Exposition of Job 32-24

There is nothing difficult in this verse. That which we render, Thou hast spoken in my hearing, is in the text; Thou hast spoken in mine ear; that is, I have not gathered up what I bring against thee upon uncertain reports, But have been an ear-witness of them. I have been one of thine hearers, I have stood by thee attentively, while thou hast been complaining so bitterly. Surely thou hast spoken in mine ear,

Thus and thus, as it followeth in the next words. As if Elihu had said; O Job, while I consider thy present suffering condition, I deny not that thy affliction is great, and thy cross heavy; I deny not that thy afflictions are many, and of long continuance; I deny not that in the debate held with thy friends, thou hast spoken many things well, and hast insisted upon very profitable and remarkable truths: nevertheless, I cannot dissemble my dislike of some things thou hast spoken, and must tell thee plainly wherein either through passion, or want of information, thou hast been much mistaken. And yet thou shalt see that I will not impose my sense upon thy words, nor strain nor torture them by undue and odious inferences to thy disadvantage; But shall recollect and fairly represent some passages which have fallen from thee, and show thee the error of them. I know thou canst not deny that thou hast said the things which I am offended with; and I believe when thou hast heard me a while, and considered better of them, thou wilt not undertake to defend them. Surely thou hast spoken in my hearing, and I have heard the voice of thy words, saying, I am clean, &c.

First, In that Elihu coming to charge Job about what he had spoken, professeth he had been a serious hearer of him, while he was speaking.

Observe.

There are two infallible witnesses, or they may be so; First, eye-witnesses, such as have seen that which they say; the witness of the eye is surest as to what is done. Secondly, Eare-witnesses, and they are the surest as to what is spoken. We should not take up accusations by hear-say, but be able to say, we have heard the accused say it. Thus said Elihu, I have not taken up this matter by the way, from those I met with, But I have been upon the place myself; I stood by thee and heard while these words dropped from thy mouth. Many report what they never heard, they report upon report; as those accusers in the Prophet, ( Jer: 20.10.) Report (say they) and we will report it. They cannot say, as Elihu, You have spoken it in our hearing, and we have heard the voice of your words, but we hear you have spoken it; or you are famed for speaking it. How many transgress the rules of charity, and break the bonds not only of civil friendship, but of Christian love, upon reports of what others report. 'It is dangerous to report more of others, then we have heard them say, till (at least) we are sure the reporters heard them say it.

Again, When Elihu saith, Thou hast spoken in my hearing, and I have heard the voice of thy words; He would convince Job to the utmost.

Hence note.

When our own sayings are brought against us, what have we to say? Christ told the evil and unprofitable servant, who would needs put in a plea for his idleness, and excuse himself for hiding his Lord's talent in a napkin (that is, for not using or improving his gift) ( Luk: 19.22.) Out of thine own mouth will I judge thee, thou wicked servant; I will go no further then thy own words. And we see, as that evil servant had done nothing before, so then he could say nothing, because judged out of his own mouth. When the offenders tongue condemneth him, who can acquit him? ( Psal: 64.8.) So they shall make their own tongue to fall upon themselves. The tongues of some men have fallen upon them, and crushed them like a mountain, and they have been pressed down, yea irrecoverably oppressed with the weight of their own words. The Apostle Jude tells us what the Lord will do when he comes to Judgment, in that great and solemn day of his second Appearing, ( v: 15.) He shall convince all that are ungodly, of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him. He shall say to them, are not these your words? can you deny them? or have you any plea for them? Have you not spoken these things in my hearing? And have I not heard the voice of your words, speaking thus and thus reproachfully of my ways, ordinances, and servants? This is like wounding a man with his own weapon, 'tis like the act of David in cutting off the head of Goliath with his own sword. He that is condemned by his own saying, dieth by his own sword. David saith of sychophants and slanderers ( Psal: 55.21.) Their words were smoother then oil, yet were they drawn swords. Such draw these swords with an intent to wound other men's reputation or good name, but they oftenest wound their own; And as their words who slander others, rebound upon themselves, and turn to their own disgrace, so also do theirs for the most part, who are much in commending or possibly only (which was Jobs case) in vindicating themselves. Surely thou hast spoken in my hearing, &c.

But what had Elihu heard Job speak? the next words are an answer, or declare the matter of his speech; and in them, as was said before in opening the Context; Elihu first chargeth him with an over-zeal in justifying himself, I have heard the voice of thy words, saying;

This thou hast said, and this I charge upon thee as a great iniquity. For the clearing of these words, I shall do these four things, because upon this charge the whole discourse of Elihu throughout the Chapter depends.

First, I shall give the sense and explication of the words as here expressed by Elihu, and some brief notes from them.

Secondly, I shall show what matter of accusation, or of fault there is in these words of Job, as brought by Elihu in charge against him, or how sinful a thing it is for any man to say he is without sin.

Thirdly, I shall inquire what ground Job had given Elihu to charge him with saying these things.

Fourthly, (which followeth upon the third) I shall inquire whether Elihu dealt rightly and fairly with Job, in bringing thi sore and severe charge against him.

First, To open the words, as they are an assertion, Thou hast said, I am clean without transgression, I am innocent, neither is there iniquity in me. Some distinguish the three terms used in the text, as a denial of three several sorts of sin. First, That, by being clean without transgression, he intends his freedom from sins against sobriety, or that he had not sin'd against himself. Secondly, that, by being innocent, his meaning is, he had not done impiously against God. Thirdly, that, by having no iniquity in him, he clears himself of wrong done to man. These three sorts of sin, contain sin in the whole latitude of it. All sin is either against ourselves, strictly called intemperance, or against God, strictly called impiety, or against man, strictly called unrighteousness. But though this hath a truth in it, as to the distinction of sins, yet it may be over-nice to conclude Elihu had such a distinct respect in these distinct expressions; And it may be questioned whether the words will bear it quite thorough. Therefore I pass from it and leave it to the readers Judgment.

