Exposition of Job

JOB minding to reply, before he enter upon the cause, he doth in the entry, give them a check for their miscarriages, in the debate; in the prosecution whereof he insensibly falls in upon the question agitated betwixt him and them. His first challenge (in these verses) is chiefly personal, wherein he reproves them that they had an arrogant conceit of their own wisdom, as if they had been the only wits in the world; and as if wisdom had been born with them, and would die with them; so that if they were gone, there would be no more wit in the world. No doubt (saith he) ye are the people, or, the only people, for wisdom (as he after adds) in the world; ye are as good for that as many people, or a whole Nation; o • , (as the word usually signifieth, when opposed to Heathen Nations without the Church) ye are as able as all the Church, or the select people, to whom God imparts his counsels; ye are ingenuous and well bred, and I, and such as I, but slaves, fools and beasts, as Zophar had insinuated, Chap. 11.2, 12. This challenge he propounds by way of bitter taunt, or, Irony, No doubt but ye are the people, to check them for their conceiting so of themselves, that they disputed so acutely, and that they cried him down as an ignorant, while it was nothing so, as he clears, v. 3.

From this challenge we may Learn,

1. Arrogancy, and a conceit of being singular, particularly, in the matter of wisdom and knowledge, is an ordinary and vile sin; For, Job supposeth them (as indeed in part they were) guilty of it, and speaks to it as an abominable sin, worthy to be derided. Albeit it be our duty to be best acquainted with our infirmities; Yet, man, naturally, affects a singularity, and to be a non such above others. And there is nothing wherein this humor appears more then in a man's conceit of his own wisdom above others, when he esteems too much of his own judgment, notions, and opinions. And this his conceit doth especially appear in his insolency in maintaining of an ill cause, when he hath many (as they were many against Job ) on his side. All those are implied in the Text. And it warns men, who would be kept from the snare, to study more their own infirmities; to see the excellencies which God hath conferred upon every member of the body, that some are able for light, and can say well, others do well, some do well, but others suffer better; and that they be not self-willed, and such as will not be advised in their opinions, nor insolent in debates.

2. Men's conceit deserveth to be sharply dealt with, and checked; So much doth this Irony teach us, No doubt but ye are the people, &c. So are Idolaters taunted, 1 King. 18.27. the arrogantly proud, Isa. 14.9, 10. and such as conceit of their own singular excellencies, 1 Cor. 4.8, 9, 10. & 14.36, 37. God will deal with it as an intolerable sin, and men ought not to cherish it in any. Yet,

3. Debates and contention are, ordinarily, attended with passion and reflections; For, how faulty soever they were, yet Job 's passion is up in this bitter reflection, accounting them but fools, contrary to Christ's rule, Matth. 5.22. It is true, men who maintain a right cause may have strongest temptations to passion and reflect • ons, when they meet with unreasonable, and insolent opposition; Yet they ought to be upon their guards Not only that they start not debates needlessly, but (when they are started, and they are in the height of their zeal for truth) that th • y do not over d • ive themselves, nor wrong God's cause, by mingling of their spirits and passions with zeal in managing it.

4. It is arrogant folly to think that God hath granted a Monopoly of wisdom to any; But as wisdom hath been b • fore we were, so it will live after us: For, Job refutes such a conceit with a taunt, No doubt wisdom will die with you This (beside what is already marked) gives ground of confidence that God can supply his Church with sit Instruments, when such as have been eminent in their generation are taken away.

Here Job refutes their conceit of wisdom, by showing,

1. That he had wisdom as well as they, and that for the measure of it, he was equal to them in knowing that which they boasted of as singular, and whereof they judged him ignorant, Chap. 11.6, 12. Nor will he yield, or (as it is in the Original) fall beneath them, in knowing and adoring the Providence of God, and his Wisdom and Power shining therein. For that is it wherein he doth here compare with them, as appears from v. 13, &c. with Chap. 13.1, 2.

2. That what they propounded and boasted of, a rare and singular notions, were, in effect, but obvious and common, and known to men of weakest capacities, who had any sense or knowledge of God.

Hence Learn,

1. Whatever be the seat of knowledge or understanding, according to the Principles of Naturalists; Yet knowledge of things divine ought to be in, and make an impression upon, the heart of a man; For, understanding, here, is called an heart, in the Original. And sanctified knowledge gets the name of an heart, to point out, that it must be solid, and not fleeting in the brain or fancy; that it must be joined with prudence to draw it into practice; and, that it must be accompanied with affection, warmth and tenderness.

2. Albeit self-commending be, ordinarily, sinful, and of no use or advantage, 2 Cor. 10.18. Prov. 27.2. And albeit men are bound to prefer one another in love, Phil. 2.3. Yet, in some cases, it is lawful to commend ourselves, and compare ourselves with others: As Job doth here, I have understanding as well as you, I am not inferior to you. See also, 1 Cor. 15.10. 2 Cor. 11.5. & 12.11. Men ought not to lift up and exalt themselves by vain boasting, yet they may lawfully study to prevent that the honor of God, and his Truth which they maintain, do not suffer through any imputation cast upon them; and they may let it be seen that Sophistry will not drive them from the Truth, nor will they let Truth suffer, by men's crying up of themselves, and decrying of others, without cause. See Phil. 3.4, &c. Thus albeit men ought not to cry up themselves before God, but even in their thankfulness for mercies to them (which is their duty) they ought to beware of the Pharisees arrogance, Luk. 18.11, &c. Yet, before men they may vindicate their integrity, and wipe off imputations and reflections, which might tend to the prejudice of Truth which they own. Only this ought to be gone about with needful caution. Not only ought men to be humble, and even nothing before God, Ephes. 3.8. 2 Cor. 12.11. But they ought to perform this task, of commending themselves, with a loathing of it, if it could be helped, and they were not put to it, as Paul calls himself a fool in glorying, 2 Cor. 11.11. And they should season it with modesty and humility; For, Job here doth not prefer, but only make himself equal to his Friends, and that but in obvious and common things.

3. Arrogant self-conceited men are really but silly, And do prove themselves to be such, by their conceit; For, Job tells them that, whereas they conceited that they were singular, the things they brought forth were but common.

4. As there are common Principles and plain Truths in Religion, which it were a shame for any to be ignorant of, Heb. 5.12, 14. with 6.1. So, in particular, even in Job 's days, the knowledge of the Wisdom and Power of God, shining in his works of Providence, was obvious and common to them who had any Religion: For, saith he, Who (that hath any the least saving knowledge of God) knoweth not such things as those? which you have made so great a noise of, about the Wisdom, Irresistibleness, and Power of God.

The second challenge respects, chi • fly, their carriage; Wherein he accuseth them that they were very inhumane toward him. And in this verse.

First, He asserts their inhumanity, I am as one (or, I am one) mocked of his neighbor, or; I am he that is a scorn, or, laughter to his neighbor; That is, if ever a man was mocked by his neighbor, I am he: I am as much mocked, as ever man was, by his neighbor. And in this challenge, Job reflecteth upon their vilipending of all his defences, and their decrying of himself and his confidence, when they should have comforted him.

It Teacheth,

1. Affl • ctions are sent, not only to try the afflicted, but their Friends, Relations, Neighbors, &c. also; For, so Job supposeth, when he reflects upon their neglect of duty to him in his distress: This warns men to look to their carriage toward others in affliction; and the more nere their relation to the afflicted be, by kindred, acquaintance, or other obligations, their account will be the sadder, if they fail in their duty, See Psal 38.11. & 55.12, 13, 14. & 88.18.

2. Scorn and contempt is a sharp trial, especially when coming from friends, and when trysting with other afflictions upon the party suffering: For, so Job regreteth it, and challengeth for it, I am as one mocked of his neighbor. See Psal. 69.20. & 123 4. Heb. 11.36.

3. The people of God being once broken with trouble, are very easily hurt, and a little addition of trouble will pierce very deep: For, Job in his afflicted condition, accounts their slighting speeches to be a very mocking of him.

Secondly, He amplifieth this assertion, Who calleth upon God and he answereth him. The relative, who, may be referred, either to the neighbor who mocks, or to him that is mocked. In the first sense it relates to his Friends, who, though they mocked him, were answered of God in the wishes of their heart (as is said of the wicked, Psal. 73.7. and is insinuated of his Friends, v. 5.) or, were godly men, call • s upon God and answered by him, and yet did not pity him in his trouble. This was indeed true of his Friends (whatever be the meaning of this place) that they were pious men, and yet not tender of Job 's afflicted condition, because they had no experience of it themselves, by reason of their prosperity. And it points out,

1. Men's getting much of their will, in their own lots, makes them prove untender to those who are afflicted; (of which, see v. 5.) which ofttimes provokes God to send troubles upon themselves.

2. It may be the lot of a child of God to be hardly dealt with by many others, who are also no less deer to God then himself, and who are speeding at his hand in Prayer. This is, indeed, a sad trial; yet it must be endured, when it is our lot.

3. Whatever men's carriage be, yet their piety and access to God, and the answers they receive from him, should make them tender toward others; and it is their fault when it is not so: Men calling on God, and answered by him, should not be mockers of their neighbor. But I incline rather to understand this of Job, who was mocked, and yet was truly godly, and that because of the general assertion that followeth in this verse, The just upright man is laughed to scorn. And if any object that Job would hardly assert that God answered him when he called upon him, seeing he, elsewhere, regrets that God did not answer him; (see Chap. 30.20.) The answer is easy, That his sense did indeed suggest that God did not hear him, and when his Friends did let him alone, or when he is engaged in his complaints, he regrets that it was so: But now their opposition drove him to his Thrift, to assert it by faith, whatever his sense suggested to the contrary. And so the people of God are, ofttimes, put to it, by great extremities, to quit their complaints, and to learn to speak the language of faith, unless they will resolve presently to sink and succumb under their burden.

It Teacheth,

1. A godly man, meeting with opposition from others, should not therefore quit his integrity, nor give over Prayer; but should rather essay it, to see what speed he may come that way: For, Job, when he is mocked of his neighbor, calleth upon God. See Psal. 109.4.

2. Godly men will not lose their labor in seeking of God; neither will God reject all those whom, even godly men, scorn; nor should godly men doubt of God's acceptance, though men mock and scorn them: For, though he was mocked of his neighbor, Yet, his faith concludes that when he calleth upon God, he answereth him. See Chap. 13.16. & 16.20.

3. Eminency in Piety will not hold off trials, not only trials from the profane (as 2 Sam. 6.16, 20.) but even from godly men; For, Job is mocked by his godly Friends, though thus favored of God, as to be drawn to call upon him, and be answered by him. Men must look upon Piety, not as a shelter to keep off any trial, but, rather, as fitting them to bear trial.

4. Though men be answered by God, and get his approbation; yet it is a sharp trial to them when they are mocked by men: As Job here regrets. It is not only a dangerous sin in those who thus wrong them, and do mock, and would shame their counsel; Psal. 14.6. But it gives them a sore wound, who (though they hold fast their confidence) may be easily disturbed in their spirits, and who do not love to live in the heat of such distempers and irritations.

Thirdly, He sums up what he hath said of this own case, in a general assertion, The just upright man is laughed to scorn, (or mocked, for it is the same word with that in the beginning of the verse.) Where, from his own experience, he contradicts their assertion, concerning the prosperity of the godly, Chap. 11.13, 14, 15, &c. And proves that a godly man may be in trouble.

It teacheth,

1. Faith will stand without a visible supporter, and a man's hold by faith (though God will not let it want a battle and exercise) is enough against all the world; For, Job confidently refutes them from his own experience, and by the testimony of his own integrity; concluding from what he knew himself was, and what he suffered (though there were no other evidence) that the just upright man might be laughed to scorn, and, consequently, might suffer other things also.

2. Particular debates are best cleared when they are drawn to general heads and assertions; As Job draws what he had said of his own ill usage and piety, into a general Proposition, that an upright man is mocked: Otherwise, we may be so bemisted, through passion or interests, as to condemn that, in particular cases, which we would approve, if looked upon abstractly, and in general; or, contrariwise, would approve that in the one case, which we would condemn in the other.

3. Such as would approve themselves as honest, notwithstanding their afflictions, ought to be just by imputed righteousness, and upright in their conversation; or, any righteous or just course they undertake, they should follow it sincerely and uprightly, without by-ends or hypocrisy: So much may be gathered from this character, a just upright man

4. Proud insolency in debates is disapproved of God, and is the evidence of an ill cause; As here he checks them for it, as an evidence they were wrong, that they laughed him to scorn.

In this verse Job prosecutes the challenge of inhumanity, and the general assertion in the end of the former verse. And illustrates the whole matter from a similitude taken from the snuff of a Lamp. The meaning whereof is, as if Job had said; However I shined brightly, like a burning Lamp, in any prosperity; Yet, now, being in trouble and like to sink under it, and you being so much at ease that I appear useless, ye despise me like the snuff of a Lamp when it is a dying or extinguishing, which is so unprofitable, and hath so noisome a smell, that it cannot be endured, but must be trod upon. By this, also, he contradicts Zophar, who spake of the bright and shining condition of all the godly Chap. 11.17.

Hence Learn,

1. Godly men may not only be under present sad afflictions, but under temptations of further and worse to come upon them; even ready (as they think) to slip with their feet. Either to slip by si • ning, as Psal 73.2. • 0, to sink through discouragements under affliction, or, to be really crushed and cut off by trouble, Psal. 38.16, 17.

2. God may keep his people, and support them that they fall not, even when they are ready to slip, • or persuaded, to their sense, that they will fall; And so (as it were) bear them up by a very thread. For, thus did he support Job, who in his own eyes was ready to slip.

3. When a child of God is in this great hazard, he ought yet to be prepared for further trial; As here Job tells, that, in this sad plight, he was as a Lamp despi • ed, and loaded with contempt and ignominy.

4. Friendship is oft times, change • able, And few friends do give proof that they are born for adversity; For, Job, formerly a shining Lamp, Chap. 29.3. is now a Lamp despised in their thoughts.

