afflictions will lead tender men to remember and eye sin; They, taking up God's eye, when he afflicts, to be upon sin, do set themselves also to eye and search out what God may find of that in them; For, so Job supposeth here, that God is looking after iniquity and sin See Lam. 3.39, 40.

2. Tender walkers will mind that God judgeth not of men by their outside, wherein Hypocrites and Civilians may go along with them, yea, out-strip them; nor will any outward appearances of good, quiet their Consciences, as knowing there must be an enquiry and search in this matter, to see what is beyond that; as Job here supposeth.

3. The right knowledge of God's Nature and Perfections is of special use in trouble; Therefore Job pleads from this ground, that God hath not eyes of fl • sh, &c. This study will support in believing, Psal. 9.10. encourage in suffering, 2 Tim. 1.12. and give us ground to expect nothing from him, but what will declare him to be God, and not man, Hos. 11.9. As Job 's arguing, in general, doth imply.

4. The Lord needs take no pains, nor busy himself, to search out man, whom he knoweth before he try him; nor is he led by passion, prejudices or mistakes, in his dealing with him; nor needs he take advantage of any time against man, who is forever in his reverence; All this is implied in this, that God hath not eyes of flesh, nor seeth as man seeth, nor are his days and years as of a man, that he should inquire after iniquity, and search after sin. This ought to be seriously minded by us, That God's eye seeth through us, even to what is most inward; That his judgment of us is according to righteousness, (being neither subject to ignorance, nor blinded with prejudice, nor needing any after-review to make it better) and therefore it ought to be submitted unto, and rested upon, whatever apprehensions we have to the contrary; And, That God can still overtake us, when he pleaseth, let us escape other hazards as we will.

Thirdly, If we consider Job 's grounding of his Expostulation upon this, as an Argument that, since God was not like man, therefore he should not deal thus severely with him: we will find that it was his weakness and mistake to look upon anything God did as inconsistent with his Nature and Properties, though he could not reconcile the one with the other: Yea it was an indirect reflection upon God, suggested by his sense, that God's way of proceeding looked rather like an ignorant frail man, than God; and for this he is afterward reprehended by God. And, in particular, this was his mistake, That albeit God needed not take all this pains, to come to the knowledge of him; yet himself needed it, to make him know himself, and to know that God knew him better then he knew himself; what weakness was in him, notwithstanding his integrity; what the grace of God in him would bear, how it would shine in trouble, &c.

Hence we may observe two chief causes of our mistake of God's dealing,

1. Because we do, ofttimes mistake his end in his work, even when it seems most cross and bitter; which is not (as Job supposed) to inform him, but ourselves; not to find out wickedness, but to discover grace, or weakness, where it is; not to crush, but to give comfortable experiences and proofs of his love. These being often not observed, we are ready to quarrel, even when God is doing us good. See Deut. 8.14, 15, 16. Joh. 13.7.

2. Because we mistake his means which le • d to this end, that by an eater he gives us meat, that he puts us to sharpest trials, not because he minds to prove us wicked or reject us, but that he may humble us, and discover our graces for our comfort, &c.

The Fifth Argument (which followeth upon the former, and confirmeth it) is taken from the ha • d case to which he was redacted, on every hand, by this way of procedure with him. For if God, by these troubles, were seeking to convince and condemn him as a wicked man (as he apprehends, v. 6.) this was hard measure: For God knew well enough, and he appeals to his knowledge, that he was not wicked; nor (as the word also will bear) will he be found to be wicked, after the most exact trial. And yet, upon the other hand, all this integrity could not avail him; But if God please thus to proceed in severity, there is no remedy but he must be ruined, neither himself, nor any other could help him against so great a Party. The sum of the Argument may be thus conceived, as if Job had said; A righteous man, being oppressed by men, may have his recourse to a Superior (in Heaven or Earth) who will do him right: But though I be really a godly man and not wicked, yet none can secure me against thy Sovereignty and infinite Power, if thou please to proceed thus against me. Therefore I expostulate this with thee, and that thou dost not walk by a rule, whereby thy creature, and thy righteous servant may subsist.

If we consider the truths that are insinuated in this reasoning, we may Observe,

1. Albeit all men, while they are within time, be sinners; yet, some do obtain mercy not to be wicked: being implanted in Christ, and covered by his righteousness, having a real and through change wrought upon their nature and dispositions, and not having only run from one extreme to another; and, being real and serious in their endeavors against the remainders of sin, Rom. 7.24. For, Job here was not wicked.

2. God is the Sovereign Judge of men's state and condition; it must be remitted to his decision what we are, and we mu •• rest only upon his approbation, otherwise, we do but deceive ourselves, 2 Cor. 10.18. Rev. 3 17 For, saith he, Thou knowest, or, it is upon thy knowledge, that I am not wicked; otherwise he could not have satisfied himself.

3. Albeit such as are truly godly may be exercised and humbled with uncertainties and doubts about their state, yet, a godly man may attain to that certainty; as to know that he is a godly man, and not wicked, and that God knoweth him to be such: For, saith Job, Thou knowest that I am not wicked. See 2 Cor. 13.5. 2 Pet. 1.10.

4. No trial should cause a man quit the testimony of his integrity, and of God's approbation; for, Job cleaveth to it, here.

5. The comfort of a good Conscience consists in this, that not only will it support a man under mistakes from Friends, Chap. 16.20. but that he may avow it, and appeal to God about it, even when his dispensations seem to speak otherwise: For, so doth Job support himself by it, now when God appears so terrible to him.

6. God is Soveragn Lord over the most holy man, to dispose of him at his pleasure; and is so infinitely powerful and absolute, that none can, by right, or force, interpose to hinder him: For, so doth Job subjoin, that though he is not wicked, yet there is none that can deliver out of thy hand. This Dominion of God ought to be submitted unto, in bearing trouble, notwithstanding any testimony we have in our Consciences.

Yet in this reasoning, Job 's weakness doth appear,

1. In that he looks on God as dealing with him as with a wicked man; regreting that there was no remedy for an upright man, but God would crush him, were he never so upright; and yet God • as not dealing so with him. Our own mistak • s of God's mind and ends in trouble breed us much needless vexation. Right thoughts of God, and of his dealing, would bring us much ease.

2. In that, albeit he acknowledge God's Sovereignty in this matter; yet, he su • mits to it with a grudge, and because he could not help it, nor was there any remedy or help in his Integrity, having to do with such a Party. Submission pretended unto, with a secret grudge, is not acceptable to God; especially, when any testimony of a good Conscience begets, or entertains, this grudge; as Job, because he was not wicked, grudges that he cannot help himself; or be free of God's Sovereign hand. It is more beseeming (if in any respect it can be seemly) that unrenewed men, having an evil Conscience, do thus grudge and repine, than that a good Conscience, which is so much obliged to free grace, should minister any occasion to it.

The sixth Argument is taken from God's framing and preserving of him, and explains that, v. 3. of God's despising the work of his hands. This Argument and Expostulation,

1. He propounds, That God having taken so much pains to make a curious structure of him (for, so the word is, to take pains, and be at toil, alluding to the manner of men, who cannot do rare things without much pains) should now destroy his own workmanship, v 8. and that having formed such a curious piece out of brittle clay, (in his Primitive Original, Adam ) o • , as the Potter formeth Vessels out of clay; he will now bring him to dust again, v. 9. which is not to be understood, simply, of death, as if he declined that; but of God▪ over-throwing thus violently his own work; and cutting off a godly man, in anger.

2. To press this Expostulation, he insists, more particularly, on God's framing of him; partly, in his body, where (in a modest similitude) he declares how the seed (the matter of his body) was brought to some consistence, as Milk is cruddled, that it may be Cheese, v. 10. and how, out of that matter, God made bones to grow, to be as Pillars to this Structure; also sinews, to unite the bones and direct the motions; flesh, to bolster and fill up this Structure, and a skin, to cover and protect it, v. 11. Partly, in his soul; granting him life, and a reasonable soul, to animate this Fabric; v. 12—. To which he adds God's care of him since he framed him, v. — 12. granting him favor, in caring for him in the womb, at his birth, and since; and his visitation preserving his spirit. Which, however it be true, in itself, if we understand it of gracious manifestations; yet, here it seems to be meant only (by way of Explication of that favor ) of God's care and inspection, to preserve his Spirit, life, or being, by his Providence.

3. That he may more confidently found his Expostulation upon this kindness of God; he asserts ( v. 13) that God's present severity cannot persuade him that all this care is forgotten, but he believes it is hid in God's heart, though it be not visible to his sense. And therefore it is that he hath expostulated that God should destroy him, toward whom he hath shown so much kindness, in making and preserving of him; which he cannot believe is yet forgotten.

In this Argument, Observe these Truths.

1. Man in his frame is an excellent Structure, and a little world, in his body and soul, wherein God is much to be seen; Therefore doth Job insist here to point out that excellent work, and makes use of words which do express diligence and pains; Not that God needeth, or is put, to take pains in it; but to show that the effect and work is such, as if he had taken all pains about it. See Gen. 1.26. Psal. 139.14, 15. And when men do not mind this, but are Atheists (though their very frame be an Argument proving a Deity) and when they do not dwell upon the meditation of it (as Job doth here) till it affect them, nor study to look like it in their walk, but become brutish, or liker to Devils then to God in whose Image they were created; it is no wonder they be destroyed, and that this Argument have no force, to plead for their preservation.