Further as to the verse in general, we may take notice, that the same thing is said four times; twice affirmatively, I am clean, I am innocent; And twice negatively, I am without transgression, There is no iniquity in me.

The word which we render clean, implieth the cleanest of cleanness; 'tis rightly opposed to the word transgression, which signifieth, a defection or turning off from God. Every sin in the nature of it, is a defection from God; but some sins are an intended or resolved defection from him. Some even throw off the sovereignty of God over them, and his power to command them, not being willing to submit their backs to his burden, nor their necks to his yoke. These are justly called sons of Belial, they not only transgress the Law, but throw off the yoke of Christ from their necks, and his burden from their shoulderS, and say (like them, Luke 19.14.) We will not have this man reign over us. So then, when Job said, I am clean without transgression, he may be very well understood thus; Though I have many failings, yet I am free from defection, though I have many weaknesses, yet I am free from rebellion and obstinacy. I still retain an entire love to God, and am ready to submit to his will, though I often find my heart, through corruption, rising up against my duty; I am turned aside through the strength of temptations, but I turn not aside through the bent of my affections. This doubtless or somewhat like this was Job's sense when ever he said, I am clean without transgression.

Hence note.

If once men step over or besides the line and rule of holiness the Law of God (which to do is transgression) they become unholy. Job supposed himself unclean, if guilty of transgression. Sin is an unclean thing, and it maketh man unclean. This the Church confessed ( Isa: 64.6.) We all are as an unclean thing, or person; As if they had said, Time was, when there was a choice people among us, who kept themselves pure from common defilements; But now the contagion and corruption is so epidemical and universal, that the whole body of our people looks like a lump of filthiness and uncleanness. We are over-spread with a loathsome Leprosy from head to foot, from top to toe. Holiness keeps us fair, and righteousness sweet.

Secondly, Note.

When we arrive at perfect freedom from sin, we shall be clean indeed, perfectly clean. And according to the degree or proportion of our freedom from sin in this world, is our cleanness in this unclean world.

Secondly, Thou hast said, I am innocent; so we read; There are two significations given by the learned, which are of very useful consideration for the clearing up of this text. First, the Hebrew word which we translate innocent, is derived from a root which signifieth to hide, to cover, or protect; And that two ways; First, to protect actively, or to defend others; Secondly, It notes protection passively, or to be protected by another. Some conceive that Elihu here intended it of Job in an active signification, whereas we say, I am innocent, they say, I protect, and so refer to him, as a Magistrate I have protected the oppressed, I have protected those whom the sons of violence have prosecuted. Indeed Job speaks his practice much in that ( Chap: 29. 12.) I delivered the poor that cried, and the fatherless, and him that had none to help him; The blessing of him that was ready to perish came upon me, and I caused the widows heart to sing for joy. Job had been a great Protector of the poor; And by this word the Hebrews express an haven or harbor for Ships; Because harbours or havens are places of protection to Ships; First, they are places of protection to Ships from winds and storms, they are safe places from rocks, shelfs and sands; a Ship in harbor is under protection from the dangers of the Sea. Secondly, A Ship in harbor is under protection from enemies and Pirates; while she is abroad at Sea, if enemies come she must shift for her self, she must run or fight, but in the harbor she is under the protection of the State or Country where she arriveth. Thus all Magistrates are or should be, a just Magistrate is a good harbor for all that are in danger of the winds and storms, of the rocks and rage of wicked men. Good Governors are an harbor, and oppressors like storms and rocks. That's one sense of the word in the active signification. And taking it in this sense Job asserts highly for his own honor, while he saith, I have been a protector of the oppressed, I have been a harbor or a haven to the weather-beaten poor.

Secondly, Others take this protection passively, I have been protected. Job was once protected from all outward evil, from the invasion of devils and evil men. God made such an hedge about him, that Satan could not touch him. But the sense given of this protection here intended is spiritual, I have been protected from the evil of the world, or from the evil world, I have been kept from that pollution and corruption, which (as the Apostle Peter speaks) is in the world through lust. And that is a blessed, yea the best part of a Saints protection, he is kept through the power of God through faith unto salvation; He is not given up to the defilements and apostasy of times or places, the Lord preserves his spirit and his ways pure and clean. Our translation, I am innocent, compared with this, I have been kept or protected from sin. The one is a very good exposition and illustration of the other; For innocence is our safety, and integrity our best keeper. Innocency is our fair haven, and safest harbor. When the winds are highest, and the Seas most rough and angry, there; if anywhere, we may shelter and anchor ourselves from the storm and tempest. Thus David prayed ( Psal: 25.21.) Let integrity and uprightness preserve me; that is, let me be preserved in mine integrity and uprightness. And that he had been so preserved, he tells us ( Ps: 41.12.) As for me thou upholdest me in mine integrity. He that can say, I am innocent, shall have cause to say, I am protected; the innocent person is under covert; God protecteth the innocent, yea maketh innocence their protection. Man is never so well shelter'd, as by the righteousness of Christ, and by his own innocence. 'It is guilt which leaves our breast naked to every dart and thrust.

Again to come a little nearer to our translation (though this be very significant) I am innocent; 'It is a negative, I have done no hurt, or I have no guilt upon me. The Rabbins tell us, the word cometh from a root which signifieth to wash, and so the Chaldee Paraphrase renders, I am washed; Others thus, I am brushed or comb'd; Mr Broughton, I am neat, like a man that hath put on his apparel decently; some are in a slovenly habit, or their clothes are foul; but Job could say as to his better part and spiritual clothing, I am innocent, washed, brushed, comb'd. I have no filth in my skirts, nor foulness in my hands. I go not in the nasty habit of sin, but in the lovely, comely, beautiful dress of Grace. Thus various is the sense of the word which we translate innocent. Job's conversation was so well ordered, that it had not a plight nor an hair (common infirmities excepted) amiss or out of order. Our translation gives in his mind fully, yet it is not unprofitable to take in this plenty and copiousness of elegant metaphors rising out of the original words, here rendered, I am innocent. But if we take the word strictly, then to be innocent, is to do or to have done no hurt, to be harmless, and so guiltless of the hurt or harm of any.

