Exposition of Job 22-26

He speaks here as of some strange thing, that God who is everywhere, should be nowhere found by him; I go forward, and backward, to the right hand, to the left, and find him not.

The word is applied in Scripture to signify both a priority in time, and a priority in place. Some Interpret it here of time, I look to the times which were before, and now are past. In which sense the word is used (2 King. 19.25.) Hast thou not heard long ago? That is, hast thou not heard of the times which are forward, or which have been before. So ( Prov. 8.23.) Wisdom thus speaks, I was set up from everlasting, from the beginning, ere ever the earth was. So we translate it; the Hebrew is, I was set up from everlasting, from the head of time, before the earth was. Christ was before the head of time, or the beginning of time; we translate it here as referring to a place; Behold, I go forward, that is, as some render, I go Eastward, or toward the East. The world Considered in it self hath neither forward nor backward, but man being considered as setting himself to the Sun-rising (for that's the natural posture of man) then forward is Eastward, the Sun riseth in the East. And then backward is Westward. The left hand is the North, and the right hand is the South; Such is the position of every man standing with his face to the East. Thus here, Behold, I go forward, that is, to the East, or I go Eastward; for a man may go forward, in a large sense, though he go to the North, or to the South, towards East or West, which way soever he goes, he goes forward. But to go forward, according to this strict notion is to go Eastward, not only because the Jews and Arabians were wont to worship toward the East, but especially because man doth naturally turn himself toward the East, or the Sun-rising. So the word is used ( Gen. 2.8.) The Lord planted a garden Eastward in Eden, or forward in Eden. Behold I go forward, but he is not there.

And not he, saith the Original, that is, he is not to be found, or he is not to be had; not that Job did think the Eastern part of the world empty of God, for he was acquainted with the doctrine of God's Omnipresence, he knew that God is everywhere; but his meaning is only this, he doth not manifest himself to me, nor appear according to my appeal to him, that I might argue my case, and reason my matters with him. I obtain no discovery of God, but continue still in darkness and dissatisfaction; Behold I go forward, but he is not there,

The same word in Scripture (as was noted of the word Forward ) signifieth that which is behind both in time, and in place. It is applied to that which is behind in time ( Esa. 41.23.) where the Lord Challengeth the Idols to give a proof of their Deity, or that they were gods; Shew the things that are to come hereafter, or the things that are backward, and behind in time, things that are to be done or to come to pass hereafter, and we shall have some testimony of your God-head, or that ye are God's. And as it signifies that which is behind in time, so that which is behind in place. Thus we render it, I go backward, and then (according to the former notion, forward being Eastward) backward is Westward. The Western parts of the world are called the back parts of the world; not as some (grossly enough) give the reason, because the west parts of the world are the worst parts of the world, or were fit only to be cast behind the back and be forgotten, as a more ignoble part of the world; but because according to the position of a man looking toward the Sun-rising which is Eastward, the West is backward, or upon his back.

And backward, but I cannot perceive, or (as the Original word strictly bears) understand him; That is, I cannot find any mark or print of God's special presence with me there. God is as much hidden or secrets himself from me as much in the West, as in the East, both here and there my pursuits after him are fruitless. I go backward, but I cannot perceive him, nor do I yet give over my enquiry; For as it follows;

These words are a description of the Northern part of the world, for that is on the left hand, (as was said) according to the most natural position of man's body. And he addeth, where he doth work; which addition gives a peculiar character or description of the place, and is variously translated.

First, On the left hand when he doth work. Secondly, On the left hand, in his work, or working; thirdly, On the left hand while he worketh; we render, On the left hand where he doth work, or where he doth his work. Here a question is raised, why is this description given of the left hand, or of the Northern part of the world? doth not God work on the right hand, or in the South as well as on the left hand, or in the North.

I answer; Though God worketh all the world over, yet God worketh in some parts of the world in a more eminent manner. God worketh so in some places, as if he did work nowhere else: All places are the work of God by Creation, and God worketh in all places by his providence. The works of creation would run to ruin, if God did not sustain, and as it were keep them in reparation by the works of providence, yet as God worketh in some men, and by some men, more then in, nnd by others, some persons are to him as his right hand, he calls them forth to be greatly instrumental to him. So he worketh in some places, and nations, and by some places and nations more then he doth in or by others. God is a free Agent, he worketh where he will, and he pitcheth upon some special places, and persons, (according to the pleasure of his own will) to work in, and by, more then many others. And seeing according to this Interpretation, The left hand where he is said to work so eminently, is the North.

We may observe;

And the reason of this may be, because the Northern parts of the world are more inhabited and peopled then the Southern are. And which may be a second reason of it, The Inhabitants of the Northern parts of the world are more civillized and better instructed then the Southerne: Now the providences of God are most remarkable where there are most people, and they best taught and instructed, where the natural faculties of man are most raised and sublimated by art and regular education, there or by them God doth his greatest works; those places are (as it were) the stages whereon he acts and brings to issue the secret purposes and counsels of his heart, both in ways of judgment and in ways of mercy.

Besides, we find that the Northern Nations have in all ages been the most active and warlike.

The Fourth Monarchy, That of the Romans whose seat was more Northerly then any of the former three, was the most active and warlike of the Four, and extended its Dominion by extreme and unwearyed industry further then any had done before. And those irruptions of enemies and Armies which gave the greatest check to the Roman Greatness, and often plum'd or pulled off the Feathers of that mighty Eagle, were still made by those people who lived and were bred up in climates more cold and Northerly then they; as all Historyes do with one consent make good. Insomuch that it grew into a Famous Proverb; All evil comes from the North, that is, all troubles, invasions, and devastations are brought upon the Nations by some hardy people or other coming out of the North. And the holy Scriptures of the Prophets are full of this observation ( Jer. 1.14, 15.) Then the Lord said unto me, out of the North an evil shall break forth upon all the Inhabitants of the land. For lo I will call all the families of the kingdom of the North, saith the Lord, and they shall come, and they shall set everyone his throne at the entrance of the gates of Jerusalem, &c. By The North in this prophecy, he means Chaldea and Babylon, which are scituate North from Jerusalem. And by all the families of the kingdoms of the North, he means all the Northern parts under the obedience of the King of Babylon, who should readily follow and serve him in his wars against Judea. Again in the same Prophet ( Ch 4.6.) I will bring evil out of the North (Ch. 6.1.) Evil appeareth out of the North (ver. 22) A people comes forth from the North (Chap. 10.22.) Behold a great commotion out of the North. And when the Lord promised to remove far away from his people the Northern Army, (Joel 2.20.) he therein promised them the removal of all Armies and troubles, because the North had most of all, if not alone troubled and harrazed them with Armies. Again, In the North, the Gospel (which is the highest teaching and instruction) hath been more generally and more clearly published then in the Southern parts of the world; so that in allusion to that of the Prophet ( Isa. 30.26.) we may say, That the light of our Northern Moon hath been as the light of the Southern Sun, and that the light of our Sun hath been seven-fold to theirs, even as the light of seven days. And according to the greatness of Gospel light, the dispensations, and changes, which we have been under, have been very great; we especially in this Northern Nation, with those adjoining to us and united with us under one Government, have had full Experience of, and may therefore (giving glory to God) seal to the truth of Jobs position; That God worketh on the left hand, or in the North. Have not we found God working in the North? What changes, what variety of action have our Northern parts both seen and felt? What wonders of mercy and salvation? what terrible things in righteousness hath God wrought of late among us? The heavens and the earth, States of all sorts, The heavenly and the earthly, and of all degrees, the higher and the lower have been terribly shaken in these Nations. Providence hath wrought to amazement in our days; The Nations round about have heard the report of it, and wondered. Many have and will have cause to say of us, what hath God wrought! on the left hand, in our North, God hath been at work indeed!

Moreover, we find that Mount Zion (which was not only an eminent part of the literal Jerusalem, but a figure also of the mystical Jerusalem, or whole Church of God under the Gospel ( Heb. 12.22.) This Mount Zion (I say) is Geographically described in our Northerly situation ( Psal. 48.2, 3. Beautiful for situation, the joy of the whole earth is Mount Zion; on the sides of the North, the City of the Great King. God is known in her palaces for a refuge. As if he had said, in Zion, on the sides of the North God worketh wonderfully, as it follows expressly ( v. 4, 5.) for lo the kings were assembled, they passed by together, they saw it and so they marveiled, they were troubled and hasted away: that is, Kings conspiring against the Church were so terrified with the evidences of God's power working mightily there, that they fled away, or as another Scripture phraseth it, They came one way and returned seven. And in this form of speech is both the then Jerusalem, and the Church ever since expressed, in that boast which the king of Babylon (who was a type of all the enemies of the Church clothed with mighty power and sovereignty) makes against her, ( Isa. 14.13.) I will sit also (that is, erect my throne) upon the Mount of the Congregation on the sides of the North. Mount Zion was called the Mount of the Congregation, because there the people of God the Jews were famously known to congregate often together, and this (saith that proud boaster) on the sides of the North. And to complete this notion of the workings of God in and from the North, Christ himself is said to be raised out of the North; For so some expound that Scripture ( Isa. 41.25.) I have raised up one out of the North, and he shall come, from the rising of the Sun shall • e call upon my name, &c. This prophecy (I say) some expound of Christ, who shall gather his dispersed and despised ones from all quarters of the world. The greatest works of God that ever were done, Christ did them; and therefore the North, may justly be called the place where he worketh, seeing he raised Christ from thence.

Secondly, As the words are read thus; On the left hand while he worketh; as if Job had said, I look after God on the left hand, or in the North, even in the time while he is working, or doing great things, and yet I cannot behold him.

Observe;

The invisible thengs of God, even his eternal power and Godhead are seen in the things that are made, and that not only in the things that he made while he created the world, but also in the things which he makes while he governs the world, and yet himself is not seen in making them; and that not only because he is invisible in his nature, but because (which is the point in hand) the manner of his working is invisible. In some things God works so evidently, that the natural man cannot but say, The finger of God is here. But in other things he works so secretly, that the spiritual man is not able to see where the finger of God is, unless upon that general acknowledgement that the finger of God is everywhere. Solomon (Prov. 30.18.) saith, There be three things which are too wonderful for me; yea, four which I know not; the way of an Eagle in the air, the way of a Serpent upon a rock, and the way of a Ship in the midst of the Sea; even such are the motions of God, the ways and workings of God among the sons of men; A ship in the Sea leaves no track, no path, you cannot see where the Ship hath sailed; The ship plows the Ocean, but the furrows are unseen as soon as made. A Serpent upon a rock, makes no dint, leaves no footsteps behind him; the flying Eagle parts the air, but there's no discerning where she hath past.

And thus Job seems to speak here; Though I goo to the North while God worketh, yet I can see no more of him, then of the way of an Eagle in the air, or of a Serpent upon a rock, or of a Ship in the Sea, I cannot behold him while he worketh, nor the way of his working. And further,

The word which we render hideth, signifieth, to wrap up with a covering, implying that God doth cover himself from the eye of man, in or with the right hand part of the world. Some render it thus; He hideth his right hand, or his working hand, that I cannot see him. We render it well, he hideth himself on the right hand that I cannot see him. The right hand, is put in opposition to the left, mentioned in the former part of the verse. There, in the South, God doth (as it were) purposely and artificially hide, and cast a veil over himself (saith Job ) lest I should see him there, he keeps himself yet more out of my view and reach then elsewhere. The word which we translate, the right hand, signifies the Southern parts of the world (Cant. 4.16.) Awake O North wind, and come thou South, blow upon my Garden. (Exod. 26.18.) On the South (or right) side Southward. The word is also rendered, the right side, (2 Sam. 24.5.) On the right side of the City. Further the word signifies, as the right hand, so also strength, because the right hand is strongest in most men and readyest for use. And so he hides himself on the right hand may import (as was touched before) that God hideth himself even there, where he puts forth his strength and power.

From all these expositions laid together, in that Job here saith, he went forward and backward, or East and West, on the right hand, and on the left, or North and South (from all I say) it appears that Job was a great traveler, that he traveled all the world over; yet where was Job when he spake all this? Was he not upon his bed? was he not God's Prisoner, shut up in his Chamber, when he said, I go forward and backward, Northward and Southward, and yet I find him not, perceive him not, see him not.

Hence learn.

First, That God is everywhere.

Job knew there was a presence of God forward and backward, Northward and Southward, He knew that God fills heaven and earth with his presence. There is a presence of God from which the worst of men cannot go, and there is a presence of God into which, many times, the best of men cannot get; there was a presence of God out of which Job could not get, while (according to his desires) he could not get into the presence of God.

Secondly, From those various negatives here used, I cannot perceive him, I cannot behold him, I cannot see him.

Observe;

The appearances of God are not natural but voluntary, when his will is to be seen he gives man the privilege to see him. It is altogether impossible to see him with a bodily eye, (1 Tim. 6.16.) God only hath Immortality, dwelling in the light that no man can approach unto, whom no man hath seen, nor can see, that is, with bodily eyes, and as it is impossible to see him at any time with an eye of sense, so he will not always be seen by the eye of our understanding, no nor always by the eye of faith. Faith shall hereafter be perfected in the vision of God, but here faith is sometime quite deprived of the vision of God, He hideth himself from the house of Jacob. Faith is opposed to all bodily sight (2 Cor. 5.7.) We walk by faith not by sight; and faith hath not always a spiritual sight. It is said ( Heb. 11.27.) that Moses saw him that is Invisible, he saw him with a spiritual eye, the eye of faith; we have reason to believe, that Job at that time, saw God with an eye of faith, but he saw him not with an eye of understanding, to discern the way of his working with him. They who are most spiritual and of the largest understanding in spirituals, can no more comprehend God then a cockle-shel can contain the Ocean; and many who are spiritual, are so dark in their understandings, or God is so dark to their understandings, that they cannot so much as apprehend or discern him, see or perceive him.

Thirdly, When Job saith, God hideth himself on the right hand, or in the South, so that I cannot see him.

This teacheth us;

The Prophet hath a strange description of God ( Isa. 45.15.) Verily thou art a God that hidest thyself (as if he had said) it is thy use and custom to do so) O God of Israel the Savior; he was the God and Savior of Israel, yet Israel could not see him, for he hid himself; When God will conceal himself, his Israel cannot see him. And hence we find in Scripture so many earnest Deprecations, that God would not hide himself, and so many vehement Expostulations when he did. Wherefore hidest thou thy face (saith the Church, Psal. 44.24.) and forgettest our affliction and oppression? God hides himself five ways, or in five things from his people.

First, He hides his favor and the light of his Countenance from his people. And (when this is hid God is hid) he will not let them see the love which he hath in his heart towards them, yea (possibly) he lets them see anger, wrath, displeasure; he puts on the habit of an enemy, and deals with them as with enemies. Job complains more then once that God hid his favor from him, and shown him nothing but his dread and terror.

Secondly, God hides his works from his people, he will not let them be seen, nor be seen in them; O how unsearchable are thy Judgments, and thy ways past finding out! God hath ways and Judgments which man cannot reach unto. Some of his works are acted (as we say) above bord, they are done in a clear light, he that runs may see and read them, and God in them; he that runs may read love written upon some of them in letters of Gold, or with beams of light. And he that runs may read wrath written upon others of them in letters of blood, or with streams of darkness, and the very shadows of death; but some works of God are so curtaynd about and veiled, so hidden and obscured, that we cannot perceive them. Though all the works of God are works of light, yet many of them are in the dark to man; While judgment and righteousness are the habitation of God's Throne, clouds and darkness are round about him, (Psal. 97.2.)

Thirdly, God hideth the reason of his working. His works are often hid, but the reason of his working is oftener hid. Jeremy complains, Why doth the way of the wicked prosper? He would know a reason of it; he saw that God let the wicked prosper, but the reason he saw not.

Fourthly, The design, or end of the work of God is a hidden thing; as God doth not let men see the reason why he doth this or that, so not his aim, and end, what he would have, or what he drives at in doing it. When God afflicts a Godly man, whether it be for the trial of his graces, or to chasten him for his failings, or for the purging out of his corruptions, is often his doubt: and as 'tis thus in personal workings, so also in public workings; Whether God hath to do with a Nation, or with a man only, he hath his secrets.

Fifthly, As God hides what himself doth, so he hides from us what he would have us do, he hides his own will from us in some things; we have indeed his Letters Patents, his proclaimed laws before us in all things needful to salvation; but there are some things which concern particular actings in our lives, wherein a godly man may be very ignorant of the will of God, & much puzzled in his Spirit what to do, whether this or that be the course which God would have him take. God hides himself from us in the hidings of his will from us. For as when the Apostle saith ( Ephes. 4.20.) Ye have not so learned Christ, we are not to understand Christ personally, but Christ according to the Revelation of himself in the Gospel, Christ there is the will or mind of Christ; so when God hideth himself from or doth not discover himself to us, the meaning may be this; he doth not discover his mind and will to us, what he would have us do, as to our particular case and condition. God keeps some long in suspense, long in the dark about this point; so that they often cry out with that good King in his dangerous strait, We know not what to do, but our eyes are towards thee. (2 Chron. 20.12.) Many a man is in as great a strait what to do in regard of the darkness of his condition, as Jehoshaphat was, in regard of the dangerousness of it.