2. As God's part in framing of Man doth set out his glory; so man's Original, in itself, is such as may abase him; being but as clay and milk.

3. God can, of very mean things, make out somewhat very excellent; as he made Man, his skin, flesh, bones and sinews, of this clay and milk.

4. The favor of life, especially of a reasonable life, is a mercy much to be esteemed; For, Job esteemeth of it, Thou hast granted me life. See Job 35.11.

5. That same power, care and love of God, which gives being, doth preserve it, in the womb and afterward, by a continued Creation; For, when he granted life, he did grant favor also, and his visitation (as a Parent overseeth his Child, that the Nurse neglect it not) preserveth the spirit, or, breath, and life.

6. It is the duty of Believers, when they are in trouble, and evidences of special love are over-clouded, to take hold by faith of very common grounds and evidences of love, that they may come to God with them; As Job pleads from his Creation, and being formed in the womb, against God's present severity. See also, Psal. 22.9, 10. Albeit the strongest Arguments for discouragement ought not to drive us away from God; yet we may make use of more remote and common Arguments, to come to God and get better.

7. It is one good Argument in pleading with God, that he will be tender of his own work of mercy and favor (be what it will) wherein his hand hath been eminently seen; For, in the general, Job 's Argument is good, that God would respect him, whom he hath so curiously formed, though it will not bear all that weight he layeth upon it, as I shall clear afterward.

8. It is also a good argument and plea before God, when we are sensible, that we are of a weak and frail mould and constitution, not able to endure God's strokes, nor needing much to undo us; For, this is a plea which he desires God will remember, that he is made as clay, and therefore will soon be brought to dust again.

9. To strengthen our faith in this plea, it would be remembered. That albeit God's people be driven from the sense of what they have found, and be not able to reconcile his present dispensations with their former experience; yet faith is bound not to quit its grip, but to see that which is hid in God's heart, and comfort itself in concealed favor and mercy: For, so doth Job reckon, These things hast thou hid in thine heart, I know that this is with thee.

10. When mercies are not visible or obvious to sense, faith should look upon them, not only as sure, and with God, but as hid in his heart, or affection; That his love is not withdrawn, though his dispensations, which speak love, be gone; and that his affection is the dispenser of our lots, either in granting, or, with holding, of mercies. For, so doth Job here argue.

In Job 's arguing from this against God's present dealing with him, we may also observe those mistakes, which will afford us needful Caution and Instruction.

1. Whatever respect or obligation God have to his creatures, especially those whom he hath made of new, and regenerated by his grace; yet they should not take ill with change of dealing, but resolve upon it; For, herein Job argued weakly, that, because God had made and preserved him, therefore, he should still preserve him from trouble, or any change in his condition. See Psal. 102.10. We should be ready to study the mutability of time, and of the things thereof, which will make us look for a day after a night; and that will keep us from quarrelling, that we have had a night after a day. See Zech. 8 14, 15.

2. Especially, we should guard that God's former kindness, and tender care, do not make us so ill bred, as to bear a trouble the worse; which should rather be borne the better for that: As Job argues, when he is in a right frame, Chap. 2.10. though now he take it ill to be thus broken, after such tender kindness.

3. We may so plead our weakness (as Job doth, v. 9.) as yet, if God give strength, or perfect strength in weakness, we must not seek to shift trouble: nor decline exercise upon his charges, under pretence of weakness.

4, We do, ofttimes, breed ourselves much disquiet, by being more affrighted then we are really hurt; as Job here was apprehensive that God would destroy him, his sense suggesting that it was so. See Isa. 38.12, 13. with Isa. 51.12, 13.

5. Whatever be the gracious condescendence of God, in his dealing with men; yet, there is no cause that we should plead, by way of quarrel and expostulation, against God's doing what he will with his own creature, and the being which he hath given. For why may not the Potter make and mar his own vessel, at his pleasure? Rom. 9.21. Jer. 18.6. And albeit Piety have the Promises; yet we should beware to plead absolutely against any outward dispensation.

6. When men, by faith grounded upon the Word, do see God's affection toward them, as Job did, v. 13. they should not be too eager upon outward manifestations and proofs of his love; but should bless God for that, and acquiesce in it; which were the way to get more.

The seventh Argument is taken from his condition and state who was afflicted, and from his searching out what might be the Lord's end in afflicting him; The meaning is, as if Job had said; Lord! What means all this severity? For either thou lookest upon me as guilty of unrepented sin, for which thou dost chasten me; and if it be so, thou hast thy will, thou markest me, and dost not spare me; v. 14. (where he doth not deny but he might be guilty of some such failing, and withal, doth submit to God's pursuing of it, if that were the quarrel; yet there is a secret grudge that nothing but destruction could end that controversy) or thou lookest upon me as a wicked and unrenewed man, and so these afflictions are the effects of vindicative wrath, broken forth upon me; and if it were so, woe unto me, with my own consent, I will never grant that, but my abhorrence of the wicked's estate, and lot, will witness the contrary for me. Or thou lookest upon me as a righteous man, whom thou would humble and keep low, by these rods; and I stoop, nor shall I insolently lift up my head and boast of it, so as thou should need to toss me thus. Therefore why dealest thou thus with me?

In this Argument, those Truths may be observed.

1. Trouble should make men inquisitive to know God's mind and end in it, and to be inquisitive and distinct in their own case, whether they be wicked or regenerate; what sin they have, and in what degree and measure it is in them; For, so is Job put to search, whether he hath sinned (as the word is) or, what infirmities may have prevailed over him in the course of his life, and whether he be wicked, or righteous.

2. A difference must still be made, not only betwixt a man's frailty, or, his sinful nature, and his state by grace; but even betwixt his grosser failings and his being wicked. Albeit it be Saints duties to watch over the very remainders of sin, much more ought they to keep themselves from their iniquity, or, predominant evils, Psal. 18.23. Yet, they may, sometime, fall in these evils, and yet not take with wickedness, as to the state of their person. For, Job puts a difference here betwixt his having sinned, or, his being overtaken with any predominant infirmity, and his being wicked.

3. God is a strict marker of sin, even in his own people; and albeit he will not cast them off, yet he will not pass over their unrepented guilt: For, saith he, If I have sinned, then thou markest me, and thou wilt not acquit me (or, deal with me as innocent) from mine iniquity. Thus did God pursue David 's sin, 2 Sam. 12.9, 10, 11, &c. And thus the Lord proclaims his own Name, Exod. 34.6, 7. And therefore Saints should see how they acquit themselves of their daily contracted guilt, lest the rod pursue them.

4. Wicked men are undoubtedly and evidently (to a right discerner) under a woe and curse; whatever their outward lot be, their inward condition and state assures them of it: For, saith he, If I be wicked, woe unto me; there needs no further proof of it, if it once be clear that I am wicked. See Isa. 3.11. Eccles. 8.12, 13.

5. It is a mark of honesty, when a man abhorreth the state of the wicked as woeful, because he is wicked; For, by this supposition, If I be wicked, &c. Job doth noth question his own integrity (for he maintains it all along) but he gives this proof of it, that he could not think of the wicked's estate, without horror and abhorrency of it. Compare, Chap. 9.29. See Psal. 141.4.

6. Albeit the ornament of righteous men be humility and sobriety; yet they have a natural inclination to be puffed up because of it, and to trust in their own beauty; Ezek. 16.15. For, he looks upon it, as an evil to be avoided, if he be righteous, that he lift not up his head.

7. Albeit godly and righteous men be prone, not only to entertain a conceit of themselves, when they are at ease, but, especially, to take it ill, if God afflict them; yet, God's sends the rod to hide pride from them; and when they stoop to reap that profit by it, they give the rod less to do about them: For, so doth Job 's reasoning imply, that since, though he were righteous, yet, would he not lift up his head, therefore there was no necessity thus to pursue him.

Beside those truths, we may, in this arguing, Observe some defects also, for our Instruction.

1. Though Job think he hath searched into all the causes and ends of God's work about him, that so he might implead his procedure; yet God's counsels are very deep, and man's judgment shallow and confused, as himself confesseth in the very next words, and as Zophar 's speech ( Chap. 11.7, 8, 12.) may well be applied to this purpose, whatever was his own scope in it. And even in this arguing, albeit God had none of these ends before him, in afflicting Job; yet, it was enough if he had a purpose, to demonstrate his own absolute dominion over man, and the power of his own grace in a weak creature. This may warn us not to think that we can comprehend all God's ends in his working, or can discern all the wheels which he moveth at once.

2. Though it be true, that God will not utterly destroy, or cast off his people, for their sins; (and Job did mistake, if he apprehended otherwise, when he saith, God marketh, and will not acquit him ) yet it is but a distemper that maketh men grudge at God's dealing, as too severe and sharp: For, such a grudge hath Job here, Thou markest me, and thou wilt not acquit me. Whereas it is an evidence of an interest, that God takes so much pains, Amos 3.2. and moderation may be seen in the sharpest of it, Ezra 9.13. and that God doth not always chide, Psal. 103.9.

3. Though Job, while he abhorreth the state of the wicked, and supposeth himself to be righteous, do yet stoop before God; yet there may be more pride in righteous men then they are aware of, and God's after-proceedure proved it was so in Job. Corruption may lurk under much good, and our own Testimony concerning our humility deserveth but little credit, which were better proved by our jealousy and exercise, and our opposition to pride within us.