Hence note.

It hurts, first ourselves; Secondly, it hurts others in whose sight it is committed, either first by the ill example given them, or, secondly, by injury done to them; either first in their credit, or, secondly, in their estates. Yea, thirdly, sin hurts God himself; It hurts God in his honor. Innocency is properly that which doth no hurt; Innocent persons are harmless persons; no man ever hurt himself, or others, much less the name and honor of God, while he holdeth his innocence.

Job's last assertion is;

Iniquity is that pravity either of spirit or action which is contrary to all that righteousness or rectitude which the rule of God's word requireth. It comprehends both the irregularity of our actions, and the irregularity of our thoughts or conceptions. 'It is a departure from the way in which, and from the scope and mark, to which we should direct our whole course. Iniquity is an unequal an undue or crooked thing. It turneth others from their right, and is it self a continual swerving from it. So much for the opening of these words, as they are a proposition containing a charge brought against Job, I have heard the voice of thy words, saying, I am clean from transgression, I am innocent, neither is there iniquity in me.

The second point proposed was, to consider what matter of accusation there is in these words. Matters of accusation arise from our evil deeds; That we are not clean from transgression, that we are not innocent, that there is much iniquity in us; these are properly matter of accusation. But here Elihu makes it matter of accusation, that Job said, he was clean from transgression, that he was innocent, that there was no iniquity in him. And indeed, to be charged with the greatest transgression, is not more then this, to be charged with saying, we are clean from transgression. To say we have no sin, is very sinful, to say we are without iniquity, is a saying full of iniquity, (1 John 1.8.) If we say we have no sin (Here is Job saying so, as Elihu chargeth him) we deceive ourselves, and the truth is not in us. And ( v: 10.) If any man say, he hath no sin, he maketh God a liar, and his word is not in him. Now what greater sin can there be, if we consider the force of these two verses, then for any man to say he hath no sin? How extremely sinful this is, may be shown in four things.

First, It is extreme pride for any man to say; I have no sin; What is pride? but an over-reckoning of ourselves. When we value ourselves, 'tis best to do it at an under rate, and to say less of ourselves (if it may be) then we are, as Paul did, who called himself less then the least of all Saints; Pride always over-reckons and casts us up more then we are worth. Some reckon their temporal and many more their spiritual estates at many thousands (as I may say) when upon a true account they are worse then nothing. So did the Church of Laodicea (Rev: 3.17.) Thou sayest I am rich, and increased with goods, and have need of nothing, and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. They who are soul-blind, cannot see either how bad they are, or what good they want; Nothing hinders the sight of our wants so much as a conceit that we are full.

Secondly, It is the greatest deceit, even self-deceit, to say or suppose that we are (in this sense) clean without transgression; so saith that text of the Apostle ( v: 8.) He that saith he hath no sin, deceiveth himself. It is bad enough to deceive others, and woe to them that do so; but how bad is their condition who deceive themselves! He is in an ill condition who is deceived by others; But if a man deceive himself, where shall he have his amends? Self-admirers, and self-flatterers, are the Greatest self-deceivers. And who or what shall be true to that man, who is false to himself?

Thirdly, It is a lie and the greatest lie, (that's more then a bare deceit) for it is such a lie as leaveth no truth at all in us. He that saith he hath no sin in him, hath no truth in him; what hath he in him then, but a lie? Every sin is a lie, and he that saith he hath no sin in him, hath nothing of truth in him; what hath he then in him, or what is he, but a lie? ( v: 10.) The word of God is not in him, which is the treasury of all truth; and therefore he hath no truth in him, nor can have, till he hath repented of that lie.

Fourthly, (that ye may see there is exceeding much in this charge) To say so, is blasphemy, and the highest blasphemy; Why? Because it makes God a liar, • e that saith he hath no sin, doth not only deceive himself, but as much as in him lieth, he makes God a liar ( v: 10.) To deceive with a lie, is the worst sort of deceivings; and what lie is worse then, or so bad as that which makes the God of truth a liar, and turns the truth of God into a lie. Lay these four considerations together, and then it will appear how heavy a charge is contained in these words, when Elihu saith he had heard Job say, he was clean without transgression, he was innocent, and no iniquity in him.

Therefore, thirdly, consider a little further, what occasion had Job given Elihu to say that he had said, I am clean from transgression, &c.

I answer, There are several passages upon which Elihu might pitch this charge; I will only name four texts, out of which, possibly this might arise. First, ( Chap: 10. 7.) where Job speaking to God himself saith; Thou knowest that I am not wicked. He appealed to the knowledge of God himself in the thing. The second may be collected from ( Chap: 16. 17.) Not for any injustice in my hand, also my prayer is pure. The third, from ( Chap: 23. 10.) But he knoweth the way that I take, when he hath tried me I shall come forth as gold; My foot hath held his steps, his way have I kept and not declined. In the fourth place Elihu might take those words ( Chap: 27. 5.) God forbid that I should justify you, till I die I will not remove my integrity from me. My righteousness I hold fast, and will not let it go, my heart shall not reproach me as long as I live. All these are Job's assertions concerning his own innocence, And these or such like passages as these, Elihu ('tis likely) being an attentive hearer, had observed and picked up as the matter of this first part of his charge, Job's self-justification.

Fourthly, and lastly, let us consider whether Elihu did rightly bring this charge against Job from these sayings? or whether he dealt so ingenuously with Job as he promised, while from these or the like passages he saith, Job had said, I am clean without transgression, &c.