5. ••• le is, ofttimes, a great snare to them who enjoy it, particularly, in that it deprives them of sympathy and compassion toward others; For, he is as a Lamp despised in the thought of him that is at ease. See Amos 6.1.&6. Psal. 55.19. Jer. 48.11.

6. It is an addition to the sorrows of godly men, when they miss sympathy, especially from their friends; For, Job regrets that he is as a Lamp despised. See Lam 1.9, 12. And when this is the lot of the godly, It tends to purge away their dross; and to exercise their faith and submission; and should put them to endeavor to find more tenderness and compassion in God.

In the preceding verses Job hath proved, from his own experience, that godly men might be afflicted. Now in the second part of the Chapter (to v. 13.) • e enters upon a formal debate, tending to prove that the wicked may prosper, which is the other branch of the controversy that was betwixt them. In this verse we have his Thesis, or Assertion, which he resolves to maintain. And it hath two branches.

1. Whereas Zophar had said that calamities did come upon the wicked; Chap. 11.20. He asserts that even Robbers, and such as do, thereby, and by the like heinous sins, provoke God, do yet prosper in their affairs and families, and are in a secure condition.

2. Whereas Zophar had extolled God's wisdom, and other Attributes; shining in his works, to decry this Assertion, and to prove that Job was wicked because afflicted, Chap. 11.5, 6, &c. Job asserts that God in his holy Providence, brings this prosperity into the hands of Robbers Some do indeed read the latter part of the verse thus, That they make a God with their hand who thus prosper; and so it would hold out, That not only Robbers, and such as break the second Table of the Law, but, even Idolaters may prosper. But the Original doth not favor that reading, and the following probation of this branch of the Assertion confirms the former interpretation.

From this Assertion, Learn,

1. The prospering condition of the wicked doth add to the temptation and trial of the godly, when they are in adversity; Therefore, Job having spoken of his own affliction, v. 4, 5. doth here subjoin how the wicked did prosper; not only that he might contradict and refute their erroneous opinions, but that he insinuate what a temptation it was, that he, a godly man, should be afflicted, while even robbers did prosper. See Psal. 73.2, 3, &c. But godly men must learn not to stumble at this, nor even at the prosperity of other godly men, who will get heaven at last, as well as themselves. And if their lot be singular, and they become wonders in the world, they should remember that all this will make way for singular proofs of God's love to them, James 5.10.

2. It is an high degree of sin, when men do not content themselves to be otherwise loose walkers and profane, but do come to that height, as to be robbers and oppressors. This is a wickedness of so deep a die, that men must have taken on many other colors, before they come to have this crimson and scarlet-coloured sin. Therefore Job instanceth robbers, and these who thus provoke God, as those who are guilty of an high degree of sin, and as a clear refutation of their opinion, if even such do prosper. And such as would be kept from this evil, ought to be content with what they have, Heb. 13.5. and should use no unlawful means to increase their Portion, nor employ their power (had they never so much power) to do anything but what is right, as was the practice of Joseph, Gen. 42.17, 18. and of Nehemiah, Neh. 5.15.

3. It is not to be expected that robbery and oppression, and other the like heinous wickednesses, which provoke God and call for the manifestation of divine Justice, should always be visibly punished; But God may bear long (and even all the days of their life) with them who so provoke him: For, even Robbers, and they that provoke God, prosper. See Hab. 1. — 13. God is indeed concerned to redress oppression, which he is so infinitely holy and pure as to abhor, Hab. 1.13.— Nor is his zeal to be suspected, as if his love to his oppressed people were to be questioned, though he do not presently avenge them; But God hereby (among other wise ends) tries his people, whether they will stumble at Piety, or rather be excited to it, Mal. 3.14, 15. with 16.

4. Such wicked oppressors may not only be preserved and prosper in their persons, but their affairs and families may so prosper, and they may seem to have so many confidences, as do invite them to rest securely; For, the Tabernacles (or Houses, and Families, which dwelt in those Countries, for most part, in Tents) prosper, and they that provoke God are secure, or, have confidences. We ought not to stumble at the height of their prosperity, and that, not only for the present, but for the future also, they seem to be immovable. For, hereby,

1. They have occasion to discover themselves what they are. Uzziah had never been so well known, if he had not prospered, 2 Chron. 26.4, 5. with 16. And might may go out of the world, having the reputation of sober-men, if their prosperity and confidences had not emboldened them to discover the naughtiness of their hearts.

2. God doth witness his goodness, and that he gives them no provocation nor temptation to sin against him; so that they are inexcusable.

3. God doth hereby try his people, and teacheth them not to doat upon that which is cast to the wicked, but to mind the day of final Judgment, wherein all those odds will be made equal.

4. As it is a mark of the wicked to be secure, notwithstanding their provocations, because of their prosperity; So the Lord gives them up to it, for a snare upon them, that judgment, when it cometh, may surprise them.

Doct. 5. It is to be firmly believed and studied, especially in times of oppression, that God hath a holy Providence in the prosperity of wicked men; and this ought to be adored and emproved by all those who seek the blessing of God upon their sad lots from oppressors; Therefore Job expressly subjoins, that those robbers and provokers of God, are they into whose hand God bringeth abundantly, or, bringeth, to wit, all that prosperity they enjoy, and all those confidences which make them secure; All those God bringeth, and (as it were) casteth to their hand, without any great trouble on their part. It is true, the profane may lose sight of a Providence in oppressing times, Mal. 2.17. and the godly may, also, have some temptations that God is but a spectatour in those oppressions, which yet they cannot yield to; as that question imports, Hab. 1. —13, 14. But it is our duty to hold that Principle fast, Otherwise, we loose the reins to all impiety; Whereas a sight of God and his Providence will help us to reckon that there are other purposes in all those; dispensations then we have yet seen.

6. Men's prosperity, 〈◊〉 God's eminent hand in giving of it, or men's seeming to see an hand of God in it, is no evidence of divine approbation: For, God bringeth abundantly into the hand, even of those Robbers. Not only do they prosper, but God's hand may be eminently seen in heaping those favors upon them; And they may seem to acknowledge it, as Zech. 11.5. who yet are notoriously wicked and abhorred of God. Every good turn done by God to us, and every acknowledgment thereof by us, will neither witness his special love, nor our honesty.

In these verses, Job proves the first branch of his Assertion, that wicked men may prosper, from the consideration of what is obvious among all the creatures, if it were observed. Though here he direct his speech, in the singular number, to Zophar, who spake last; yet it is intended to them all. That if they look upon all the creatures, wild and tame, the earth and commodities thereof, they will not only find, that those do most frequently serve the wicked (which may be the meaning in part) and they enjoy greatest plenty of the good things of this life, wild Beasts, Fowls, Fishes, and the tame Herds and Flocks, and other increase of the Earth, being, ordinarily, heaped upon them: But (which I take to be the most proper meaning here) their study of the creatures would yet further confirm his assertion, thus; Among Beasts (save in so far as they are tamed by men) and Fowls of the Air, and Fishes in the Sea, nothing is more ordinary, then to see the greater of them devour the lesser, Hab. 1.13, 14. and the ravenous devouring the harmless; yea, the most tame of them are most frequently destroyed for the use of man. And therefore it is no wonder if God permit it to be so also among men, that wicked men oppress the righteous. As for his sending them to the earth (beside those creatures formerly mentioned) to be taught by it; it may be understood of men on the earth (as it is cleared, v. 10. That man is in God's hand, as well as other creatures) among whom they might ordinarily have seen the most wicked, most cruel, and prevalent over others, as was usual among these Arabians. Or, of the very earth itself, and other things upon it (beside the Beasts formerly mentioned) where it is obvious to be seen that the best earth is most frequently manured, and torn up with tilling, whereas the barren places are suffered to continue as they were; the greater Trees wear out the lesser, by hindering them to take root, withholding the Sun from them, dropping upon them, and intercepting the moisture that should nourish them: And the best fruits are cut down, ground, and prepared for man's use, whereas noisome weeds and useless things are let alone. All which tend to prove Job 's conclusion, That oppressors may prosper, and best men may suffer.

From this Argument, thus explained, Learn,

1. All the creatures, and the various lots that befall them, do preach much of God and his Providence; As here Job proves his point, concerning God's Providence toward Man, from what is obvious in the world, and the creatures that are therein. See Psal. 19.1, 2. Psal. 148. throughout, Where every creature hath somewhat to say to God's praise, and Rom. 1.19, 20. So that men do sinfully neglect an opportunity, if they do not ask at them, or, learn some lessons, which they teach and declare, by meditating upon them.

2. Hence, it is man's great neglect, that there is much to be learned, even among his feet, and from things daily in his view, which yet he doth not see nor observe; For, Job insinuates that the Truth maintained by him was obvious everywhere, and yet Zophar had not noticed it. See Prov. 6.6. Isai. 1.3.

3. God, by all the passages of his Providence, would have this Truth inculcated, That afflictions follow upon Piety, and wickedness may enjoy the advantages of this present world For, that is the Lesson which Job propounds as obvious, and taught by all the creatures. Mistaking and stumbling at this breeds many a plea with God, and renders afflictions intolerable; whereas to be familiarly acquainted with this Principle, breaks the snare.

Here Job proves the second branch of his Assertion, that God doth all this: And holds it for a truth that none can be ignorant of, That nothing can be disposed of without the good pleasure and Providence of God, v. 9. who hath the life and breath of all creatures, men as well as others in his hand, v. 10.

Hence Learn,

1. A Providence is not seen and adored in dispensations which do not please us; Therefore, this Truth, that the hand of the Lord hath wrought this, must be not only asserted, but proved. See Mal. 2.17. As it is Satan's great design to shake us loose in this; So when we do not distinctly see and adore Providence in ordinary, we meet with intricate and thorny questions about it, in strange dispensations.

2. Though men, in their firs, presume to debate and question the matter of God's Providence; yet they will not get it shifted nor deny • d; Therefore he puts it home with a question, who knoweth not in all these (or, by what may be gathered from these instances) that the hand of the Lord hath wrought this? intimating that they could not but know it, and that when they take greatest pains to be Atheists, yet they will be far enough from their point. And when the fool would say in his heart, there is no God; yet it may be questioned, if he be altogether destitute of knowledge, and his very terrors will witness against him, that he cannot be rid of some apprehensions of a Deity, Psal. 14.1, 4, 5.

3. When men turn Atheists, and fall a questioning the Providence of God, they ought to be sharply dealt with and refuted; For, this question imports also Job 's indignation against any wrong thoughts about the Providence of God. It is the common interests of Saints not to let the Providence of God be denied, in the faith whereof they are so often comforted in dark cases; And zeal for God should cause them abhor any thoughts prejudicial to his glory.

4. As God hath a dominion over all his creatures, particularly, over living things, and man in special; So the study of this dominion will help to open our eyes, to see him, and his Providence, and to clear his Providence, in every particular; For, this is the proof that God doth this, because in his hand is the soul (or, life) of every living thing, and the breath of all mankind. This serves not only to excite us to study his Providence in everything, even in numbering the hairs of our head, and in a Sparrows falling to the ground; Matth. 10.29, 30. Lest forgetting him in little, we forget him in more also: But it serves notably to confirm the Assertion; That there is an holy Providence in all these events, which befall men or other creatures: For, if their life be in God's hand, then it cannot be taken away, nor prejudged without him, how casually soever it seem to fall out, Exod. 21.13. And if man may dispose of many creatures, even to the taking away of their lives, without control; How much less cause is there to carp at God's afflicting of his own creature, how righteous soever, who is man's Superior, and hath his breath in his hand? None who acknowledge man's unquestionable power, given him by God over his fellow-creatures, can have any pretence to quarrel God's dealing with his own creatures as he will.

5. As God's dominion over every living thing; so, particularly, his dominion over man, is to be studied and improved; Therefore, is it particularly instanced here, that the breath of all mankind is in his hand. This is a necessary study, partly, because man is bound to study and adore the Providence of God in all things, and therefore should not forget that which relates especially to himself; Partly, because Man, studying his own excellency above other of the creatures, is most averse to acknowledge a Lord over him, till it be inculcate upon him; but is ready to kick against the pricks, and to repine at that exercise of God's dominion, to which other creatures are obedientially subject: And, partly, that men, considering their dominion over the creatures (whether other men, or other creatures) may remember that their life is but a breath, Psal. 146.3, 4, Isai. 2.22. and that they are but frail flesh of man (as it is in the Original) and have a Lord over them, Eccl. 5.8. Job 31.13, 14, 15.

6. God's dominion over man (as over other living things also) reacheth even to his life, and no less: For, as the life of every living thing, so the breath of all mankind, is in his hand. The study of this invites us, To stand in awe of God, Dan. 5.23. To trust him in difficulties, Psal 31.15. To look upon ourselves, not as made for ourselves, but, to be subservient to his dominion; so that if he call for our life, and he be glorified in his disposing of it, we ought not presumptuously to seek satisfaction to ourselves, seeing he, who giveth and preserveth our life, may dispose of it, and exercise us as he pleaseth. It teacheth us, all • o, That we ought not to carp at lesser trials, seeing our very life and breath are at his disposal; Heb. 12.4. That we ought to look upon our life as not only given at first, but continually preserved, by him, and therefore should be continually devoted to him: And, That when we thus submit to, and acknowledge, his absolute dominion, we should be without anxiety, as knowing in whose hand we and our concernments are; and should leave it on him to give a good account of everything he doth, and believe that his actings will be like the worker, like the work of him who is God, and our God, though we cannot discern it for the present. For though he have the absolute disposal of his people's very lives, yet he will be tender to lose the very hairs of their head, but when it is to good purpose, Matth. 10.29, 30. And he will, in due time, give a good accompt of what they understand not for the present, Joh. 13.7.