The Eight Argument is taken from his great confusion of mind, and his great trouble which drave him to it, or, from his great trouble, causing great confusion in him. So the greatness of his trouble is pointed out in the effects of it, that it filled him with confusion of mind (whereof the former Argument was an instance, in that he knew not how to judge of God's dealing with him) and therefore he desires God to consider of his case, and not deal so with him, v. 15. And for this end, he aggravateth this confusing trouble, by laying it cut before God, in its parts and sad ingredients.

1. That it was increasing and growing.

2. That God was his party, who, in a fierce and marvelous manner, did again and again pursue him, v. 16.

3. That his growing afflictions were sent of God, as so many witnesses pleading against him, and witnessing God's indignation.

4. That the hosts of his troubles succeeded one another, as new Armies, there being variety, and that of strong difficulties, which assaulted him, v. 17.

5. All those aggravations of his misery, as they are proper and pressing Arguments pleading for pity and moderation, in God's time and way; So Job, in laying those before God, is not to be too sharply censured, save in so far as his discouragement, weakness, and present sense, did make his apprehensions of them sadder, then what God purposed by them; and in so far as, by poring upon them, he falls into a sit of distemper, v. 18, 19.

Doct. 1. The Lord, by afflictions, may not only fill his people with contempt and ignominy, and by debasing and making them vile; fill them with shame and confusion of face; But may also (as a fruit of that) fill them with perplexity and confusion of mind, and make them void of judgment, light or discerning of their case, or what they should do: For, saith he, I am full (and that to satiety • , as the word is) of confusion. The word confusion, properly signifieth an eminent degree of shame and blushing, or being vile and contemptible, which makes men to be ashamed. And so it may point out Job 's low and vile condition to which he is redacted, and his being ashamed of it, and reproached for it. But seeing, though Job, ofttimes, resented, and was reproached for, his vile condition, yet we find not that he was ashamed of it, and any way disproving his Piety; the context (wherein it followeth upon his uncertainty about God's mind in afflicting of him, and is premitted to his suit, that God would see his affliction) may lead us further to understand it, here, of the effect of such a degree of shame; that it confounds a man (and so that degree of shame is often called confusion, Psal. 44.15. Ezra 9.7. though the word be different in the Original from what is here) that he is not able distinctly to consider his case, or, duty. And this effect seems to be that which Job resents here, whatever was the cause of it in him. And, indeed, it is an humbling rod, to be smitten and left in the dark; which should warn men to beware of delighting in confusion, through security; and to beware of too much restlessness, and want of submission under trouble; for, it seems, Job 's complaining wakened his sorrow, and drew on this confusion.

2. The proper remedy for confusion, is, Prayer, and an appealing to God's pity, and it is sanctified, when it tends to that; Thus Job, being full of confusion, prayeth, therefore see thou mine affliction.

3. As God will not regard Prayer, but where sense of need instructs our seriousness in it; so a confused sensible soul, looking to God, may expect that he he will regard its distress, and that he will read those suits in its case, which itself cannot express; For, so runs the plea, I am full of confusion, therefore see thou mine affliction, and what it call • for at thy hand, which I cannot utter.

4. Trouble may be growing, when Saints are already under much of it; and as this is sad, when trouble seems to grow insolent (as the word also signifieth) and swell upon a man, who is already trampled upon, or whose courage and resolution fails him; So it pleads for pity, and the disadvantage is our advantage, when we go to God with it: For, it is both Job 's complaint, that his affliction increaseth, or, lifts up itself, and acts proudly; and it is an argument of pity, See thou mine affliction, for it increaseth.

5. As God should be seen to have the chief hand in trouble; so a sight of him in distress may seem very terrible and affrighting, even to a Child of God; For, it is Job 's complaint, Thou huntest me as a fierce Lion. Though indeed it be comfortable to faith, in trouble (especially in cleanly trials) to know that we are in God's hand; yet sense will readily be affrighted to see him an adversary, especially in great and sharp troubles, such as Job 's were, wherein his sense suggested that God was armed with cruelty and indignation again him, as a fierce Lion roaring for his prey. This, as it warns the godly not to judge of God's heart by his stroke; So, it points out that, if God may seem so terrible, even to his own Children, in their afflictions, how much more will he appear to be so, in his plagues upon the wicked, who do lightly regard him, when he is a party against them, in his Word?

6. God hath an exquisite way of afflicting and pursuing the Sons of men, when he is pleased to show his power; For, Thou huntest me, saith he, so that I can have no hiding place, wherein I may be sheltered from thee, or get leave to take my breath. And albeit Job 's own mind contributed much to this his disquiet and restlessness; yet, it is still true, that when God pursueth his Children, they will find no true comfort, nor safe shelter, but in fleeing to him. Nor need any expect that, when he is to afflict them, they will find any hiding for their weakness, which he is to discover, or security to any enjoyment, whereof he is to strip them Thus doth he threaten the wicked, that he will overtake and reach them, notwithstanding all their vain subterfugies, Isa. 30.16, 17. Amos 9 1, 2, 3, 4. See Jer. 16.16.

7. As marvelous and extraordinary afflictions are sad, Lam. 1.12. So even those who have been looking and preparing for trouble (as Job was, Chap. 3.25, 26.) may yet be surprised and astonished at so much trouble as they may meet with; For, he laments, Thou showest thyself marvelous upon me, by singular and wonderful afflictions. Only it is to be remembered, that these are sent upon Saints, to make way for marvelous loving kindness, Psal. 17.7. and singular proofs of God love.

8. God's renewing of singular afflictions, again and again, upon broken and half dead men, will readily affect and astonish them; For, he regrets that God did, again, by renewed trials, show himself marvelous upon him, who was already undone. But God deals thus, That he may refute discouragement, and let Saints see they may bear yet more, though they be discouraged under lesser burdens, and may make it another wonder and marvel, that they are supported; That he may prevent security, wherein we might fall, even under trouble, if we were not still held going with renewed trials, when those we are under become any way blunt; And, That, by sending afflictions thus thick and threefold, he may post us through our trial, that we may come the sooner to a desired issue of them.

9. Saints faith in God's favor, and the testimony of their integrity, will not want sense and other witnesses, to plead against them, and tell them that God is angry at them; For, there are renewed witnesses against him, seeming to side with his Friends, and to speak God's increased indignation. We are not to expect that our confidence, in a time of trouble, shall be without debate.

10. Rods are very strong proofs for sense against faith, as being very sharp and pressing, and seeming to speak from God; For, those were the witnesses, renewed by God against him. And yet faith must stand out, even against those, as Job doth, v. 7. nor ought dispensations to shake it.

11. God's indignation is sad to bear in itself, and Saints do look upon it, when they apprehend it to be in their lot, as the saddest ingredient in the cup; For, saith he, Thou increasest thine indignation upon me, as a sad matter of his regret. Such as are really under that lash, are to be pitied, and who so groan under it as a sad burden, and are afflicted with it, and with every degree and increase of it (which is Job 's practice here) it is an evidence they are free of it (as he was) whatever their apprehensions be.

12. Saints, in their trials, may be environed on all hands, and in every condition, with opposition and difficulties; For, saith he, changes a • d war (or, an Army) are against me. He was assaulted with a multitude of trials (his Friends, his outward afflictions and inward trials, &c. ) like a numerous Army; and those not a Rout, but an ordered Army, which assaulted him fiercely, and could not be overcome but by fighting. And till his trial was perfected, all his changes were but from one war to another, his troubles coming on, sometime, in one kind, sometime, in another, sometime (as it were) in parties, sometime, in a full body. And thus will it also be with other Saints in their trials, till they be perfected; they may change one trial for another, and, where ever they turn them, may look for a fresh assault.

The last Argument, pressing his Expostulation and desire, is but a new aggravation, and the result of all the former aggravations of his troubles; That they put him so to it, that, through the violence of temptation, he was displeased at his birth, and wished he had died from the womb, v. 18. Which last he insists upon, and thinks it had been a notable advantage; for then there had been no more of him, then if he had never been born; but he had slipped from the womb into his grave, v. 19 From all which his conclusion may be inferred; which is, to expostulate with God who did so hardly press him, as made him to break forth into these wishes.

This is nothing else but his old fit, Chap 3.11, 12. recurring upon him And albeit somewhat like this that he wisheth may be said of the wicked, Eccles. 6.3, 4, 5. yet the complaint and wish is very faulty in him, who was a godly man. Only, though it prove him to be in a distemper, yet it doth not alter his state; and he is to be pitied (though not justified) in so far as his great extremity of trouble, and inward temptations, drave him upon it.

Doct. 1. Oppression will make wise men mad, and we need to pray that we be not led into temptation; For as the strongest have weakness, so they may stagger; and seldom do they, in trials, come off the Stage, without some blot, or some halt, to humble them: As Jacob found his in wrestling, and Job here experienced in his trials, which drave him so far out of course.

2. The people of God's ill humors in trouble are not easily driven away, but they will recur again and again upon them; For, albeit he was often calmed of his fits, and do speak highly and reverently of God and his dealing; yet now again he breaks out, as Jonah did after his correction and repentance. Much evil in us may be quieted that is not mortified, and calmed with diversion, that is not cured; and much may be mortified which, unless we be watchful, will revive again.

3. Much poring upon trouble, and upon it only, doth, ordinarily, breed much ill blood; For, his dwelling so much upon thoughts of his trouble, v. 15.16, 17. doth give the immediate rise to this complaint. We should beware of dwelling still only upon thoughts of our distresses, or of looking upon them through a multiplying glass.