For answer, first, take notice that Elihu was not the first that had charged Job thus; he had been thus charged by his three friends before. Zophar said ( Chap: 11. 4.) Thou hast said my doctrine is pure, and I am clean in thine eyes; that is, in the eyes of God. Eliphaz seem • s to say as much ( Chap: 15. 14.) What is man that he should be clean? and he which is borne of a woman that he should be righteous? While Eliphaz put these questions, he intimated that Job had made such affirmations. Bildad likewise was upon the same strain with him ( Chap: 25. 4.) How then can man be justified with God? or how can he be clean that is borne of a woman? We see then, this was not the first time by three, that Job had heard this charge, and had made answer for himself. And as these charges, so Job's answers have been opened heretofore upon those former passages, and therefore I shall not stay much upon the point here. Yet because Elihu reassumes this argument, yea makes it his strongest argument against Job, I shall a little consider whether he did rightly or no in this thing.

To clear (which we must remember) that Job's innocence had received a three-fold testimony in this book.

First, He received a testimony from God himself, and that a very notable and glorious one ( Chap: 1. 8.) Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man.

Secondly, He received a further testimony from the pen-man of this book, who having recorded the several afflictions of Job, and his behavior under them, repeats it twice ( Chap: 1. 21. Chap: 2. 10.) In all this Job sinned not, nor charged God foolishly. The testimony which God gave him, referred to his former actions or conversation before his affliction. The testimony which the writer gave him, referred specially to his latter words or speeches under his affliction. Besides these testimonies which are not at all questioned nor can be; we find a third testimony, and that he gives of himself. Now though Elihu did highly reverence the testimony which God had given (if we may suppose he had notice of it) and would also the testimony of the pen-man of the book, had it then been written; yet he questioned the testimony which Job gave of himself. Now, that there was some severity in this charge upon that suspicion, may appear by considering it in a few particulars.

First, It must be said on Job's part, or in favor of him, according to truth, that he never affirmed, he was not a sinner. Nay we shall find him more then once, twice, or thrice, confessing the sinfulness of his nature, and the sins of his life. We find him also confessing that notwithstanding all the righteousness and integrity in him, yet he would own none of it before God; and that if he should justify himself, his own clothes would abhor him. Therefore Job was far from saying he had no sin in him, in a strict sense.

Secondly, Most of those passages wherein he speaks of himself as clean and righteous, may be understood of his imputative cleanness and righteousness, as a person justified in the redeemer, of whom he spake with such a Gospel spirit and full assurance of faith, that he might well assert this of himself, I know that being justified, I am clean and without sin. It is no fault for a believer to say, I am clean without transgression, through free Grace, in the righteousness of Jesus Christ. Much of what Job spake in this matter is to be taken that way.

Thirdly, When Job affirms these things of himself, we may say this in favor of him, he means it of great transgressions. The words in the text note defection and willful swerving from the right way. His friends charged him with hypocrisy, with oppression, with taking the pledge for naught, with stripping the naked of their clothing. Thine iniquity is great (said Eliphaz) and thy sin is infinite. Now saith Job, I am clean, I have no such transgressions. And he might well answer his friends charge of impiety against God, and iniquity towards men, with a flat denial, yea with an affirmation of the contrary; There is no such iniquity in me, prove it if you can. He was unblameable in the sight of man.

Fourthly, In favor of Job this may be said; what he spake of himself and of his own righteousness, was upon much provocation, of when his spirit was heated by his friends, who so constantly urged these crimes against him. In these heats he spake highly of himself, and though it doth not excuse any man's sin when he hath spoken sinfully, to say I was provoked; yet it doth abate the greatness of the sin. Good Moses (who was the meekest man upon the earth) when through provocation he spake unadvisedly with his lips, felt the smart of it, and God reckoned sorely with him for it: Yet to speak amiss upon provocation, is not so much amiss, as to speak so in cold blood, or unprovoked.

Fifthly, Elihu might have put a fairer interpretation and construction upon these sayings of Job; He might have taken them in the best sense, as Job meant them, that he was righteous, clean and innocent in all his transactions with men, and had not wickedly at any time departed from God. And then there had not been such matter of fault in what he said, as was broughe against him.

Yet, in vindication of Elihu, it must be granted, Job gave him occasion to rebuke and blame what he had said, and that chiefly upon these three accounts.

First, Because he spake many things of himself which had an appearance of boasting, and so of vain speaking. A little truly said of ourselves, or in our own commendation, may be thought too much, how much more, when we say much.

Secondly, He spake such things as carri'd a show of overboldness with God. He did not observe his distance, as he ought, when he so earnestly pressed for a hearing to plead his cause before God; especially, when he so often complained of the severity of God's proceedure with him, with which Elihu taxeth him directly in the two verses following. Upon both these grounds Elihu thought (and was no doubt guided in it by the Spirit of God) to cut him to the quick, that Job might learn to speak more humbly of himself, and more temperately to God. And therefore

Thirdly, The Lord did righteously, yea and graciously let out the spirit of Elihu upon him in another way then his friends before had done. He did not charge him with wickedness in fact, but dealt with him about the unwariness of his words. Job could not say he had never spoken such words, for such words he did speak, though he did not speak them as Elihu took them. When words are out they must stand to the mercy of the hearers, and abide such a judgment as may, with truth be made of them, though possibly, besides the purpose of the speaker. A man (in that case) is not wronged, he should learn to speak more warily, and not give occasion of offense. Doubtless the Lord had a gracious intent upon Job, in stirring the spirit of Elihu to represent his words in the hardest sense, that he might humble him. Job's spirit was yet too high and not broken enough, as it was afterwards. Nor doth Job reply or retort upon Elihu for this; And when the Lord himself began to deal with him, he saith, Who is this that darkeneth council by words without knowledge (Chap: 38. 2.) and Job himself being brought upon his knees confesseth ( Chap: 42. 3.) I have uttered that I understood not, things too wonderful for me, which I knew not: I have been too bold I confess. Though it was not Jobs purpose or meaning to speak so (he had integrity in what he spake) yet his words did bear such a construction. And the Lord suffered Elihu to urge them upon him to the utmost.