These verses contain a conclusion subjoined to the former debate, which also (especially, v. 12.) is an Introduction, or, Transition to the following purpose. The sense of the words is clear and obvious; That (as is further explained, Chap. 34.3. where the copulative, and, is translated, as, to show that use is made of a similitude) as a man's mouth, or, palate, is endowed with the sense of tasting his meat, that so he may receive or reject it, according as he finds it pleasant or unsavory: So God hath given to man an ear, or discretion, to try and judge of what is spoken to him, v. 11. And that men being come to age, should have wisdom and understanding, and have attained it, in some measure, if they have employed their time well, v. 12. And for the Application of this to Job 's scope, both of these verses may be understood of himself, thus; That he could not rashly, and without examination, admit of all they said, having so much Truth on his side, and so much to produce against their unsavory and unsound Assertions. Nor could he implicitly admit their dictates, seeing he was come to years, and so was a man who should be wise. They may also be understood of his Friends, thus; That they ought to have more discerning, then lightly to entertain opinions prejudicial to the Truth he had asserted, or to condemn him, and being men of age and experience, they ought impartially to examine what he had to say for himself. But I incline to refer what is spoken, v. 11. to Job himself; That going upon such solid and clear grounds, and being a man of discerning (as he speaks to this same purpose, Chap. 6.30.) he could not admit of their doctrine, And that, v. 12. may be referred to his Friends; That they, remembering what their age called for, wuold learn to be more wise. And this gives a tacit check to their glorying in Antiquity for confirmation of their Assertions, Chap. 8.8, &c. & 15.10. However we apply it, yet the Truths held out are clear.

From v. 11. Learn,

1. God hath excellently framed man with outward guards of Senses, for the good both of Soul and Body; For, here is an ear, to try words, and a mouth, or palate, to taste meats. Here our guards must be set, if we resolve not to be entangled, Job 31.1.

2. Sound doctrine should be, and in itself is, that to the soul, which food is to the body; so this comparison, instituted betwixt the ear, taking in doctrine, and the mouth, tasting meat, imports. See also Job 23.12. Amos 8.11.12. Hence corrupt doctrine ought to be looked upon as poison and wind.

3. Men must not be averse from hearing, who would get souls food; as they must not forbear to eat, who desire to be fed and nourished: So much also doth this comparison teach us. Hearing is the mean to beget faith, Rom. 10.17. and brings us notable advantages, when we are serious in it, Isai. 50.4. Job 33.16.

4. As men's taste trieth their meat; So God hath given an ear and discerning to men, whereby they should try doctrine, that they may embrace Truth and reject Error; so doth Job here teach. It is said, the ear trieth words, not that organ, or sense, its alone; but as it is accompanied with discerning; and so the hearing of the ear is, ofttimes, taken for serious affectionate hearing: See Isa. 50.4. Job 33.16. Luk. 9.44. Here the ear is put for discerning; See Act. 17.11. And that we may be approved hearers and discerners, we ought to follow these Cautions and Rules.

1. We ought not to be full souls, which will make us to loath the Honey-comb, and hunt after fancies and novelties, 2 Tim. 4.3, 4. But we ought to be the hungry, to whom every bitter thing (provided it be food) is sweet, Prov. 27.7.

2. We should beware of Fevers, and Distempers, of Passion, Prejudice, Interest, &c. Lest these corrupt our taste.

3. We should beware of childishness, in judging of all things simply by our taste, whereas we should be rational in our tasting, to relish bitter things, if profitable, and reject noisome things, though sweet. See Heb. 5.13, 14. Prov. 14.15.

4. We should not tempt God, by being in a constant fluctuation and uncertainty in the matter of Truth and Error; still tasting and never feeding, and still proving and trying, but never fixing.

5. We should admit of nothing upon the account of applause, novelty, fair pretences, &c. but should cleave close to the Word.

From v. 12. Learn,

1. Men are, of themselves, so foolish, and apt to be blinded and misled, that readily they are old and decrepit e • e they attain any true and solid wisdom; For, so is here implied, that till men be ancient and come to length of days, it is rare to find much wisdom and understanding among them, though some may attain it sooner.

2. Albeit men be not always wise, who have lived long to acquire wisdom: And albeit men, when they would find out Truth in various Opinions, must take off all buskings, of the age of men, or antiquity of Opinions, that they may be seen in their native colors: Yet it is a great shame for old men, and men who boast of their own judgment because of their age, not to be wise indeed; For, this Assertion, applied to his Friends, doth rather point out the duty of old men, then yield that they are always wise. Yea, It rather reflects upon them, that they boasted of their antiquity and age, while yet they were in an Error.

3. As for those two words, Wisdom and Understanding, although any of them taken apart, may import what is meant by both; yet being conjoined, they may be thus differenced; Wisdom imports that old men ought to have much knowledge of Truths and things, gathered out of many experiences; And having this wisdom to know things, Understanding (which, added to Wisdom, may be the same with Prudence) imports that they should be able, out of what they have observed and known, to gather other things for their use and instruction, in other cases and exigence. And so these words hold out,

1. True and solid wisdom will be but ill learned by contemplation, unless it be also inculcated upon us by experience, and by God's writing of those lessons, by Providences about ourselves or others.

2. These experiences, how frequent and obvious soever, will not teach us wisdom, without much and serious observation on our part.

3. All this knowledge and observation is not enough to prove men wise, unless hereby they be made wise in other things, and for the future also. Otherwise, they may seem very wise in contemplation, who prove but fools, when they should reduce what they know, to practice.

Upon occasion of what Job had said, v. 12. He enters upon the third part of his Discourse; wherein he commends & asserts the wisdom and power of God, which he asserts, v. 13, 16.—and then doth illustrate his assertion by several instances of the wisdom and power of God shining in his works, to the end of the Chapter. His scope in all which is, partly, to show that he is not ignorant, nor behind with any of them, in knowing and commending of God (as Zophar had insinuated, Chap. 11.6. where he had cried up those Attributes of God, that he might vilify Job ) and would be no less afraid, then themselves, to wrong God in the matter of his glory; and so he explains his own mind, Chap. 13.1, 2. Partly, also, his scope is, to insinuate that, in the point debated among them, and the lots that had befallen him, they ought rather to adore some hid reasons of the dispensations of so infinitely wise, and absolutely powerful a Lord (and it had been a proof of that wisdom to which they pretended, and ought indeed to have learned, v. 12. rather to judge thus of his lot) then only to fix on this, that God afflicted none but wicked men, which was all the use Zophar made of his study and acknowledgment of God's incomprehensible wisdom, Chap. 11.6.

In this verse we have Job 's Assertion, which contains but this one Principal Doctrine; That God (for so the relative, him, looks back to v. 9, 10) is indeed wise and powerful, and, consequently, ab • olute and irresistible; which Zophar had also asserted of him. As for the several names expressing the Wisdom and Knowledge of God, they may be looked on as a collection of every word signifying any perfection of that kind, because of the emptiness of any one word to express this as it is in God. Or they may be thus distinguished, and the whole verse thus taken up; God hath Understanding, to comprehend all mysteries, and take up all right ends; he hath Counsel to know fit means, whereby to compass his ends; Wisdom, to order these means aright, for attaining of his ends; and Strength, to execute his purposes effectually. Or thus, Beside Wisdom, to know all things, and Counsel, to devise all things, he hath Understanding to rule all, and Strength to bear out his purposes.

However we take these several words (and all that we can conceive or express by them is infinitely short of what they signify in God) yet this doctrine and commendation of God serves for good use to us. And,

First, We are hence taught to adore the infinite perfection and complete blessedness of God; which is here instanced in these Attributes which shine in his ordering of human affairs, though he be infinite also in every other Perfection and Attribute. And here his Perfection appears,

1. In the concurrence of all that is requisite for any enterprise. Many men have knowledge, and can see things afar off, who yet are not prudent, but come as short in that, as they are eminent in the other. Many having somewhat of both those, do yet come short in power. And, in a word, men's greatest excellencies are clouded with defects and blemishes. But all perfections concur in God, and he needs not borrow from any what is needful for carrying on his blessed purposes.

2. God hath all those excellencies perfectly. For they are not only infinite in him, and the same with his blessed Nature and Essence; but, as they are in him, they are free of those imperfections and blemishes that accompany them in the creatures. And albeit he express his perfections, to our capacity, by such names, of Wisdom, Counsel, &c. which are taken from among men, because we cannot otherwise take them up, and because, indeed, God doth his affairs better then men can do their businesses, even when they have consulted and deliberated most, and when they have attained to greatest experience: Yet none of these imperfections, which clog men's wisdom, are to be found in him: His Counsels are without consultation; his Wisdom and Understanding are not learned by experience; and, his decrees are without deliberation.

3. All those Perfections are in God eternally and unchangeably. Others may want wisdom, from whom it might be expected; (as Job insinuates, v. 12.) And strong men may prove weak in some undertakings; But though all Cisterns should run dry, though wise men should turn fools, and strong men become like women; he hath an infinite immutable fullness.

4. Not only hath he those perfections, and they are with him; but they are His, and belong to him, as the last word in the Text signifieth; He hath counsel, &c. is, His is Counsel, or, to him it belongs. What creatures have, is but borrowed, and may be over-clouded, or taken away when they abuse, or boast of it as their own: But all those perfections are God's, originally and independently. Yea, those do so properly belong to God, that what is in the creatures, like unto any of them, are not worthy of that name, when compared with what is in God. Such as are accounted Oracles for wisdom, are but very fools in comparison of the infinitely wise God: Sampson 's strength is but weakness, and nothing, in comparison of his Omnipotency. What is worthy of the name of wisdom and strength (in such a comparison) is proper and peculiar to God.

Secondly, This serveth also (as to daunt and repress the pride of wicked men, of which in the following instances; So) to give notable instructions to the people of God, both in reference to their duty, and to their lots. And,

1. It points out their great happiness who have this God to be their portion, who when they look upon all this fullness, may account it their own, and that it will be forth coming to them, as they need. See Psal. 146.5, 6, &c.

2. It serveth to assure them that there is more deep wisdom employed about them, and in carving of their lots, then they can comprehend: For, the God who guideth them hath Wisdom, Counsel, and Understanding.

3. It teacheth, that his verdict concerning things is surest; For, he is infinitely wise, who judgeth righteous judgment, and not according to appearance. And all wisdom, contrary to his, is folly.

4. His means are only best for attaining of right ends: For, they are prescribed by Wisdom, Counsel, and Understanding.

5. His Wisdom is still to be leaned unto, albeit our following of his means do not soon bring us to the desired and approved end, but rather seem to lend us further from it; For, his infinite wisdom can work by contraries, and can bring good out of disappointments and delays.

6. There is no good issue, nor mercy, which his people need, withheld through want of power; His strength can bring it to pass, when it is for their good.

7. Till God see it fit to send an issue, he hath strength and power to uphold his people in greatest distresses▪ Isai. 40.29, 30, 31.

In these verses this Assertion is proved and instanced,

1. In the affairs and concernments of men, v. 14 such as, the ruin of Houses, Cities, Countries, &c. and the shutting up of men under difficulties, such as Prisons, Diseases, or Perplexities of mind. All which, as God doth them; so the ruins he makes, are irreparable, and the difficulties and perplexities he sends, are inextricable; to wit, if he purpose utterly to destroy, or, till himself command an issue; For, otherwise, ruins have been repaired again, which were made by his hand.

2. In things natural; such as, waters, which he withholdeth in drought, when he pleaseth, and again sends them out in Deluges, till they over-flow the earth, v. 15.

From v. 14. Learn,

1. It is not enough we acknowledge God's Wisdom and Power in general, unless we be acquainted with the passages and instances thereof in particular; and unless we be diligent observers thereof, with elevated and spiritual hearts, avoiding formality: Therefore, Joh instanceth and gives proofs of those Attributes of God, not only to show that, since the Word prevails not to make us know what God is, he will manifest what he is, by such dispensations; but to direct us to observe those Attributes of God in his works: And a, behold, is prefixed to this, to intimate that our hearts should be quickened and raised to attend these things.

2. God seeth it ofttimes, meet to fall in upon men's enjoyments on earth, with many breaches and ruins; that thereby he may prove his own dominion; may shake his own people out of their nests, which they would build for themselves, if they got leave; and, may disappoint the wicked, who seek to be established in the earth: For, he breaketh down, and that is one of his works whereby he is known in the world.

3. Beside ruins upon men's enjoyments, God seeth it meet ofttimes, to make a breach upon their persons, by outward distresses, or inward perplexities; For, he shutteth up a man, or shutteth upon a man, Puts him, as it were, in a Grave, or, Prison, or Pit, and closeth the mouth of it upon him, that he cannot get out. No less then this, ordinarily, will, humble, rouse up, or discover what is in man, Job 2.4, 5. and the bad improvement of other exercises, ordinarily, draweth on personal trials.

4. When God hath a purpose to exercise men in their persons or concernments, he can easily reach either, at his pleasure; For, that is uncontroverted here, he breaks down, and shuts up. So that none can build their nest so high, or secure, but God can reach them, Obad. v. 3, 4.

5. Albeit, God can, and, ofttimes, hath made much out of the ruins and distresses and perplexities of his people; Isai. 49.21. yet no endeavor of our own, or of others, can recover us out of trouble, till God say the word: For, He breaketh down, and it cannot be built again, he shutteth up a man, and there is no opening; where the Lord doth not limit himself, that he will never repair a ruin, nor deliver a shut-up person; But he assures men that without him they will not be able to extricate themselves. Therefore, men should begin at seeking of him in all distresses. See Hos. 6.1. Job 34.29. Rev. 3 7. Mal. 1.4. Isai. 9.9, 10, 11.

6. In all those dispensations, not only God and his power ought to be seen, but his wisdom and counsel also, which is to be submitted unto without quarrelling; For, this is a proof of the whole Assertion, v. 13. not only that God hath strength, but that he hath wisdom and counsel also. Yea, the more irreparable the stroke seem to be, God's people ought to look the more to deep wisdom in it, which may assure them of a good account of it.