4. In this we may, more particularly, observe some distempers that flow from passion; As,

1. When men do weary and take ill with their being, and life, because of troubles only, how much service soever God get by their being alive; or that they should impatiently desire to die: For, in this Job failed here. Trouble should, indeed, loose our hearts from time, but not make us impatient, or weary to be in it. And more sense of sin and subjection to God, will ease us of much toil about our troubles and foolish desires.

2. When all the mercies men have enjoyed, and sometime esteemed of, are, under-valued and bitter to sense, because they have not what they would: For, he sometime esteemed of God's forming and preserving of him, v. 10, 11, 12. which now he wishes had never been. Ingratitude is an heinous sin in itself, and will produce ill humors.

3. When any condition, how empty and poor soever, seems better to men, th • n what they have, and what God hath sweetened with many proofs of his love; For, he dwells upon his dying from the womb, as a sweet condition, v. 19. which yet would have deprived him of many proofs of God's love which he had found in his life. God is better and kinder to his people, then they, many times, wish to themselves.

4. When men are so devoted to themselves and their own will, that they will quarrel all that God doth, if it fit not their mind, as if all things were to be fo • them, and subservient to their humor; For, he complains that he was not carried from the womb to his grave, only because it would have prevented his great trouble, and kept him at great case. Selfishness is an ill toot of much distemper.

5. When men's passions having, distempered them, they lay the blame upon Providence; As he urgeth this as an argument against God's dealing, that it made him thus discontent with his life. Whereas if he had been more sober, and borne his trouble, and the testimony of his Conscience, with more calmness, it would have prevented those distempers. See Prov. 19.3.

In the close (which is the second part) of the Chapter Job begins to calm a little, and instead of his former expostulating with God, and his last great fit of discontent, v. 18, 19. he tacitly submits to God's will that he is alive, and in what he hath done. And, seeing death in its own colors, he will not rashly hazard upon it; but craves this only, that he may have some respite and breathing, and a little ease in his life. For,

1. His days were short, and he was not like to live long; Therefore he would have some speedy help, that he might draw his breath a little, and have opportunity to show that he was not the man, that his Friends esteemed him, or his passion seemed to prove him to be, v. 20.

2. Albeit he believed a Resurrection, and believed never to go to Hell, and knew what it was to die in Christ, who is the destroyer of death, (for he speaks to none of those here, nor are his words to be taken in any sense relating to those) yet death in itself is ugly, being without restitution in this life, being a dark and d ••• ry estate, without any order of variety, or vicissitude of light and darkness; (wherein much of this worlds beauty consists) but whereas light comes in its turn here, it is still darkness there, even most dark, as darkness itself, as it beseems those shadows of death and the grave to be. Therefore he would have some change of his condition here, before he go to that unchangeable state, and some blink of light and comfort, before he entered into that dark passage and habitation, ver. 21, 22, with 20.

This Doctrine (laying aside his mistake of speedy death by this trouble) may safely be admitted with little caution, as containing only a desire of that which God afterward granted to him, though yet it was not necessary he should be peremptory in such a suit.

It teacheth,

1. Saints highest sits of passion will not last, but mercy will reclaim them, and give them a cool of that Feaver; As Job found here.

2. As the Fevers and distempers of Saints may come to a very great height; So, ordina •• lie, that height or excess of them proves the step next to their cool; As Job here calms after that •••• lie of passion, v. 18, 19. As God pitieth them in the •• • xtremities, so their very rising to an height and extre •• ty 〈◊〉 •• use themselves relent; wherea • they would have thought less of their passion • , if they continued mo •• 〈…〉 .

3. Humble sober Prayer is a notable 〈…〉 and mean in calming distempered spirits, it is as the shower to allay that boisterous wind; For, Job f • lls a praying (instead of quarrelling) when he calms. See Phil. 4.6.

4. As man's life is but uncertain and short; so the thoughts of this should make men employ their time well, and to be very needy and pressing after God, and proofs of him; and where it is thus improved, it is an argument of pity and help: For, so much may be gathered, in general, from Job 's arguing, Are not my days few? cease then, &c. though he mistook in his particular case, that himself was shortly to die. See Psal. 39.13. & 89.47.

5. Such as are exercised with much trouble, and have their exercises blessed to them, will be sober and esteem much of little case; to get leave to breath, or to comfort and refresh themselves a little, with a sight of God, or of his grace in them, and not their own passions which they ought to abhor; For, this is his suit, when calmed, to get comfort a little, not only liberty to breath from sore trouble, but especially to get his spirit calmed from these passions which he now abhors in himself. They who are indeed humble, will not despise small things, Zech. 4, 10. and a victory over their own spirit will be their greatest deliverance.

6. The least ease, breathing, or comfort, under trouble, cannot be had but of God's indulgence; He must cease, and let him alone from vexing of him, before he take comfort a little. See Joh 34.29.

7. It is the duty of men to acquaint themselves with death beforehand; and, especially, in times of trouble, they should study it in its true colors: For, Job in his trouble is so acquainted with it, that he can here very pathetically describe it. This is Moses study, when God is making havoc of the Rebels in the Wilderness, Psal. 90.

8. Death and the Grave, in themselves, and when Christ's victory over them is not studied, and men are hurried away to them in a tempest of trouble, are very terrible, and an ugly sight; as bringing an irreparable loss, as to any restitution in this life, and being so dark and disconsolate an estate, that the very common favor of a vicissitude of day and night, light and darkness, is a mercy, when compared with it: For, so doth Job describe that estate here, as it may appear to an afflicted Saint, (as he was) or to one at a distance from God; much more may it appear so to men in an unrenewed state or nature. And, indeed death is, in itself, a curse, and if any find a beauty in it, or get a sweeter sight of it, it is by the special gift of God. And withal, it cuts the thread of our life, upon which all our temporal enjoyments and contentments do hinge, and to deprives us of them irrecoverably and without hope of restitution (which other st •• kes do not) and leaves us in an unchangeable estate. And therefore if men have not some cordial for it, and somewhat provided which it cannot reach, it is no wonder if it affright them.

9. The consideration of the ugliness of death, and the grave, doth call upon all to provide somewhat before they lie down in that cold bed, wherein they will continue so long, and somewhat that may light them through that dark passage; and especially to be careful that they be not deserted, or distempered by then passions, when they are to grapple with death: For, so doth Job desire, that he may take comfort a little, before he go, &c. Whatever thoughts men may have of death, yet none do • ightly mind it, but such as are thus employed. Only, we must take this caution along, That if God see it fit to suffer our Sun to go down in a cloud, and send us out of the world in a violent tempest, we ought to submit, and reckon that our Sun is not out of the Firmament, though it be over-clouded. For this was one of Job 's mistakes, if he did reckon it as absolutely necessary that he must have a breathing, and some comfort, before he die.

IN this Preface Zophar passeth a general censure upon all Job 's Discourses; accusing him of much idle talk, as if he were a man of lips, (or, all made of lips) as it is in the Original; of being a liar, or, a contriver of witty devices, to make his cause seem plausible and probable; and of mocking in his discourses, or, being one who contemned all admonitions, and those who would reprove him, and who spake in his own defense as if he would insult, both over God, who refuted him by afflictions, and over men, who advised him for his own good. Upon this he inferreth, that as all those would not prove his cause good, but rather make it worse; so it could not hinder men to answer and refute him: lest they should be accessory to his guilt in his idle empty discourses, and should wrong belied truth, and fail in their duty, in not laboring to bear down his proud and scornful insolency. This he propounds to Job himself, by way of question, both to testify his vehement detestation of these supposed faults in Job, and to show that he thought his duty to reply was so evidently necessary, that Job himself might see it.

As for this Discourse, it is in Thesi, or taken abstractly and in the general, true and sound, and will afford as useful Instructions, But in the application of it to Job and his Discourses, there is a double fault.

1. That he erred in his judgment concerning Job. For whatever fault was in his discourses, for which the Lord and Elihu do reprehend him (and particularly he is reprehended for scorning, Chap. 34.7. either in the preceeding, or some following Discourse) yet in what Zophar and his other Friends do reprehend, he was right and they wrong. And particularly, whatever faults are to be reprehended in Job 's way of discourse (which are neither few nor light, as may be gathered from the remarks upon them) yet it was great want of charity to count him a babbler, who (though he spoke more then they, yet) fought only to lay out his distress for his own ease, and whose grief was above expression, Chap. 6.3. Or, to account him a liar, who had resolved the contrary, Chap. 6.28. and who, whatever untruths he asserted in justifying his passionate desire of death, and his other arguings with God; yet, spake truth in the controversy betwixt him and his Friends. Nor was it just he should account him a mocker, who not only was now so afflicted, that he is thinking only on death; but did not insolently reject any sound counsel of theirs; and whatever height of spirit appeared in his managing of his just cause, yet none of those prove him wicked, which is the conclusion his Friends do infer against him.

2. Whatever might have been justly charged upon Job 's discourses, yet it was Zophar 's fault to reprove him so hotly and bitterly, without any charity, meekness or moderation.

So this Doctrine, considered together with the misapplication thereof, Teacheth,

1. God's people, when they are put in the furnace, must expect not to have soon done with it; but that one trial will follow another, and that it will be the longer the hotter: For, so Job, after he hath refuted two of his friends, is assaulted by a third, more b •• tell and sharp then they.