Yet, notwithstanding all that hath been said, I do conceive, that Elihu had not the least imagination, that the meaning of Job in those assertions concerning himself, was, that he had not sinned at all, or that there was no sin in him; But taking his words in the best and fairest construction they could bear, he yet saw cause to check and reprove him, for saying so much, in that condition, about his innocence; whereas he should have been chiefly taken up in glorifying God, and humbling himself under his mighty hand. So much for the answer to the fourth query, what reason Elihu had to charge Job thus? It hath been shown wha • may be said in favor of Job; And also, that Elihu might without breach of charity charge him with these sayings.

To shut up this verse, take only two brief notes from the whole.

Our most deliberate actions and speeches have some tincture of the flesh, how much more those which pass us in a passion. Though Job spake what was true, yet he spake more then was meet. And they that heard him might take just occasion of offense, not knowing his spirit and the strain of his heart in speaking so. The Apostle James saith ( James 3. 2.) If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. He hath a mighty command over his spirit, that can command his tongue; especially when he is provoked. It is a real part of perfection, not to offend in word. This good man spake many things well, yet all was not well spoken.

Again, In that Job spake thus, under the pressure of affliction. Observe.

There will no hurt come of that; but while we are reporting our innocence, and good deeds, though what we speak be true, yet 'tis subject to construction, and layeth us open to reproof.

Lastly, We may learn from the dealing of Elihu with Job, That in all disputations, and matters of controversy with others, we should take heed, that we fasten no uncharitable interpretation upon the words of our adversary, nor add anything of our own to them, nor wrest them besides their gramatical and genuine construction; yet even those speeches which are true in some respect, if they exceed the bounds of modesty, may freely be reprehended. For we ought not only to do that which is good, and speak that which is true for the matter, but we ought to do and speak in a good or becoming manner. Thus far of the first fault which Elihu found and reproved in Job, his over-confidence in saying he was not faulty, or in justifying himself. In the two next verses, he blames him with reflecting over-boldly and unduly upon the dealings of God; The particulars whereof were expressed before in opening the whole Context, and come now to be further opened.

These words contain the first part of the second charge. For the clearing of which I shall first explicate the words, & then by way of observation, show what matter of charge or evil there is in them.

I have heretofore shown the emphasis of that word, Behold; And therefore, I pass it here; Behold,

The verb is translated Break (Psal: 141.5.) It imports such a breaking as is also a bringing to naught ( Psal: 33.10.) 'It is likewise applied to the breaking of the heart by discouragements ( Numb: 32.7.) And it is significantly enough translated here, He findeth breaches against me; that is, something or other to make a breach upon me, something to complain of against me. The word is rendered in these three senses; First, An occasion; Secondly, A Breach; Thirdly (as the Septuagint) a complaint or accusation. We may join all three together; for a complaint or accusation is commonly an occasion of breaches among men; he that loves breaches will seek, and seldom misseth occasions of complaint. We say of a man that is of a troublesome spirit, and given to contention (which is also Mr Broughtons translation) Behold, he picketh a quarrel against me; though I give him no just matter of offense, yet he either findeth or maketh one. Thus most of the Hebrew writers carry it; he f • nde • h occasions to alter his former course with me, to cast me off, to lay his hand upon me, even to ruin and break me to pieces.

Hence observe.

Josephs brethren were very suspicious of this ( Gen: 43.18.) The men were afraid because they were brought to Josephs house, and they said, because of the money that was found in our sacks mouth the first time, are we brought in that he may seek occasion against us; As if they had said, we well perceive he would gladly have some matter to accuse us, and so to detain us upon that occasion. Thus said the King of Israel (2 Kings 5.7.) when Naman came to him with a message from his Prince to desire him that he would heal him of his Leprosy; The King of Israel began presently to startle, and thought it was nothing but a mere trick and a device to bring on some further design, what? said he, Am I God to kill and make alive, that this man is come to me, wherefore consider I pray you, and see how he seeketh a quarrel against me. They may be judged to watch for a discourtesy who desire courtesies of us beyond our power. This made the King of Israel jealous, that the King of Syria being confident of future success, by his former successes against Israel, was by this device only seeking an occasion to renew the war. We have an eminent Scripture to this purpose ( Dan: 6.4, 5.) Daniel being advanced high at Court, it drew a great deal of envy upon him among the Princes and Presidents; and therefore they resolved to try their utmost to pull him down; And hereupon (saith the text) they sought occasions against Daniel concerning the kingdom; that is, they inquired narrowly into his proceedings as to the management of that great power and trust which the King had committed to him in civil things, but they could find no occasion, nor fault; forasmuch as he was faithful. They could not pick a hole in his coat (as we say) neither was there any error or fault found in him. When this would not do, then they would needs go another way to work (envy is restless) and because they were disappointed in their first attempt about civills, they proceeded to matters of religion; Then said those men we shall not find occasion against this Daniel, except we find it in regard of the Law of his God. And we see in the following parts of the Chapter, what occasion they found against him. This is hard dealing indeed, and it is quite contrary to the Law of Love in all the actings of it. The Apostle assures us (1 Cor: 13.7.) Love beareth all things, Love hath strong shoulders to bear wrongs and injuries, and Love believeth all things; not that a believer is a vain credulous person, giving out his faith he knows not how, or to he knows not what; but he believeth all things to the utmost line of truth and reality, as also of appearance and probability; he that loves is very willing to believe that things are meant as they are spoken, and that they are intended as they are done. Thus he that loves much, believes all things, and further, charity hopeth all things; it hopes the best, and puts the fairest interpretation that may be upon those things and doings which carry in them at least some color of suspicion; this is the Genius of Charity, the Character of Love. It beareth all things, it believeth all things, it hopeth all things. All which stand in direct opposition to the seeking of occasions against our neighbor. And I shall briefly show how much such practices militate against and contradict the royal Law of love, by seven steps.