From v. 15. Learn,

1. Men should observe the power and wisdom of God in ordinary and natural things, not passing them lightly, because they are ordinary; For, Job proves his assertion, here, by drought and inundations, he with-heldeth the waters, and they dry up; also he sendeth them out, and they over turn the earth, by the violence of their current. And he prefixeth a, behold, to this also, to show that those works should not be lightly passed over. If we studied these well, it might prevent extraordinary proofs of God's power upon us, and help us to see more in them, when they come.

2. Albeit God have established a course of Nature; Yet, not only is he Supreme Agent in it, and hath all those things at his command, But he is absolute above it, and not bound to it; so that man cannot have any security from it, when God hath him to try: For, he can withhold waters, or rain. and send them, above measure.

3. Variety and a change of outward lots do set out God's glory, and do all of them contribute to exercise men, when God pleaseth; For, the power and wisdom of God shine both in drought and rain, and in the vicissitudes of them; and as drought, so also sending of rain and waters after drought, may be man's affliction. Even mercies, and a deliverance from one scourge, may become a new trial and scourge.

4. The great blessing of outwards mercies consists in their being dispensed moderately, and in measure; For, either drought, or, rain, being violent and immoderate, proves a scourge. See Prov. 30.7, 8, 9. Joel 2.23.

5. In droughts or deluges, and the like things of nature, God not only gives proof of his power and dominion, but of his wisdom also; For, this proves the assertion, as to the wisdom of God also. As we ought not to be Atheists and forgetters of God in the works of common Providence, and things of nature, Jer. 14.22. So it is not enough we see the power of God in those, unless we study his wisdom also, whereby we may be led to some serious and solid improvement of what God doth, not rashly, but in deep wisdom.

The former Assertion, v. 13. is again repeated, to which some more remarkable proofs and instances are subjoined, to the end of the Chapter. In all which both wisdom and power do shine, though wisdom seem to shine more conspicuously in some, and power in others. As for the repeated Assertion, Job finds out new words, different from those, v. 13. to express the strength and wisdom of God, because all words put together are too l • ttle to express these perfections of God. As some conceive, the word rendered, strength, v. 13. signifieth establishing power; and the word, here, signifieth Imperial Power that cannot be resisted. Likewise, the word rendered, wisdom, here, signifieth substantial, sublime and pure wisdom. Those are not much to be insisted on, but the Assertion, and the repetition of it, Teacheth,

1. Frequent and repeated thoughts of God and his Attributes are needful, to inculcate them upon our hearts, which can take in those things but by little and little; and which are ready to become slack in minding of God, while we study his works, unless they be again and again excited to mind him: Therefore is this Assertion repeated, to make this lesson take impression, and to keep us at it.

2. When we fall a studying of great transactions and revolutions in human affairs, it is needful we have frequent and renewed thoughts of God's Wisdom, Power and Providence, in them: lest, losing sight of this, we be tossed as on a tempestuous Sea: Therefore, being to enter upon these instances that follow, wh • ch give an account of strange overturnings in the world, he again repeats and premits this, that the Power and Wisdom of God shine therein.

3. The more we study God's works in the world, with an eye to him, the more and still the better thoughts will we have of him; For, Job, after his first Assertion, v. 13. having but entered upon the proofs of it in God's works, v. 14, 15. must break out with this repeated assertion, in the midst of his discourse, that he may show how himself was affected with that study, to the end he might affect others. And he seeks out new names, to set out these infinite Attributes of God. Such a study needs but a serious beginning, and then it will feed itself.

4. Whatever right conceptions men can have of strength or wisdom, they are all (and infinitely more) to be found in God. For, he ascribes unto God, strength and wisdom, by whatsoever name they can be expressed. He is infinite in both, and we are to conceive them to he infinitely in him, as we are able.

5. The conjunction of these perfections in God is still to be remembered and adored; For, he still joins strength and wisdom. To show, not only that God can do all, and infinitely more then that which man can do by force or policy, and wherein they deal proudly (either of these ways) he is above them; Exod. 18.11. But, that his great power is not rash nor furious, but ordered by wisdom; And, that what his wisdom seeth fit to be done, will not fail in execution.

The first proof and instance of this repeated Assertion, (in the end of this verse) is; That God hath a sinless hand in men's deceiving of others, and being deceived by others; whether in Political Truths, or, specially, in Religious matters. This Teacheth, That as there are deceivers in the world, and many deceived by them; So both these are not only God's creatures (for though that be a truth, yet it is not the meaning here) but are subject to his authority, under his dominion, at his disposal, sent out by him for his use and service, or given up to be entangled; both in evil deceits, political tricks, and religious cheats. So deceivers are sent out by him, 1 King. 22.23. Deut. 13.1, 2, 3, &c. Isai. 19.14. Ezek. 14.9, 10. 2 Thes. 2.11. Deceivers in the matters of Religion are disposed of, and ordered by him, wh •• they shall deceive, Matth. 24.24. when they shall deceive, Rev. 20.1, &c. Zech. 13.2, &c. and how far they shall proceed, 2 Tim. 3 9. They also, and their success, are his, for special use and service. For by letting men loose to deceive, He makes the Truth shine more brightly, that it is scoured by opposition; He exerciseth men's graces, and quickens the godly's zeal for Truth, Jude, v. 3. and he tries what men are, Deut. 13.3. what their souls condition is, their knowledge and love to the Truth, their zeal for it, and stability in it; their sincerity in their principles and ends in embracing of Truth, &c. 1 Cor. 11.19. and by giving up of others to be deceived, he doth punish their ambition, want of love to the Truth, and other sins, 2 Thes. 2.10, 11.

This Truth, in reference to common deceits, or political tricks, warneth men to beware of this sin of juggling, which is a judgment and plague upon them who make it their Trade; and that they should not lean to their own wit and policy, wherein God (in whose hand they are) can easily over-reach them, and make fools of them. And such as are apt to be deceived, by the nimble tricks and conveyances of others with whom they deal, ought to look up to God, in whose hand they also are, and who can order all that to his own glory and their good. See Exod. 1.10, 12. with Psal. 105.25, &c. And in the matter of religious deceits, This truth leads us,

1. To acknowledge that there are deceits, and Error, as well as Truth, in the world, That we do not turn Skeptics, and such as doubt of all matters religious.

2. To look on this, when it becometh a people's exercise and trial, as no light matter, but a great transaction of God in the world, wherein his glorious Attributes do shine. Yea, and a sad judgment, to be trembled at.

3. To judge that, as to be deceived is sufficiently evil, and it doth not excuse men, that they are but deceived; so men ought, especially, to beware of being deceivers, and active promoters of delusions.

4. To look to all God's ends in such a dispensation, and study to improve them.

5. To see all these transactions in God's hand, and that they are his, to bless them for our good, and put an end to them, when he pleaseth.

The second instance, or proof of the assertion, is, God's overthrowing of persons who are most eminent for power and policy in the world, and who are the very Pillars of States and Kingdoms, such as Kings and Rulers, and wise Counsellers. God, when he pleaseth, makes wise Counsellers a prey; and Judges, who ruled all, prove fools, v. 17. as befell Achitophel, and the Princes of Zoan, Isai. 19.11. He who subdueth people under Kings, Psal. 18.47. & 144.2. looseth, when he pleaseth, the bonds and cords of their Authority, whereby they kept Subjects in subj • ction (see Psal. 2.2, 3.) and brings themselves under the bonds of servitude, slavery and restraint, so that they must gird themselves and serve others, v. 18 See Luk 17.8. Joh. 13.4, 13, 14. He also captivates and spoils inferior Princes (or, Priests, for both have one name, and both offices were, for most part, in one person, till Moses time) defeats mighty warriors, makes useless the powerful Oratory of trusty servants, or these who have gained great credit and trust in the world, and makes aged people fools, notwithstanding all their experiences, v. 19, 20. And again he poureth contempt upon honorable Princes, who had been in great esteem, and weakeneth the strength, even of the most mighty; or, looseth their girdle, whereby their loins were strengthened, v. 21. See Am. 2.14, 15, 16.

All these instances tend to one purpose, and do teach,

1. States, Kingdoms, and Princes, are in God's hand; He can reach the greatest, nor will they stand any longer then his hand is about them: As those instances teach. He disposeth of the wisest and greatest as well as others.

2. God gives proof of his Wisdom and Power on such eminent persons, because they are left on his hand, and none else can reach them, when they do wrong; and because we will not see his hand in Providences toward meaner persons; Therefore, doth he instance God's Power and Wisdom in his over-turning of those, to show that the greatest cannot escape God, and to lead us to see his Hand (and not second causes only) in such dispensations.

3. God, oft times, proves his Power and Wisdom on eminent persons, by pulling them down (as all those instances hold forth) because he is but little seen in his mercies, raising them up and upholding them.

4. Many things must concur to the settlement and right ordering of a State; As here is implied, that there must not only be Kings, and Bonds of Authority keeping people in subjection, but inferior Judges, and men of Valour and Courage, Wisdom, Counsel and Eloquence: For, all those are supposed here in a State. This may give men a check, who think it an easy task to manage Public affairs; whereas indeed, eminency lifts men up upon a Stage, where their emptiness will soon appear, if they be not well qualified. And it serves to commend God, who gifts those variety of endowments for Public Employments, without which, Nations and Kingdoms would be but dens of Confusion.

5. When God is about to bring ruin, no Wisdom, Authority, Eloquence, Experience, Honor, nor strength in men, will be able to prevent it; as those instances do teach. Authority may be contemned, Wisdom, prove folly, and Strength weakness. Men will not be Masters of their own Tongues, or Parts; but either they will prove false to them, or they will prove vain, and frustrate their expectations of any probable issue or success. Thus it happened to Adonibezek, Judge. 1. to great Nebuchadnezzar, to the Princes of Zoan, Isa. 19. and many others. And such as rightly improve this,

1. Ought to see much of God in such great Revolutions: and that much conceit and abuse of Wisdom, Power, and Authority, provokes God so eminently to appear against them.

2. They ought not to cry up men's Abilities, their Power or Policy, in their successes; For those endowments are able to effectuate any purpose, only in so far as God employeth them, in mercy or in judgment.

3. Other Rulers should learn to improve such documents of their own frailty, as here are set before them, Dan. 5.18. — 22.23.

4. Meaner persons should much more fear, when such tall Cedars are shaken and overthrown.

5. God's people may here see what God can make of all those, when they are employed against them. Wit, Strength, Counsel, &c. so employed, can easily be blasted.

The third proof of the Assertion, wherein Wisdom (though not secluding Power) chiefly shineth, is, God's discovering of things which lie buried in deep darkness, and his bringing those things to light which lie hid, as it were, in eternal darkness. This is applicable to many things; such as, new discoveries of Arts, Minerals, parts of the World, &c. God's bringing out of things unexpected, and never dreamt of, by prophesy; His bringing out of great and strange things out of dark and intricate conditions; His discovering of men's way, whether for integrity or unsoundness; And, his discovering of plots and projects, which are deeply and closely contrived by men. This last doth suit best with the subject in hand, where he is speaking of State-affairs. But the sentence being general, I shall not restrict it; And from it we may Learn,

1. Most part of things in the world are much darkened and hid up from men in it, and a veil is cast over things in the world to many men; For, there are deep things in darkness, and in the shadow of death. Beside many secrets in Nature, and things in the world not found out; God's Counsels about human affairs are very deep, Mic. 4.11, 12, 13. Psal. 92.5, 6, 7. Men's integrity is, often, covered with a very thick cloud, Psal. 37.6. Though the unsoundness of some be open before hand, yet in others it is hid, and followeth after to judgment, 1 Tim. 5.24. Men's conditions are, oft times, very intricate, that they know not what to make of them. And men's designs are, ofttimes, so hid and close, and there is so little ingenuity, and so many pretences, in the world, that it is difficult to see through them. This may humble men for their conceit of knowledge; And may let them see that they are unfit Judges, ofttimes, of things in the world (which is but as a Stage full of masked persons) or of their own conditions, or of God's purposes. And it calleth for much wisdom and discerning, that we be not deceived through simplicity, taking every person, or thing, to be really that which they appear to be at first view.

2. All those things, which are most dark and hid, are known and open to God; For, so doth his discovering of them import See Heb. 4.13. He knoweth his own thoughts and counsels, when we know them not; Jer. 29.11. He is a witness to means integrity, when it is hid under cloud; and he knows their unsoundness who seek to cover it with many masks. See Rev. 2.2, 9, 13. and throughout those Epistles. He knoweth what to make of the intricate and perplexed conditions of his people, Ezek. 37.3. And he knoweth all men's designs, Isai. 37.28. This warneth men, that it is not enough that they are seen of none, since God seeth thorough their masks and pretences; And it teacheth God's people to rely much upon him, and to trust his verdict concerning ill courses, which are carried on in a plausible way, Rom. 16.17, 18.

3. The Lord not only knoweth all those hidden things, but can, and, when he will, doth, discover them; As the Text holds out to us. He will not always keep his own way in the dark, and in deep waters, but will discover it when need requireth He will bring out men's integrity and righteousness, Psal. 37.5, 6. Mic. 7.9. He will decipher unsoundness, 2 Tim. 3.9. Will cause men bring out what is in their hearts, by adversity or prosperity, 2 Chron. 32.31. See Mat. 10.26. And he will bring plots to light when he pleaseth, as he did by Elisha, 2 King. 6.9, 12. and may bring them out by as unlikely a mean, as if a Bird should tell it, Eccl. 10.20. or make the plotters own Consciences press them to lay their designs open, or by a rash word give occasion to find them out. This warns men, in all conditions, to look upon themselves as on a Stage, and in open view, before God; that so they may not please themselves with a mask wherewith to blind men; For God can, and is provoked to pluck it off, when they care not what they are before him, so they be hid from men. And it warns them not to make God their party, against whom there is no counsel, nor cunning conveyance; and who hath such a power over our Tongues and Consciences, that we may be afraid of our own selves (were there no other that could discover us) when we do evil.