Fourthly, Note;

What else is the meaning of all this? why else went Job forward and backward? why went he on the right hand, and on the left? why did he thus traverse his ground, and represent himself in these busy enquiries after God, travelling in the multitude of his thoughts upon his bed from sea to sea, and from the river to the ends of the earth, leaving no stone unturned (as we say) nor path untrodden, that he might get his cause determined, and his heart settled. Obadiah tells Elijah after he had met him (see how industrious the malice of Ahab, against that holy man, made him to to find him out whom his soul hated, 1 King. 18.10.) As the Lord thy God liveth, there is no nation or kingdom whether my Lord hath not sent to seek thee &c. Not that Ahab had sent Messengers into every quarter of the world, but the meaning is, that he had been very diligent and industrious to find out Elijah. And so saith Job, there is not any Corner under heaven, where I have not been seeking to find him whom my soul loveth and longeth for. Thereby importing his exceeding diligence to find God. They who have a desire after God indeed, will take pains for him, they will seek him, East, West, North, and South, and never complain of the length of their journey. They will not stay till God comes home to their doors, but out they will go to seek him. For though it be a truth that no man can seek or look after God, till God hath first looked after and found him, yet they whom God hath once found, have such an impression left upon their hearts, that when God seems to leave them, and to be as lost to them, they will more then seem to look after and seek him while he is absent from them; that is, while he hides himself from them. Surely God hath never touched the hearts of those lazy professors that would fain be saved, but will go neither forward nor backward, neither North nor South after Jesus Christ; whereas if their desires were true and genuine, they would use all means, go all due ways, leave nothing unassayed that might probably bring them to the knowledge and enjoyment of him; O how busy was Job's spirit to find out God? And so busy should our spirits be to find him out, both for comfort and for counsel in all the turnings of our lives.

Lastly, Observe;

Job spared no pains to find out God, and yet he could not speed at that time, after all his search he found him not, he perceived him not, he did not behold him; you may pray, and seek, and advise, and wait, follow this means and that means to find out God, or to recover the sense of his gracious presence with your souls, and yet (for a long time) miss of him. This is one of the exercises which God is pleased to put his people to, he therefore hides that we may seek him; he doth not hide himself because he will not be found, but he hides himself because he will be sought; and yet when he is sought, and sought in a right way too, he will not presently be found. For though none that seek him in sincerity, but shall find him at last ( He hath not said to the seed of Jacob, seek ye my face in vain; that is, seek me and never find me, the Scripture speaks no such thing) nor did Job always seek and not find; yet, as he in his time, so we in ours may seek him long and not find him, and yet still we must continue seeking, because God hides himself that we may seek him more, not that he would have us give over seeking. And therefore in times of desertion, in hiding, and withdrawing times, do not give over seeking; for the reason why God doth withdraw, is, that we may seek him more, and follow harder after him; that we may seek him (as Job did) East, West, North, and South; that is, in all means, duties, ordinances, he will not always hide himself; that's the sum and scope of the 8 ^th and 9 ^th verses.

Job could not find the ways of God, well (saith he) though I cannot find out God's ways, yet God hath found out my ways; though he is pleased to veil his own ways, yet mine are open, He hideth himself from me, but I am not hid from him. He knoweth the way that I take.

Further, In this verse Job seems to give a reason of his hope to speed well at the seat or throne of God whether he had appealed ( v. 3.7.) As if he had said, Seeing my heart tells me, my way is good, and my Judge knows it to be so, how can it be but that my judgment from him should be Good? He knoweth the way that I take.

To know, may be taken here two ways; first, as an act of the Understanding only, he knoweth, that is, he fully perceiveth and apprehendeth what my way is.

Secondly, As it takes in an act of the affection too, He knoweth, that is, he approveth the way that I take; my way is pleasing to him. When God is said to know the way of the righteous (Ps. 1.6.) the meaning of it is, he is well-pleased with their way, and will prosper them in it, they shall have good success in what they go about.

Again, whereas we translate, He knows the way that I take, that is, my course of life, or conversation among men. The Hebrew is, He knoweth the way that is in me, he doth not only know my outward way, or the way that is without me, but he knows my inward way, the way that is within me. We have a way within us, and that is the way of our thoughts, and we have a way without us, and that is the way of our works. He (saith Job) knows the way that is in me, therefore much more the way without me, he knows me through and through; As if he had said, what though I cannot find him, yet I will leave my cause with him; for he needs no information of mine, to lead him into the understanding of it; He himself knows all things by himself; He knoweth the way that I take, or that is in me.

There are three things which Job might aim at in this sentence.

First, an account why he was sure of a right judgment from God, because he was not only a Judge, but an eye-witness of all the ways that he had ever gone.

Secondly, A confutation of his friends opinion of him, as if he were a man that did not fear God; whereas he did acknowledge that both himself and all his ways were visible and manifest unto God.

Thirdly, A strong assertion of his own innocence, seeing he could speak thus rejoicingly, that God knew all his ways.

Hence observe;

God wraps up himself often in the darkness of secrecy as to man, but man is never in that darkness as to God; the very children of darkness, and the ways of darkness are in the light to him. And as the ways of evil men, and the evil of their ways, so the ways of good men, and the goodness of their ways, are known to God. We need not fear that the good we do or have done (though no eye of man see it) shall be lost in the dark. We scarce know our own ways, and we cannot know our own hearts, but God doth. ( Jerem. 17.9.) The heart of man is deceitful above all things, and desperately wicked, who can know it? No man can know all the ways of his heart; he cannot come to the bottom of his own heart, though he may know the bent of it; but (saith God) I search the heart; much of our heart is a secret to ourselves, but to God nothing of it is; he knows our inside fully. As he knows our actions, so the grounds upon which we act, and the ends for which we act, and the heart with which we act; thus God knows the way that every man takes. And thus none but God can know the ways of man. We can trade no farther then upon the borders of men's ways, their outward acts, as for the spirit and principle of them, whence they flow, as for the aims and ends of them, whether they are flowing, with these God alone is intimate. And with these God is more intimate then man can be with that which is wholly outward.

And seeing God knows all the ways which man takes; let no man go about to hide his ways from God; 'It is vain to hide anything from him, who sees all that is hidden. He that comes before a Judge that knows what he hath done, and is able to prove it, why should he deny it? The heart of a natural man is not more busied about anything then in making veils for his sin; the first thing that man did after he had sinned was, to make such a veil. As all men have sinned after the similitude of Adams transgression, so they cover their transgressions according to the similitude of his covering. The Holy Ghost ( Psal. 32.1.) calleth them blessed whose sins are covered, but it is with a covering of God's provideing, not of their own; woe to those whose sins are hid by a covering of their own provideing; God hath given us his Son our Lord Jesus Christ in his righteousness, for our covering; while our sins are so covered blessed are we, but if we cover them with a covering of our own, God will lay them open forever to our shame. Woe to the rebellious children, saith the Lord, (Isa. 30.1.) that take counsel but not of me, and that cover with a covering, but not of my Spirit, that they may add sin unto sin; if we cover our sins with anything but the righteousness of Christ, we cover them with a sin, not only because all our righteousness (which is the best thing of our own that we have to cover them with) is sinful, but because the very act of covering them so is a sin; and therefore in so doing, what do we but add sin unto sin? And if to cover our sins with our own righteousness be a sin, how do we heap sin upon sin while we cover it (as many endeavor to do) with our denials, dissemblings and excuses?

Secondly, Consider with what Confidence Job speaks; he had discoursed of his fruitless labor and travel in the use of all means to find God; well (saith he) yet it is a Comfort that God knows my ways, though I cannot find out his.

Hence Note.

Thus Jeremy (Chap. 12.3.) having complained of the prosperity of evil men before the Lord, concludes, But thou O Lord knowest me, thou hast seen me and tried my heart toward thee; this was the Prophets joy, and so it was the Apostles, when he said; But we are made manifest unto God (2 Cor. 5.11.) That's the thing that pleaseth us. David (1 Chron. 29.17.) speaks in the same frame of spiritual contentment; I know also ô my God that thou tryest my heart, and hast pleasure in uprightness; This was a pleasure to David, this was his Joy and crown of Rejoicing, that God knew him; and a godly man hath much Cause of rejoicing in this, that God knows him perfectly, considering how much he is mistaken and misunderstood by men. When our ways are mistaken by men, 'tis great content to remember, that God knows the way that we take without the least mistake. For this assures a godly man of three things.

First, That God will reckon his ways such as they are, and him such a one as he is. He is much assured that God will never put a false gloss, or an unjust construction (which men are apt to do) upon the text of his life.

Secondly, This assures him that his works of righteousness shall not want a reward; for God is not unrighteous to forget our work and labor of love (Heb. 6.10.) that is, he will not let us go without a reward for such works; for as then we are said not to forget the word of God, when we obey it; so God is said not to forget our works when he doth reward them.

Thirdly, This assures him that God will give testimony to his integrity, and bear his witness (when most seasonable) to his righteous works. Though men will not give him Testimony, yet God who knows his ways will; God will not do less for a good man then a good Conscience will; For as an evil Conscience will accuse, so a good Conscience will excuse. ( Rom. 2.15.) Their Consciences in the mean time accusing or excusing one another. Conscience knows our ways, and therefore Conscience gives Testimony against them that do evil, and Conscience will give Testimony with those that do well: let all the world clamour against them, Conscience will not, because Conscience knows the way that a man takes. Much more then will God Testifie for that man whose way is good; and how sweet is this! 'It is sweet and satisfying to a gracious soul to do good, but when God himself shall testify for a gracious soul, that he hath done good, this is much more sweet and satisfying. (1 Joh. 3.20, 21.) If our heart (or Conscience) condemn us, he is greater then our heart (or Conscience) and knoweth all things. Beloved, if our heart condemn us not, then have we confidence toward God: even this confidence, that God will not only not condemn us, but acquit us, yea and testify for us; And as it is worse to be condemned by God then by Conscience, so it is better and sweet • to be acquitted by God then by our own Conscience, when once our Consciences are acquainted with his acquittall of us and testimony for us. Yea, there is this further Comfort in it, that for as much as our ways are known to God, he will give testimony of them to others, as well as to our own Consciences. The world shall know what our ways are one time or other, as well as God knows them now: they who are most prejudiced against them, and draw the blackest lines over them, shall one day be made to know, that they did not know the beauty of them. And this God will do; either

First, In this world by some extraordinary providence; as David speaks ( Psal. 37.6.) He shall bring forth thy righteousness as the light, and thy judgment as the noon day. A man's righteousness may lie in obscurity, or in the dark, no man knowing it, and most men judging him unrighteous, and wicked, but Providence some time or other will bring forth this man's righteousness as the light, and his just dealing as the noon day.

Or, Secondly, If a good man's ways lie hid from the world all the days of his life in this world, yet the Apostle assures him, that in the great day God will proclaim them in the ears of all the world. (1 Cor. 4.5.) Judge nothing before the time, till the Lord come, who will both bring to light the hidden things of darkness, and will make manifest the Councils of the heart. So then a day is coming which will make thorough lights in the world, and bring to light the most hidden things of the darkest darkness. And by these hidden things of darkness, and Counsels of the heart, we are to understand not only evil things, and wicked counsels (sure enough God will bring them to light) but even those righteous things, and good Councils of the heart, which have layne in the dark, or unrevealed: God will bring to light all the hidden things of darkness, the good as well as the bad, and then shall every man, that is, every good man, every godly man, have praise of God. The praise of man is very pleasing unto man, but O how unspeakeably pleasing is the praise of God! And this opens a vast difference, between the hypocrite and the sincere; Can a hypocrite rejoice in secret, saying thus; God knoweth the way that I take? He cannot say thus; and I may say three things of the hypocrite in opposition to this.

First, The hypocrite endeavors to hide and put his ways out of the sight of God, as much as he can; As he hath not the light of God's countenance, or of his favor shining upon him, so he desires not to have the light of his knowledge shining into him. ( Isa. 29.15.) the Prophet describes some seeking deep to hide their Councils from the Lord, and their works are in the dark (both in natural and moral darkness) and they say, who seeth us, and who knoweth us? The endeavor of the hypocrite is that he may be hid. And

Secondly, He cries alls hid; as it is his endeavor, that God should not, so it is his hope that God doth not know his ways, much less his heart; He is often sure that men do neither see nor know, & he always presumes that God doth not; and therefore as one out of doubt he puts his doubts, who seeth? and who knoweth? Though flashes of fear come in upon him, sometimes, yet he flatters himself with presumptious hopes and false persuasions, that God knows him not, sees him not, and that his dark way shall never be discovered; and as in that place of the Prophet, they speak indefinitely, thereby inferring that God doth not see them; so we have them in the Psalm speaking directly that God shall not. ( Psal. 94.5, 6, 7.) They break in pieces thy people O Lord, and slay the widow and stranger, and murder the fatherless; yet they say, the Lord shall not see, neither shall the God of Jacob regard it; As if they had said, though God should set himself to search us out, and would never so fain see what we are doing, yet he shall not. We will carry it so closely and cunningly, that the eye of God shall not reach us. Their works were so foul and bloody, that the Sun might be ashamed to look upon them, and they were so close that they believed God could not look upon them, or bring them to shame for them.

Thirdly, 'It is a terror to an hypocrite to remember, that God knoweth his ways. That which Job saith of the wicked in general, is most proper to hypocrites ( Chap. 24.17.) The morning is to them even as the shadow of death; if one know them, they are in the terrors of the shadow of death. The Hebrew is very concise, if know; we make up the sense thus, if one know them, that is, if God or man know them and their ways, if they be apprehended and discovered, any way, in their abominable ways, they are in the terrors of the shadow of death; that is, they are ready to die with the fright and terror of it. Hypocrites are so far from rejoicing in this, that God knows the way which they take, that to be known either of God or man is their torment.

Thirdly, Consider why doth Job appeal to God in this Cause depending between him and his friends? The reason was, because he knew his friends mis-judged him through their ignorance; Therefore he desired to be heard by a Judge, that perfectly knew his ways, and so was able to make a righteous judgment of him.

Hence Observe;

There are two things especially that fit a man, to be a Judge.

First, That he hath a principle of righteousness in him, that he be not biased and turned aside from doing right indifferently without respect of persons.

Secondly, That he hath a principle of light in him, that he be (as Jethro adviseth Moses ) a man of knowledge. Both these meet perfectly in God; He is just and righteous in all his ways, and he knows all our ways. Some Earthly Judges err for want of a Principle of righteousness; and so in things which they plainly know and see as clear as the light, are ready to be drawn and wrought off by respects and interests. Again, there are other Earthly Judges, who are right and honest enough in their Principles, nothing can take them off, or mislead them to the right hand or to the left, but they want knowledge and understanding to discern between good and evil, right & wrong, they cannot see into the merit of the Cause, or the integrity of the person before them, and thereupon stumble in Judgment. Indeed the best of Earthly Judges cannot always (when they have done their best) find out who hath the good Cause, and who hath the bad; and many times they that plead blind them with their Rhetoric, setting a fair gloss upon a foul Cause, or making a fair Cause look foul, and so the Judge is deluded; seeing he judgeth of things as witnessed and represented, as alleged and legally proved, and so it may fall out that while he judgeth righteously, his judgment may not be right. But we (as Job here) have cause to rejoice that we have to do with a Judge, who as he is both righteous and knowing, so he knows all things and persons in themselves, and not from others. He needs not that any should testify of man, for he knoweth what is in man (Joh. 2.25.) He knows the way that is in me, or the way that I take: and as it follows;

M ^r . Broughton reads thus; Tryed he me I should come forth Gold; that is, if God (as I desire) would vouchsafe to try me, I should appear what I am indeed, not what I now appear.

There are divers ways of trial, three especially; God tries, first, by prosperity, that's a trial; a full estate discovers a man, as well as a low and empty estate doth. To know how to abound is as high a point of grace as how to want ( Phil. 4.12.) to have power in our hands, discovers us as well as to be oppressed by power. Magistracy shows the man, and it shows many to be but men. Great power over men is a great temptation to man, and so likewise is the praise of men. (2 Cor. 6.4.) But in all things approving ourselves as the Ministers of God in much patience, in afflictions, in necessities, in distresses, &c. and by what else? by the Armor of righteousness on the right hand, and on the left, by honor and dishonor, by evil report and good report. We approve ourselves, and trial is taken of us as well by things on the right hand, as by those upon the left, as well by honor, as by dishonor. The good report or praise which a man meets with in the world is as great a trial as the ill report or dispraise which he meets with in the world; 'tis a great trial to be dispraised, to have dirt thrown in our faces, and it is a great trial to be praised, to be commended, and applauded, to be lifted up in the thoughts & upon the tongues of men. Solomon hath an excellent passage ( Prov. 27.21.) As the fineing pot for silver, and the furnace for gold, so is a man to his praise; that is, a man is tried by his praise, as the silver is tried in the fineing pot, and as the gold is tried in the furnace. Whenever you are praised, you are tried; Then your humility and self-denial are tried; Then you are tried whether when you are praised by men, you can give the whole glory to God. Herod's praise was the fineing pot, and the furnace wherein he was tried, it made him appear to be but dross indeed. His hearers Cryed the voice of God and not of man; When you cry up such a Preacher, such a Magistrate, such a Soldier, such an Orator, you put him into the fineing pot, & he that is but dross consumes. The worms eat up Herod, because he gave not Glory to God (Act. 12.23.) As it was a most dreadful, so it was a most righteous judgment, that he should be eaten up of worms, who forgot that he was one, and forgot it so far that he was pleased with their applauses, who cried him up for a God. Worldly prosperity, power and praise are the right hand, way, by which God trieth the sons of men.

Secondly, God doth usually try by affliction, and that's the left hand way. (James 1 12.) Blessed is the man that endureth temptation (meaning affliction) for when he is tried he shall receive the crown of life, &c. That is, when those temptations and afflictions have tried him, and he hath approved himself in the trial; then, he shall receive the crown of life, &c. (1 Pet. 1.6.) Though now for a season (if need be) ye are in heaviness through manifold temptations, that the trial of your faith being much more precious then of gold that perisheth, though it be tried with fire, might be found to praise, &c. Affliction is the trial of our faith in God, and of our patience under the hand of God. When nature is vext it shows it self, and so doth grace. Affliction discovereth both what our virtues and what our corruptions are.