First, 'It is against the Law of love, to be ready to take an occasion when it is given; we should be very slow and backward, in case of offense, to embrace or admit what is offered: though indeed, it is with the heart of man, I mean with the flesh in his heart in this point of the Law, as it is with the flesh (that is, sinful corruption) in the heart, as to the whole Law of God; Of which the Apostle saith ( Rom: 7.8.) Sin taking occasion by the Commandment, wrought in me all manner of concupiscence. And again ( v: 11.) Sin taking occasion by the commandment, deceived me, and by it slew me: Sin took occasion by the Law; The Law gave sin no occasion to work concupisc • nce in Paul. The Law is far enough from being the cause of sin, but it is (by accident not of it self) the occasion of sin; yea, sin presently takes occasion when it hath not indeed the show of any just occasion. The Law by its prohibition, by the stop and check which it puts upon the flesh, by the discoveries which it makes of the contrariety of our corruptions to the holiness of it, doth many times provoke and irritate, yea enrage and enflame them, but it affords not the least countenance or encouragement to our corruptions. Now this (I say) is the wickedness of the heart of man, with respect to sin in General, that it takes occasion by the commandment, to bend it self against the commandment: and so as to any particular act against a brother, to take an occasion to do him a mischief, is wickedness, and a work of the flesh.

Secondly, It is sinful to use our Christian liberty, when it may be an occasion of sin, or the laying of a stumbling block before others, though we use it not with an intent or purpose to make them stumble or fall into sin. The Apostle earnestly cautions the Romans to take heed of this ( Rom: 14.13.) Let us not therefore judge one another anymore; but judge this rather, that no man put a stumbling block or an occasion to fall in his brothers way. S ^t Paul is there speaking about the observation of days commanded, and the use of meats forbidden by the ceremonial Law. Now though some had a liberty in their consciences, to observe the one, and use the other, yet he would not have them do either with offense to weaker brethren: our care should be, either first to keep our brother from falling, or to raise him up when fallen. Is it not then very sinful not to forbear those things (which are no absolute duties) by which another may fall? And if it be so sinful to do many things which in themselves are not sinful, when we know they may be an offense or occasion of falling to others, though we intend it not; then how extremely sinful is it to do anything with an intent to make them fall! This is properly the devils trade, and woe to those who take it out of his hand, or join partners with him in it.

Thirdly, When any shall desire and even hunger after an occasion of accusing others, this is a very great height of wickedness. The Apostle speaks of such (2 Cor: 11.9, 12.) where he tells us that he did forbear his own right, not receiving maintenance for preaching the Gospel; When (saith he, v: 9.) I was present with you and wanted, I was chargeable to no man. But why? he answers ( v: 12.) What I do I will do, that I may cut off occasion from them which desire occasion. Some did, it seems, desire an occasion to charge him with covetousness and worldly mindedness, that he preached the Gospel for filthy lucre; therefore, saith he, I will do this, that I may cut off occasion from them that desire occasion to charge me with. The heart of man is full of evil desires, and this is one of the worst of them, to desire another might be found doing that, which might minister an advantage to render him odious or blame-worthy.

Fourthly, Which is yet higher, some even pursue and hunt for occasions to calumniate and slander their brethren. The good Prophet Jeremiah had store of these ill neighbors ( Jer: 20.10.) I have heard the defaming of many; fear is on every side; report, say they, and we will report it; all my familiars watched for my halting, saying, peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him. As if he had said, How glad would not only my open familiars, but close enemies be, of an occasion against me, it would make them leap for joy to see me halt. By his halting they meant his sinning, his doing that which was uncomely, or not suitable to his profession; they watched, they lay at catch for his halting, not to hold him up, but to cast him down. They said, report, and we will report it; we will make something or other of it, though in truth there be nothing. They had (which may be a fifth step of this wickedness, a secret hope that he would halt and give them occasion of insulting. Peradventure (say they) he will be enticed, peradventure we shall catch him in this snare; this was their hope, and, if attained, their joy.

Which makes a 6 ^th step of this wickedness; For so David describes his enemies ( Psal: 38.16, 17.) They rejoice when my foot slippeth; for I am ready to halt, or (as we put in the margin) for halting. There is a double halting, a halting by transgression, and a halting by affliction; that I conceive David chiefly spake of in that place, because he presently adds in the close of the 17 ^th verse, And my sorrow is continually before me. He shows his enemies possessed with the same evil spirit, and in the same posture ( Psal: 35.15.) In mine adversity, or, in my halting, they rejoiced. The same word is used in this Psalm for adversity which we had in the 38 ^th for halting. This is as true of evil men, as halting is taken in the other notion, for sinning. The wicked are as, if not more, ready to rejoice at falls, or halts, by sinning, as at falls or halts by suffering. In both these cases (as David found in this 35 ^th Psalm, v. 15.) the very abjects will tear the best of men (as they did David ) and not cease. But what do they tear? their flesh if they can; but to be sure (and so 'tis meant there) their good names and reputation by slanders and accusations. O how contrary is this practice and that joy to the spirit of the Gospel! The Apostle tells us, the Grace of charity utterly abhors it (1 Cor: 13.6.) Charity rejoiceth not in iniquity. It neither rejoiceth in doing iniquity it self, nor to charge others with iniquity.

Seventhly, (which is the highest step) Some rather then fail will form and frame occasions against others; they will forge or fancy them in their own brain, and then accuse their brethren, as if they had been acting, what themselves have been imagining. Such the Apostle Peter speaks of (1 Pet: 3.16.) where admonishing Saints to much strictness and exactness in walking, he gives this account, why they should do so, That whereas they speak evil of you as evil doers, they may be ashamed that falsely accuse your good conversation in Christ. They who have not so much as a shadow of truth, will make something out of a lie; they will falsely accuse, and strongly impeach, knowing that if they do so, some of the dirt (at least) will disfigure the faces, and stick upon the skirts of those who are impeached. Thus I have given seven degrees of this wickedness, everyone of which plainly discover, and all put together, mightily aggravate the sinfulness of this sin, the seeking of occasions against any man whosoever, much more against any good man. And therefore (which was the second point proposed for the clearing of this truth) you see how great a matter of charge was brought by Elihu against Job, when he saith, Job hath said, He, (that is, God) seeketh occasions against me.

Hence note, Secondly.