The fourth proof and instance of the assertion is taken from what God doth to whole Nations; whom he exerciseth with contrary lots, as he pleaseth. Sometime he increaseth them, in number, wealth, or reputation (for the word may be applied to any of these) and then destroyeth them. And again, he enlargeth them, or makes them spread through the world, and then cuts them short. This was verified on the old World, which being destroyed by the Flood, people did afterward fill the Earth, who are, from time to time, cut off, when God pleaseth. See also Psal. 107.38, 39.

Hence Learn,

1. Whatever great and mighty Nations think of th • mselves; yet it is all one with God to exercise them, as any particular person; For, so this instance, subjoined to the former, doth teach. See Isai. 40 15.

2. Persons or people have all these enjoyments, first from God, which afterward are cut shor • by troubles: For, they must be made to increase, and be Na • ions, before they can be destroyed as such. God doth inflict no trial but upon the Being which himself hath first given, and therefore it is not to be quarrelled.

3. No former mercies will secure a Nation, when God hath a quarrel against th • m; but mercies ill used will draw on ruin: For, though he increase the Nations, yet he destroyeth them again, See Deut. 28.47, 48.

4. Former mercies will but contribute to embitter sad lots, to those who abuse them, For, it heightens the affl • ction, that he increaseth, and then destroyeth. See Psal. 102.10.

5. Such as have found their condition sadly changed to the worse, may yet be raised up again and enlarged; and as former increase will not hinder destruction, when God is provoked, Josh. 23.14, 15. So sad dispensations will not hinder enlargement, when God is pleased to do them good, Zech. 8.14, 15. For; after destroying, he enlargeth the Nations. This is, especially, true of the Church, Mic 7.8. upon whose ruins it is not safe for any to rise.

6. The world is but a reeling unsettled thing, that cannot continue long in one condition; For, yet again straitening (or leading them back to their old bounds and channel) follows upon enlargement after former destruction. It is but folly to seek to settle upon earth, or to expect anything but sweet and sour interwoven; or to be much affected either with the flattery or frowns of time.

The last proof and instance of the Assertion, is, God's taking away of wisdom from the chief persons in Nations (or, from their Heads, or, Rulers, Numb. 1.16. Judge. 11.8.) upon which followeth perplexity and irresolution, like the case of men who have lost their way in a Wilderness, or like those who must grope in the dark, wanting light, or like drunken men who stagger hither and thither. See Psal. 107.4, 27 Isai. 59.10.

This is again repeated and inculcated, beside what is already said of Rules; Not only because great men will not readily believe this certain Truth, but will trust to their own understandings; but to show that the ruin of Nations, formerly mentioned, come • ordinarily to pass through the infatuation of their Rulers.

Whence Learn,

1. Plagues and ruin come upon Nations, as by other means, so particularly, by God's Plagues upon their Rulers, giving them up to misgovernment; as the dependence of this upon the former verses teacheth. See, Eccl. 10.16, 17. This informs people that they are not a little concerned in the matter of their Rulers, but ought to hold them up to God, as those that will prove means and occasions of much good or evil to them.

2. A special stroke upon Rulers, and a mean of people's ruin, is, their want of wisdom and counsel; without which the people perish: Prov. 11.14. For, such is the stroke here, he taketh away the heart of the chief of the people of the Earth. Where by heart, we are not only, or so much, to understand magnanimity, as wisdom; as the following discourse makes clear.

3. Let men have never so much wit, and never so much of the spirit of their calling; Yet, it is in God's power to deprive them of it, when he pleaseth; For, He taketh away the heart, &c. See Isai. 19.13.14.

4. When God deserts men, and blasts their wit, they will prove wonderful silly, and will be filled with perplexities; uncertain of their way, void of light and counsel, and staggering and irresolute: So much do all these three similitudes (of wanderers in a Wilderness, gropers in the dark, and drunken staggerers) teach. See Isai. 51.20. Those considerations do warn men, That they lean not to their wit; That they suffer not their wit and policy to drive them out of God's way, lest that draw on perplexities; That they do not abuse nor sleight divine light, lest they miss it and feel the want of it, in a day of perplexity; And, That they be sober-spirited, lest they get drunkenness and reeling of their judgments to the full, for their plague.

IN these verses Job draws a conclusion from his former discourse, concerning God's Power and Wisdom; whereby he vindicates himself from the imputation of ignorance wh • ch had been cast upon him, Chap. 11.6, 12. He declares that he had been a diligent student of God's ways (not limiting him to one way of dealing, as they did) by observation and hearing; and a digester, of what was presented to him, in his understanding, by meditation; and that he was not inferior to them in knowledge, that is, in those things which they spoke of God, their skill was not singular, as themselves judged. Otherwise, by this comparison betwixt himself and them, he doth not own all they said for sound knowledge, but only what they spake concerning the Power and Wisdom of God. Of this last, see Chap. 12.3.

In General,

Obs. 1. How digested and well rooted Job is in what he hath formerly spoken, having observed, and meditated upon it; and having them concurring with him in it, which might witness that it was not his singular fancy. It were good if men were thus careful to be sure of their Opinions, before they brought them forth, to inculcate them upon others.

Obs. 2. He prefixeth a, Lo, or, Behold, to this conclusion and inference, that they might notice how far they had mistaken him, and be ashamed of their rash judgment. It is men's duty to be well advised, and examine matters well, before they condemn any: For, rash judgment proves, ordinarily, false, and reflects upon the Judger, rather than upon those who are judged by him.

More particularly, Learn,

1. Men that would attain to sound and approved knowledge, ought to be very accurate observers of God's works and ways of Providence; Isa. 5.12. Psal. 28.5. Such was Job 's practice here, mine eye hath seen (or, observed) all this, or, all these works of Providence formerly recorded; He hath a treasury of those Observations. This was the practice of the godly, especially before the Word was written; and much more ought we to study those, and profit by them, now when we have the written Word, by which we may read them. One eye upon Providences without us, and another upon our heart and condition within, will make wise men, if we look upon them through the Perspective of the Scriptures.

2. Approved Students of God's works will not grow proud of their own Observations; but, knowing how short their time is, and how much they may be blinded in present things and times, they will take the help of others, either in their Discourses or Writings to better their knowledge: For, Job not only saw this, but he took help of hearing, mine ear hath heard. whosoever know anything, as they ought to know it, they will be far from conceit of their own knowledge, or from neglecting means, whereby they may be helped to make proficiency.

3. Such as are right Students of those excellent things, will not content themselves with bare observation and hearing of them (as many go no further) but will be careful to digest them in their understandings, and to ponder them; that so they may become practicable, and be solidly rooted in their hearts: For, Job also understood it: Notional men, who have some Thoughts of Divine Truths only fleeting in their brain, are, upon the matter, but fools.

4. The example of others should stir up men to know God and his works, and not to come behind with any in those necessary things; For, saith, Job, What ye know, the same do I know also, as being excited, by what they spake on this subject, to give proof that he had known the same things also.

5. This comparison betwixt him and them (beside what is already marked, Chap. 12.3. That it is necessary to vindicate and commend ourselves, not out of contention, or from any contempt of others, but when Truth and a good cause suffers through our sides) may Teach, That it is needful to see what God hath done to us, or, in us, even for our own comfort, when others would decry us: it being very comfortable, when we find ourselves to be in a better condition then others judge us to be. As Job finds it was with him, when they undervalued him as an ignorant.

Followeth to v. 20. Job 's appealing from them, and his betaking himself to debate his cause with God; which here he propounds as his professed desire, yea, and delight, to set about it. Zophar. Chap. 11.5, 6. had wished that God would take him in hand, and then he was sure Job would be made to see his own ignorance of the Wisdom and Power of God, and God would condemn him, and pass sentence against him in his cause. Now Job, as formerly he hath declared and proved that he is not so ignorant as they took him to be; So, here, he declines not Zophar 's overture, but doth himself also wish and desire to reason his cause with God; as not fearing to compeer before him as a Father in Christ, according to the tenor of the Covenant of Grace. He saith, he desires (or, as it is in the Original, it would be his delight) to reason with God; whereby he not only signifieth his eagerness to be at it, but implieth, also, that there were disadvantages and discouragements in his way (such as, sharp rods, humbling desertions, and apprehensions of God's terror) which he would gladly have removed out of the way, that he might deal with more freedom and boldness in defense of his cause. And so his meaning, in desiring to reason with God, will be, that he would gladly set about it, if he durst. And albeit afterward he both resolves, v. 13. and actually enters upon the debate, v 23, &c. upon all hazards; Yet he still retains the sense of those disadvantages, and his desire to have them taken away, that he might go about it more confidently, v. 20, 21, 22.

What faults were in Job 's actual reasoning with God, will come to be considered in their own place. Only, while he desires to reason, or, argue with God, we are not to conceive that he resolves to plead his own sinlesness, Or to accuse God, or to justify his own boisterous fits, in debating with God; But only humbly to maintain that he is righteous, notwithstanding his afflictions; which was a true and just plea, though his passion did over-drive him in the prosecution thereof. And in this he is not to be justified.

It Teacheth,

1. Men should debate Controversies as in the sight of God, and not dare to maintain that before men, which they dare not avow in the presence of God; For, Job dare speak that to the Almighty, which he hath spoken before them. When men forget thus to mind God, their Parts, Interest, and Reputation, may bear them out, and not only make them stiff in their own way, but afford them much to say for themselves, which yet would be found empty and vain before God.

2. Albeit Honesty and a good Cause may be borne down, and so traduced, as if it were but lies and men's humors, that it will get no entainment in the world; Yet it is enough if God approve of it: And men should satisfy themselves with that, not being discouraged that they are left upon God alone for h • s approbation. For, notwithstanding all the mistakes of his Friends, Job is satisfied that he may reason with God, and hopes for his approbation. It is good that men be, sometime, thus mistaken in the world, that they may try, how matters stand betwixt God and them; how they will be satisfied with divine approbation, when other testimonies are denied them; and, how they have taken with former applause in the world. And this is needful to be well adverted unto; for those who are much affected with applause in a right way, may readily take a wrong course to retain it, or, to recover it, if it be lost.

3. M • intainers of a good Cause may not only be deserted by all, and l • ft on God; but in coming to him for his approbation, they may have sad discouragements, desertions, temptations, afflictions, &c. to weaken their hands, though they be right in their cause. For, so Job can but desire to reason with God, if he durst, as hath been explained. See Job 19.5, 6. & 23.3. — 10. Psal. 80.4. The right cause must go against all winds and tides, and the maintainers thereof must be thoroughly tried. Their desertions, temptations, discouragements, and cross lots, ought not to be misconstructed, as if thereby God intended to condemn them.

4. Uprightness hath boldness, and nothing in God will be terrible to honesty, and to the man reconciled through Christ; For, though God be the Almighty, yet Job declines not to speak to him. See Job 23.6. Psal▪ 99.4.

5. It is not men's passions and humors (which ordinarily are aloft in trouble) that will prevail with God, or be approved in their addresses to him; but when, having solid grounds of confidence, they do humbly and soberly plead them before him: For, thus (as hath been explained) Job desired to reason with God, or humbly to plead his innocence and integrity upon solid grounds; as Job 23.4. And though in his practice he miscarried (as many good resolutions are over-powered by temptation) especially in his expostulating about his afflictions; yet this was his resolution.

The first reason justifying this his desire and resolution, and taken from their carriage, is, that they were unskillful in their way of dealing with him. This is propounded, v. 4. That they were (all of them) ignorant, erroneous, and unskillful in their dealing with him; Forging false principles, setting them forth with fine language, and bearing him down with Truths that were impertinent. Thus they alleged that either he behooved to be a grossly wicked man, or a close hypocrite, or else God could not be just who afflicted him; seeing he punished none so as he did him, but only wicked men. As also, that God's Majesty was so great, that he could not maintain his innocence before him. And so while they dealt with him as a wicked man, and exhorted him to repentance upon that accompt, they proved unskillful and hurtful Physicians, who either made use of Error, or misapplied Truth, to cure him; and therefore he did justly quit them, & betake himself to God. Unto this he subjoins a wish, v. 5. showing that, however they thought they behooved to speak, Chap 11.3. yet he could save them a labor, and would be obliged to them if they would continue silent (as they had been at the beginning, Chap • .13.) and let him debate his cause with God. And as, by so doing, they should do him a kindness; so they should evidence more wisdom by their silence, then by babbling thus, to spoil his cure.

From v. 4. Learn,

1. As there are lies and unsound doctrine, ofttimes, hatched and vented in the Church; so these may be very well busked; For they may be forged, or dressed up, Psal. 119.69. The word imports that they may be patched up so (as the word is rendered, to sow up, Chap. 14.17.) like so many old rags, till they become some kind of garment; or patched over with Fig tree leaves of pretence • , or fair shows, that they may be taking. Error usually goeth not abroad without some such Mask; and as forgers or inventers of them are worse then those whose simplicity and credulity is imposed upon, to own them; so those fine pretences do heighten the sin of the course. See 1 Tim. 4.2.

2. Where D • ctrinal Lies and Untruths are discerned, it is no ill manners to call them so in debate; as Job saith his Friends were forgers of Lies. To charge the maintainers of E • rour with speaking against their mind and light (which is a moral vice) may be injurious and uncivil; but they may lawfully be charged with untruth in the thing which they maintain. And thus erroneous persons should be sharply dea • t withal, Tit. 1.13. though with some difference and respect had to their condition, Jude, v 22, 23.

3. A troubled affl • cted person is under a Souls-sickness, that needs the tender and skillful Physician; as Job here insinuates concerning him • elf.

4. Sound Doctrine is Souls-medicine, in such an affl • cted condition; For, so would Job have accounted of it, if they had ministered it. It is an unsanctified affl • ction, where that medicine is not sou • ht after, but loathed; and the godly should beware that their afflictions do not out-grow Scripture-comforts and relief.

5. False Doctrine, or true Doctrine mis applied, will never give true comfort; and a needy soul will soon find busked words and lies to be empty: For, thus doth Job account them Physicians of no value.