Thirdly, God trieth man by a kind of examination; David speaks of that ( Psal. 17.3.) Thou hast proved mine heart, thou hast visited me in the night, thou hast tried me and shalt find nothing. In the night the soul is free from business with the world, and therefore freest for business with God, & then did God prove and visit David, that is, examine and sift him, by calling to his mind all his ways and works in former passages; And the issue of this trial was, he found nothing, not that his soul was empty of good things, or that there was nothing evil in him, but God upon examination found nothing of that evil in him, which some men suspected him of, Namely, either any ill will or evil design against Saul, in reference to whom he called his cause a righteous cause, or the right (ver. 1.) Hear the right, O Lord, &c. Thus God tried David; And thus earthly Judges try men; They examine them, and their case, that's called a trial; in this third sense we are chiefly to understand the meaning of Job in this place. Job had long before undergone a trial by prosperity and praise, Job was at that time under trial by affliction, he had past the former and was under the latter, yea, he was deep in it, but as yet he had not come to this trial of Examination, or to a judiciary trial, which he earnestly beggd of God. All men shall come to such a trial in the Great day. We must all appear before the Judgment seat of Christ, that everyone may receive the thingt done in his body, accordeng to that he hath done, whether it be good or bad (2 Cor. 5.10.) Some expound Job appealing here to that Judgment. But I conceive that the whole tendency of his discourse aims at an earlyer Judgment or day of trial then that. And though (possibly) his expectation was not great, if any at all, that God would grant him a private Session (as we may call it) for his personal trial, yet (to show that he had not the least suspicion of being acquitted in that day whensoever it should be, he importunately professeth he could wish it might be the next day, and that he would refuse no pains nor travel, for the procuring of such a day, were it to be obtained; being fully satisfied from the light and dictates of his own Conscience, that when the Lord had so tried him, he (as David spake in the place lately opened) should find nothing, no such fault or guilt as was charged upon him. Christ writing to the Angel of the Church of Ephesus, gives him this among other commendations, ( Rev. 2.2.) Thou hast tried them which say they are Apostles and are not, and hast found them liars. Many appear fair in holiness, and boast highly of their privileges, (even as high as an infallible Spirit and immediate mission) who yet being tried and thoroughly examined by the Church, or by those who are spiritual, and have senses exercised to discern both good and evil, will be found liars, counterfeit stuff, and lighter then vanity. But Job was persuaded that though God should try him, not only should nothing be found against him, nor he found a liar, but that much would be found for him, and himself be found in the truth, as he plainly expresseth in the close of the verse; when he hath tried me, whut then?

Here's the issue of the trial. There are seven words used in the Original for gold; That in the text notes the color or yellownes of it, and is applied to signify anything that is bright, or shining, pure and splendid, as Gold is. ( Zach. 4.12.) we read of golden pipes which did empty the golden oil (or, according to the letter of the Hebrew, the Gold) out of themselves. That spiritual oil was called golden or gold, because, like gold, shining, pure and precious. The gifts and graces of the Spirit are golden oil indeed. So ( Jer. 51.7.) Babylon hath been a golden Cup in the hand of the Lord; Which some expound tropically; taking the Continent for the thing contained; The cup for the wine, Called golden wine, because of the splendidnes and beauty of it (as Solomon speaks, Pro. 23.31.) When it giveth his color in the cup. Or Babylon is called a Golden cup; first, because of the great glory, wealth, and illustrious pomp of that Empire, described in Daniel (Chap. 2.32.38.) by a head of Gold, and marked out in Isaiah, by the name of the Golden City (Isa. 14.4) and secondly, because God had caused other Nations to drink deep of his wrath by the power of the Babylonian Empire. Upon which account Mystical Babylon is said to have a Golden cup in her hand ( Rev. 17.4.) Gold, is the King, the chief of metals; gold is among metals as the Sun is among the Stars and Planets of Heaven, the glory and Prince of them all. So that when Job saith, I shall come forth as gold, his meaning is, I shall come forth pure and in much perfection. Gold is first the most precious metal; secondly, the most honorable metal; thirdly, the most weighty metal; fourthly, the most durable metal; fifthly, the most desirerable metal: Everyone is for gold; So that when Job saith, I shall come forth gold, his meaning is, as if he had said, my trial will not diminish, but rather add unto me; I shall be precious, honorable, weighty, durable, desirable after I have been in the furnace or fineing pot of my sorest and severest Trials. And he speaks thus in opposition to his friends, who had an opinion of him as if he were but dross or the off-scoureing of all things (as the Apostles were reckoned in their time) I shall come forth not dross and trash, but gold, as if he had said, Were I once tried, I should be forever quit of those Charges brought in against me, and of those scandals cast upon me, I should shine in reputation and honor like pure gold coming out of the fire. I should recover my good name, and be found a man loyal to God and righteous towards men.

Hence note.

Every godly man is gold, yea he is more precious then fine gold; The finest gold is but dross to Grace; the wicked of the world are reprobate silver, or refuse silver (Jer. 6.30.) the Saints are finer then Gold refined in the fire, for they are precious, they are honorable, they are useful, they are dureable and lasting, they shall endure everlastingly, they are weighty in their worth, and their portion is an eternal weight of glory.

Secondly, Whereas Job saith, when I am tried I shall come forth as gold.

Observe.

He who before was reputed but as dross, and had much dross in him, comes out of the trial as gold, and loseth nothing of his weight, worth, or beauty by being tried, he only loseth (a good loss) his dross and the rubbish of his corruptions. Grace is not only grace still, but more gracious even glorious after trial. Some speak of grace as if it were but dross, consumeable in the fire; as if every temptation and trial endangered it to an utter consumption, or as if, like lead, it would quite evaporate, and spend to nothing in the fire. They stick not to affirm, that a true believer may lose all his graces, and how much soever enriched before by the Spirit, yet prove a bankrupt in spirituals. Job was Confide • t that his gold would hold the trial, both of the hottest afflictions, and of the strictest examinations. He had been tried long in the furnace of affliction heated seven times more then ordinary, and yet held his integrity, and though he should come to trial at the Judgment-seat of God, which is more then seventy-times seven times stricter then the Judgment-seat of man (according to truth) can be, yet he nothing doubted, that nothing (as to the general bent of his heart and frame of life) should be found or appear but integrity still. That is but drossy grace, natural grace, if not hypocritical grace, or a counterfeit only of grace, which a • ides not in the day of trial. They who loose the grace which they have shown, had only a show of grace. Hypocrites shall • o • e all at their trial, their paint, their varnish will not endure the fire, either of a lasting affliction, or of that last examination; when once a hypocrite is tried, then he is shamed. He may go currant for pure gold a great while, but at last he appears but as a gilded sepulcher or dross of gold. ( Psal 119.119.) Thou puttest away all the wicked of the earth like dross. And the Lord speaking of the degenerate house of Israel (Ezek. 22.18.) saith, The house of Israel is to me become dross, all they are brass, and tin, and iron, and lead, in the midst of the furnace, they are even the dross (or drosses) of silver; That is, though they are a professing people, and hold out my name, yet I having tried and examined them thoroughly, find them to have nothing but a name of profession; They being tried are come forth like dross. The Apostle (1 Cor. 3.13,) Allegorically shadowing out all sorts of superstructive doctrine, by Gold, silver, precious stones, wood, hay, stubble, saith, If any man build upon this foundation (that is, Christ) Gold, silver, precious stones, wood, hay, stubble, every man's work shall be made manifest, for the day shall declare it, because it shall be revealed by fire, and the fire shall try every man's work of what sort it is. If any man's work abide which he hath built thereupon, he shall receive a reward; if any man's work shall be burnt, he shall suffer loss, &c. The wood, hay, stubble, shall be burnt, but the gold, silver, precious stones, will abide the trial of fire. Whether it be the fire of persecution, tribulation, and temptation (nothing but holy truth can abide these fires) or the fire of the holy Spirit (who in Scripture is often compared to fire, and) who together with the light of the Word revealeth the soundness or falseness of all doctrines delivered by men, and like fire consumes what is false, but gives a further brightness and luster to the truth. Even truth untryed may be counted dross, but being tried it comes forth like gold. Now, as the truth of doctrines, so the truth of persons, in their works and graces will abide when they come to the Test or trial; God who puts away all the wicked of the earth as dross, will gather up all the godly of the earth as Gold, when he hath tried them, and try them he will. We read ( Dan. 7.9, 10.) how dreadfully God comes to Judgment; I beheld till the thrones were cast down, and the ancient of days did sit; his Throne was like the fiery flame, and his wheels as burning fire; a fiery stream issued and came forth from before him, the judgment was set, and the books were opened. Which whether it be meant of the last Judgment, or of some special Judgment upon a particular state or oppressing power, comes all to one as to the point in hand; while it shows that God in the trial of men will examine their persons, and their actions, as by fire. Of every such trial it may be said (as Mala. 3.2, 3.) Who may abide the day of his coming? and who shall stand when he appeareth? (The Prophet speaks of the coming of Christ in the flesh, at which time he was also mighty in Spirit) for he is like a refiners fire, and like fullers soape, and he shall sit as a refiner and purifier of silver. When Christ came in the flesh to redeem us, he came with fire also to purge and sanctify us, and he comes with fire whensoever he comes in the Spirit to comfort and enlighten us, and at last when he comes in glory, he will come with fire to try, examine, and judge us. When he comes to try us thus, All the faithful shall come forth as Gold, but the wicked and their works will burn and be consumed. When Saints come to trial at last they will stand, and when they are tried here, they will mend; first, their Corruptions will be the more outed, and, secondly, their graces will be the more acted. We may read this issue of their trial ( Zech. 13.9.) And it shall come to pass that in all the Land, saith the Lord, two parts therein shall be cut off and die, but the third shall be left therein. Whether we take the Land in particular for Israel and the people of the Jews, or typically, for all professors throughout the world, two parts shall be cut off and die, but the third shall be left therein. And what will God do with them? or how will he deal with them? We may see what at the 9 ^th verse. And I will bring the third part thorough the fire (of affliction and examination) and I will refine them as silver is refined, and try them as gold is tried (and what will be the issue of this?) And they shall call on my name, and I will hear them. Here faith and prayer (in which all graces are exercised) are put for all graces. When they are in this fire they shall call on my name, and I will hear them, and I will say (when they are in the fire) it is my people, and they shall say, the Lord is my God. They who pray in the fire of trial, or in the fiery trial, declare evidently, that they are Gold in the fire; but they to whom God saith in the fire of their trials, ye are my people, and they who (being still in the same fire) can say, the Lord is our God, are declared both by God and themselves eminently, that they are gold in the fire. They are as the choicest gold, as the Gold of Ophir, of whom the Lord saith, (by an act of distinguishing love) ye are my people, and who can say to God (by an act of appropriating faith) the Lord is our God. Surely then Saints lose nothing in the fire (but what is not worth the holding) while God finds and owns them, and they find and own God in the fire.

Further, Some read this latter part of the verse as an offer; Let him try me, and I shall come forth as gold; as if Job had said, I do not refuse, but desire a trial; God knows my way, the way that is in me, let him come and try me, yea I am ready to come to him for my trial.

Hence note.

'It is a great part of the work of a godly man to try himself and his works, and it is one of his greatest wishes, that God would try him, and his works. They who are sincere are much in trying themselves; Let us search and try our ways (say they) and turn again unto the Lord. And they who are much in self trial and Examination, are willing to be tried and examined both by God and man; sure enough, They that try themselves much, are not afraid of the trial of man, no nor of the trial of God. If we compare the first verse of the 139 ^th Psalm with the 23 • , we shall see what an answer there is in them as to this point. At the first verse David saith, O Lord, thou hast searched me and known me: at the 23 verse he prays; Search me O God, and know my heart; why did David pray thus to God; Search me and know my heart? having said before, Thou hast searched me and known me. Seeing David knew that God had searched him, what needed he to pray that God would search him? why did he beg God to do that which he had done already? The answer is at hand. David was a diligent self-searcher, and therefore he was so willing to be searched, yea he delighted to be searched, by God; and that not (as was said) because himself had done it already, but also because he knew God could do it better. He knew by his own search, that he did not live in any way of wickedness against his knowledge, and yet he knew there might be some way of wickedness in him that he knew not of. And therefore he doth not only say, Search me, O God, and know my heart: try me, and know my thoughts; but he adds ( ver. 24.) see if there be any wicked way (or any way of pain and grief) in me. (The same word signifies both, because wicked ways lead in the end to pain and grief) and lead me in the way everlasting. As if he had said; Lord, I have searched myself, and can see no wicked way in me, but Lord thy sight is infinitely clearer then mine, and if thou wilt but search me, thou mayest see some wicked way in me which I could not see, and I would fain see and know the worst of myself, that I might amend it and grow better, therefore Lord, if there be any such way in me, cause me to know it also; O take that way out of me, and take me out of that way, lead me in the way everlasting. David had tried himself, and he would again be tried by God, that he being better tried, might become yet better. He found himself Gold upon his own trial, and yet he feared there might be some dross in him that he had not found, And now he would be re-tried that he might come forth purest gold. Pure gold fears neither the furnace nor the fire, neither the Test nor the Touchstone, nor is weighty gold afraid of the Ballance; He that is weight will be weight, how often soever he is weighed: he that is gold will be gold, how often soever he is tried, and the oftener he is tried the purer Gold he will be; what he is he will be, and he would be better then he is. Every man of Jobs metal saith or may say, Let him try me, and I shall come forth as gold.

My foot] We are not to take the word foot, strictly, for that special member of the body so called; but by the foot we are to understand the whole man; my foot, that is, I myself have held his steps, I have held them; And he means such a holding as hath a kind of honest pertinaciousnesse in it, or a resolvedness not to let go what is held, a resolute holding, a cleaveing fast to, a holding with a kind of violence, such as Jacob expressed to the Angel ( Gen. 32.26.) I will not let thee go except thou bless me.

To lay hold is the proper action of the hand, not of the foot; and it is used here only as it signifies the keeping of a thing close and fast any way, so as not to part with it; or as it imports, a constant walking with God.

The word which signifies to go, signifies also to be happy or blessed, and the reason is, because our way or motion showeth what our end and rest shall be; our happiness in the end lieth virtually in our way.

But what were those steps that his foot took hold of? Steps in the Text may be taken two ways.

First, For those steps which God hath appointed man to take, walking as and where God would have him; so these steps are the same with the law or way of God: not actively for the steps which God takes, but passively for the steps which he directs and appoints us to take.

Secondly, We may expound these steps for God's own steps, not for the steps which he shows us in his word that we should take, but for the steps which he shows in his practice, or in his example that himself hath taken. My foot hath held his steps; so to follow the steps of another is to imitate him, and to follow the steps of God is to imitate him; the steps of God are those holy actings wherein he goeth before us, and sets us an example. Some of the works of God are a rule, his actions are directions to us. Then Jobs meaning is, I have imitated God, and followed his example in all things that are imitable by man, I have so much acquainted myself with God, and have been so familiar with him that I have as it were coppied out his way in my life and conversation. Thus he speaks of God as leading the way, and going before us; and (saith he) I have not satisfied myself to follow him at large, or in the same common path, but I have set my feet in his very steps, or I have followed him step by step.

Hence note.

He followeth the way of God in his works, as well as in his word, or he obeyeth God doing as well as commanding. Many of the works of God are infinitely beyond our imitation, yet he works so in other things that he hath descended to our imitation. And though we cannot follow God in anything as to an equality, yet we may follow him in many things as to the similitude of his workings; we may go the same way that he goeth, and take the same steps that he hath taken, though we cannot take them in that perfection, nor go with such exactness as he hath gone before us. A child may write the same letters, the same words and lines, which the most accurate penman or artist in writing hath prescribed him for a copy, and so the child may be said to hold the steps of his Master, letter for letter, word for word, line for line, though there be a wide difference discernible between their writings. To follow God is our duty, Godliness is Godlikenesse, or, an imitation of God, And practical Christianity is nothing else but our imitation of Christ, and that not only in doing but in suffering (1 Pet. 2.21.) For even hereunto are we called; because Christ also suffered for us, leaving us an example that we should follow his steps. Christ is not only a principle of holiness in us, or our spiritual life, but he is also a pattern of holiness according to which we ought to live. And the same Apostle represents the holiness of God, both as a rule, and as a motive of that holiness which should be acted by us (1 Ep: 1.15, 16.) As he that hath called you is holy, so be ye holy in all manner of conversation, because it is written ( Lev: 11.14.) Be ye holy for I am holy. To be holy as God is in all manner of conversation, is steadfastly to hold the steps of God. And when (as Christ exhorts Math. 5.55.) We are merciful as our father which is in heaven is merciful. When as the Apostle exhorts ( Eph. 4.32.) We forgive as God for Christ's sake hath forgiven us; when we are patient and longsuffering one towards another, as God is towards us all, then we take hold of his steps; this should be our business every day, to follow God in his word, and in his works, to follow him fully. It is said of Caleb (Num. 14.24.) My servant Caleb hath another spirit, he hath followed me fully. Here some may object, to follow the counsel of God fully, is the duty of all, but to follow the example of God is surely beyond the attainment of any. This seems to be a hight of holiness too high for man; For if Solomon said ( Eccl: 2.12.) What can the man do that cometh after the King? even that which hath been already done, or (more close to the Original) in those things which have been already done. How much more may we say, What can the man do that comes after God the King of Kings? can he do that which hath been done already? I answer, no man can parallel the works of God, but all men are called to imitate him in his works; though we cannot follow him with equal steps, yet we may follow the equity and holiness of his steps. This Job did and we (through grace) may do. My foot hath held his steps,

The way of God is his Law, in that he will have us to walk, and that is called his way, because he hath prescribed it, and is the author of it; as that is man's way wherein he walks, so that is God's way wherein he will have man to walk; Blessed is the undefiled in the way (Psal. 119.1.) What the way is, he tells us in the next words, Blessed are they that keep his testimonies, and who walk in the Law of the Lord. His law and testimonies are his way: now saith Job, As I have held his steps, or followed his example, so I have kept his way, that is, I have done that which he hath commanded. The way of God is put sometimes in Scripture for that which himself hath done ( Ezek. 18.25. ) Hear O house of Israel, is not my way equal, that is, the way wherein I myself have gone, the way of my dispensations to you, both in rewarding and punishing. And as the works of providence, so the work of Creation is called the way of God ( Pro. 8.22.) The Lord possessed me in the beginning of his way, (that is, before he came forth in the work of Creation) before his works of old; his way and his works are the same, or his works are his way. But in this Text (as I touched before) we may rather take way for that which God would have us do, or for the way in which we ought to walk. And so we have the compleatnes of Jobs obedience, he imitated the example and he obeyed the command of God.