How sinful is it, that we who give the Lord so many occasions against us, that he needs not seek any, should yet say he seeketh occasions against us? The people of Israel (as it appears) intimated, at least, that God had broken with them, or sought occasion to do it (this word is used in that text, Numb: 14.34.) while the Lord to show how ill he resented such thoughts and jealousies of him, tells them, According to the number of the days in which ye searched the Land, even forty days (each day for a year) shall ye bear your iniquities, even forty years, and ye shall know my breach of promise, or (as read in the margin) my Altering of my purpose. As if he had said, Ye shall know whether I have sought occasion against you, whether I have frustrated your hopes and endeavors, these forty years in the wilderness or no; ye shall know whether I have done anything to break and entangle you, or whether all this hath nor proceeded from your own frowardness and unbelief. The Lord who searched their hearts, and saw the utmost scope of their complaints, found this evil thought lying at the bottom of all, that he surely had put them upon all those difficulties, or brought them into those straits on purpose to break with them. And therefore, he saith, Ye shall know my breach of promise; Ye shall see one day, or at last, whether I have kept covenant, and stood to my engagement or you, whether I have sought an occasion against you, or you have given me occasion to deal with you as I have done. So that when the Lord said, Ye shall know my breach of promise; his meaning was, ye shall know that I have kept my promise to you exactly, or to a tittle, and that ye only have been the promise-breakers. 'It is infinitely below the nature of God, to seek occasions against the creature; And 'tis strange that the Jews had any the remotest suspicion of him as doing so, after they had heard of those glorious stiles and titles in which he proclaimed his name ( Exod: 34.6.) The Lord, the Lord God, gracious and merciful, slow to anger, abundant in goodness and in truth, pardoning iniquity, transgression, and sin. What can be speld out of this name that should yield the least shadow of a jealousy, that the Lord would seek occasions against them. A good Prince desires to find many good subjects who deserve to be rewarded, but it troubles him to find any who deserve to be punished, or whom he is necessitated to punish; Now what is the goodness of the most benign and gracious Princes in the world, to the graciousness and benignity of God! Again, his precious promises evidence the unworthiness of such a surmise; all which are full of mercy, and goodness, and patience, and pardon, and tenderness to poor sinners: so far is the Lord from seeking occasions to charge any one with what is not, that he seeks all the ways and occasions he can to do good, and to extend compassion to those who have done amiss. He even labors to deliver poor souls from their dangers, and from their sins. How far is he then from desiring to find them tripping and sinning, or from urging sin hardly harshly or causelessly upon them? yea all the experiences of Saints bring in witness against this blasphemous apprehension. They will tell us from what they have found and felt, that when they have given the Lord occasion to destroy them, when they have put a sword into his hand to smite them, when by their unbelief, and pride, and neglect of known duties, they have laid themselves open to ruin and destruction, even then he hath held his hand and spared them. Is it not then a great, a gross sin, to charge the Lord, that he seeks occasions against us? Yea indeed (as was touched before) the Lord needs not seek occasion against any man, for as much as the best of men give him too much occasion, and too often. He needs not stand to spy advantages against us, we lay ourselves too open and naked to him continually. As in Fenceing, when two that are very expert at that art are engaged, there is watching for an occasion or advantage to get the mastery; but if an expert Master of Defense be to deal with an ignorant fellow that knows not his postures, nor how to use his weapon, he needs not seek occasion, he may have him here and there and everywhere. It is so with the best of Saints, when they have to do with God; He needs not watch for an occasion where to hit, or smite them, for they through their ignorance and folly, lay their naked breasts open to his strokes every day. Were he not infinite in mercy to cover our sins, and to pardon our transgressions, we must needs perish under his justice.

Again, The word is rendered, Infirmities, failings, or lesser sins; that's another translation of the text, and 'tis a useful one; For as the former supposeth the Lord taking occasion, where none at all was given; so this supposeth him to take the least occasion. As if Elihu supposed Job saying, Behold, he seeks out my little faults, my vacillations, my trippings, my stumblings, in a word, my infirmities. We may take them two ways; First, for his youthful sins, the slips of his youth. Secondly, for his daily sins, commonly called failings. As if Job had said, Though I can charge myself, and freely do with many sins and weaknesses, yet I am not a man chargeable with any crimes nor wickednesses, mine are no black nor bloody sins, no crimson, no scarlet sins; I have not sinned presumptuously, or with a high hand, I have not given scope to my lusts, nor indulged my corruptions. I have not pleased myself with displeasing God; nor hath the bent of my soul been to break his commandments, as bonds, yokes, or shakles put upon me by an enemy; I have not rejected his dominion or rule over me in any willful defection or departure from his word. Yet notwithstanding God finds out my infirmities and failings, and urgeth them sorely against me, yea he deals with me as if I were his enemy, even for those sins which I have committed through inadvertency or mere human frailty: Some Interpreters insist most upon this signification of the word, as if the matter which Elihu charged Job with, were that he should say God carried it towards him as an enemy for small faults or lesser sins. Nor do I see anything which hinders the joining of this and the former reading together; for surely he seeks occasions to punish and vex ano • her, who insists upon his lesser sins and imperfections, as if they were great and grievous crimes. From this la • ter or second sense of the word, Observe, First, in General.