2. It is one sharp trial of Saints to lie under misconstructions, and mistakes; and never to be seen in their true colors, but through the Perspective of Prejudices and Passion, and that even by good men: so that either untruths are charged upon them, or these weaknesses, which they are driven upon in extremities, are misconstructed. For such is Job 's lot from his Friends. See Psal. 56.5. & 69.10. This should teach men to guard against taking of prejudices; and even godly men should beware of judging others who are afflicted and tempted, when themselves have no experience of their case. Likewise, it warns men not to doat or test upon the approbation of others, even of the best; for that will fail them if they lean to it, and doth readily fail them when they have most to do.

3. The heat of contention doth very soon distemper men; For, this makes Zophar (though he came to comfort Job ) not only to misconstruct him, but rail and reflect upon him. Contention should neither be needlessly starred, nor entertained when it is begun; for, it is a fruit of pride, which will break forth in insolency.

But if we leave the misapplication, and look upon this Doctrine abstractly, and in general, we will find useful Instructions in it. As,

1. Men use to take many strange-ways to defend an untruth and wrong cause; so Zophar 's allegiance imports, in general. One of their great engines, is, to make use of a multitude of words, as if they were all made of lips and talk. They will say so much as might weary any to hear it, And will study to bear down their opposites with clamours, and other assiduous activity. And because this is not enough, but would soon be discovered, if it were only empty talk; therefore (as untruth gets not always men of the worst parts to own it) they will guild over their cause, and their discourses about it, with lies, and specious pretexts and fine devices, to make them appear plausible, that so men may be taken with them. And, to fortify all those their devices, they will mock, or contemn, and affront and vilify all those that oppose them, and discover the cheat. These are some of the pranks of men embarqued in an ill cause, which should excite others to be much more active for the truth.

2. All those endeavors of men will not avail to make an untruth prove true; They are only the washing of a Blakmore, who will never be white: For, so doth Zophar here, also, insinuate. Let men act what part they please, yet truth is still one thing, and busked-up discourses and cunning conveyances are another. And albeit there be many simple fools, who think they are rightest who speak most, who measure and judge of men by their tongues, and are ready to take Counters for Gold, and Impudence for Confidence; yet Wisdom will be justified of her Children, and wise discerners will judge otherwise.

3 These sinistrous courses do not only no • assoil an Error, but will add to his sin who thus labors to justify it; For, this question, Should a man full of talk be justified? imports that it shall not justify, but condemn him. For, if it be true, in general, that in the multitude of words there wants not sin, Prov. 10.19. How much more must it be true in this case? Yea, lying and insolency in maintaining an untruth doth justly meet with shame and ignominy atlast (as Zophar insinuates) if not repented of.

4. It is the duty of the friends of Truth not to abandon it, but to stand to the defense thereof, whatever be the strenuous and witty endeavors of these who oppose; For, so doth Zophar reckon, that the multitude of words should be answered, and lies should not make men hold their peace, &c. Even a fool should be answered in his folly, though not according to it, Prov. 26.4, 5. Truth is to be striven and contended for, in opposition to Error, Phil. 1.27. Jude v. 3. and even mocked and despised Truth must not be abandoned. And here the Text furnisheth us with Arguments to press this,

1. That it is an accession to men's guilt, and a justifying of them, if we hear them babble, and do not answer.

2. That our obligation to Truth should make us bold, and not hold our peace, when lies would bear it down.

3. That it is a neglect of duty and kindness to men, not to make them ashamed, and bear them down, when they are insolent and mockers. The Text doth also insinuate means to help us to set about this duty.

1. That we be not simple, or taken with shows and fair pretences and discourses; as Zophar declares he was not.

2. That we love Truth well, as our best friend, to be preferred to all other friends; As Zophar will be for it, and against a supposed lie, even in the mouth of his dear friend Job.

3. That we be self-denied, that so the stream of insolent opposition may not deter nor drive us from our duty to God, to Truth, and to the souls of others seduced, or seducers; For, Zophar, when he supposeth Job not only to be in an error, but an insolent mocker, will not be deterred from making him ashamed.

In the second part of the Chapter we have a more particular and express endeavor to refute what Job had said. And, in the first place (in this v. ) he states the question, and gathers from Job 's former discourses a Thesis, or, proposition, which he intends to refute. Namely; That Job had asserted that himself was sound and orthodox in his judgment, particularly, in asserting that God did aflict both good and bad men as it pleased him (which it seems Zophar gathered from Chap. 6.—10. & 9.22.) And that he was upright in God's sight, though afflicted; which it seemeth he gathered from Chap 10.7. Now in this, as Zophar doth Job right, in clear stating of the controversy, and charging nothing upon him but what might be gathered from his discourse; So this sum of Job 's discourse is no untruth, nor chargeable with any fault, except his maintaining of it too stiffly before God. And Zophar erred in challenging this as an untruth, and looking on Job not as clean, but as a wicked man; as appears from the refutation, and especially from his counsel to Job, to repent of his wickedness, ver. 13, 14. It may be, also, Zophar erred further, in taking Job 's expression of his own cleanness in this sense (as it appears from the refutation he did) that Job meant that he was sinless, Which he never intended to assert; though his expressions were not cautious nor sober enough.

Hence Learn,

1. A completely good man is he who is both found in point of Doctrine and Religion, and upright in his Conversation, whose Doctrine is pure, and who is clean in his Conversation. Ill Principles are a great defect (whatever men's Conversation be) and will draw on loose practices; And such as walk loosely ought not to please themselves with their soundness in their Religion, but ought rather to search out and abandon those bad Principles, from which their loose walking doth flow.

2. Uprightness and purity of life is truly, and only, such, when it is so in God's sight; For, so did Job judge that he was a blameless man, when he was clean in God's eyes. Not spotless, but sincre, Not clean, so as to boast of it before God, but so as to abide his trial in a Mediator. Without this, neither our own nor others approbation should satisfy us 1. Cor. 4.4. 2. Cor. 10.18. And being clean in his eyes, or having his approbation, we ought not much to regard misconstructions from men. Psal. 35.11, 12, 13. Job 16.20.

3. Men, even good men, may be so far blinded; as to judge Truth to be Error; either simply mistaking the one for the other, or misconstructing men's true expressions and charging more upon their speeches then they meant by them: For, so doth Zophar quarrel, and intend to refute, this true assertion of Job: In the first branch thereof, condemning his pure Doctrine as unsound; and in the second, relating to his Conversation and purity of life, reckoning it unsound that he, who was so afflicted, should reckon himself a regenerate and purified man; or, at least, judging him an insolent liar, in asserting that he was without sin. This should warn godly and Orthodox men to be guarded against such exercises as these.

4. As men ought not to quit the testimony of their integrity; so they ought to speak very soberly and humbly of it before God: Not only that they may avoid guilt and sin, which they contract by pride and insobriety, but that they may also prevent the misconstructions of others. For, herein Job failed (as God afterward marketh) and by his way of managing his good cause, in bitter Complaints and Expostulations with God, gave some occasion of this challenge and misconstruction, as if he had thought and spoken too highly of his own purity.

In the second place, Zophar (in these verses) subjoins his intended Refutation of this Assertion of Job: wherein (for the more distinct understanding of the words) we are to consider,

First, The way he takes to refute Job. Which (instead of arguing with him himself) is, by wishing and desiring that God would take him in hand, to dispute with him (according to his own desire, Chap. 9.34, 35.) and refute and convince him, v. 5. He speaks of God in terms taken from among men, and wisheth that God would not only speak, or, make him know his mind, (which might be done by inward Inspiration;) but that he would open his lips against him, or speak with an audible voice to him, and convince him in the hearing of all of them. Consider,

Secondly, That whereby he expects God could convince him (and wisheth he could do it) is, by showing him the secrets of wisdom that they are double to that which is, v. 6.— For understanding whereof, we are to remark,

1. This wisdom, the secrets whereof he desireth may be shown, is, the wisdom and knowledge of God; which though it be, in itself, a great depth, and be unsearchable in his Providences and Dispensations in the world, Rom. 11.33. and is commended as such in general, v. 7, 8, 9. to confirm his particular conclusion intended here; yet, in this place it is only to be understood of his secret or infinite wisdom in knowing of men, and what their faults are, as may be gathered from the Inference in the end of the verse. And what is more expressly asserted, v. 11.

2. These secrets of wisdom are said to be double to that which is; which is not to be understood of any exact Proportion, as if they were only double, and no more, to it; but, generally, the meaning is, that those secrets of wisdom are much more then that which is, so Isa. 40.2.

3. But the great obscurity in these words is occasioned by the word rendered here, that which is. It signifieth sound wisdom, a law, and that which hath an essence, or being, and really exists, or is, as here. All those agree, and come to one purpose here, That the secrets of God's wisdom, in knowing man and his faults, according to the strict rule of the spiritual law (which was then imprinted in their hearts, and otherwise revealed to them, though not as yet written) were double, or, much more then anything man can know of himself, or then what exists in man's soundest judgment and knowledge of himself, or he can see and take up in that law: And that therefore God knew that of man which deserves double to any trouble that is, or exists and lies upon him. This last clearly followeth upon the former, considering the demerit of sin, and doth suit well with his Inference (which is the Third thing to be considered, and a Key to open the former words) v. —6. wherein he would have Job know and consider that (notwithstanding all the afflictions had befallen him, yet) God did exact less then his iniquity deserved, or, God (so to say) forgets of his iniquity, and doth not remember all of it, when he chastiseth him; Or, he lends out of his iniquity (as the word will also bear) upon interest, or to a day, when he afflicts him; that is, he o • eth God more then he hath yet paid, and is obliged, by reason of his sin, to greater punishments then he yet f • lt. Thus the meaning of this whole purpose, in short, is, That if God would interpose to debate this cause with Job, and let him know how spiritual the Law is, how much he knoweth of man, according to that Law, above what man knoweth of himself, and how much man sins according to the sentence of that Law, deserve, above what is inflicted upon him in this life; Job would not have spoken so much as he did of his own purity, but would have looked upon his sufferings as far short of his deservings.