Yet further, There is a twofold keeping of the way of God;

First, by practice and obedience, thus we keep the way of God by submitting to it.

Secondly, There is a keeping the way of God by protection and defense; Thus we keep the way of God, when we stand up to maintain it. We may take it here in both senses; and in both, doubtless, Jobs Spirit was led out to keep the way of God.

Hence note.

He keeps close to it by obeying it, and he keeps it close by defending it; and this he doth as Job did it universally (for so this indefinite proposition, His way have I kept, is to be understood) it was not this or that way, but any or every way of God which he kept. And thus a godly man keeps the way of God, though it be a difficult and (to the flesh) an uneasy way, though it be (among men) a reproachful, and ignominious way, though it be (as to his outward concernements) a disadvantageous and dangerous way, yet he keeps it: he that is through with God, doth not only keep those ways which suit with his own pleasure and credit, with the safety of his own interests and accommodations in the world, but if the way of God lie through difficulties, through dangers and disgraces, he will yet keep it. And if we thus keep the way of God, we may be sure, that the way of God, or rather the God of this way will keep us, and keep us in perfect peace, in spiritual freedom, safety, and honor, though we have trouble in and from the world. His way have I kept, and which doth heighten his obedience, care, and zeal in keeping it.

He adds,

The word signifies, to be unsteady, or to move every way; As if he had said, I have kept his ways steadfastly and immovably. Job speaks both in the affirmative, I have kept, and in the negative, I have not declined. Some keep the ways of God a while, but they keep not on, much less do they keep up in keeping them. There is a twofold declining. First, a declining from the way of God to evil and sinful ways; and these are of two sorts, first, erroneous opinions; secondly, wicked practices; secondly, there is a declining in the way of God, when though we keep the good way, yet we are not so good in the way as we were, but slack our pace & cool in our zeal to the good ways of God. We may expound Jobs negative in reference to both these; as if he had said, I have neither gone out of the way of God, nor have I been slothful in it. 'It is the highest commendation of man, thus to keep the way of God, and not decline.

Hence note.

Perfeverance is our Crown. The Apostle (1 Cor. 15.58.) Exhorts to be steady and immovable, always abounding in the work of the Lord. We should be always moving in the work of the Lord, but never moving out of the work of the Lord: we should be as a rock in regard of steadfastness, and as fire in regard of activenes. The Author to the Hebrews (Chap. 10.23.) gives this admonition to believers, Let us hold fast the profession of our faith, without wavering, or without declining. There are some of whom we may say, they hold nothing, they hold no profession, they dare not make a profession lest they should be bound to stand to it, or they stand not to that which they have made; and as they hold no profession, so they hold no position, but as to the doctrine of faith are mere scepticks, they are always querying, but never concluding. The Apostle speaks of some (2 Tim. 3.7.) who are ever learning, but never able to come to the knowledge of the truth; and there are others ever learning, but never willing to declare their knowledge of the truth; and they who hold nothing in doctrine, will not hold long in practice. Therefore saith the Apostle; Let us hold fast our profession, let us be steady in it, and that without wavering. And this is the great argument which the Apostle carries through that whole Epistle, to establish the Saints, that so they might hold fast, without wavering, and declining in the profession of the faith. Let us take heed of either of those waverings and declineings, before explained. First, Let us not decline in the way, but keep up in the same degree of holiness and love to Christ. The Church of Ephesus is charged with this sort of declineing; and therefore after Christ had given that Church a great and a deserved commendation ( Rev. 2.2.) I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil, and hast tried them that say they are Apostles, and are not, and hast found them liars; yet Christ comes with a rebuking, nevertheless (at the 4 ^th verse) I have somewhat against thee, because thou hast left thy first love; that is, thou hast declined from, or abated in thy first heat of love. Ephesus did not totally forsake, nor cast off Christ out of her love; Ephesus did not choose other lovers, nor say, she would have no more to do with Christ: The chief object of her love was the same, but her actings were not the same. The streams of her affection did not run into another channel, but they were fallen and ebb'd in their former channel. 'It is sad, when Saints decline thus; we should keep up to the same height, to the same heat, to the same degree of love without declineing, we should not only run at first setting out, but continue running, or as the Apostle speaks ( Heb. 12.1.) Run with patience, that is, run constantly, or with perseverance, the race that is set before us. They that run in a worldly race, the nearer they come to the Goale, the faster they run, and the more they strive; so should we in our holy race; we should still be growing and increasing with the increase of God. A Saint should be thankful for the least degree, but he should not sit down in the greatest degree he hath already attained unto. And though some who have grace do not actually reach after more, yet they who say they have enough, or need no more, give too clear an evidence against themselves, that they have none at all. As the higher degrees of grace (under a temptation or desertion) may be unthriving and unstriving after perfection, so the lowest degree of saving grace is (in its own nature) thriving and striving after more perfection. He that believes, truly, would believe more, and he that loves truly, would love more and more, till his love become a vehement flame, so vehement a flame that many waters shall not be able to quench it, nor the floods (of trouble and persecution from the world) drown it.

Secondly, as we should thus take heed of declining in the way of grace, so we should much more take heed, that we decline not from the way of grace, or as the Apostle Peter expresseth it (2 Ep: 2.31.) that we turn not from the holy commandment delivered unto us. This declining or turning from the commandments, is twofold; first, to the right hand; secondly, and to the left. The Scripture gives warning against both ( Josh. 1.7.) Be thou strong and very corragious, that thou mightest observe, and do according to all the Law which Moses commanded, turn not from it to the right hand, or to the left. Again ( Pro. 4.25, 26, 27.) Let thine eye look right on, and let thine eye-lids look straight before thee; ponder the path of thy feet, and let all thy ways be established, turn not to the right hand, nor to the left, remove thy foot from evil; As if he had said, there is evil both on the right hand, and on the left, therefore turn neither to the one, nor to the other, that thou mayest remove thy foot from evil. But some may say, What is here meant by the right hand, and what by the left? and what are these declineings, or turnings? I answer; To turn to the right hand, notes excess, when we will take upon us to do more then God hath commanded, when we will needs over-do, this is to decline to the right hand; for though, when man hath done his utmost through grace in this life (considering his in dwelling corruption) he always falls short of that exactness which the Law requires, and so cannot possibly exceed the Law in holiness; yet all they may be said to act beyond the command, or to out-act the Law of God, as to the matter of their obedience, who do that which God never commanded, nor ever came into his heart (as the Prophet speaks, Jer. 7.31.) to command them. They who thus do what God requires not, and as if God had been too scant in his rules, will needs give a new rule either to themselves or others, and as if God had not given them laws enow, will (in this sense) be a law to themselves or others, either in matters of practice or worship (And so indeed make void the Law of God by their tradition) these exceeders are the men who turn to the right hand, though indeed (except they repent this rashness) themselves are likely to be set upon the left hand. Men never act more left-handedly then when they thus turn to the right hand, nor do they ever wrong God more, then when they do that which is right in their own eyes: men never show themselves so foolish, as when they will be wiser then God.

Again, Declining or turning to the left hand, implieth a sin in defect, when we do less then God commands, when we shorten, and straighten the will of God in our obedience to it. Every natural man thinks a little much, yea he thinks much to do a little; and may therefore be said to turn to the left hand, because that is the unworking hand, or the hand which doth the least work. A natural man either makes the Law of God void by doing that which is against it, or he lets it lie void by not doing it, and would be glad that this talent committed to him might forever be wrapped up in a napkin, or be buried in the earth. Both these turnings, whether to the right hand, or to the left, are evil. The way of holiness, the good way lieth straight forward, right on; It hath no turning either to the right hand, nor to the left. All the ways of sin are called crooked ways, and they are our own ways. ( Psal. 125.5.) As for such as turn aside to their crooked ways, the Lord shall lead them forth with the workers of iniquity. The Psalmist calls them, Their crooked ways; that is, ways of their own devising; whereas the way of holiness is the Lord's way. To exceed or to do more, to be deficient or to do less then God requires, both these are crooked ways; the way of the Lord lies straight forward, right before us. ( Pro. 28.18.) Who so walketh uprightly shall be saved, but he that is perverse (or crooked) in his ways shall fall at once. The motion of a godly man is like that of the kine that carried the Ark (1 Sam. 6.12.) Who took the straight way to the way of Bethshemesh, and went along the high way, lowing as they went, and they turned not aside to the right hand, or to the left.

But you will say, Do not good men, even the best of good men, decline sometimes, and go aside? or doth it argue every man to be wicked who declines at any time? I answer; Job speaks of what he had not done, not of what it was impossible for him to do; he had not declined, yet he might have declined. We find many declinings among the godly; how many are there that decline in degrees, who are godly in the main; They love still, but they have not the same warmth of love, the same heat of affection; They obey still, but they have not the same strength of obedience. There may be a declineing also not only in the way, but from the way, to the right hand sometimes, and sometimes to the left; there may be an exceeding, and there may be a coming short in those, as to actions, who, as to their state, are come home to God; these things are possible, yea common, but we speak of what many godly men do, and what should be the aim, and design of every godly man, that is, to keep the way of God, and not to decline, to keep himself up in spiritual strength, and to keep himself on in a spiritual course; yea every godly man may, and can say as David did ( Psal. 18.21,) I have kept the ways of the Lord, and have not wickedly departed from my God. Though every godly man cannot say as godly Job did, I have kept his way, and not declined, yet every godly man may say as David, I have kept his ways, and have not wickedly departed from my God; we should be afraid of declineing and decaying, we should strive to be always advancing and increasing. And as Saints are under a command to be such, so they are under a promise to be such, ( Psal. 92.12, 13, 14.) The righteous shall flourish like a Palme tree: he shall grow like a Cedar in Libanon. Those that be planted in the house of the Lord, shall flourish in the Courts of our God, they shall still bring forth fruit in old age: they shall be fat and flourishing. Here is not only a mention of growing, but of flourishing, and here's flourishing three times mentioned, and 'tis growing and flourishing not only like a tree, but like a Palme-tree, (which flourisheth under opression) and like a Cedar (not growing in ordinary places, but) in Lebanon, where were the goodliest Cedars. Nor doth the Spirit promise here a flourishing in boughs ane leaves only (as some trees do, and do no more) but in fruit; And this not only fruit for once in a year, or one year, but they still bring forth fruit, and that not only in the years of their youth, or beginnings in grace, but in old age, and that not only in the entrance of that state which is called old age, threescore years, but that which the Scripture calls the perfection of old age, threescore years and ten, as the learned Hebrews observe upon the word used in the Psalm. What a divine climax doth the Spirit of God make in this Scripture, to show that the godly man, as to his state, is so far from declining, that he is still climbing higher and higher? And if any shall ask how comes it to pass then, that some godly men are observed not only by themselves, but by others, to decline often in and sometimes from the ways of God?

I answer, these declinings may be assigned to several Causes.

First, To the power of some Corruption remaining much unmortified in them; as in a garden when the weeds grow high, the good herbs decline; And as in a field, when the weeds are strong, the corn is weak; so it is here; the prevailing or growing of Corruption, is the declining of Grace in degree, and by reason of it, some (for a time) decline from the way.

Secondly, Declinings are from the prevalency of temptation; while Satan plieth some with temptation, he turneth them out of the way, or causeth them to walk but slowly in it. As temptation is a trial of, so a hindrance unto grace, yea though corruption be kept much down, yet some through a violent gust of temptation have been over-borne.

Thirdly, Declinings are caused in the good by the example of those that are evil, therefore the Apostle gives that Caution ( Rom. 12.2.) Not to be conformable to the world. A godly man is apt enough to write by a false copy, and to do as he sees the world doth. What was all their way, or their only way before conversion, they after conversion (through neglect of their watch) may be found stepping into, or taking a step or two in. Before conversion our whole course, saith the Apostle ( Ephe. 2.2.) is according to the course of this world; And the examples of the world have drawn many aside, after they have come out from the world. The fashions and vanities of the world, in pride and pleasure, are very drawing. All examples, especially evil examples (like the Loadstone) have an attractive virtue in them; and many of the godly have been drawn aside thus, and have declined, with much scandal, fought a while from the way of God.

Fourthly, Declinings are sometimes from afflictions; and those we may consider of two sorts, personal, or public: both or either of these have caused many to decline. The cold frost of affliction hath nipped the graces of some, and made them to turn aside from the way of God. Therefore the Church (having reported her great troubles) speaks it as an argument of much sincerity towards God, and strength of Grace received from him. ( Psal 44.17, 18.) All this is come upon us (that is, all these common calamities and afflictions) yet have we not forgotten thee, nor dealt falsely in thy Covenant; our hearts are not turned back, neither are our steps declined from thy way; As if she had said, These afflictions have been strong temptations upon us to cause us to decline from thy ways, but through grace we have kept our ground, and remained constant in thy Covenant, yea though thou hast sore broken us in the place of dragons, and covered us with the shadow of death. As, many, yea most of the Saints have improved under the cross, so there have been some who either through their present unbelief, or forgetfulness of the exhortation which (as the Apostle saith, Heb. 12.5.) speaketh unto them as unto children, have had their faintings and declinings under it.

Fifthly, Others decline through prosperity, and worldly enjoyments; when they grow rich in temporals, they grow poorer in spirituals. As their outward man increaseth, so their inner man decayeth; and as they flourish in the flesh, so hey wither in spirit. Hence holy Agur prayed ( Pro. 30.8, 9.) Give me not poverty, least I be poor and steal, and take the name of God in vain, (that would be a sad declining) give me not riches, lest I be full and deny thee, and say who is the Lord? That's a sadder declining then the former. Poverty endangers grace much, but riches more. To be rich or great in the world, is a great temptation; Food convenient is the most sweet and most untemptationlesse condition. As hypocrites fall quite off from God, when they come on much in the world; so the sincere may be much hindered in their way. And as many godly men have declined through their own prosperity, so some have declined, or at least have been in great danger of declining by the prosperity of others. David was ready to decline from God, when he saw the prosperity of ungodly men. ( Psal. 73.2.) As for me my feet were almost gone, my steps had well nigh slipit, when I saw the prosperity of the wicked. David was almost down, when he saw the wicked up Their standing had almost given him a fall; My steps (saith h •• had well nigh slipped; now if it put David, a man eminent in godliness, so hard to it to keep his standing (all the grace in his heart, and assistance from God could scarce hold him up) how much more may they who come far short of David, decline by seeing the prosperity of wicked men? are not they ready to conclude, surely we shall thrive, and do well enough, though we do as others do, who do not trouble themselves in a strictness about matters of religion as we have done, Verily (as it follows at the 13 ^th verse) we have cleansed our heart in vain, and washed our hands in innocence. If we had spared our pains of labor, we could not have endured more pain of trouble; for all the day long have we been plagued, and chastened every morning. Such arguings as these show great declinings. Yet they who are sincere will soon recover themselves again, and say as David after he had reviewed this Temptation ( ver. 15.) If we say we will speak thus, we should offend against the Generation of the righteous.

Now seeing the Godly are so many ways endangered to declining, let us be warned of it, and beware of it. These are declining times, many professors have shamed themselves, and the profession of the Gospel. He is a Christian indeed that can say in truth as Job did, I have kept his words and not declined; they that knew me many years ago may find me in as good, yea in a better plight then I was then. Hypocrites & true believers may look & act very like one another, but as the nature of their estates have always a vast difference to the understanding, so the event gives a vast difference between them to the eye. Hypocrites keep the word of God a while, but they ever decline in the end finally from it, and sometims throw it off in the way totally. When they are in the way they grow weary of it, & a small matter working either upon their hopes or fears, will put them quite out of it. Every difficulty, every danger is to them a Lion in the way, causing them to decline from it; whereas to those that are sincere, difficulties are not stops, but incitements and spurs, they do but provoke their zeal, they cannot quench it. And hence the holy Apostle sends a challenge ( Rom. 8.35.) to all the troubles, afflictions, and evils in the world: he bids them do their worst, and when they have done it, they shall not be able to separate him from the love of God, neither from the love wherewith Go • • oved him, or from that love wherewith he loved God.

Secondly, Observe.

That's the Apostles definition (1 Joh. 3.4.) Sin is the transgression of the Law; And transgression is a going aside, or a going over the line by which God hath chaulked us out our way. God hath not left us at our liberty, though he hath left us (as the Apostle James calls it, Chap. 1.25.) a perfect law of liberty. He hath not left us to travel over hedge and ditch, but hath shown us our way, a high way and a way (as the Prophet speaks, Isa. 35.8.) And it shall be called the way of holiness, the way-faring men, though fools, shall not err therein. Yet fools are always erring from it, all their walkings are wanderings, and their goings are goings astray who walk and go on in a sinful way. The word which signifies sin in the Hebrew, imports most properly the missing of a mark; because sinning is a missing of the mark, and a declining from the way; I have kept his way, and not declined.