6. It is not easy to apply spiritual Physic to a troubled Soul, but even godly men, who are well-affected to the Patient, may prove Physicians of no value, if they do not put themselves in God's hand, and deal soundly, and prudently, in their applications: For, thus did it prove with Job 's Friends.

7. When godly men in affliction are disappointed of their expectations, and friends prove uselss or hurtful, or forge lies against them, their case is not desperate, seeing they may go to God: For, so doth Job resolve to help himself, v. 3. seeing they were forgers of lies, and Physicians of no value.

From v. 5. Learn,

1. A bad cause may have abundance of language to set it off; As Job insinuates they had said enough, and too much.

2. Much empty talk will not ease the afflicted, nor commend a cause to rational men; For, Job would be free of it, O that you would altogether hold your peace.

3 Men do not only not profit their bad cause, but they bring no credit to themselves, by their much speaking in it, or for it; and they would evidence more wit, or, at least, hide their folly better, by their silence: For, saith he, O that you would altogether hold your peace, and it should be your wisdom. See Prov. 17.28. James 1.19.

The second reason, taken also from their carriage, is, that they were sinfully partial in their judgments. This he ushers in with a Preface, v. 6. wherein, as he had desired them to be silent, v. 5. so now he desireth they would hearken to his impleading of their lies, that they might be instructed. And then he propounds his argument, v 7, 8. (which is further pressed in the following verses) wherein he doth not lay it to their charge as a sin, simply, that they pleaded, or, contended, for God (as the words would seem to bear, v. —8.) seeing God needed not (as Baal ) to be pleaded for, as being God, who could plead for himself, Judge. 6.31. For it is unquestionably lawful, and a duty, to plead for God, and his interests. But that which he challengeth, is, that, in their contending for God's righteousness, they dealt partially, in condemning him. And this he poseth them with, by way of question, both in testimony of his indignation at their way, and to evidence that their own Consciences could not justify their procedure.

For clearing of this purpose, Consider,

1. This challenge will be clear if we remember what is the partiality and accepting of persons condemned among men; with an eye to which Job speaks in this matter. Partiality, among men, is, when corrupt Lawyers and Judges, having to do with a potent Client, or party before them, do not ponder nor respect his cause, but only his person, whose favor they desire to conciliate or keep; and therefore they do say, plead, or pronounce, what may please him, or be for his interest, without respect to Truth or Justice. And thus did Job 's Friends in this debate; They did not search out, nor pronounce according to the truth and justice of the cause, but spake only what they thought was for God, and against him, in this matter.

2. Job saith of their thus accepting God's person, in their contending for him, that it was a wicked and deceitful talking for God: and that both in respect of himself, whom wickedly, and with deceitful and cunning discourses, they did condemn, that they might justify God who had afflicted him: And in repect of God; For it wronged him, and put a lie and trick upon him (as Job after clears) to say his justice, in afflicting Job, could not otherwise be maintained, then by their lies and deceits, or, false Doctrine. Yea, (whatever were their intentions) it reflected wickedly upon God and his Providence. For, under a pretence of giving him glory, they said, upon the matter, that God could not be just, if he afflicted and exercised godly men with the same outward calamities that befell the wicked.

3. That we may yet further understand Job 's mind in this challenge, we are not to conceive that he doth challenge them for condemning him against their Light and Conscience; For it is not to be doubted but their principles led them thus to judge of him, whatever charity they had for him (that he was a godly man) before; which made them astonished when at first they came to him and saw him so afflicted, Chap 2.12, 13. Far less is it his mind to challenge them that they would not pronounce that he was in the right, and God in the wrong, in this cause, or in what he done to him. Nor doth he at all quarrel them that they justified and commended God, as holy and righteous in all his works and ways: For himself labors to out-strip them in such commendations of God. But the true fault which he challenges may thus be conceived; Upon the one hand, they, judge • ng that God afflicted none, as he did Job, but only wicked men, did conclude that God, who had afflicted him, could not be just, if he, who was afflicted, were righteous, as himself alleged he was: And therefore, judging themselves bound to stand for God's Righteousness (as was indeed their duty, if they had done it by lawful means, and upon sound Principles) they studied by all means to condemn him (never regarding his defences, or the evidences of his grace) that God might be glorified as just. Upon the other hand, Job maintained both that himself was righteous, and that God was just who afflicted him, though neither he nor they could reconcile these two; And that therefore they were sinfully partial on God's behalf, who could find no other way to justify God, but by condemning him, which God neither allowed nor needed. And so in this challenge Job chargeth them with a true fault, though as they were culpable on the one hand, he was also faulty on the other hand, in his bitter complaints about God's dispensations, because he could not see a reason why the righteous God should thus deal with him who was a reconciled man.

Having cleared the words; From v. 6. Learn,

1. Men are naturally impatient of contradiction; and a plausible wrong cause begets such prejudices against Opponents, that men will hardly hear them; For, he must exhort them, in the very midst of his Discourse, to bear and hearken. It is no good symptom, when men are irritated, because anything they do or say is spoken against.

2. Albeit many personal wrongs and injuries be best answered and refuted by silence; And albeit a fool should never be answered according to his folly, or in his own terms, Prov. 26.4. Yet when men do wrong God, his Truth, and themselves, they ought to be opposed, take it as they will, and not suffered to live in an opinion that they only are in the right; Prov. 26.5. For, Job will have them hear his reasoning, and hearken to the pleadings of his lips.

From v. 7, 8. Learn,

1. Even the worst of courses and ways are, ordinarily, masked with the fairest pretences, and particularly, that they are for God; For, so they pretended that, by their erroneous doctrine, they were pleading and contending for God and his Righteousness. So, ofttimes, oppression is commended as a following and acknowledgement of Providence, Zech. 11.5. and an executing of his righteous judgments, Jer. 50 7. Persecution is accounted good service to God, Joh. 16.2. and a glorifying of him, Isai. 66.5. And every Error fleeth to some such cloak and pretence: Some entertain unworthy thoughts of God's Providence, pretending to free him from being the Author of sin: Some will have Christ's Body everywhere, pretending his glory, against the Arian Error; Some plead for Universal Redemption, pretending to exalt Christ's Sufferings, which yet they enervate in the efficacy of it, by making him die for those who never get benefit thereby; Some cry up man's Free-will, pretending that, thereby, they vindicate the Justice of God, in punishing sin; Some decry the obligation of the Law, as to Believers, pretending to exalt Christ and Free-grace, &c. In a word, it may very generally be averred, Totus mundus exercet Histrioniam; The world of men, who go wrong, study nothing more then the art of Stage-players, that they may appear to be anything rather then what indeed they are. And though this be a great trial to honest and sincere hearts; yet this may encourage them, that such do so much the more make God their Party, as they pretend to be for him, when, indeed, they are nothing so, but against him.

2. Such pretexts will not justify Error, nor should they hide it from men, nor deter them from appearing against it, and from detecting the falsehood of those pretexts; For, though they pretend to speak, talk, and contend, for God, yet Job will not admit of their opinion, but tells them it is an accepting of his person, an injury to God, and to him also. So Robbery will not be justified, because men pretend to make a burnt-offering of it, Isai. 61.8.

This General Doctrine may be branched out in several Rules and Instances, wherein it is to be observed,

1. In matters controverted, we ought not to be swayed with what seems at first view to be most for God, (as his Friends gave out their opinion was;) but opinions are to be thoroughly searched, to the very bottom, till we find what really is, and what only appears to be, for God; as Job doth here search and find out the cheat.

2. If even God's person ought not to be accepted (when men pretend his glory in their Doctrine) to wrong that Truth which he hath revealed, and we are commanded to embrace, by his Word; (as Job here argueth against them) Then Truth must not be prejudged by any consideration of the greatest, or best, of men, who oppose it; but the consideration of their person must be laid aside, till it be impartially tried, what is Truth, and what is Error.

3. God will have no honor nor service tendered to him, but by lawful and approved means. He will not have his person accepted, nor an attempt made to give him glory, unless it be upon allowed and approved grounds. He will not have an ill turn justified by this, that it tends to his honor and service, Rom. 3.8. nor will he allow that a pretence of being for the Righteousness of God, should be a cloak to hide the wrath of man, Jam. 1.20.

4. Zeal and good intentions will never justify unlawful actions, in God's sight; For, his Friends wanted none of these, when Job tells them they miscarried most grossly.

5. God doth not allow that we should devise opinions or worship, thereby to serve and honor him; but we must cleave to his own prescribed Rule; For, otherwise he will not be honored by our worship and service, Matth. 15.9.

6 The Consideration of God's righteousness, in afflicting of a person or people, must not be urged to prove them wicked, unless the Word prove they are so. This is the very instance in the Text.

Doct. 3. Whosoever do not walk according to those Rules, but will study to set off Error by specious pretences, they deal both wickedly and deceitfully; They wrong men (whom they would falsely condemn) of their right, by employing their wit to overthrow it craftily; and they do insinuate i • l things of God • , by their pretending for him in their Errors: Yea, their course being wicked in itself, their handsome and deceitful conveyance adds to the sin thereof; Therefore, Job saith that in all this they spake wickedly and deceitfully, cheating him of his righteousness, upon a pretence of God's glory, and sinfully implying that God's Righteousness was gone, and could not be defended, if he were not wicked. So far different may men in reality be from what they pretend to be, that they may be acting wickedly, even while they pretend to honor God in a singular way.

4. His charging home this guilt upon them, by way of question, Teacheth,

1. True zeal will not be blunted by the fair face put upon a bad cause, but rather set on edge to oppose it so much the more; For, the questions import his indignation at their sinful and unhandsome way.

2. Consciences are not easily convinced of the ill of a plausible and well masked course and Error; For, he must put their Consciences to it, to see the ill of their way, before they put themselves to it.

3. However Conscience be deluded for a time; yet at last it will see and condemn the evil of a course, notwithstanding all its pretences and fair shows; For, he puts the matter to their Consciences, as a judge that would speak out impartially at last.

In this and the following verses, to v. 13. Job insists to press and inculcate the former argument upon them, that they may see the evil of their way. And, First (in this v ) he points it out both in the sinfulness and hazard of it. As to its sinfulness, he tells them, that their pleading to God was as really a mocking of him, as ever one man mocked another; And a reproach • ng of him and his righteousness, as if he needed their lies, and had a bad cause, for which there were no better arguments then they brought. And therefore (as to the hazard of it) he wisheth them to consider how little it would b • for their good, or, advantage, that he should search them out, or discover, by effects, that he looked upon them as mockers of him.

Doct. 1. God seeth things nakedly as they are, notwithstanding all the specious p • etences wherewith they are adorned; And when men will not so see them, he is provoked to let then know them as indeed they are: For, in this sense is searching out attributed to God, who knoweth all things. He searcheth out men and their way, when he looks upon them nakedly as th • y are, (as men do see things best after search.) And when he causeth men know that he so looketh upon them.

2. Men are so shallow, and so easily deluded, that they may think they are eminently for God, when, in effect, they are but sco • ning him: And, particularly, they mock God, when they seek the patrociny of his glory to a wrong cause, or when they defend his cause wi • h false arguments; For, (saith he, of their pl • ading) as one man mocketh another, so do ye mock him Men will be judged by their actions, whatever their intentions be.

3. Such deluded pretenders serve a thankless Master, for God will not be mocked upon any accompt; Gal 6.7. And their Consciences can tell them it will be little to their advantage, when God shall discover them and their way: Therefore he propounds it by way of question, Is it good that he should search you out? Do ye mock him?

Secondly, He confirms the hazard of this way, by telling them that God, who is the Truth, will surely reprove and punish their partiality and respect of persons He propounds it in general, of accepting of persons, to show that if God abhor all partiality, much more this, wherein, beside the fault of partiality, he is wronged in his glory. He propounds also their fault b • way of supposition, If ye do accept pe • sons, which is not a ba • e supposition (for Job had positively charged it on them before) but it supposeth the fault to be real, and the challenge true, and insinuates that if they go on, God (though he had hitherto spared) will surely punish. He adds, if they do it, secretly, not against the light of their Consciences, but with cunning discourses, and under the covert of good intentions, which hid it even from themselves. The punishment threatened, if they persist in this fault, is, God will surely reprove them, that is, he will make them know they are in the wrong, either by his Word and appearing to speak himself, (as he afterward did,) or, (if that will not do it) by Rod • .

From this, beside what is formerly marked, Learn,

1. Sin may be so masked, with plausible and fair pretences, and good intentions, that even the act is cannot well discern the evil of it; For, this fault was acted secretly, not only cunningly as to others, but even so as it was hid from themselves

2. All this ignorance and inadvertency of men will not excuse their fault, considering they are bound to know right and wrong, and that they are accessory to the involving of themselves in mistakes; For, God reproves secret accepting of persons.

3. God is most impartial, and doth hate, and will discover and punish, partiality in others, were it committed in favors of good people, or the poor, Exod. 23.3. Lev. 19.15. or pretended to be for himself: For, in general, it is said, he will surely reprove them who accept persons.

4 God's design, in discovering or punishing of sin, is, to convince m • n of it, and cause them take w • th it; Psal 50.21. and were reproofs for sin taken from the Word, there would be less need of Rods; and when God is provoked to s • ite, it is not enough men feel the smart of the Rod, unless it be acc • mpanied with instruct •• n and conviction for sin: Therefore is God's dea ••• g with partial men called a reproving of them. See Psal. 94.22. Prov 29 15.

Thirdly, He affrights them yet more from making God their party, from the consideration of his excellency and their baseness; which might discover both the sin and hazard of their course. For God is so excellent, that it is a wonder they should offer to stain his excellency, by endeavoring to help him with sinful and base shifts, and not dread and fear the vengeance of so excellent a Lo • d, v 11. Esp • cially considering how base they are; all that is memorable in them is but like ashes, to wit, in comparison of him; being base and fit to be trodden underfoot, as ashes are, Mal. 4 3. being ready to be scattered (like ashes) into every wind, and to be turned into dust and ashes: And to witness all this baseness, their bodies are made up but of brittle clay, v. 12. All this might tell them how unable they were to resist, if the excellent Lord should punish them for their foolish attempt.