This is sound General Doctrine; That God's Law is most spiritual and perfect; That his Wisdom and Knowledge of Man is above what he can know of himself; That man's sins transcends his own knowledge, and even godly's men's deservings are above their saddest calamities. But all this proves nothing against Job, who (whatever his failings were in the heat of the debate) never pleaded perfection according to the strict rigor of the Law, nor sinlesness; but only that he was sincere according to the tenor and condescendance of the Covenant of Grace. Nor did he deny his own ill deservings; but only pleaded that he was not wicked, notwithstanding his afflictions; and his afflictions, being very sharp, he resented that they should have been inflicted upon him a reconciled man, as if God were about to destroy and cut him off in anger.

In this purpose, considered abstractly and in general, we may observe those sounds Truths and Instructions.

1. Errors are such bewitching and entangling evils, that whatever be men's duty to oppose them, yet the rooting out thereof is above their reach: Therefore doth Zophar quit this task, of refuting Job 's supposed Errors, as too hard for him, and prayeth that God will interpose in it. Man is neither able to hold out clear grounds of light for everything he knoweth and believeth to be a truth; nor (though he had clear light) is he able to make it convincing to others; nor (though his light were convincing, as to that point of Truth) is he able to search out and discover all these idols and lusts which imbarque men in ways of Error, and against Truth: And though he could discover all these, yet he is not able to over-awe man, nor put him from his pride, which will not suffer him to be convinced, or to retract what he is engaged in, for another man. All this lets us see what a Tyrant E •• our is, when men once give up themselves slaves to it; And how much need there is of humble self-denial, and humble dependence on God, in those who would effectually oppose it, Job 32.13. 2 Cor. 10.4, 5. 2 Tim. 2.25, 26.

2. God is able to convince and argue a man out of his Errors, were he, otherwise, never so stiff and obstinate in them; For, he puts it upon God to speak and open his lips against him, as knowing he could effectually convince. He can hold out light clearly, and make it convincing; He can turn men's idols and lusts, which do engage them, into d • ttays which their Consciences cannot refuse; and he can cause his terror drive men from their Errors. This showeth that matters are not hopeless, in times when Error prevaileth, though men's abilities and diligence prove ineffectual: And it warneth these who will not be convinced of their Errors by others, to beware of making God their party.

3. The wisdom of the Lord is a secret, a great and unsearchable depth, and his footsteps in his proceedings are not easily traced; For, there are the secrets of wisdom. See Psal. 147.5. This calls for sobriety in our inquiries about the counsels of God, and that we avoid presumption and conceit of our knowledge and wisdom.

4. God himself is the only discoverer of his deep counsels to men, in so far as is for their good and behoof; For, He must show the secrets of wisdom. He must not only give us his Word, whereby we may understand so much as is needful of his working, but must open our eyes to take up what is revealed there, Psal. 119.18. And therefore we must not go about this search in our own strength.

5. It is, in particular, one secret of the wisdom of God, that he knows much more of us then we can know of ourselves; For, in this the secrets of wisdom are double, according to the Law, to that which consists in our own soundest judgment and knowledge, as hath been explained. His Law is spiritual, Rom. 7.14. And the best sight of ourselves cannot bring us up to know the truth of ourselves, according to the sentence of the Law, beside that we are, ofttimes, blinded with temptation, desertions, lusts, self-love, &c. and so cannot discern what, otherwise, might be obvious enough unto us. This tells us, that, in our best estate within time, we should be far from any conceit of perfection, 1 Cor. 4.4. And that we should rather (beside our laying to heart our known failings) be bewailing our hid and secret Errors which we cannot comprehend, Psal. 19.12.

6 God can do no wrong in afflicting the most righteous man. For (beside that God may, by reason of his absolute Dominion, afflict the most innocent) every son of Adam, though regenerate, hath sin in this life, which deserves all his afflictions, and much more, according to the rule of strict justice, Ezra 9.13. And therefore, instead of quarrelling what God doth, when he afflicts him, he is bound to admire that God doth not prosecute him with greater severity, considering his deserving, Lam. 3.22. Therefore, saith he, Know therefore that God exacteth of thee less then thine iniquity deserveth.

Besides these Truths, Zophar 's mistakes in this way of Re • utation, are useful to be observed. And,

1. He is earnest in his wishes that God would appear in this cause, expecting certainly that God would approve of his sentence and opinion; And yet he was deceived; for God condemned him, among the rest, when he determined in the Controversy. It teacheth, That even godly men should be sober and cautious in their appealing to God in the matter of their opinions; And should take heed that their self-love do not blind them, and cause them dream of God's approving of that which indeed he abhors. So also temptation may represent God as a p •• ty (as Zophar suggests to Job here) when he is none.

2. He doth here assault Job by laying before him such found Truths (of God's knowledge of man, man's ill deservings, &c. ) which, had they been as pertinent as they are true in themselves, the debate had been at an end; yet Job is not convinced by them, as concluding nothing against him, to prove him wicked. It teacheth, That a sincere man, who hath fled to Christ for refuge, may, in his affliction, look upon, and acknowledge the Omniscience of God, the perfection of his Law, his Justice in afflicting, the desert of sin, and his own impurity, and yet all those not discourage him, nor prove him wicked because afflicted. For,

1. Albeit all that be true; yet such a man hath fled to Christ, in whom he is hid and his sins covered: And so God deals not with him according to all these faults, which he, by his Omniscience, findeth in him; nor according to strict Justice, or, the rigor of the Law (which are satisfied in Christ) but according to the tenor of the Covenant of Grace.

2. Albeit there be sin in godly men, beyond what they know of themselves; yet all their afflictions are not chastisements for sin, but some are sent only for the trial of their faith, patience, and other graces.

3. Albeit God be pursuing sin in his Saints, by afflictions, and might pursue them yet more; yet it followeth not that they are wicked: For, he pursued David, for his further humiliation, and for the vindication of his own glory, whom yet he had pardoned. 2 Sam. 12.9. — 14. Thus ought we to join the Law and the Gospel, acknowledging the just sentence of the Law, and yet having recourse to Christ in the Gospel, to be secured against the execution thereof. Otherwise, such as make not use of Christ, must be at the poor shift, to turn Atheists, Psal. 14.1, 2. to pervert the sense of the spritual Law, and mince their own sins, to procure to themselves security and stupidity, instead of true peace.

In the third place, that he may inculcate this Doctrine, of the Wisdom and Justice of God, upon Job, he subjoins (to v. 12.) several amplifications and considerations concerning God and his Attributes. And,

First, (in these verses) he commends the unsearchable wisdom of God; showing that although he had wished God might show Job so much of it as might convince him that God knew him better then he knew himself; Yet, it is indeed incomprehensible, nor is man capable to find it out by any search of his. For he could sooner scale Heaven, and dive to Hell, or the depths of the Earth, and search through, and measure, all the Earth and Sea, (which yet are an impossible task for man) then comprehend this Wisdom, which infinitely surmounts all those. Albeit the Text speaks only of searching to find out God, and the Almighty; And it is true, that his Nature and everyone of his Attributes are unsearchable; Yet, the Context, and what he hath spoken before, of the secrets of Wisdom, v. 6.— lead us to understand it, chiefly, of the Wisdom of God, the secrets whereof cannot be dived into by men, nor can they ascend into the heights thereof, nor fathom it, as being Infinite and Incomprehensible. The Original Text favors this Interpretation; for not only may, v. 7. be rendered (as diverse also do read it) Canst thou find out the searchings of God? or his Wisdom whereby (speaking after the manner of men) he searcheth and knoweth all things; But in the rest of the verses, that which he saith cannot be comprehended of God, is expressed by words in the Feminine Gender, which have a reference to that Attribute of Wisdom, which is expressed by a word of the same Gender, v. 6. It is further to be marked (as was also hinted, v. 6) that albeit Zophar do only speak of the secrets of God's Wisdom ( v. 6.) in that one particular of knowing man and his faults; Yet, here he commends his Wisdom, in general, as it shineth in all his counsels and purposes, his Providences and proceedings in the world; in all which it is unsearchable and incomprehensible, and therefore must be so also in that particular upon which he insists.

Were this Doctrine, concerning the unsearchable Wisdom of God, made use of by Zophar only to check Job for thinking that either he behooved to see such causes of God's dispensations towards him as he thought reasonable, or, otherwise, he had just cause to challenge and complain of God's proceedings; there would be no cause to censure him for anything here spoken. Only, Job 's miscarriage in that could prove no more but that he was in a fit of passion, and under the power of temptation; And, therefore, could not conclude against his state, that he was wicked. Or, were this Doctrine only made use of to convince Job that God saw more in him, then he could discern in himself; there were no cause to quarrel it, as hath been hinted on v. 6. See 1 Job. 3.20. Jer. 17.9, 10. But when it is made use of to prove that God knew him to be wicked, and plagued him as such for his iniquity, or sins which use to reign in the unregenerate (as may be gathered from v. 6. and from his counsel, v. 13, 14.) this cannot be granted. For, the matter of our state is none of those depths which are hid up in the unsearchable wisdom of God, but is revealed from the Word for our comfort, Rom. 5.1, 2. & 8.15, 16.