Job proceeds with his negative profession, having said before, I have not declined, he saith the same thing again in other words; I have not gone back from the commandment of his lips. See, how often he repeats, and inculcates this point, both that he might be believed, and that he might show how confident he was in the uprightness of his own heart; I have not declined, neither have I gone back. By these various expressions, and often repetitions, Job sets forth in general the exactness of his care in keeping close to God; neither have I gone back. The word signifies both to depart, and to touch; and some put both significations together here, implying such a departure from a thing or person, as not at all to touch or come near it again; which is a total apostasy, or desertion from it; As if Job had said, I have not apostatised from the ways of God. But this seems less then what he spake before; for having said, I did not decline, what need he say, I did not apostatize, for he that doth not so much as decline, is far from apostatising. I answer, that in this negative there is that ordinary figure extenuation, speaking less then is intended, or intending more then is expressed, and so, not to go back from, is to go forward in, or to proceed on in the commandments of God; and so the sense riseth higher; I have kept his way, and have not declined, neither have I gone back from his commandment; I have kept close to it without the least willing declension. I have not laid the commandment out of my hand, much less have I put it out of my heart. And then we are to interpret this negative, I have not gone back, by this affirmative, I have stood to thy commandments constantly and resolvedly. The Scripture is full of such negatives. Thus when the Lord makes that promise ( Joel 2.26.) My people shall never be ashamed; It seems to be but a small matter, that the people of God shall not be ashamed, but the meaning is, they shall be highly honored, they shall have a name and reputation in the world, they shall make their boast in & of me their God all the day long. So when the Apostle gives that negative counsel; (1 Thes. 5.18.) Despise not prophesy, his purpose is to exhort the Thessalonians, and us in them to the readiest embraces and highest estimations of it. Not to despise, is to honor prophesy, that is, the preaching of the word in a due exposition and application of it to exhortation, and edification and comfort. So then, there is much more in these words, I have not gone back from the commandment; then thus, I have not turned, or apostatized from the commandment, I have not thrown up, nor abjured my profession; Jobs meaning is, I have kept strictly and firmly to it, I have asserted it, and affirmed it, and will maintain it to the end: as I have hitherto lived, so I am purposed to die in the obedience of it. I have not gone back from the commandment of his lips. We find the word used in such a signification ( Prov. 17.13.) Who so rewardeth evil for good, evil shall not depart from his house, or, evil shall not go back from his house. As evil shall come, so evil shall not go back, he shall not be able to dismiss it when it cometh; evil shall keep close to his house, dwell and abide in his house, or hang upon him like an unwelcome guest, he shall not get it out forever. Again, ( Isa. 54.10.) The mountains shall depart, and the hills shall be removed, but my kindness shall not depart from thee, neither shall the Covenant of my peace be removed, saith the Lord that hath mercy on thee. Thus the Lord assures his people of the grace and good of the new Covenant; The mountains shall depart, that is, though the mountains depart, or let them depart, and the hills remove, yet my kindness shall not depart, or, it shall not go back from you; that is, my kindness shall embrace you, stick close to you, and abide with you forever; so here, I have not gone back, that is, I have embraced, and stuck to the commandment of his lips. We also find such a sense of the word, ( Mich. 2.3.) Therefore thus saith the Lord, Behold, against this family do I devise an evil, from which you shall not remove (or withdraw) your necks; that is, the evil which I devise against you shall remain upon you, and stick by you, ye shall not get this yoke off your necks, nor your necks out of this collar; it shall be an abiding evil, which will not go back; as ye have not gone back from the evil of sin, so ye shall not go back from the evil of punishment, it will not remove from you, nor shall ye remove from it. So here, I have not gone back, or removed my neck from the commandment of God, I have not stirred a foot from it.

Yet further, that which before, he called the way of God, here he calls the commandment of his lips; lips are the instruments of speech. God is a spirit, and hath no corporeal parts: the Scripture speaks thus of God after the manner of men; because men speak with their lips (their lips being a principal instrument of speech) therefore the commandment which God hath made known, and spoken (in a way peculiar to himself) is called the commandment of his lips. M ^r Broughton translates strictly to the letter; His lips laws I cast not off. And when Job calleth the commandments of God, the commandments of his lips, it hath a great force in it, to oblige man to reverence, and obey them. They are not commandments which he hath published by others only, he hath also published them himself. They are the commandments of his lips, that is, those commandments which as he made and others speak in his name, so he hath spoken them too. He is both the Author and the publisher of them. ( Exod. 20.1.) And God spake all these words and said. David (Psal. 66.13, 14.) puts that imphatically upon his holy vows, to show how he was engaged to perform them; I will go into thy house with burnt offerings, and I will pay thee my vows that my lips have uttered, and my mouth hath spoken when I was in trouble: As if he had said, my vows are not only such as I have conceived in my heart, and resolved in my own thoughts, but I have spoken them out and declared them openly, therefore it lies upon me not only in conscience, but in honor to pay and perform them. If we must do what our lips have uttered, much more wust we do what God hath uttered with his lips. Lip-labor will not answer those commandments which are the labor of God's lips. Therefore saith Job, I have not turned back from the commandment of his lips.

Hence Observe;

He doth not decline, either to the right hand or to the left, much less doth he go back; he doth not only stay where he was, but he is better then he was, his course is onward and forward. ( Job 17.9.) The righteous shall hold on his way. It is bad enough not to go forward, but to go backward is far worse. If any draw back (saith God, Heb. 10.38.) my soul shall have no pleasure in them. And what pleasure can their souls take, in whom the soul of God takes no pleasure? To draw back is perdition: as they who draw back are the most forward to destroy others ( Hos. 5.2.) The revoulters are profound to make slaughter ) so they shall be sure to be destroyed themselves. The people of Israel in their travels through the wilderness to Canaan, did often discover this spirit of Apostasy ( Psal. 78.41.) They turned back and tempted God; We find them at a consultation about it ( Numb. 14.4.) They said one to another, let us make us a Captain, and let us return into Egypt. Our Lord Jesus had such a sort of men, who followed him in person ( Joh. 6.66.) From that time many of his Disciples went back from him, and walked no more with him. They were Disciples who went back, and there were many of them, so many that Christ (in the next verse) said to the twelve, Will ye also go away? Then Peter answered, Lord, whether shall we go? thou hast the words of eternal life: As if he had said, we cannot mend ourselves whether soever we go; why then should we go from thee? As a Godly man goeth on, so he seeth reason why he should. 'It is as irrational as sinful, to go back from him who hath the words of eternal life, or from the commandment of his lips, who hath given the promise of life. The Apostle Paul had a reaching spirit, and he was always reaching forward ( Phil. 3.12, 13.) Not as though I had already attained, or were already perfect, but I follow after, if that I may apprehend that, for which also I am apprehended of Christ Jesus; As if he had said, I would to the utmost answer the design which Christ had upon me, when he first took hold of me effectually by his grace. Paul was so far from going back, that he forgot what was backward. Some remember what is past, or what they have done so much, that they forget what is to be done But (saith Paul) this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press towards the mark; for the price of the high calling of God in Christ Jesus. The mark and the price are always before us, there is no coming at the mark, nor winning of the price by turning back. ( Prov. 4.18.) The path of the just is like the shining (or morning) light, which shineth more and more unto the perfect day. The path of the unjust (if it have any light in it) is but like the evening light, which shines less and less, which declines and goeth downward, till the perfect night, and till himself be wrapped up in everlasting darkness. The Sun in the firmament went back by miracle for a sign to Hezekiah that he should recover the health of his body. But if we see any go back who have heretofore shined like the Sun in a Gospel pofession, we have just cause to look upon it as a sad symtome, that their souls are in a dangerous, if not in an irrecoverable condition. I have not gone back (saith Job) from the commandment of his lips.

Again, from all these expressions, in that Job speaking of the same thing, calls it, the way of God, the commandment of his lips, and (in the latter part of this verse) the word of his mouth, to which he had cleaved and wholly devoted himself for the guiding of his whole man in the duty which he owed and had been careful to pay both to God and man.

Observe.

And in this point the word or commandment of God is to be taken in a double opposition; first, to our own devises and rules; secondly, to the devises and rules of other men; man must not prescribe to himself, nor may we receive the prescriptions of men, to order our practice by. God is the only Law-giver, and we must receive the Law from his mouth. He that will please God, must shut all his own imaginations out of doors, and have nothing to do with them; 'It is not what man hath a mind to do, but what the mind of God is he should do, that pleaseth him, or is either a worship or a service acceptable to him. We never dishonor God more then when we take upon us to serve him our own way, and leaving his rule make a rule for ourselves. Such a serving of God is rebellion against him; as was told Saul by the Prophet (1 Sam. 15.22.) Hath the Lord as great delight in burnt offerings, and sacrifices, as in obeying the voice of the Lord. Saul thought he had done very well when he saved the sheep and oxen for sacrifice; But he was told, that to obey is better then sacrifice, and to hearken then the fat of Rams. God had commanded burnt offerings, and sacrifice, but he had no delight in them when his own voice was not obeyed, or when they were offered, either beside or against his command. ( Luk. 16.15.) That which is highly esteemed among men, is an abomination to the Lord: His thoughts are not our thoughts, either in the doing of what is good, or in the pardoning of what is sinful. As man is apt to think, that God will not pardon what he hath done sinfully, so that he will accept of what he thinks he hath done holyly, though he hath no rule for the doing of it, but what himself hath devised. We always fail in our measure, while we measure God by ourselves. And it is as dangerous to take the rule of our actions from men, as not to take the rule of God. In this sense we must call no man Master, nor may we be the servants of the wisest men. And as we must not be the servants of men, because (which is the Apostles reason, 1 Cor. 7.23.) We are bought with a price; that is, dearly redeemed by Christ; so neither may we be the servants of men, in following their dictates, because we have received a word from God, whom alone we ought to follow, and none else, but in subordination to or compliance with his word and the commandment of his lips, or as it follows in the conclusion of this verse, the words of his mouth.

Job having given us two negatives, I have not declined, I have not turned back, as proofs of his integrity and holiness, now gives us an affirmative to make up the fullness of his proof. Not to do evil is commendable, but to do good is a higher commendation. I have esteemed the words of his mouth. The Hebrew word signifies two things; first, to hide or conceal; secondly, to prize, value, or esteem. Some render this Text by the former, not as we, I have esteemed the words of his mouth, but I have hid or laid up the words of his mouth, that's a good reading, and so M • Broughton translates; More then my daily bread have I laid up the words of his mouth. The Vulgar gives another reading, In my bosom have I hid the words of his mouth: in this, following the Septuagint, who by the change of a letter in the Original, translate the word which we render, More then my necessary or statute food in my bosom; But I pass that as a mistake of the text in that word, yet in the former part it consents with M ^r Broughton; I have hid, or laid up the words of his mouth more then my daily bread. And as this translation holds out a truth in it self, so the sense meets with ours; for as the Original word doth as properly signify to hide, or lay up, as to esteem, so those things are laid up or hidden by us, which are of most esteem. And this action of hiding or laying up the word, is often spoken of in Scripture, both as the practice, and as the duty of the Saints. ( Psal. 119.11.) I have hid thy commandments in my heart. And the rule is given by wisdom ( Prov. 2.1.) My son, if thou wilt receive my words, and hide my commandments with thee. Wisdom counselleth us not only to receive, but to hide the commandments. And ( Pro. 4.20, 21.) Wisdom goeth yet further; My son, attend to my words, incline thine ear to my sayings, let them not depart from thine eyes, keep them in the midst of thy heart. The heart (as Naturalists say) is in the midst or center of the body. Holy truths must be kept in the midst of the heart, in the midst of the middle, that is, in the safest place, in that most retired chamber, the midst of the heart. But why should these words be hidden in the heart, which are and ought to be proclaimed in the ear and upon the house-top? I answer; we hide things, first, that we may know where to have them; what is thrown at our heels, we know not where to have. Secondly, We hide things for safety, or from danger as well as to have them ready at hand for use. There are enemies who watch their opportunity to steal the word away from us, and therefore, it is our wisdom as well as our duty to hide it or lay it up safe. So that in both notiōs we ought to hide the word of God; first, that we may have it at hand for use: as it is said of the Good house-holder in the Gospel, that he layeth up, and hath in his treasure, things both new and old. Secondly, that it may be kept out of the hand of the thief, who would rob us of that precious treasure. Satan and the world, are Word-stealers, and they steal away the Word, not because they desire to make any use of it, but lest we should; therefore as Gideon (Judge. 6.11.) threshed wheat by the wine-press to hide it from the Midianites, so, seeing there are mystical Midianites, who daily steal away the Word (that most necessary and precious wheat) from thousands who have heard and received it, we should (in a holy jealousy and suspicion of them) hide it out of their reach. In conversion God puts the Law in our mind, and writes it in our heart; And through that grace received and daily renewed, we also are enabled to lay it up there. A Good man (as one of the ancients speaketh) makes his heart God's library, there he layeth up whole volumes of holy precepts, and of precious promises. And look what precepts or promises he finds in the Bible, or written book of the Word of God, the same he finds transcribed into his own heart, and so into his life. But I will not insist upon that reading, I have laid up the words of his mouth, more then my necessary food.

We render, I have esteemed the words of his mouth, &c. These two renderings of the word give light to each other. That which we esteem we hide, and the more we esteem a thing, the more carefully we hide it. No man will lay up that which is worth nothing; what we hide is of value, at least we judge it to be so. Children's pockets are often full of Bables, but to them they are no Bables; they esteem them as men do gold and silver, else they would not take them up, much less lay them up.

Before it was the commandment of his lips; some make a distinction between these, expounding the commandment of his lips, for the preceptive part of the word, and the word of his mouth, for the promissive part of the word, or for the promises, which are gracious declarations and manifestations of the love and good will of God to sinful man. As if Job in the former words had a respect chiefly to the Law, or rule of doing, and in this latter to the Gospel or ground of believing. But though I see not well how these seems can bear that distinction, yet the matter doth, yea and seems to require it; for though a godly man esteems the precepts of God as well as the promises, and the commandments are the words of God's mouth as well as the promises, yet the promises are the most feeding, fattening, and refreshing part of the word, and if so, surely they were not left out, yea possibly were principally intended by Job in this place, that he might show how his Spirit was carried out to the full latitude and compass of the mind of God, both in the Law and in the Gospel. And because the promises have so much soul-food in them, he doth therefore elegantly prefer them before his necessary food.

But how much, or at what rate did he esteem them? it follows in the next words.

There is yet some variety observable in the reading of these latter words. Some give it thus; I have esteemed or hid the word of his mouth, according to my former manner, or as I was wont to do: As if he had said; what I now profess is no new thing with me, I have not taken up this estimation of the word now on the sudden, upon my sick-bed, I have done so long before now, and so I do still. As it was said of Timothy, that from a child he had learned the Scripture.

Again, Taking the same reading, the sense may be given thus; Upon election and deliberation, I esteem the word of his mouth; As if he had said, I do not esteem the word of God for nothing, or as not having considered it, and judged of the excellency of it, but upon long debate, consultation, and trial, I have pitched my election upon it.

Further, Some in these words conceive Job alluding to those things which men do out of long custom, or according to their ancient course of life. As if he had said; There is nothing more fixed and settled, either in my heart, or in my practice, then the Law of God; Obedience to it is now become to me as another nature. I slight in comparison of that, all human Laws and Constitutions; as also all my own most practiced forms and customs.

We render, I have esteemed the words of his mouth more then my necessary food. The Original word signifies a statute, or a law, and so anything which is established or appointed for our use, as a law, or statute is. And because our food, our necessary food, is that which is cut out or appointed to us, either by God or man, therefore this word is applied to signify daily bread, or necessary food. Banquets, and great feasts, are without all measure, and bounds, they know no law, but are usually full of excess, both as to what is prepared, and to what is consumed, 'tis seldom that either providers or eaters keep the rule in feasting. But a due necessary food, which is for the maintaining of our lives, and the renewing of our strength, to go on in our callings, this food hath a bound, and we eat (as it were) by measure, or by statute; therefore we translate necessary food, others appointed food, or a portion. So the word is used ( Gen. 47.22.) Only the Land of the Priests bought he not, for the Priests had a portion assigned them of Pharaoh, and they eat the portion which he gave them; their assigned portion is expressed by this word; a portion it was to live upon; such as Scholars have in Colleges, and Alms-men in Hospitals by the Statute of their Founders. And in the book of the Proverbs, we have it twice used in such a sense ( Pro. 30.8.) Remove from me vanity, and lies, give me neither poverty nor riches, feed me with food convenient for me, or with my statute bread; that is, give me so much only as the law of nature, or the law of my necessity and conveniency calls for, to fit me for duty; with this statute bread let me be fed, let others have their full tables, this shall serve my turn. Again ( Pro. 31.15.) She ariseth also while it is yet night (speaking of the good house-wife) and she giveth meat to her house-hold, and a portion to her maidens; she doth not throw the house out at windows, or make havoc of all, as not caring which end went forward. And as she is no prodigal waster, so she is neither niggardly nor scraping, neither pineing nor pinching, but giveth a meet portion to her maidens. So here, I have esteemed the word of thy mouth more then my necessary food. This small proportion of food greatens the sense of the Text, and heightens Jobs holiness and piety very much; for when we come to full tables, where there is excess, our stomachs loath the meat, and the more meat there is, the less some are able to eat, because the stomach is over-charged with the sight of it. Appetie may be dulled with abundance; but when we find only a convenient, necessary statute portion, as it were, so much as is needful to satisfy hunger, and give some moderate delight, this pleaseth most, and is more esteemed by temperate persons then the greatest feast in the world. A man doth not nautiate his necessary food, or loath what hunger craves; a crust of bread, and that which is course is pleasant then; necessary food is the sweetest food, and we are best satisfied with that which breeds no satiety. We live most comfortably with that food, without which we cannot live at all comfortably. So then, when Job saith here, I esteemed the word of his mouth more then my necessary food, it is as if he had plainly said, I took more care for, and had a higher esteem of the food of my soul, then for that food of my body, which necessity forceth every man to esteem.

Hence note.

First, That, a godly man hath a high estimation of the word of God.

First, He doth not only esteem it, but he esteems it as food.

Secondly, He esteems it as necessary food.

Thirdly, He esteems it more then necessary food.