J • b, by thus vilifying of them, and showing that not only their bodies are clay, but what is most excellent and memorable in them is but like ashes, or the basest of things, doth not deny that true worth and excellency which grace and free love in God (which puts a value upon the worthless) had put upon them; but he only tells them (for their humiliation, and to deter them from an ill course) what they are in themselves, especially what they are, being compared with God, who is so excellent.

And it teacheth,

1. God is an excellent Lord, in his Being, Attributes and Works, and ought to be acknowledged as such; For, Job speaks of his excellency.

2. Such as rightly study and improve the excellency of God, ought to join therewith a study of their own b • seness; For, that is subjoined here. And they are frequently held out as inseparable, Psal 8.3, 4. Job 42.5, 6. Isai. 6.5. Gen. 18.27 Eccl. 5.2.

3. Albeit man be but base, yet he is naturally proud and inadvertent, po • ing upon his own excellencies, before he notice it; For, he must tell them what they are.

4. Whatever be man's conceit of himself, yet his choice excellencies are but base before God; all his worth can soon be blasted, and all memorials of his excellency, written in the dust: For, your remembrances are like unto ashes.

5. The constitution of men's frail bodies should help them to know them • elves, and keep them in mind how base they are; Therefore, it is added, and your bodies to bodies of clay, As they are really made of clay, how b • autiful soever they are; so they ar • like clay-fabrics, in respect of brittleness and frailty.

6. It is not enough men contemplate God's excellency and their own frailty, and have notional conceptions the • eof, unless they improve them in practice; For, these Truths are here brought forth for use, to convince them of sin and hazard.

7. Whoever rightly study God's excellency, and their own baseness, it will beget an holy reverence and awe • of God in them, For, so much may this import in general, his excel • ncy should make you afraid.

3. This holy awe and reverence, arising from those considerations, should keep men from taking sinful shifts to help God; For, so thi • fe • r also is to be understood that they should fear to disgrace his excellent Righteousness, by this pleading for it as they did. I • we look to God's excellency, it tells u • that it is but ignorance thereof, and men's undue ap • rehensions of him, that makes them too hol • in his matters, and which produce undue actings or sp • aking fo • him. And if we reflect u •• n men's frailty, if the sense of that have made some afra •• 〈◊〉 speak in terms 〈◊〉 •• mble supplication, Gen. 18 27 h •• much mo •• should base man be afraid to •• ak of God 〈◊〉 • t becometh not?

9. If men will not thus evidence their reveren •• toward God, and the sense o • • heir o • n basene •• their Consciences may tell them they ought to fea • his vengeance, whom they have not feared to off • nd: For, so runs the question, wherewith he poseth them, Shall not his excellency make you afraid? and his dread fall upon you? especially when ye consider that your remembrances are like unto ashes, &c. And this is sad, when God's excellency, which commends his condescendence to the humble, Isa. 57.15. and man's baseness and frailty, which pleads for pity to the lowly, Psal. 103.13, 14. becomes matter of terror to the stubborn and obstinate.

Followeth, to v. 20. Job 's prosecuting of his appeal, and his confirming of his resolution by Arguments taken from the thing itself, or justifying his boldness in reference to God, before whom he was to come. So that, as in the former Discourse he gave reasons why he declined them, so here he produceth his grounds upon which he dare betake himself to God. In this verse he repeats his resolution to speak to God, desiring them (who, it seems, began to interrupt him again) to let him alone and he • him. And, albeit as, upon the one hand, they seemed to plead much for God, so, upon the other hand, they desired to interrupt him, lest his speaking passionately should provoke God against him; Yet he wisheth them not to be so solicitous, but let him speak at his own peril; For he is resolved to speak in defense of his own innocence, and to ease his own grief, Let God do to him what seems good to him.

As for this peremptory language, though it cannot be excused, as free of weakness and passion; and it seems Job, by speaking, is become more hot, then when he professed it was his desire to speak, if he durst, v. 3. Yet we are not to conceive that it is the language of despair, of which he clears himself, v. 14. But partly, as to his Friends, and their apprehension of God's dealing with him as a wicked man, he doth hereby tell them that he will take his hazard of any such evil as they apprehended, as indeed not fearing it: Partly, as to God, it is the language of confidence (though mixed with some passion) that is not afraid of any hazard from God, as to his eternal happiness; and the language of submission to what the Lord shall be pleased to do otherwise. And so it hints at that Argument which is more fully prosecuted in the following verses.

Hence Learn,

1. It is the duty of Saints, when anything grieves them, not to smother it within them, but to speak it out to God; as here Job resolveth, See Gen. 25.22. This is the way to ease our spirits by laying our pressures upon him, 1 Sam. 1.15. 1 Pet. 5 7. And it is sad▪ when our anxieties and pressures do out-grow our diligence, Dan 9.13. Ezek. 24.23

2. It is a great sin to be an hindrance and dis •••• gem • nt to oppressed minds, in pouring out their 〈…〉 God; Therefore, when they, who came to c •• fo • t him would have terrified him f • om this, Hold your p • ace, let me alone, saith he, that I may speak Had they advised him to be more sober and meek in his address • s, it had been his fault not to have hearkened unto them: But when they will not at all 〈◊〉 him come to God as a sincere man, they had better 〈◊〉 nothing. And hereof not only those are guilty, who hinder others by their own example, or dissuade them by their counsel, from going to God in trouble; but they also who discourage men in their approaches unto God under trouble, by aspersions on themselves, or on their way, without cause.

3. Job 's peremptory resolution to speak, come on him what will, laying aside his passion, showeth, That honest hearts will not stay away from God, for any hazard: For,

1. They will not readily suspect any evil at his hand, having his Promises to the contrary.

2. Be the consequents what they will, they will hazard upon them, rather then stay away from God, and rather then bear what they suffer, in staying away, under pressures. In such a case, men's Lot may appear to them to be sad enough, whatever they do; and therefore they will hazard on God, as the Lepers did upon the Camp of the Syrians, 2 King. 7.3, 4.

3. They will have much submission to what befalls them in the way of their duty; so that if they cannot reckon that they will get no hurt, they will study to submit to it, and see love in it, if it come.

Job 's Arguments, further confirming and justifying his resolution, may be reduced to two; The first whereof (which is largely prosecuted, to v. — 19.) may be taken up in this short sum; His going to God with his complaint flowed from no despair, but from the Conscience of his integrity, and his confidence in God, and assurance that he could be approved; and therefore he might lawfully set about it, nor was there any hazard in it, as they feared. This Argument doth indeed evidently conclude, both the principal point in controversy, that he was not a wicked man; as also, that he might lawfully go to God with his case, though it justify none of his imperfections in the way of his address, which himself did also condemn, when God laid them to his charge.

In this verse, he proves, Negatively, that it was not despair that drave him upon this course. He looks upon such a desperate course no otherwise then as if a man should tear his own flesh with his teeth, and expose his life to a manifest danger, as a thing in a man's hand which is ready to fall out, or, which he hath there, ready to resign and deliver it up. See Psal. 119.109. Now, saith he (as the words should be read) Wherefore would I take my flesh in my teeth, &c. He would not have them think he is so mad, as to slay himself, or to run upon his own ruin, by coming so confidently to God without a ground. And so his very hazarding to come to God proves his integrity.

Hence Learn,

1. Men are very ready to add to their own great troubles, by miscarriage and distemper under them, especially by heartless and wicked despair; when by discouragements they break their own spirits, and lay them on as a load above their burden; when they weary of their life, and suspect God's love and favor to them; when they cast away confidence as useless, Heb. 10.35. 2 King. 6.33. or let their spirits fly out against God in passion: Rev. 16.9. For, this was the evil whereof they suspected Job, that he took his flesh in his teeth, &c. in this his way.

2. Such distempers are madness and folly, if examined by the Principles of right Reason; For, Wherefore, saith he, would I be so mad, as take my flesh in my teeth, &c? And, indeed, such a course helps us nothing; it speaks us rather irritated, then humbled, by our afflictions; it hinders better exercise; Lam. 3.39, 40. it provokes God to add to our trouble; and (as it is in the Text) it eats our flesh (and wastes our bodies, as if we did eat them with our teeth) and hazardeth our life befo • e God.

3. Faith in a strait may seem to venture so much, as to be full of presumption, when yet it hath a sure ground: For, he disclaimeth that his faith was desperate presumption, as they judged it to be, and reckoned that he was running upon his ruin, when he was bold in his addresses to God. Faith, in a strait, must not stand upon misconstruction from on lookers. So also, in other things, Mordecai must not bow to Haman, nor Daniel shut his window, nor Moses leave a hoof, however others look upon them for it.

4. Albeit men can give no other convincing grounds of their faith in a strait; yet their very confident going to God with their distress, proves their honesty and that there is a ground for their faith; For, so doth Job argue from his own practice; He will go to God, and if there were not a ground to go upon, he would not be so mad. Thus ought Saints to refute their temptations, and prove they have grounds of confidence (though themselves or others cannot see them) by their going to God.

In this verse he proves, Positively, that he went upon grounds of confidence, and the testimony of his integrity, when he adventured thus to go to God. For, albeit the Lord should not only afflict him, as hitherto he had done, but should even slay and cut him off; yet he would not quit his adherence to him, nor the maintenance of his own integrity.

For clearing of the words, Consider,

1. His Assertion, I will trust in him, may be read by way of question, Shall I not trust, or hope? To intimate his firm resolution that certainly he will trust and hope, and That they (if they would open their eyes) might see it was his duty.

2. As for this trust, or, hope, whether we read it affirmatively, I will trust, or hope in him, that is in God; or by way of question, Shall I not hope? the thing that is fixed upon, is God, from whom he expects approbation and eternal salvation (as is cleared in the following verse) even though he slay him.

3. He joins his maintenance of his integrity with his confidence, by the adversative particle, but, or, by way of exception only, (or, yet) I will maintain, &c. Not that there is any opposition betwixt those, or any real exception from his confidence in his maintaining of his integrity; seeing that proved the strength of his faith, that he would, in such a condition, maintain his integrity: as it proved his self-denial, that, notwithstanding the testimony of his integrity, yet, trust in God is the course he followeth. But, whereas they could allow him to trust in God on their terms, and to expect, not only eternal salvation, but temporal deliverance, if he would be converted and turn to God; He professeth that he will so trust in God, as he will not renounce his former integrity. Or, it may be understood thus, by way of conjunction with his resolution to trust, that though God slay him, yet he will trust, and yet also he will maintain his own ways before him.

4. This is a strong proof of Job 's honesty, and that he may boldly go to God, to lay his case before him, seeing none but an honest man would keep his grip in such a difficulty, as he clears, v. 16.

Doct. 1. It is the duty of godly men to lay their account for the saddest of dispensations, and sadder then, possibly, yet hath befallen them; that so they may not stumble at such when they come, and may bear more easy lots patiently: For, Job supposeth, here, that God may slay him. It is true, when we are in a sad condition, we are apt to make it worse by our apprehensions and fears; Yet it is our duty to be resolved for the hardest of lots: not looking upon them as inconsistent with love, nor yet stumbling if they befall us, nor quarrelling because others have a more easy task.

2. Saints must resolve, that faith, and only faith, must support them under these pressures; without limiting of God to give them much joy and sense at such times; For, here Job layeth his account only to trust. As Faith is surer then Sense, and will afford us necessary help in distress, Psal. 28.7. and doth so support us, as yet we want not the exercise of our trials, for our use and behoof; So, readily, we could not well bear anymore then it, in our troubles, nor would our troubles discover us to ourselves, nor should we be able to discern God's wonderful supporting of us in our faintings, if our bitter lots were still sweetened with sense.

3. Satan's great design in troubles and temptations, is to crush our confidence; wherein when he prevails, he gets his will of us, and drives us into all inconveniences: For, Job looks upon it as his greatest task, in the saddest lots, that he trust, and quit not his confidence, See Luk. 22.31, 32. They who cast away their confidence in trouble, do themselves as ill a turn as Satan could wish them. For what can they do next, but either grip to it again, or else resolve to turn out of God's way, if that can bring them case, or lay their account to be crushed and swallowed up? Therefore it should be our chief care to keep faith, and if we do not undervalue it because we have no more, we will not cast it away; and if we cast it not away, Satan will not easily get us driven from it.

4. Albeit many do think that they do well when they cast away their confidence; yet no trouble, how great soever, is a warrant to quit it; For, even though God slay, it is a duty to trust. Saints ought to fix this as a Principle, that, be their trouble what it will, or let it say what it will to them by way of reproof, or whatever they think they ought to read in it; Yet, it doth not say that they should quit their confidence. Psal. 46.1, 2. For faith is given us for such times and lots, to bear us through; Prov. 24.10. Heb. 10.38. Great troubles are a call to believe, and a mean to excite us to that duty; Psal. 56.3. And it is service and obedience to God, as at all times, Psal. 62.8. so, especially, at such a time, 1 Sam. 30.6. And therefore should be set about with an eye to his command, whatever our apprehensions be of the success of it.

5. As no trouble of itself, so neither the seeing of God as our party in trouble, should mar confidence; For, saith Job, Though he slay me, yet will I trust. Faith must not quit God, when he seems to quit it, but must take him for a friend, and put a good construction upon his dealing, when he seems even to deal like an enemy. In such a case, (beside the faith of a better life; ver. 16.) the trust and confidence of a Child of God should appear, In his adhering to God and his way, as his only safety, and way to an issue; Psal. 44.17, 18, 19. In trusting his Power, that he is able to deliver, but with much submission to his good will and pleasure; Dan. 3.17, 18. In giving him credit, that his dispensations (whatever sense, hast, carnal reason, &c. seem to find in them) will never give his Word the lie; but whom his Word approves, they are approved, do to them what he will; And (consequently) In believing that there is more good will in his heart, then is seen in his dealing.