From all this Learn,

1. The Counsels and Wisdom of God are deep and unsearchable; For, so is here held out: And men's Consciences may tell them that they are so; Therefore he poseth Job with it, by way of question, to show that his Conscience cannot deny it, See Rom. 11.33. This should teach us to be sober in our thoughts of our knowledge, 1 Cor. 8.2. especially, in this particular; wherein, though we may know somewhat, yet, we should be sensible of our shortcoming, and that we are far from finding it out to perfection. See Job 26.14. & 42.4, 5. We should also be sober in prying into God's deep counsels, in his ordering the affairs of the World; and whatever we believe we know of them, yet, we should beware of laying weight upon our own searching, and should lean only to Divine Revelation. Likewise, we should adore (and not quarrel) God in his Providences, when we cannot see through the wisdom that is in them; blessing him that we are allowed to believe that deep and unsearchable Wisdom is employed about us and our affairs.

2. As God's Al-sufficiency and Infinite fullness proves his Wisdom, in particular, to be Infinite; so he is Almighty, to crush all those who obstinately oppose him, And all those who dare to pry too curiously and presumptuously into his deep Counsels; Therefore gets he the Name of Almighty, or, All-sufficient, here; To demonstrate that it is no wonder if such a One be deep in his wisdom and counsels, And to deter Job from his supposed opposition to God, and his presumption in judging of his counsels.

3. All that large vastness that is in the creatures, for height and depth, length and breadth, is short of the infinite depth that is in the wisdom of God; For, so is here held out, that the heights of Heaven, the depth of Hell, the length of the Earth, and breadth of the Sea, are nothing to this wisdom. See Chap. 28. throughout.

4. Mans inability to reach the knowledge of the perfection of the creatures, and to travel through them all for that effect; and his ignorance of things near and about him (much more of things far from him) may humble him for his conceit of his knowledge of the deep counsels of God, and his presumptuous essays to p • ie into them: For, if man cannot get up to the height of Heaven, nor dig down to Hell, &c. How much less can he reach this? He can do nothing, nor undertake anything whereby to find it out, nor can he know it, if he should essay it.

5. It is man's great mercy, that his being in a state of grace is not hid up in a mystery, but may be known from the Word, by the help of the Spirit, 1 Cor. 2.12. And so the thoughts of the Infinite Wisdom of God needs not drive a godly man from any assurance of this; nor ought he suffer any thoughts of the perfections of God to discourage him in it; For, this was Zophar 's mistake, that the Infinite Wisdom of God was enough to prove Job to be wicked; which failing to be true, his whole Argument prove • naught. To which add,

6. If there be such a depth here, from the search whereof he would deter Job, and from the consideration whereof he would have Job concluding that he was not righteous; How comes it that he himself is so bold, and so little sober in judging of Job 's state, merely because God, who is infinitely wise, had afflicted him? Might it not as safely be concluded, that God's Infinite Wisdom might see causes wherefore to afflict Job, though righteous, which none of them could comprehend? But self-love is so blind▪ that it will see a mote in another's eye, and pass over a beam in a man's own eye; and pre judged Opinions shut men's eyes against most obvious and clear Truths.

The second amplification of this Doctrine, is, That God is unsearchably wise, to know what man is, better then he knoweth himself; so he is absolute and irresistile to do what he pleaseth against men, upon his knowledge of them. The terms here seem to be borrowed from Reapers, who cut down the Corn, then bind it, and gather it together in heaps; And the meaning is, If God shall pass through among men, or, change his dealing toward them (for the first word, rendered, cut off, will also imply these two) and cut them off, or shut them up under the power of destruction, yea, and gather many of them together to the Congregation of the dead, (as he did Job 's family) yet none could quarrel, or resist and impede him, by law or force. Whence Zophar would infer (for all this discourse tends to prove that Job needed to repent of his wickedness, and not pretend to any purity, v. 4. with 13.) that, as Job was wicked, whom God thus plague upon his knowing of him; So, it was needless to attempt to resist God in this; and (which further strengtheneth the former proofs) his resisting all he could, by complaining and quarrelling, was a further evidence of his wickedness.

This amplification doth contain found Doctrine, concerning God's absolute and irresistible power; and doth Teach,

1. Men, by reason of sin, are obnoxious to miseries and calamities; to be cut off, and shut up, &c.

2. Albeit God, in his indulgence and longsuffering, be pleased, ofttimes, to forbear and spare the sons of men; yet, he is not obliged still to do so; For, he may change his way of procedure with men, as the word, rendered, to cut off, also signifieth.

3. When God is pleased to change his way of procedure, he is able, without any difficulty, to reach his creature with what stroke he pleaseth; For, he can cut off, and that, passing by, as the word also signifieth.

4. As there is no escaping of God's stroke, nor deliverance to be had from it, but of his own indulgence; so he doth man no wrong, if he cut him off, and conclude him, irrecoverably, under the power of destruction; For he can cut off and shut up, so that man cannot rid himself out of his hand.

5. God can no less easily reach many of the sons of men, than he can reach a few, or any one of them; For, he can gather together, or, make an Assembly of them (as the word imports) in the Congregation of the dead. See Ezek. 32.17.—32. This showeth that God can reach a man, or never so many men, and bring them down.

6. As God hath a Supreme Hand in afflictions, who is to be seen in them, and without whom they could not come, Deut. 32.30. Amos 3.6. (For, he cuts off and shuts up, &c.) So he is irresistible and uncontrollable in his proceeding therein; And none can hinder or challenge him: For, saith he, Who can hinder, or, turn him away? So that opposition is but lost labor, and the strengthening of our own bonds.

Yet it is, also, to be remarked, that Zophar, in applying this Doctrine to Job 's case, is in a double mistake.

First, In his making use of this Doctrine to prove Job wicked, because afflicted by this Sovereign Lord, who knew him better then he knew himself: For, God, being sovereign and absolute, doth indeed, always right in what he doth; and therefore ought not to be quarrelled; but doth not always afflict men upon the accompt of sin and wickedness, but for other wise ends. And so, his urging of this as Job 's lot, to prove him wicked, and his mistake in it (pressing this his lot, as a fruit of God's knowing of his sinfulness, v. 6. and an evidence that he could not be pure and clean, v. 4. but behooved to begin to seek God, v. 13, 14.) Teacheth,

1. God may do that, as to the outward dispensation, to a godly man, which is most like the lot that befalls the wicked; For, it was Zophar 's error to judge otherwise of Job, than as of a godly man; who, together with his family, was so dealt with as useth to befall the wicked. Thus the Lord is pleased to dispense, That we may esteem of the Word, whereby we are infallibly informed concerning God's thoughts of men, whatever their lot be; That godly men may be brought to know the advantage of inward peace of Conscience, which will support under these tempestuous blasts, Rom. 8.35, &c. And, To warn all men, not to take their evidences of God's love toward them, only by his dispensations in the things of time.

2. Neither the strangest of dispensations, nor the Sovereignty, Power, and Righteousness of God in afflicting, do necessarily prove those who are afflicted to be wicked; as Zophar here argues against Job. For,

1. That God is Sovereign and absolute in his proceeding, will rather prove that he may afflict without looking to any procuring cause in us (as he may afflict the most innocent) then lead us to see that our wickedness is, necessarily, the cause of all our afflictions, and a quarrel, which he is pursuing by them. Thus temptations, which seem most terrible, may, if well searched into, be found to have somewhat in them for the encouragement of Saints; as Zophar 's argument might with more advantage be turned against himself.

2. Albeit God's Power be irresistible and uncontrollable, as to the inflicting or keeping on of an outward affliction; Yet God makes no use of that power to drive men from their right, and from the testimony of their Consciences. There can, indeed, be no resistance made by men, as to preventing or removing of the affliction; nor ought there to be any resisting, by way of quarrelling of the affliction, or of God the Author of it: Yet, in all this, there is no force used, nor power put forth, to pluck away men's confidence when afflicted, except what is done by the power of temptation.

Secondly, He mistakes also, in reflecting upon Job 's complaints, as proving him wicked; because thereby he would (as he was able, or had power) hinder and oppose God's proceeding against him: For, though it was Job 's fault thus to complain: yet, it did prove only his weakness, not his wickedness.

It Teacheth,

1. Murmuring and fretting, under the hand of an absolute God, are not beseeming: For, in so far his reflection is just. See Lev. 10.3. 1 Sam. 3.18. Psal. 39.9. And especially those do not beseem godly men, so much the rather as they have the testimony of their Consciences in the matter of their integrity; which therefore they ought to cherish, that they may not suspect the love of God because of afflictions, and so they will not quarrel.

2. To prevent the snares into which self-love may draw men, they ought to study the folly of opposition or resisting of God, in the experiences of others; Therefore, whatever reflection Zophar intend here, yet, he propounds the matter in general; Who can hinder him? that Job, from the experience of others, may learn to beware.

3. Godly men ought not be judged by their fits of passion in an hour of temptation; which, though they are not to be approved, yet, do not alter their state; For, herein Zophar wronged Job, judging of his state by his passionate fits of complaining.