Here are three steps, by which his estimation of the word of God is to be taken. David saith of a godly man ( Psal. 1.2.) His delight is in the law of the Lord. The word there used signifies both will, and delight. Some render it (voluntas) will, and others (voluptas) delight. We may take in both, his will, and his delight is in the law of the Lord, or he delightfully wills it. Would you know where the delight and joy of a Godly man is; it is in the law of the Lord, there 'tis fixed, and nowhere else comparatively, but in the Lord of the Law. These two are inseparable, he that delights in the Law hath first delighted in the Lord, and he that delights in the Lord, cannot but delight in the Law. There are two metaphors used in Scripture, which show the estimation and delight which Saints have in the law of God, or in the word of his mouth.

First, As the word is compared to food; secondly, as the word is compared to treasure: the word is often compared to food, and the most delicious food ( Psal. 119.103.) How sweet are thy words unto my taste, yea sweeter then honey to my mouth. And ( Psal. 19.10.) They are sweeter then the honey and the honey-comb: He doth not mean the honey-comb barely, as the vessel wherein the honey is kept, but by the honey-comb he means the honey that flows or drops immediately and (as I may say) naturally without any art, or pressing out of the comb, which is esteemed the purest honey; such is the law of God to the spiritual palate of a Godly man. That feast ( Math. 22.2. Luke 14.16.) to which sinners are invited, is only the declaration of the word, and mind of God in the Gospel. The word of Grace is the greatest feast which God makes his people. Again, the word is as often compared to treasure: what the esteem, and desire of man is to treasure, I need not stay to tell you. The Judgments of God (saith David, Psal. 19.10.) are more to be desired then Gold, yea then much fine gold. And again ( Psal. 119.72.127.) The law of thy mouth is better to me then thousands of Gold and silver. And ( ver. 127.) when he saw how some made void the Law of God, he saith, Therefore I love thy commandments above Gold, yea above fine Gold. As if he had said, because I see some men esteem and reckon thy law as if it were dross, and throw it up as void and antiquated, or taking the boldness, as it were, to repeal and make it void, that they may set up their own lusts and vain imaginations, because I see both profane and superstitious men, thus out of love with thy Law, therefore my love is more enflamed to it, I love it above gold, which leads the most of men away captives in the love of it; and I esteem it more then that which is most esteemed by men, and gains men most esteem in this world, Fine Gold; yea as he said ( Psal. 19.) more then much fine Gold.

Secondly, Observe.

Job having said before, I have kept the commandments of his mouth, I have kept his ways, and not declined, I have not gone back, now comes to the spring of all this constancy in obedience, I have esteemed the words of his mouth, &c. Love is the spring of action, and esteem is the top of love; we love nothing which we do not esteem, and what we love much we think we can never esteem enough; And what we thus love and esteem, we strive to keep close unto. They that receive the truth, and do not receive the love of it, quickly turn from it to believe a lie, yea God therefore sends them strong delusion to believe a lie, because they received not the love of the truth. As not to love, the truth is a sin, so it is punished with another sin, the love of error. Though we have taken much truth into our understandings, yet unless we take it into our affections also, we cannot hold it long. 'It is love which holds the heart and the word together. No man willingly obeys that Law which he doth not love. Before David could say, The Law is my meditation all the day, he saith, O how I love thy law (Ps. 119.97.) The hypocrite, who hates instruction, and casts the word of God behind his back; that is, slights and vilifies it to the utmost (for so much to cast behind the back imports, the hypocrite, I say, who thus casts the word of God behind his back) will be talking of the word, and have it much in his mouth, yea he will mouth it so, or be so talkative about it, that God reproves or checks him for it ( Psal. 50.16.) Unto the wicked saith God, What hast thou to do to declare my statutes, or that thou shouldest take my Covenant in thy mouth. So then, the hypocrite was very busy with his tongue, and he could speak much of that which he loved never a whit. But was the hypocrite a man of his hands also? was he busy in obeying the word which he had cast behind his back? The next words of the Psalm ( ver. 18, 19, 20, 21.) tell us what he was busy about, even this, he was breaking the Law as fast as he could; When thou sawest a thief, then thou consentest with him, and hast been partaker with Adulterers, &c. The inditement is large, and upon many heads, yet all true, and is therefore closed with, These things hast thou done (ver. 21.) I the Lord am witness, and so is thy own Conscience. That Scripture is a clear glass, wherein we may see how all they will use the Law of God, who do not highly esteem the words of his mouth. We may read Jobs text backward for their character; Their feet have not held his steps, his way have they not kept, but declined, they have gone back from the commandment of his lips. And why so? for they have esteemed the words of his mouth no more then their un-necessary food, no more then the scraps that fall from their Table, no more then (as the Proverb saith) their old shoes. I have esteemed the word of his mouth more then my necessary food.

When Job saith, I have esteemed the word of his mouth, &c. It is, as if he had said, this is enough for me that God hath said it, to make me esteem it.

Hence observe.

As God needs not borrow light from any what to speak, so he needs not borrow testimony or Authority from any to ratify what he hath spoken. He is to be believed for himself. His words need no sanction, but (ipse dixit) I the Lord have said it, or thus saith the Lord; that is enough to silence all queryes and disputes both about the truth of what is delivered, and the necessity of our obedience to it. As the word of God's mouth is to be obeyed, so it is therefore to be obeyed, because it is the word of his mouth. That he hath said it must command our faith; As he is the true God, so he is the God of truth. Every word of his mouth is precious. As what God hath spoken must be the rule of our faith, so that he hath spoken it must be the reason of our faith. I have esteemed the words of his mouth, &c.

Lastly, From both these verses, we may take notice of the several steps, by which Jobs piety did arise to so eminent a hight.

First, He strongly took hold of the steps of God.

Secondly, He diligently kept his way.

Thirdly, He declined not, either to the right hand, or to the left.

Fourthly, He went not back from the Holy commandment, both which negatives may be resolved into this affirmative, He walked very closely and exactly with God, in utmost perseverance.

Fifthly, He took a delightful care about all those things, which the word of God called him unto, even beyond all the care which he took for those things which are most conducible to and necessary for the comforts of his body or natural life.

These words undergo variety of readings, I will name four.

First, Some translate thus; For he is alone. That is, he is the only Judge, there is none above him, to whom I might appeal from him, nor hath he any equal to balance him. There's none to be found upon the earth, no nor in heaven, that can alter and control his decrees, or supercede and check any of his proceedings; He is alone.

Secondly, Others conceive there is a redundancy in the affix (beth,) in. And so instead of He is in one, the words are thus given, He is one; As if Jobs meaning were this, There is none One but He, or none One as He. As Christ saith, There is none good but God, or there is but one good, that is, absolutely good; so there is none one but God, that is, absolutely One, God is suherlatively one, the one-most-one.

Thirdly, Thus; But if he act against one, who can turn him? And so M. Broughton; Yet when he is against me, who can stay him? This hath a clear truth in it, and fully hits the scope of the place.

But I conceive a fourth reading, (which leads to ours) to be yet more clear, and that is, He is in one, and who can turn him? In one; what one? we answer, in one mind; noting the stability of the thoughts, and purposes of God, his mind is one, his purpose is one, his decree is one, he is always like himself in all these. He doth not change his mind, as man doth; He is constant and fixed to his own purposes, to the dictates of his own will and wisdom; He is one

Or, Who can turn him away? Or, as another renders, Who can make him return backwards? that is, who can make him go back from what he hath determined and once resolved upon. True repentance or conversion is the change of the mind in man. Every man that is converted from his sinful state & course by the power of God, becomes another man (as to his morals and spirituals) then he was before, but man cannot turn God, and make him any other then he is. God can cause man to change his mind; but man cannot make God change his mind, nor turn him backward. The Prophet saith of God ( Isa. 44.25.) That he turneth wise men backward, and maketh their knowledge foolish. The turning of the wise backward, is the altering of their councils. When they will not alter them, God can. He saith, Their councils shall not stand, nor shall they reach the end to which they were appointed. And it is so. But can the wisest of men, or all wise men plotting and laying their heads together, turn the most wise God backward? They cannot. So that these words hold forth the efficacy, and stability of the purposes, counsels, and decrees of God. Who can turn him?

God is not like man, consisting of a soul and body; Man is the result of soul and body united together. A soul is not a man, nor is a body a man; man is a third thing rising out of both; But God is a spirit. And when Job saith, What his soul desireth; The meaning is, what himself desireth. The soul of a man, is indeed the man, because the choicest part of man; though man hath another part, namely, a body, yet the soul is he. The soul of man, being his best part, is often put for the whole man. But the soul of God is not put here for God, because it is the best part of Him; His soul is himself.

Further, This phrase or manner of speaking, what his soul desireth, notes only the intensnes and strength of his desires, or what he desiereth strongly. The Lord sometimes makes offers to do that which is not in his heart or desire to do: But what ever his soul goes out upon indeed, or would have done, that shall be done. Thus the word is used frequently, to set forth the full purpose of God to do a thing ( Levite. 26.30.) And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. That is, extremely abhor you, I will abhor you with the utmost abhorrence. And again ( Isai. 1.14.) Your new moons, and your appointed feasts, my soul hateth. That is, I hate them with a perfect hatred, to show how deep his hatred was of those things (as done by them) he saith, my soul hateth them; As if he had said, I hate your formality in my worship, from the bottom of my heart. We have the same sense ( Jer. 6.8.) Be thou instructed O Jerusalem, lest my soul depart from thee. That is, lest I totally depart. I will depart not only by withdrawing some of your outward comforts, but even those which are the more intimate and immediate discoveries of my love, my soul shall depart from thee, or, be loosed and dis-jointed from thee (as we put in the Mergin) that is, I will be of no more use to thee, or a help to thee, then a member of the body is to the body, when it is dislocated or removed from its proper joint. Once more ( Jer. 32.41.) I will rejoice over them to do them good, and will plant them in this land assuredly, with my whole heart, and with my whole soul; That is, I will do it for them entirely and affectionately, or with entirest affection.

That is, What he desireth, or whatsoever pleaseth him; We desire only those things which are very pleasing, And those things which are most pleasing to us, are, to us, very desirable. The desire of man is love in motion, as his joy is love at rest. But in God desire and joy are not distinguishable, in him there is no motion, all is rest. What his soul desireth,

The Hebrew is very concise, His soul desireth, and doth. That is, he no sooner desireth a thing, but he doth it, or when he desireth, it is done. The will of God is execution; though he willeth many things, which (as to man) are not presently, no nor till a long time after executed, yet as to himself whatsoever God willeth is executed, and whensoever he pleaseth, his will is actually executed among men. He desireth, and it is done.

From the words thus opened, we may observe according to the first reading of the former part of the verse. That

There is one God, and but one. Thus the Lord speaks of himself by the Prophet ( Isa. 44.8.) Is there a God besides me? Yea there is no God. I know not any. (Isai. 45.5.) I am the Lord, and there is none else, there is no God besides me. He is one himself, and he hath not a second. The Heathens having many gods, when they were oppressed by any one god, they sought relief from another. As Sorcerers and Witches go to a stronger spirit, for help against what a weaker spirit hath done. Heathen gods were devil-gods, and they are many. The Jews degenerating into Idolatry, multiplied their God's according to the number of their Cities ( Jer. 2.28.) But Jehovah, The living God, The Lord, is one God. We affirm from Scripture that there are three Hees or subsistences in the God-head (commonly called persons) Father, Son, and Spirit; but these three are one, not only by consent, but by nature and essence. Hear O Israel (said Moses, Deut. 6.4.) The Lord our God is one Lord.

Secondly, From our reading; He is in one, or (as we supply) He is In one mind. Observe that great truth.

I the Lord change not (Mal. 3.6.) The unchangeablenes of God may be considered in divers things.

First, In his essence or nature; God knoweth no decay. He is a spirit, an eternal spirit; He hath nothing mingled or mixed in him which should work or tend to alteration. God is simple, He is most simple, even simplicity it self. There is no composition in him, no diversity of qualities in him. Man changeth in his natural constitution, because compounded and made up of different elements, qualities, and humors, which contending and fighting one with another, necessitate his change. Every day brings some, though insensible, changes upon us; And in a few years our changes are very visible, and sensible. The Psalmist speaking of the heavens, which of all visible creatures are in nature most unchangeable, yet calls them changeable in comparison of God ( Psal. 102.26.) The heavens are the work of thy hands; They shall perish, but thou shalt endure; yea all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed. The heavens are the purest part of the creation, and freest from elementary mixtures, yet they shall wax old, they shall be changed. In opposition to which the Psalmist adds ( ver. 27.) But thou art the same, and thy years shall have no end. Nor are the years of God only without end, but himself is without change. Indeed there is no change of time to God; past, present, and to come, are all the same to him, and he is the same in all; Thou art the same, or more emphatically according to the strictness of the Hebrew phrase, Thou art thyself, always thyself. As thou art thou wast, and as thou art and wast thou wilt be forever. When Moses desired to know the name of God, ( Exod. 3.13.) we find it at the 14 ^th verse; and God said unto Moses, I am That I am; And he said, thus shalt thou say to the children of Israel, I AM hath sent me unto you.

Secondly, As God is unchangeable in his essence, so in all his divine perfections and attributes; all which are essential unto him. God is as powerful and strong as ever he was ( Isa. 26.4. Isa. 59.1. As high and sovereign as ever he was, Psal. 92.8. as wise and omniscient as ever he was, 1 Tim. 1.17.) As gracious and merciful as ever he was, his mercy endureth forever. (Psal. 100.5.) As faithful and true as ever he was ( Rom. 3.3, 4.) And as just and righteous as ever he was, he doth and will reward every man according to his works.

Thirdly, God is unchangeable in his purposes, decrees, and counsels. The Medes and Persians boasted of their decrees, that they alterd not ( Dan. 6.18.) But the very unalterablenes of human Decrees is alteration it self compared with the unalterablenes of divine decrees. We have the Lord thus speaking in the Prophet ( Isai. 46.16.) I am God, and there is none like me, declaring the end from the beginning, and from ancient times, the things that are not yet done, saying my counsel shall stand, and I will do all my pleasure. And as the Lord establisheth his own counsel, so he can unsetle the best laid counsels of the sons of men ( Psal. 33.10, 11.) The Lord bringeth the counsel of the Heathen to naught: he maketh the devices of the people of none effect: The counsel of the Lord standeth forever, the thoughts of his heart to all generations. And hence the Lord, by his Prophet, challengeth the deepest politicians, the Oracles for counsel, the Ahithophel's of this world 〈◊〉 strain their wits to the utmost, for securing of their own counsels from disappoyntment ( Isai. 8.10.) Gird yourselves, and ye shall be broken in pieces, take counsel together, and it shall come to naught; speak the word, and it shall not stand; for God is with us; he is with us as to protect us against your open opposition, so to blast your most secret consultations against us. And as the Lord's counsels are immutable in themselves, so he hath condescended to assure us of their immutability ( Heb. 6.17, 18.) Wherein God willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath, that by two immutable things, in which it was impossible for God to lie, we might have strong consolation &c. Oaths are sacred and the strongest confirmations between man and man, and therefore though the counsel of God be immutable without an oath, yet that we might have the greatest assurance that it is so, God hath confirmed it by an oath. That so the heirs of salvation having two immutable things to rest their souls and build their faith upon, might not only have consolation, strong consolation; such consolation as might master and overcome all the fear and unbelief of their own hearts, and the gainesayings of Satan.

Fourthly, God is also unchangeable in his promises; what ever he hath said he will do for his people, (He is in one mind) it shall be done. A promise from God is the best security; half a promise, an it may be (as he speaks to the meek of the earth (Zeph. 2.3.) Seek righteousness, seek meekness, it may be ye shall be hid in the day of the Lord's anger; this half promise (I say) is better security then the hand or seal, yea then the oath of the faithfullest man on earth. (2 Cor. 1.20.) All the promises of God in him (that is, in Christ) are yea and in him amen; That is, they shall certainly be performed and accomplished. God doth not give promises (as many men do) to raise and then disappoint and abuse our Hopes; He doth not make promises rather for snares to catch others, then for bonds to tie himself, as some men do, (which is not only a great unworthiness, and disingenuitie in them, but a great iniquity and sin) the Lord's promises are our richest inheritances; and that not only because he hath promised greater and better things then are in the compass of any man's power to make good, or in the compass of any man's understanding to make, but because h • will certainly be as good to us in performance as he hath been in promise. For He is in one mind concerning all that he hath promised. He will be merciful as he hath promised, and pardon sin as he hath promised, He will deliver us from trouble as he hath promised, and sanctify all our troubles to us, as he hath promised. He will give us his Spirit, as he hath promised, and save us eternally, as he hath promised.

Fifthly, He is also in one mind, concerning his threatenings. He will be as good as his word in the evil which he hath spoken against sinners, as well as in the good which he hath spoken concerning his servants ( Zech. 1.5.) Your fathers where are they? and the Prophets do they live forever? But my words and my statutes, which I commanded my servants the Prophets, did they not take hold of your fathers? And they returned and said, like as the Lord of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us. That is, his threatenings have arrested us as Sergeants do a malefactor, or a debtor, and carried us away their prisoners. As if the Lord had said, Your fathers are dead, and my Prophets are dead also, but the words which my Prophets spake to your fathers concerning the sword, famine, and captivity which should shortly come upon them, these dreadful prophesies died not, yea these are not yet dead but alive and in force against you. If we do not take hold of the preceptive part of the Law by obedience, the penal part of the Law will take hold of us for our disobedience. Thus the Lord professeth ( Mal. 3.5.) And I will come near to you to Judgment, and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me saith the Lord of hosts, for I am the Lord, I change not. I will certainly be not only a Judge but a witness, and that a swift one, against such wicked ones. There is no evading my Judgment, seeing I am both witness and Judge; as a witness I know all that ye have done, and as a Judge I have power not only to condemn you, but also to give you up into the hand of the executioner; for I am the Lord of hosts; I have all the Armies of heaven and earth at my command and bidding. Thus I will do, and be ye assured of it, that I will do so; for I am the Lord, I change not.