6. Not only hath faith a warrant thus to adhere to God, but faith hath been attained in such exigence: Believers have essayed it, and been victorious; As we see here in Job 's experience. And albeit the experience of one be much, yet we may be the more encouraged, that we have a cloud of witnesses, bearing witness to this truth, that faith is attainable, and hath carried men through, in saddest trials and assaults. See Rom. 8.38, 39. 2 Cor. 12.7,— 10. Jonah 2.4. 1 Sam. 30.6. Psal. 46.1, 2, &c. and many the like instances.

7. Not only ought Saints not to quit their grips by faith and adherence, but not to renounce their integrity, whatever befall them; even albeit, not only troubles come, but God himself appear an eminent party in them; For, he adds, I will maintain, or, argue mine own ways before him. It is Satan's great policy, to drive us to renounce what evidences of grace we have, either as an evidence of our tenderness under trouble, or upon a pretence that we may begin of new upon better grounds: But to hearken to this, were both injurious to God and his grace, and would still shake us loose at every new difficulty.

8. The testimony of our integrity is not therefore to be quit, because we have difficulty to keep it, and much seems to speak against it, or, because we have many steps in our walk, which are real faults; For, Jobs arguing implies he had difficulties and objections about it, to answer; and his arguing only his ways, or more general course and tenor of his life, implies that he would not undertake to maintain every particular step of his walk.

In the verse Job proceeds to illustrate and commend his confidence,

1. From the measure and greatness of it; his trust is not only a simple adherence to God upon all hazards, but it is full of confidence, also, that, whatever God do to him in this life, yet, he will be his eternal salvation.

2. From a consideration of the contrary state of the hypocrite (which both commends his confidence, and proves his integrity) wherein he showeth that such dare not venture to come to God in such a strait, as he doth, nor durst he venture if he were one.

From the first part of the verse Learn.

1. Albeit the Children of God may have enough to do, to get adhering to God in trouble; Yet assurance of his favor is also attainable. Those may expect much good, who adhere to him in all hazards, and they should study to attain the assurance of it; For, Job, to his trusting, v. 15. adds, he also shall be my salvation. Such as take Ester 's resolution, in cleaving to God, Est. 4.16. may confidently add what Job saith here, and ought to expect good things of God. Isai. 32.8.

2. Adherers unto God have ground to expect that their eternal salvation will be the worst of it, in sad times; They are allowed to lift up their heads above a particular issue, as below them; and to expect that, if they get not that, they will, once for all, get complete redemption from all their troubles, and eternal salvation to the advantage: For, this Job expects, even though God should slay him, he shall be my salvation. It may appear sad, when godly men are taken away in a cloud, and before they see an issue of some particular trials, as Psal. 27.13. (wherein God will always do what he knows to be best) yet we should reckon that we are not behind, if we get salvation, how dark soever our passage to it be.

3. A Child of God may not only expect salvation, but that God will be salvation to him; As Job here hath it, He shall be my Salvation, or, Salvation to me, or, for salvation to me.

This imports,

1. That God is the Purchaser and Procurer of Salvation, to any of lost mankind who are saved, and we must look to his purpose and purchase, in expecting it, not to anything in ourselves.

2. That God is the Securer of his Peoples salvation, when all means fail.

3. That it is God's Prerogative to save, when all things seem to speak and threaten destruction, Psal. 3.8.

4. That he gives himself to his People, with salvation, that so their salvation and happiness may be complete, as Isai. 42.16.

From the Second Part of the Verse,

Obs. 1. Job compares himself with the hypocrite, not with other wicked men; not only because his former profession made his Friends suspect that he was one of these, rather then an openly wicked man; and therefore, as they had insinuated that he was such a one, Chap. 4.6. & 8.13. So, here, he vindicates himself: But further, it tends to show, That whatever evil, or scandal, there be in gross profanity, Yet hypocrisy is one of the most dangerous conditions; Not only because it offers to mock and scorn God; but because it goeth the greatest length in deceiving men themselves, and never suffers them to know themselves, till, ordinarily, matters be past remedy. Therefore, Job parallels his case with that of the hypocrite, especially, as being the most dangerous condition, if he were such a one.

Obs. 2. Job 's practice, in making this parallel, doth, also, teach, That it is the duty of a Child of God, not only to avoid conformity to the profane world, but to clear marches betwixt himself and masked Hypocrites; And as he should not undervalue what is good, because an Hypocrite hath it; so he should labor to have somewhat that an Hypocrite hath not; which is to Job an evidence of his sincerity, that an hypocrite shall not come before God, as he doth.

Obs. 3. While he makes it the mark of an hypocrite, and an evidence of his miserable state (in opposition to his own honesty and confidence in trouble) that he shall not come before God, or, to his face;

1. The meaning is not, that an hypocrite shall not see the face of God in glory, as the godly do; Psal. 17.5. For, though that be a truth, yet Job is here differencing himself from the hypocrite, by somewhat within time, which tends to prepare for that full and final difference in the world to come. But the meaning, is, of coming to God by confident addresses in Prayer, which is the work Job is now minding to set about.

2. This is not the meaning, that the hypocrite hath no right to come to God in trouble; For, though that be true, yet that is not visible to men, if they come at all; and therefore cannot be Job 's meaning, whose scope is visibly to difference himself from an hypocrite.

3. Not is it the meaning, that they shall not have access to God, but find a shut door, if they do come; For, Saints may be exercised with that, to their own sense, Psal. 22 1, 2. But the meaning is, that an hypocrite will not come to cry to God in his troubles, is Job 36.13. Yet,

4. The meaning is not, that the godly may not, for a time, be discouraged in their Prayers, and even driven from them; and that the hypocrite may not cry to God in some troubles: For neither the godly nor the hypocrite must be tried by what they are at fits. But the meaning is, That trouble coming to an height, (such an height as Job felt, and further supposeth here, even that may slay him, v. 15.) will find out and discover the hypocrite, by his not coming to God, and the godly man, by his cleaving still to him.

Hence Learn,

1. Albeit the glory of hypocrites consist, chiefly, in their show of seeking God; yet there are cases, and sometimes of trouble, wherein this mask will be pulled off them, and they shall not come before him. Either they will have so slender an estimation of God, and his way, that they will think it little worth the waiting upon; and so long as they have another shift, they will not prize Prayer, nor dependence on God in his way. Thus did Achaz in his distress, having his expectation fixed upon the friendship of his Confederates, Isai. 7.11, 12. & 8.12 Or if other means fail, and their expectations be delayed in waiting upon God, they will weary, as was the practice of that King, who put on Sackcloth for a time, 2 King. 6.30, 33. Or great troubles will terrify them, and drive them into despair, that they dare no more dally with God and his service, as Isai. 33.14.

2. From this it followeth, That they prove themselves honest men, who, in the height of trouble, will abide by it, and go to God and keep his way; and will not cast away confidence and dependence, come what will: For, this is Job 's proof of his honesty, that he will come before God, which an Hypocrite will not do. Thus honesty is proved in troubles, by waiting and desires, Isai. 26.8. by cleaving to God's way, Psal. 44.17, &c. by persevering in Prayer, Psal 88.13, 14, 15. and by confidence in these Prayers, expecting wonders to be shown to the dead, ere the honest seeker of God be utterly forsaken; Psal. 88.10, 11. In a word, when Saints blush and are ashamed to come to God, Ezra 9.6. when they are affrighted with trouble, or whatever their disadvantages be; yet to come to God, and cleave to him, is good, and a proof of honesty.

Unto all these commendations of his confidence, and evidences of his sincerity, Job subjoins an inference and conclusion; wherein he wisheth they would diligently attend to what he was to say to God, both by way of declaration of his sorrow, to plead for pity, and, especially, by way of pleading his own integrity; being confident (as one who had considered and examined his own cause exactly) that God would justify and absolve him: not approving every escape in him, especially, in the way of managing the debate, but declaring him a righteous man in a Mediator, and that he had better cause in this debate betwixt him and them.

Hence Learn,

1. Men in trouble should have much liberty and allowance to speak their mind, and what they say should be well attended to, as not being rashly spoken, but from real pressure of mind; For, saith he, hear diligently my speech, and my declaration (either of my sorrows, or integrity, or both) with your ears. This he presseth, that so they might see what Truth is in what he said, and what his case was, that made him speak as he did. Men get pressures to teach them to speak solidly, and not at random; and what such speak, should not be slighted; but, albeit all they say cannot be justified, yet, their pressures should plead for much allowance and compassion; as in another case, 2 King. 4.27.

2. Even good men, when themselves are unconcerned, are, ordinarily, but little sensible of the condition of others, and do little regard their complaints; Therefore he must double Exhortation, that they would hear, and hear diligently, and, with their 〈◊〉 The neglect of this duty is an ordinary presage • f trouble to come upon ourselves, as Reuben observed, Gen. 42.21, 22. And the Disciples, who were little tender of the multitude, who crowded after Christ to enjoy his company which themselves had without interruption, are sent away to Sea without him, that they might learn to pity others, who could not at all times be with him, Matth. 14.15, 22, &c.

3. Saints may attain to assurance of God's approbation; As here, Job knoweth he shall be justified. This assurance hath been attained, even in sad distresses, Rom. 8.35, 38. And for godly men to doubt of it, is their sin, though every doubting be not inconsistent with faith, nor even with some degree of assurance. And therefore such ought not to habituate themselves to unbelief and doubtings, which may have sad fruits; But they should study to attain assurance, that they may manage their approaches to God with hope and confidence.

4. Such as would maintain their confidence, assurance, and integrity, ought to try and examine their own estate well; For saith he, Behold now I have ordered my causes, or taken notice of all I have to say for myself. Not only is a delusion in the main matter dangerous, but even in every particular evidence of our sincerity, and ground of confidence. For if we build upon any unsure Principle, the discovery of that may, readily, cast all loose, when yet there is no cause why we should do so; seeing one may be truly honest, who yet may be mistaken of some evidences of it. And therefore we ought to be very exact and cautious.

5. Albeit men, having searched themselves never so exactly, cannot conclude that they can abide God's search and judgment, as he is a severe Judge; nor yet that they are perfect according to the tenor of the Covenant of Works; (which is the meaning of Paul 's words, 1 Cor. 4.4.) Yet it is of God's great mercy, that, upon men's impartial search of themselves, and finding things right, they may believe God will absolve them, and approve them as sincere, according to the tenor of the Covenant of Grace: For, so Job, having ordered his cause, knows that he shall be justified. If our hearts do condemn us (upon just grounds, and not upon a mistake) the thoughts of God's Omniscience may indeed affright us, 1 Joh. 3.20. But if our hearts (upon solid grounds) condemn us not, thoughts of his Al-seeing eye need not weaken our confidence, 1 Joh. 3.21.

In this verse Job concludes his first Argument (upon which he hath so long insisted) taken from his confidence; professing that since he know of such a Judge as God was, and had so studied his cause, he would gladly know his party, being ready to enter the lists with any of them in this quarrel. Unto wh • h 〈◊〉 subjoins the Second Argument confirming and 〈◊〉 his resolution to plead his c • use with 〈…〉 is taken • rom his great pressure and dis • 〈◊〉 . He d • clares that, as his assurance to be 〈…〉 (of which he hath already spoken) is not • mall; so, his p • nt pressure to speak was not little. 〈◊〉 if he should hold his peace (as they judged was his duty) it would cost him his life. Not only was he to d • e shortly, h • ng in such a wea • condition, and so, if he spake not in time, he would leave his integrity unclear'd under all the blo • s they had cast upon him, and God's severe dispensations seemed to charge him with: But unless he got a vent to his grief, by speaking and complaining, it would crush him and hasten his death. And this Argument is so pressing (upon Job 's own spirit) that having once named it, without more ado he betakes himself to God, and begins his address to him, in the following verses.

Doct. 1. Saints must resolve that they will not always get their assurance held up in confident assertions, not contradicted by any person or thing; but must lay their account to have it questioned with pleadings and fightings; As Job here supposeth.

2. They must not resolve to cast away their assurance, when it is ooposed, not only by temptations from within, but by misconstructers from without; But they ought valiantly and resolutely engage against whatsoever opposition in this quarrel: For, saith he, Tho is he that will plead with me? See Rom. 8.35, &c. Such wrestlings of faith will hold our gri •• ; will encourage and enable us to purge out any dross which temptations do discover to weaken confidence; and will bring many proofs of God's love. And wherefore is faith given to us, but that it may stand in such assaults▪

3 Saints are, ofttimes, hard put to it with trouble, so that not only they are weary, but like to be crushed thereby; For Job is at giving up the ghost, with it. This should not be mistaken by godly men, when it is their lot; and as they should labor to avoid this extremity, of being crushed, and not complain that they want exercise, which (it may be) God knows they could not bear; so they should be careful not to be secure and at ease, when God is calling them to be exercised.

4. When Saints are most hardly put to it by trouble, there are still some means appointed, which, being essayed, will bring some case; As h • r • Job supposeth there is somewhat to be done which may prevent his giving up the ghost.

5. Albeit we should not make too much noise of our exercises, (and we are not truly exercised, if we be proud of it) yet even to vent our grievances by speech will be some ease to a troubled mind; and when we are under any distress, we ought not to be Satan's Secretaries, to conceal it, but should vent it to God, and (if need require) to others also; For, this is Job 's way of ease, to tell his • ase. If I hold my tongue, I shall give up the Ghost. To smother our condition is ill, not only when God furnisheth us with good matter, Job 32.18, 19, 20. or when we would keep up guilt, Psal. 32.3, 4. But even under distress of mind, our grief will grow by not telling it to God; Yea, many time, we may conceal and hide our condition as singular, which others have experienced as well as we, and would clear unto us, if it were communicate unto them. Only we ought so to manage our expression of our distresses, whether to God or men, as our griefs be not augmented thereby, as,