The last amplification of this Doctrine, and a confirmation of the former (as appears by the particle, For, ) is, That God knowing more of man's sinfulness then he knoweth of himself, doth therefore (upon his knowledge) put forth his absolute and irresistible power to punish him, because his Knowledge is accompanied with Justice, Holiness, and Purity, which cannot away with sin. For (saith Zophar ) seeing God seeth and knoweth the vanity and wickedness of man, which, possibly, man himself or others see not, it is not to be expected but so holy and just a God ( Hab. 1.13. Psal. 5.4, 5.) will consider it, to punish it. This is sound General Doctrine, to be admitted with little caution, though ill applied to Job 's case.

It teacheth,

1. Many attributes of God do shine, and ought to be seen and observed, in his works in the world: For, beside his wisdom and irresistible power, formerly commended, here his Holiness and Justice (which consider sin, to punish it) are also commended.

2. Man, both in his dispositions and actions, is naught before God, by nature: For, he is both vain, and hath wickedness; which may be thus distinguished; Man is vain and sinful in his condition and state by nature, and wicked, in his actions; vain in his hypocrisy, and wicked, in his profanity. Those two Characters take up the most of men in the world: And we should not be satisfied because we want gross wickedness, if yet we be plagued with this vanity.

3. More particularly, Man is vain by nature; his best perfections by nature are but vanity and naught before God, and as to attaining happiness thereby. He is addicted to vain and empty shows, and, though he be a frail and mortal creature (as his name here imports) yet, he vainly glorieth in those, as if he were somewhat, and as if they added to his excellency and worth; He is rash and inconsiderate, vain, and not solid, in his judgment, little considering what he doth, or whether his course tends, so it please his present humor and fancy; And, though man little consider all this, yet the vanity of his outward condition (being a miserable mortal creature) declareth what he is. All this doth testify how little cause man hath to glory in himself.

4. Man is also wicked; For, he supposeth both those to be in Job, whom he looks upon as a grossly wicked man, or, at the best, an hypocrite. As man's inward vain disposition is wicked in itself; so it produceth wicked effects: His very vain hypocrisy (such as he suspected to be in Job ) is wickedness; and that so much the more abominable, as he would cover his naughtiness with that veil: And, his hypocrisy will at last be discovered and plagued, by his being given up to open wickedness; as he supposeth it was now with Job, and that by his wicked complaints, he was taking off the mask of hypocrisy, which formerly he had put on. This warns men not only to look to their own courses, but to aggravate them, by considering the wickedness that may be in them.

5. God knoweth man in his disposition and practice, his vanity and wickedness; as here we are taught. God is not ignorant what man is, but knoweth him better then himself doth: His knowledge is certain and infallible; For he not only knoweth, but seeth, which in men is an act of sense, and of the most certain and sure sense, far beyond hearing, Gen. 45.12. Here it imports, that God's knowledge, even of that which is most secret and hid in men, is no less sure and exact, then a man is sure of what he seeth with his eyes. And for further proof hereof, His knowing and seeing imports that he seeth what men are, notwithstanding all their fair pretexts; He seeth vanity under a fair show, and wickedness under vanity and hypocrisy. This calls on men to trust God's verdict of them, and to tremble when they consider what God may know of them. Jer. 17.9, 10. 1 John 3.20.

6. Such as consider God's Omniscience, Holiness, and Justice, will see that he cannot in justice but punish sin, in his own time and way; For, so doth Zophar conclude, that if he see wickedness, he will consider it, or, so seriously lay it to heart, as to punish it; As this consideration, and seeing of sin is held out as previous to punishment, 2 King. 9.26. Psal. 10.13, 14.

7. His propounding of this by way of question, Will he not consider it? imports,

1. Man would gladly shift all thoughts of God's Knowledge and Justice; For, it must be put home, in a serious way of questioning with man about it, as being a thought the would gladly shif • , or deny. So poor shifts are sinners put unto, to keep themselves from vexation? See Psal. 10.11, 13. Ezek 9.9.

2. Whatever shifts sinful man make; yet he hath a witness within himself against all these vain refuge • , and his own Conscience can tell him they are but vain: Therefore it is put to a man's own Conscience, by this question, as a thing man will not get denied. And withal, it intimateth that the wicked's own Consciences will, in due time, suggest those things more effectually and dreadfully to them, then any other creature can do.

Notwithstanding these Truths in this Discourse; We must admit it with some caution, and must remember that there is a mistake in the Application of it to Job, who was neither vain nor wicked (though he had seeds of both in him by nature): Nor was God considering, or pursuing either of them by those afflictions. Therefore, to clear the mistake, and add a needful caution to this Doctrine; Consider,

1. Though man be vain and wicked by nature; yet God doth not see them to be such who are hid in Christ, as Job was. See Numb. 23.21. Isa. 38.17. Micah 7.9.

2. Though God, by his Rod, saith to the wicked and impenitent, that he seeth him to be wicked, and is requiring it; Yet the godly reconciled man is allowed by the Word to judge otherwise, whatever his lot be.

3. Albeit God were seeing vanity and some wickedness in his own Children, and by chastisements were requiring it, or, correcting for it, that he might reclaim them; or vindicate his own honor, 2 Sam. 12.13, 14. (which yet was not Job 's case), yet that would not prove them to be wicked as to their state, which is the thing he intends to conclude against Job, See Psal. 89.30, 31, 32, 33.

4. Though God's perfect knowledge of sin in wicked men, his holy indignation against it, and his strict justice, do, indeed, prove that he will, in due time, require sin, and punish it, in all these who flee not to Christ for refuge; Yet, neither doth this prove that the godly may not undergo the same out-outward afflictions, which are punishments of sin, when inflicted on the wicked; Nor yet that it is inconsistent with the Holiness and Justice of God, to seem to look on, and spare the wicked for a while; For the contrary is insinuated, Hab. 1.13. And (beside other purposes which God brings about by this indulgence) he doth most sadly require wickedness, when he gives up sinners to harden themselves by reason of his indulgence, Eccles. 8.11. And therefore, this question, Will he not then require it? though it import a Truth, that God will do so in his time and way; Yet, It doth not import that he will afflict only such wicked men; or, that he will presently, or always in this life, afflict them.

In the last place, Zophar concludes this part of his Discourse, and particularly, the former Amplifications of his Doctrine concerning God and his Attributes, with a check to man's folly; Who, although God be infinitely wise, irresistibly powerful, and holy and just, and proves that he is so by his dispensations; And albeit, himself, by nature and birth, be a furious fool, and no less brutish to take up these proceedings of God, then a wild Asses Colt, one of the most brutish and senseless of creatures, and do grow up vain and empty, and without heart, and judgment: Yet (as the word rendered, for, signifieth here) he will still presume to be wise, and to tax and quarrel God, as if he knew himself well enough, whatever God say to the contrary by his dispensations.

In this conclusion, those Truths are to be observed,

1. Man by nature is an empty thing; For, so the word rendered, vain, signifieth both vain and empty, to signify that he is empty of all good, and blown up with vanity, which fills the room of it. This warns us to guard against emptiness, which is a natural defect cleaving to our best performances; For which end, we should avoid selfishness, Hos. 9.1. and pleasing of ourselves with shows and appearances only of things.

2. Notwithstanding this emptiness, Man is not only ignorant of this defect, but filled with a conceit of the contrary perfection; For, vain, empty, man would be wise, or aspires to be somewhat, and thinks he hath attained it. The emptiest are ordinarily the proudest (as empty barrels makes the greatest noise) And that is the height of their misery.

3. There is nothing whereof empty man presumes more then of his own wisdom; wherein he is, ofttimes, so foolishly conceited, as to take upon him to prescribe unto God, and to quarrel his way of proceeding; For, this is the particular here, wherein vain man would be somewhat; He would be wise, or, presumes so far of his own wisdom, as to quarrel God and his dispensations: as he supposed Job did reflect upon the infinite Wisdom, irresistible Power, and holy Justice of God, by his complaints. Thus are they all presumptuous, who lean to their own understanding, neglecting the counsel of God; who dare dip into the reasons of God dispensations, so as to censure them, when yet they cannot comprehend them; or who presume so of their knowledge of their own goodness (which is the particular he hath been upon, v. 6.) that they will not submit to the verdict of God concerning them, though never so clearly revealed in the Word, or verified in his dispensations according to the Word. These are follies and madnesses, to be thought upon with abhorrence.

4. Man is not easily driven from this conceit of his own wisdom; but when God hath made him see his folly, he will yet presume to be wise; For, when he supposeth God hath manifested his infinite Wisdom, irresistible Power, and holy Justice, to Job 's dear expense; yet, saith he, vain man would be wise. Wherein, though he mistook Job, yet the thing is generally true, that sharpest rods without the grace of God, will not humble man, nor drive him from his conceit of himself.

5. Mans presumptuous conceit of himself (especially when continued in, after means used to humble him) renders him the more vile and abominable in God's esteem, and provokes him to discover more of his naughtiness to him; For, not only is he called vain and empty man, upon that very account, but this his presumption draws out a discovery of his brutishness by nature, and that he is born like a wild Asses Colt, to intimate, that God is provoked to discover more of the original of that presumption, to the man who persists in it.

6. Mans vain and presumptuous disposition comes not from God (who is the Author of no evil of sin) except by way of judicial punishment; nor hath he it only by example and imitation of others, but by nature and from the original fountain of evil wherein he is born; For,