Sixthly, God is unchangeable, or of one mind in his gifts. ( Rom. 11.29.) The gifts, and calling of God are without repentance; That is, The gifts of his effectual calling shall never be repented of; As they who receive them, will have no cause to repent (yea they will have cause to rejoice in them forever) so God who gives them will not repent. He is in one mind, he will not alter his gifts. As Pilate when he was moved to alter his writing upon the Cross of Christ, answered, What I have written I have written; that is, what I have written shall stand; so what motion soever should be made to God to recall the gifts of effectual calling, he would surely answer, What I have given I have given, my gift shall stand. There are gifts of a mere outward calling, which God takes away again. His gifts do not stand with such, because they stand still with his gifts. That was the doom of the idle servant who had one talent given him; Take the talent from him, and give it to him that hath ten Talents (Math. 25.15.28.) But the gifts of effectual calling shall not be taken away. ( Jam. 1.17.) Every good gift, and every perfect gift (such is the gift of effectual calling) is from above, and cometh down from the father of lights, with whom is no variableness, nor shadow of turning. And as there is no variableness in God, as to the matter or general nature of the gifts which he bestoweth (they are all good and perfect gifts in their kind, though they are not all in the same degree of goodness and perfection; God doth not give his people, sometimes bread, and sometime a stone, now an egg and anon a scorpon, now, I say, as there is no variableness in God, as to the nature of the gifts which he bestoweth) so there is no variableness in him as to the act of giving or bestowing. As the Lord giveth liberally, and upbraydeth not (Jam. 1.5.) so he giveth liberally and repenteth not. Thus we see he is not only one, but in one mind; He is unchangeable; And that not only in his essence and glorious attributes or perfections, but in his counsels, and decrees, in his promises, and threatenings, in his gifts and bounties to all his people; He giveth and repenteth not.

Before I pass from this point, it will be needful to answer some Objections which are raised against it from those Scriptures, which seem to say, that God is not of one mind, or that his mind doth alter and change.

First, That report which Moses makes of God, seems to say so, ( Gen. 6.6.) And it repented the Lord, that he had made man on the earth, and it grieved him at his heart: What is repentance, but the change of the mind? therefore he that repents is not in one mind. Seeing then God repents, how is he unchangeably in one mind? A like appearance of contradiction, we find (1 Sam. 15.) not only with this text in Job, but between the 11 ^th verse compared with the 29 ^th of the same Chapter. The 11 ^•h verse speaks thus; Then came the word of the Lord unto Samuel, saying, it repenteth me that I have set up Saul to be King &c. ( ver. 29.) And also the strength of Israel will not lie, nor repent; for he is not a man that he should repent. The strength or victory of Israel, is God, for it was by his strength that Israel had all his victories; and of him Samuel saith, He will not repent, when as himself had said a little before, It repenteth me &c. To these Scriptures we may add 2 Kings 20 ^th , which in words holds out a great change in the mind of God concerning Hezekiah, if we compare the first and the fifth verses of that Chapter together ( ver. 1.) In those days Hezekiah was sick unto death, and the Prophet Isaiah, the son of Amos, came to him and said unto him, thus saith the Lord, set thine house in order, for thou shalt die and not live. Here is a strong affirmation that Hezekiah should die; And to the affirmative the negative is also added; Thou shalt die, and not live. 'It is the strongest manner of asserting anything, when the contrary is denied. As it is said of John the Baptist ( John 1.20.) And he confessed, and denied not; but confessed, I am not the Christ &c. So here, Thou shalt die, and not live. Yet we read ( verse. 5.) And it came to pass before Isaiah was gone out of the middle Court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the Captain of my people, thus saith the Lord, the God of David thy father, I have heard thy prayers, I have seen thy tears: behold I will heal thee; on the third day thou shalt go up unto the house of the Lord, and I will add unto thy days fifeene years. Doth not this import an evident change in the mind of God? Having dispatched the Prophet to tell Hezekiah, that he shall die, and not live, He presently after, even before he was got out of the Court, sends the same Prophet back to tell him that he shall live and not die. We have the same difficulty in that known place in the Prophesy of Jonah (Chap. 3.4.) Jonah is sent to Nineveh with a direct message; Yet forty days and Nineveh shall be overthrown. Notwithstanding as soon as the fast was proclaimed and kept, and the Ninevites had repented and turned from their evil ways, The Lord also repented of the evil denounced against them; (ver. 10.) And God saw their works, that they turned from their evil way, and God repented of the evil that he had said, that he would do unto them, and he did it not. Here God repented of his threatening. He had said Nineveh should be over-thrown, yet when they turned from what they had done, God turned from what he said he would do. And did he not change his mind, in reference to his promise to Zion, as there in reference to his threatening against Nineveh? The promise to Zion runs in this tenor; This is my rest forever; here will I dwell, for I have desired it (Psal. 132 14.) Yet the Lord removed out of Zion, he departed from Jerusalem, and gave it into the enemies hands. How many miseries, and captivities did that people undergo, long ago? and how are they scattered from Jerusalem into all Lands unto this very day? How then shall we reconcile the Text, and point in hand, with these quoted Scriptures, and many others of a like interpretation?

How is God unchangeable, or, in one mind, when we read of his repenting what he had done, of his saying what he would do, and yet not doing what he had said, both in his promises & in his threatenings? How can these changes and the Lord's unchangeablenes stand together? or how is he but in one mind, the tenor of whose doings doth so often vary, both from what he hath formerly done, and from what he hath professed he would do. In a word, How is the Lord constant to what he saith he will do, when either he doth it not, or doth the quite contrary to it? He that repenteth is not in one mind, seeing repentance is a change of the mind.

First, I answer; Repentance properly taken notes a change of the mind; But in an improper or allusive sense, there may be repentance without any the least change of the mind. When God is said to repent (as in those texts alleged) we are to understand it improperly, or only in allusion unto man. The Scripture in many other things speaks of God, either as condescending to man's understanding, or as alluding to the common actions of man. God doth not act as man doth, yet by such expressions as hold out, what and how man acts, we may come the more easily to understand what God doth. As in the present instance, when man repents, he doth these two things.

First, He ceaseth to do, what he began to do, he breaks the thread of his former motions.

Secondly, When man repents that he hath done, or made such a thing, he is ready to deface and destroy that which he hath made or done: When man repents that he hath set up such or such a thing, he removes and takes it down. Thus God is said to repent, not because his mind is changed, but because (as a man that repenteth) he ceaseth to do what he did, or he destroyeth that which he had made. Thus the Lord is said to repent his making of Saul king, because he meant to remove him from being king; And to repent that he had made the world, because his purpose was, for the sin of man to deface and destroy the present beauty and excellency of the world which he had made. God often puts forth the effects of repentance toward man, but the repentance of a man never put forth any effect upon God.

Secondly, We may answer thus; God often minds a change: But he never changes his mind. And so all those Scriptures before mentioned, note only that God did mind a change, or make a change: But not that he did change his mind. There is a vast difference between these two, to mind or determine a change, and to change the mind or determination. As for instance, a man that is resolved to wear garments suitable to the season of the year, and temperature of the weather; in the heat of summer it is his mind to wear light and thin garments that he may be cool, and in the cold of winter, his mind is to wear heavier and thicker garments that he may be warm. Now if this man when winter comes leaves off his light thin garments, & puts on those that are heavier and thicker, he cannot be said to change his mind, for his mind was always to wear change of garments according to the season of the year, and temper of the weather. And thus the Lord according to the changes which he finds among men for the better or for the worse, doth both mind and make eminent changes among them, as to his providential administrations, whether in ways of Judgment or of mercy, but in these he never changes his own mind, forasmuch as his mind was everlastingly fixed, in case of such emergencies, to make those changes in his administrations and dealings with the sons of men.

Thirdly, For further answer, We are to distinguish between the outward sentence, and declaration of God, and his secret purpose or decree. God doth often change his sentence, or the declaration: But he never changeth his purpose, decree, or counfell.

Quaest: But is not that external declaration, the mind of God also?

Answ: I answer; These denounced sentences or declarations are the mind of God, yet they are not the same with the counsels and purposes of God, but serve for the fulfilling and bringing of them about; for by the change which the sentence revealed worketh in man, the counsel of God not revealed is effected. The frustrating of the one, fulfills the other; And the Lord's design in such declarations of his mind, is to bring about or accomplish his purposes and counsels. God did purposely declare or pronounce a sentence of death against Hezekiah by the Prophet Isaiah, to the intent that his counsel concerning the continuance of Hezekiah's life might be fulfilled. And he sent the Prophet Jonah to publish a sentence of utter destruction against Nineveh, purposely that his counsel concerning the preservation of Nineveh might be accomplished. The Lord's counsel and purpose was that Hezekiah should live, and recover out of that disease. But how did he fulfill this? even by sending him a message of death, which caused him to weep sore, and pray and cry earnestly to the Lord for life. Thus saith the Lord, set thine house in order, for thou shalt die and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, &c. But then it may be questioned, was that word of the Lord true which he sent to Hezekiah by the Prophet, saying, thou shalt die. The sentence published was true, and would certainly have come to pass according to the order and working of second causes, for looking to them, Hezekiah must die, his sickness was unto death; In those days was Hezekiah sick unto death. Doubtless his Physicians and all that were about him gave him over for a dead man. Only God could restore him, and the way wherein he would restore him was by prayer. So for Nineveh, if we consider the desert of their sin, the sentence was true, Nineveh shall be destroyed. But the Lord sent his Prophet to tell them of their approaching destruction, that they might fast and turn from their evil ways, and so his purpose for their preservation might be accomplished. Thus the outward sentence is changed, but the mind of God is not changed. And these changeable sentences were decreed by God, to bring about his unchangeable decree.

Fourthly, I answer; When God is said to repent, the change is not in God, but in us, God is always the same, but we are not. God is so much the same, that he never alters, and man is so little the same, that he is always altering; and, when he hath done evil, it is good for him that he is so. God did not change, but Noneveh changed by turning from sin, and Hezekiah changed by improving more in prayer, and therefore he died not at that time, nor were they then destroyed. The change is in the creature, not in God, when that is changed which God speaks concerning the creature. He is still immovable in the same mind; all the motion is in the mind of man. It is in this case as with a ship putting out to Sea. When a ship sets out from the harbor, and sails by the shore, the inexperienced passenger thinks the shore moves from the ship, whereas indeed the ship only moves from or by the shore. So when we think God changeth, or is moved, the change or motion is only in ourselves In one dispensation we take notice of the love of God, and in another of his wrath, in a third of his justice, and in a fourth of his mercy. These are changes upon us, but not in God. And these show that God changeth his course towards us, but they are no proofs of a change in God. For the love of God, and the wrath of God, the justice of God, and the mercy of God are still the same, but we changing are cast sometime under the effects of his love, and sometimes of his wrath, we are sometimes under the saddest droppings of his justice, and sometimes under the sweetest influences of his mercy. As when a man changeth his aspect, and turns about his body to another point, That part of the heaven which was before at his right hand, is now at his left; yet the heavens are as they were, they do not change either their position, or their motion, but the man hath changed his. Thus the wrath, and love, the Justice, and the mercy of God stand always at the same point; but man turneth sometimes Justice-ward, and sometimes mercy-ward; now he faces the wrath, and anon the love of God. And doing so, he meets with many changes in the dispensations of God toward him, but there is no change in the mind of God toward him.

And seeing God is unchangeable, or, in one mind, take this by way of deduction from it.

Seeing the mind of God rests, we ought to rest in the mind of God; that is, we ought to resign up ourselves, and to resolve our minds into the mind, and our wills into the will of God. What ever pleaseth God, should please us. He is in one mind, and that one mind of his hath nothing in it but justice, and righteousness toward all, nothing but goodness, and mercy, nothing but loving kindness, and faithfulness toward his peculiar people. As the mind of God revealed in his word, should be the rule of our actions, so the mind of God revealed by his works, should be the rest or ease of all our passions. The mind of God is that by which we are to guide ourselves in all we do, and to that we must yield in all we suffer. While we see some sorely discomposed in their spirits, yea vext beyond all reason at the dispensations of God, have we not reason to believe, that they have never heard, or at least not well learnt and digested this great truth, That God is in one mind. When the mind of God is done, himself is pleased, and should not whatsoever pleaseth God, please us also, yea though it be in it self, bitter and unpleasant to us? A gracious heart tastes sweetness in Gall and Wormwood, considered under this notion, as it is the will and mind of God he should drink it, or feed upon it. It was a strange power that David had over the people of Israel, or it shows that they had a very strong opinion of his justice and integrity, when it is said (2 Sam. 3.36.) Whatsoever the King did, pleased all the people. What was said of him, we should say in the highest sense of God, whatsoever he doth should be pleasing to all his people. It was once the saying of a Court-flatterer; That which pleaseth the King, pleaseth me. We cannot flatter God in saying so. It is but our duty to say so; we sin if we say not, and say not with our hearts, Whatsoever pleaseth God, pleaseth us. He acts below both the duty and privilege of a man, who resolves himself into the will of any man, how high soever, or though he be King-High, and he acts above both the state and proportion of a man (though much below the duty of a Christian) who doth not resolve himself into the will of the most high God, who is higher then the highest of the Kings of the earth. He vainly supposeth himself God-High, who submits not to the will of the most High God. Whatsoever God doth or will have done, man should say, Even so be it, as God will have it.

But some may say, if it be so, then it seems we may not endeavor to extricate ourselves from, or to get a removal of any of those evils, troubles, or afflictions, which at any time press and grieve us.

For answer to this scruple, I say.

First, It is our duty in every trouble that God layeth upon us, to seek unto God, and to use all good means for the taking of it off from us. But

Secondly, We must not seek unto God for the removing of any evil from us, as being displeased with his laying it upon us: we must be quiet under our troubles, and yet we may both desire and endeavor to be quit of them. Though God be in one mind, yet that doth not necessitate man to one condition, nor hinder him from seeking a better then that wherein he is.

I have insisted the longer upon this point, because Job gives it as a general answer to all his friends queryes about him, and as the best expedient for reconciling the difference between them and him. He is in one mind,

Hence learn.

Some men are of a very steady spirit, they are not in and out, as we say, forward and backward: let them alone, and they are true to their own principles, and they will be true to others according to their promises. Yet, possibly, these men may be turned aside, and led out of the way, by the persuasion of others. A subtle head and a smooth oyly tongue, may work them off from their own resolutions. It hath been a question disputed among moral Philosophers, Whether a wise man may be an uncertain or a various man; And they resolve it Negatively; Wisdom is as balast, which keeps the mind from floating. And it hath been said of a wise man among the Heathen, that the Sun might as soon be thrust out of his line, as he from the line of Justice; yet let no man glory in man, no not in wise men. The wisest, and most constant among men may do unwisely and prove inconstant. The most resolved among the children of men, may be wrought upon, and brought over to what they purposed not. But this is the glory of God, that as he is in one mind, so none can turn him, or make him in two. None can turn him out of the way, either of his intended Judgments, or promised mercies; what he hath a mind to do, he will not be put by the doing it.

We may affirm three things concerning the works of God, or concerning God in his workings.

First, The works of God are so full of mystery, that none can fully comprehend them; there is much in his ordinary works beyond man, and his extraordinary works are all beyond man. We (by reason of our indiligence) see but little of any of his works, and some of his works are such, as we can see but a little way into them with all our diligence.

Secondly, The works of God are so full of righteousness, that no man can justly reprove, or find fault with them. They who come with the most curious & critical eyes to examine the works of God, shall not find any flaw or defect in them. There have been many, who (through their presumptuous folly) have found fault with the works of God, but there was never any (who with his most refined wit) could find a fault in them. The Jews of old complained of, and quarrelled at the ways of God as unequal ( Ezek. 18.25.) but when it came to trial, they could prove nothing but the inequality of their own.

Thirdly, The works of God are so full of power, that none can put a stop to, or hinder the accomplishment of them. These are three excellent perfections of the works of God; And the last is that which is here under hand. Hezekiah, though a great King, was not able to bring a work about which he had a mind to, The rescue of Jerusalem out of the hand of the Assyrians, and therefore he sends this pitiful cry to the Prophet Isaiah (2 King. 19.3.) The children are come to the birth (that is, the business is ripe for execution) and there is no strength to bring forth. The works of the strongest men may stick in the birth for want of strength to bring them forth. But the works of God never stick in the birth upon that or any other account. He is in one mind, and who can turn him? There are four ways by which men are usually turned off from or stopped in their works, but by none of them will God be turned, when he hath a mind to work.

First, Men are often stopped by outward power; they do not either that good or that evil which they would, because they cannot, and their cannot, possibly, doth not lie in this, that they have not a power in themselves proportionable to the work, or because they have meddled with a matter too great for them, and for which they are no match; but they therefore only cannot do what they would, because they are hindered from doing it. A man may have ability to master the work he is about to do, yet not to master the impediments that stand in the way of it. But all the power of the creature cannot hinder God; If he will work, none can let him (Isa. 43.13.) The power of men is weakness unto God. And that which looks like weakness in God, is stronger then the united strength of all men (1 Cor. 1.25.) The foolishness of God, is wiser then men; and the weakness of God is stronger then men.

Secondly, Men are, or may be turned by counsel or advice: and some who could not be stopped by power, have yet been stopped by persuasion. An eloquent tongue hath prevailed, where a violent hand could not. We read how Abigail prevailed upon David, a mighty warrior, and mightily resolved to destroy Nabal, and all his house (1 Sam. 25.22.) So and more also do God unto the enemies of David, if I leave of all that pertain to him by the morning light, any that pisseth against the wall. David spake not only peremptorily, but with a kind of adjuration; And he was upon his march with four hundred armed men at his heels to put his purpose into Execution: Yet a discreet woman goes out to meet and turn him from his course, and turn him she did; she did it effectually. But what could Abigail a woman do, to prevail with David and his Soldiers? What she did, she did by persuasion, she laid arguments before him, and managed them with so much pathetical rhetoric, and clearness, that he could not withstand her ( ver. 32.33.) And David said unto Abigail, Blessed be the Lord God of Israel, which sent thee this day to meet me; and blessed be thy advice, and blessed be thou which hast kept me this day from coming to shed blood, and to avenge myself with mine own hand. Thus men may be turned from what they have resolved, especially when they do not well deliberate before they resolve. But God cannot be turned by any counsel or advice, seeing whatsoever he purposeth to do, he doth it upon the unerring advice and counsel of his own will. Those passions of anger and jealousy, in which (as he is set forth to us in Scripture) God is said to act, are yet the issues of infinite deliberation. He that doth all things by the best counsel, can never be turned by any.

Thirdly, Men are often turned by petition, when they will not by argument, and you may entreat them to desist from what they were about to do, though you cannot advise them out of it. And we know that of all things prayer is the most prevailing with God. Nothing hath ever turned God so much as prayer hath; and yet prayer it self (in the sense here intended) cannot turn God. We must not think that we change God by our prayers, though when we pray, God often makes a gracious change for us. Whatsoever his mind is to do, he doth it, yea though prayer stand in his way. We may say that the greatest providential changes that were ever made in the world, God hath made them upon the prayers of his people; yet he never changed his own mind in the least at the prayer of his people. The Lord calls his people earnestly to call upon him so, and meeting him by prayer to stop him when he is preparing to do some great thing against them, or to bring some great evil upon them. ( Amos 4.12.) Therefore thus will I do unto thee O Israel, and because I will do this unto thee, prepare to meet thy God O Israel. We may take those words prepare to meet thy God O Israel, not so much for a challenge as for a direction. But how shall Israel prepare to meet God? Not with weapons of war, not with sword, and spear, these will make no defense against God. No: but with tears and prayers, these are the arms and amunition of a Saint, there's no contending with God, but only by humbling ourselves before him.

But you say, prayer cannot turn God.

I answer; prayer hath caused and may cause God to turn from his outward actings and dispensations, only, it cannot turn God from any of his counsels or resolutions. And because prayer hath so great a power upon God, to turn him from his outward dispensations, therefore he sometimes hath forbidden prayer, when he was resolved not to turn from such threatened dispensations ( Jer. 14.11.) Then said the Lord unto me, pray not for this people for their good. As if the Lord had said; if anything could prevail with me, thy prayer would; But because I am fully purposed to visit their iniquities, therefore I will not have thy prayers run waste. As for them let them pray as long as they will, as their prayers come, only from their necessities, not from their hearts, so they shall not come near mine; nor do I care how long their prayers (which are but pudle water) run waste; let them pray and spare not; but let them be sure of this, that though they pray I will not spare; so it follows ( ver. 12.) When they fast I will not hear their cry, and when they offer burnt offering, and an oblation, I will not accept them: but I will consume them, by the sword, and by the famine, and by the pestilence. Their own prayers had no power in them to turn God; and he who had a power to stop God by prayer, is himself stopped from prayer, as in the place last quoted, so once before ( Jer. 7.16) Therefore pray not for this people, neither lift up cry nor prayer for them, neither make intercession to me, for I will not hear thee. And as the Lord stopped Jeremiah from prayer for them, so he professeth that if they who in former ages had been most prevailing with him, should now again manage their suite before him, yet he would not be moved by it. ( Jer. 15.1.) Then said the Lord unto me, though Moses and Samuel stood before me, yet my mind could not be toward this people. As if the Lord had said; Though they should get my chief favorites, to solicit their cause, and plead on their behalf, yet they should find me in one mind, and that even they could not turn me. Jesus Christ never solicited any cause but he sped in it, but the best of men may be earnest soliciters and not speed. For though good men will not solicit a bad cause before God, or pray against his revealed will, yet they do not always hit his secret will. And God who saith to his people generally ( Ps. 50.15.) Call upon me in the day of trouble, I will deliver thee: yet in some particular cases he will not deliver them, though they call upon him. Prayer is not only an allowed, but a commanded means, and so the most probable means to obtain deliverance, yet that cannot always obtain or fetch it. Yea God who often brings his people into trouble, on purpose to provoke them to seek his help, yet, sometimes, will not help them though they seek him. And the reason is, because he is in one mind, and will not be turned from his purposes, no not by prayer. If once the Lord be resolved to destroy, prayer cannot save; Though Moses and Samuel stood before me, yet (saith the Lord) my mind could not be toward this people, cast them out of my sight, and let them go forth, such as are for the sword to the sword, &c.

But if prayer cannot turn God, then you lay a temptation before us to turn away from prayer.

I answer; first, as was shown before; prayer may turn God in reference to his outward dispensations, though it cannot turn him from any of his counsels and resolutions.

But then it may be inquired; how shall I do to direct my prayer? For I know not what the purpose or resolution of God is, I only see what his dispensations are. And if so, I may pray against the mind or purpose of God; I may ask for the removing or taking away of that, which he is purposed shall continue; and I may ask the gift of that, which he is resolved not to bestow.

To this I answer; First, That though the mind of God to give us such a mercy, or to withdraw such an affliction, be a secret to us; yet this is revealed, that it is our duty to pray about these things. What God will give or do for us when we pray is a secret; but this is revealed, that in all things we ought to pray. That's the Apostles rule ( Phil. 4.6.) Be careful in nothing, but in everything by prayer and supplication with thanksgiving make your requests known unto God.

Secondly, Suppose the things we pray about, whether for the having, or removing of them, be such as it is not the mind of God either to give or to remove. Yet we may please God, in praying for the attainment of those things, which it is not his pleasure to give, and in praying for the taking away o • those things, which it is not his pleasure to remove. We do not offend God, by asking that which he will not give, if the thing be such, as is in the general nature of it according to his will. The Lord takes it well at our hands that we pray, and is well pleased to hear us pray, when he is not pleased to hear, (that is, to grant) our prayers.

Thirdly, Be not turned from prayer, because prayer cannot turn God, for it is a great argument that the mind or purpose of God and his decree is to give such a mercy, or to remove such an evil, if we have an heart to pray much for or about it. For God who hath said, I will be sought unto, that I may do it for them (Ezek. 36.) hath not said unto the seed of Jacob, seek ye me in vain (Isa. 45.19.) And when God stirs up his people to pray, it is an argument he is ready to hear. Thou wilt prepare their heart, thou wilt cause thine ear to hear. (Psal. 10.17.) So that as God takes it well at our hands that we pray for many things which he hath no purpose to give us; so it is a good ground of faith that he hath a purpose to do such or such things for us, when he puts it into our hearts to pray for them.

Lastly, Let not any stumble at the duty of prayer, because of God's unchangeablenes; for we pray, not to change the mind of God, but to fulfill it; we pray for the fulfilling of his decrees, not for the altering of them, for the fulfilling of his counsels, not the voiding of them. And because God is in one mind, and none can turn him, we have the more encouragement to pray. For all the good things that are in the mind, counsel, and purpose of God to do for us, and bestow upon us, are borne, and brought into the world usually by the hand of prayer: Prayer is (as it were) the midwife, to bring our blessings to the birth. Therefore though prayer cannot turn God, yet we have no reason to turn from prayer.

There is yet a fourth thing which may stop men, but cannot stop God; And that is nearnes of relation. Men are often turned out of the way when a near relation stands in their way. They purposed to do this or that, but that such a friend, or such a kinsman hath turned them from their purpose. 'It is rare to find such a spirit as the Lord by Moses observed and highly commended in the Tribe of Levi (Deut. 33.9.) Who said unto his father, and to his mother, I have not seen him, neither did he acknowledge his Brethren, nor knew his own children. That is, he was not turned by the nearest relations from executing that terrible sentence of the Lord upon the children of Israel his Brethren after they had made the Golden Calf, of which you may read at large ( Exod. 32.26, 27, 28, 29.) It is truly said, That relations have little entity in them, but they have the greatest efficacy in them: And their efficacy hath never appeared more in anything then in this, The turning of man from his purpose or his duty. But relations have no efficacy in them to stop or turn the Lord from his purposes. ( Isa. 27.11.) It is a people that have no understanding, therefore he that made them, will not have mercy on them, & he that formed them will show them no favor. As if the Prophet had said; When the Lord threatens to bring evil upon you, possibly ye will say, we are the work of thy hands, he hath made us, surely then he will not destroy us. We find that argument pleaded ( Isa. 64.8.) But now O Lord, thou art our father, we are the clay, and thou our potter, and we all are the work of thy hand: Be not wroth very sore O Lord, &c. To plead our relation to God by Christ is the strongest plea in prayer, and to plead any relation to God, hath a great strength in it. Yet while some urge these, they signify nothing, and have no force at all. They who are like that people in the Prophet, a people of no understanding, spiritual idiots, such as have no knowledge to do good, or no practical understanding in the things of God; such, I say, may urge their relation, and get nothing by it; He that made them, will not have mercy on them, and he that formed them, will show them no favor. The Lord professeth strongly against any power which a relation shall have upon him to turn him, or take off the process of his Judgment under high provocations from the highest of men. ( Jer. 22.24.) As I live, saith the Lord, though Coniah the son of Jehoiakim King of Judah were the signet upon my right hand, yet would I pluck thee thence, and give thee into the hand of them that seek thy life, &c. To be as the signet upon the right hand, notes the most intimate nearness of relation, yet the Lord breaks thorough this, and will not be turned away by it, from the severest actings of his own purposes. Thus it hath appeared that as the Lord is unchangeable in himself, so nothing can change him. He is in one mind, who can turn him?

Hence observe.

There is no bound to the power of God, but his own will. When the Heathen asked in scorn, Where is your God? The Psalmist tells them plainly both where he was, and what he had been doing, ( Psal. 115.3.) But our God is in the heavens, he hath done whatsoever he pleased. The doings of God know no bounds, but his own pleasure; He hath done whatsoever he pleased. He will not endure to have any articles put upon him, nor any circles or limit-lines drawn about him. The power of God is regulated and determined by nothing but his will. A great Prince once said, That he had indeed a circle about his head (meaning his Crown) but he would not bear it to have a circle about his feet; he must go which way himself pleased, and do whatsoever his soul desired. Yet there are circles drawn about all the powers of the world, only God hath none. His government is purely arbitrary. Nor is it fit that the government of any but his should be so; 'It is neither fit nor safe that any should govern arbitrarily or purely at will, but he whose will is altogether pure, but he whose will is so far from needing a rule, that it is one, yea the only unerring One. (Ezek. 24.14.) I the Lord have spoken it, it shall come to pass, and I will do it, I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God. As if the Lord had said, It is my will to have it thus, and therefore it shall be thus. That which is most sinful in man, is most holy in God, to act according to his own will. Mans will is to crooked a rule, for others to guide their actions by, or for himself to guide his actions by. He that saith, I will do this or that, because I will, doth nothing as he ought. There should be much willingness, but none of our own will in what we do. But as God's will should be both the rule and reason of our actings, so it always is of his own. There is (as I may say) an holy willfulness in God, He will have what he will, and he will do what he will. God will not do many things which he can, but he can do whatsoever he will, and whatsoever he will do, he is just and righteous in doing it. And this is the glory of God, to have such a power, and such a will. And there being such a power in God, with such a will, we need not fear his power. We leave men to their will as little as we can, whom we trust with much power. When men in power, have nothing but their will to guide them, we presently fear oppression and tyranny, and that we shall be far from leading peaceable and quiet lives under them in all godliness and honesty, which is the most desirable and blessed fruit of Magistracy. Nor is this a pannicke or groundless fear, seeing the will of man is corrupt and sinful, selfeish and revengeful. And who can but fear to be under that power which hath no limits but a corrupt will? But who would fear to be under the power of God, acted by his will, seeing he willeth nothing but what is righteous, just, and good. What can we expect but right from him, who is righteousness? what but good from him (in a good cause) who is goodness it self, how great or how unlimited soever his power is? If some men might do what they would, what evil would they not do? There's nothing stands between some men, and the wronging of all men they have to do with, but the want either of power or of opportunity to do it. The Lord can do what he will, but he will do nothing but what is good. He is able to ruin all men, but he will wrong no man, no not the worst of men. What his soul desireth, even that he doth; but it is impossible his soul should desire to anything but what is right.

Lastly, When it is said, Whatsoever his soul desireth, even that he doth, or more close to the Original, He desireth, He doth. We learn, That,

All men would do what their souls desire, but most men desire that which they cannot do; yea though men have a desire to do a thing, and a power to do it also, yet it is not so soon done as desired; there must be a preparation and the use of means before man can do what he hath a power to do; so that though a man hath power proportionable to his desire, yet he is not presently a partaker of his desire. But God can make his power as speedy as his desire. He can make the declaration of his will, and the execution of it contiguous. For though many things lie long in the will of God before they are done, and what he willed from eternity is don in time, and the time of doing it be yet a great way off, yet he can do anything as soon as will it, and whatsoever he willeth or desireth, is, to him, as done already. ( Psal. 104.30.) Thou sendest forth thy Spirit, they are created. The creation there spoken of is providence, for that is a continued creation. The first creation was the production of all things out of nothing to that being which they had, but there is another work of creation which is the continuing or renewing of things in their being, and of this he saith; Thou sendest forth thy Spirit, that is, thy power, they are created, And thou renewest the face of the earth. Thou makest a new world; And thus God makes a new world every year, sending forth his Spirit, or quickening power in the rain, and Sun to renew the face of the earth. And as the Lord sends forth his power in providenciall mercies, so in providenciall Judgments. He looketh on the earth, and it trembleth; He toucheth the hills, and they smoke (ver. 32.) A man can soon give a cast with his eye, so soon can God shake the earth, that is, either the whole mass of the earth, or the inferior sort of men on the earth. When he looketh, or casts an angry eye upon the earth it trembleth. He toucheth the hills (that is, the powers and principalities of the world) and they smoke; If he do but touch them they smoke, that is, the dreadful effects of the power and Jugement of God are visible upon them. As soon as the Lord calls, all creatures readily tender their service. ( Psal. 105.31. & 34.) He spake, and there came divers sorts of flies, and lice in all their coasts. (ver. 34.) He spake, and the Locusts came; and caterpillars, and that without number. If the Lord speak the word, it is done. God spake the world into this beauty, he did but say, Let there be light, and there was light. And he can speak the world into trouble and confusion; He doth but say, Let there be darkness, and there is darkness. It was an high speech of Caesar, who meeting with some opposition from that young noble Roman Metellus, said, Let me alone, lest I destroy thee. And presently added; It is easier for me to do this, then to speak it. Such was his power, that he could easier take away a man's life, then give sentence of death against him. This is most true concerning the great God of heaven and earth, there is no more difficulty in his doing of a thing, then in his desiring and willing it to be done.

The general truth of this verse carrieth in it a twofold inference.

First, Of terror to the wicked, God is in one mind, the same opinion which he had of their ways, and persons heretofore, the same he hath still. The same curses and Judgments which he hath denounced against them formerly, are in force still. Is it not a terrible thing to incorrigible wicked men, to remember that what the soul of God desireth, he doth, when his soul desireth nothing but vengeance and wrath for them. Therefore tremble before the Lord ye wicked, and be ye sore afraid at the remembrance of his unchangeablenes.

Secondly, Of abundant comfort to the faithful and righteous. The mind of God is mercy to them, and he is in this one mind towards them, none can turn him. His soul desireth to do them good; And whatsoever his soul desireth that he doth. What can Saints desire more, then that God should do all that for them which he desireth? and all that he will assuredly do. Therefore rejoice in the Lord ye righteous, and give thanks at the remembrance of his unchangeablenes.

The word hath various translations, but all are well sum'd up in this, He performeth.

First, It signifies to pay; payment is performance, therefore the same word is used both for performing and paying.

Secondly, The word signifies, to be at peace; and this agrees well with the former, because he that performeth and payeth according to his word, hath peace, both in himself and with other men. An honest pay-master sits down in peace, and prevents his own trouble. But to the matter; He (that is, God) performeth

'It is the same word which we had at the 12 ^th verse of this Chapter, I have esteemed the words of his mouth more rhen my necessary, or my appointed food. Here we render it, the thing that is appointed for me. The word is often used in the 119 Psalm, and signifieth any Ordinance, Law, Statute, or Decree, whether divine or human, for all these are the appoyntments, either of God or man, about things to be done, or forborne. And as God makes appoyntments of things which he would have us do, so of such things as himself will do to, or concerning us.

Master Broughton translates it here, as we do at the 12 ^th verse, implying necessary food, or the provisions of this life. Because he furnished me with my daily bread. That which we render, the thing that is appointed for me, he renders, my daily bread.

Another, learned in that language, agrees in the same sense and varyes very little in words; He hath performed, or accomplished those things which were necessary for me, or all those things which I stand in need of. He who set up this frame of my body, and hath given me this life, hath administer'd all things needful for the upholding of this body, and for the maintaining of this life. And so, the words carry Jobs sense or acknowledgement of the fatherly care and kindness of God towards him. What his soul desireth, even that he doth, for he furnisheth me with daily bread, and he performeth what is necessary for me, or supplieth all my wants. According to which sense M ^r Broughton renders the second part of the verse also; And many such graces are with him. Thus Job spake at the 10 ^th Chapter, ver. 8.12. Thy hands have made me and fashioned me together round about. Thou hast granted me life and favor, and thy visitation hath preserved my spirit. So that the mind of these translators seems to be this, That Job would set forth the unchangeablenes of God's decree in giving him his appointed comforts, as well as sorrows.

Yet rather by this appointment (or the thing which God had appointed him) we are to understand (as I conceive) his afflictions only and his sorrow; As if he had said; I find that God will do what he hath a mind to do, how grievous soever it be either to the mind or flesh of man: for he performeth the thing that he hath appointed for me; he hath appointed me to sorrow, and I have had sorrow and trouble store; And he will not dismiss me or let me go out of his hand, till he hath performed every title of what he hath appointed for my portion of sorrow and suffering in this world. And to show how much he was assured of this, He speaks in the present tense; Not he will perform, but he performeth, &c. As if he had said; He will as surely do it, as if he were now a doing it.

Hence observe.