Some are pleased with nothing more then to hear and discourse of other men's failings. 'It is a great fault to be picking up the lesser faults of others; yet how many are there, who if they can but see, as it were, any bare place, they will be charging at it; if they see but the least scratch or sore, they as the fly, love to be feeding upon it, or raking in it. 'It is our holiness to take notice of the least sin in ourselves, and the more holy any man is, the more quick-sighted and quick-scented he is in taking notice of his lesser sins (when the least neglect of duty and of the least negligence in performance of duty, any ill frame of heart, any vain thought, any idle word, any undue carriage, any uncomeliness, is taken notice of and corrected, this shows an excellent frame of spirit, and a great measure of Grace) but it is not good to do so by others, yea it is an argument we are very much wanting and failing in holiness ourselves, when we are so apt to take notice of and aggravate every want and failing in our brethren. Yea, when as Christ saith ( Math: 7.3.) We see a m • te in our brothers eye, we seldom see the beam in our own. And it is an argument men have beams in their own eyes, when they are so quick-sighted in looking after motes in their brothers eye. I grant, it is a duty to be watchful over one another as brethren, and to take notice, for right ends, of the least failings and faults of any. This is a duty if we do it with a purpose to pray for them, that they may walk more circumspectly; or that we may lovingly reprove, admonish, and counsel them; as also that we may consider ourselves and our own ways, lest we fall as they have done. Thus to take notice of the least failings of others, is a great Gospel duty. But to take notice of men's faults, to censure or defame their persons, to insult over them, or accuse them, this is the spirit of a Cham, who mocked at his fathers nakedness. And thus to be critticall about the faults of others, argues that we are careless of our own.

Secondly, As to the particular case in the text, for which Job is tax'd by Elihu, that he said thus of God.

Observe.

Such thoughts are a great derogation from the goodness and mercy of God. The Lord doth not willingly see the faults of his people; Though he seeth them, yet he doth not willingly see them; he is glad when it is with his people, as it was at that time with Israel (Numb: 23.21.) He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel. But was there no sin to be seen in Jacob? Was Israel altogether innocent at that time? Surely they, even they, and even then were a sinful people, and had their faults, neither few nor small, but because there was no iniquity, no perverseness nor prevarication against God found among them at that time, therefore he overlooked all their ordinary failings and transgressions. As the Lord is so holy and of such pure eyes that he cannot behold any sin, the least iniquity to approve of it ( Habak. 1.13.) so the Lord is so gracious and so full of compassion, that he doth not severely take notice of, nor look upon the lesser sins of his people. David exalts the name and glory of God at large for this ( Psal: 103.8, 9, 10.) The Lord is merciful and gracious, slow to anger, plenteous in mercy, he will not always chide. They are always chideing, that are always spying faults in children, servants or relations; they who take notice of every little fault, shall find chiding-work enough in a family. But the Lord will not always chide; neither will he keep his anger forever; He hath not dealt with us after our sins, nor rewarded us according to our iniquities: Like as a father pitieth his children, so the Lord pitieth them that fear him. A father doth not inquire into, much less punish every neglect of his child. I will spare them (saith the Lord) ( Mal: 3.17.) as a father spareth a son that serveth him. If a father seeth or is well persuaded that his son hath a heart to serve him, he will not curiously spy out the faults of his service, but saith to his child, It is well done, or at least, I take that well which thou hast done. Yea the Lord is so far from a strict inquiry after such faults, that he passeth by great transgressions ( Mic: 7.18.) Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his people; he retaineth not his anger forever, because he delighteth in mercy. Though Asa (1 Kings 15.14.) was not through in the reformation; the high places were not removed, yet the Lord did not charge this upon him, for presently it followeth in the sacred Story; Nevertheless, the heart of Asa was perfect with God all his days. Yea; though Asa did fall into several sins afterwards, imprisoning one of the Prophets, and oppressing some of the people, and in his sickness seeking to the Physicians, and not to the Lord, yet the Lord did not charge these acts upon him; He was so far from a strict inquiry after his lesser sins, that he took no notice of those greater sins, but saith, His heart was perfect all his days. So in the case of David, the Lord would not see many of his sins, he would not blot David, nor burden his own memory with them, but passed an Act of Oblivion upon them forever. Sarah (Gen: 18.12. (spake very unhandsomely when the Angel came to her and told her she should have a son; yet the Apostle (1 Pet: 3.6.) referring to that story, gives Sarah a very high testimony or commendation for one good word that was mingled with a great many ill or undue ones, yea and actions too; for she laughed; Notwithstanding all which, Peter sets her as a pattern for all good women professing the Gospel to imitate: He would have them be in subjection unto their own husbands; even as Sarah obeyed Abraham calling him Lord, whose daughters ye are (saith he) as long as ye do that which is well. That one word which she spake well, is recorded, yea reported to her praise, and all that were ill are buried in silence, forgotten and covered. The Lord hath respect to a little pure gold, though mingled with a great deal of dross, and owns a little good Corn, though a great deal of chaff be in the same floor or heap. Surely then he will not bring our infirmities and slips to account against us, while our hearts are upright with him.

Thus you see what matter of charge there was in these words, when Job said, God sought occasion against him, when he had given none, or that he had only given some smaller occasion, and yet God dealt with him as an enemy.

But did Job ever say, That God sought occasions against him, or took notice of his lesser sins so severely?

I answer, Though some acquit Job wholly of this charge, and recriminate Elihu with this accusation as a slander, yet Job had spoken words which might give occasion to charge him thus, (as was shown also concerning those former speeches, I am clean from transgression, I am innocent, there is no iniquity in me ) though Job had not spoken these or such like words, with that scope and spirit as Elihu might seem to allege them; yet he had given Elihu cause enough to say so, while he spake more of himself then came to his share, considering that he was a sinful man, and more then did become him in his condition, being an afflicted man. Upon both which accounts, it had better become'd him to have been much in humbling himself, rather then at all in justifying himself. Now as Job had spoken words which might bear out Elihu in his former charge, so we find several speeches or complaints concerning God, which may justify him in this. As for instance ( Chap: 14.16, 17.) For now thou numbrest (or numbering thou numbrest) my steps; dost thou not watch over my sins? As if he had said, thou watchest me so strictly, so narrowly, that I cannot (in the least) step awry, but presently I am observed and shall be sure to hear of it; Yea, my transgress • on is sealed up in a bag, and thou sowest up mine iniquity; that is, thou keepest the memory of my sins, thou dost not pass them by, but hast them ready by thee. When chaste Joseps wanton mistress disappointed in her lust, was resolved to seek an occasion of revenge, she laid up his garment by her until her Lord came home (Gen: 39.16.) To lay up the evil deed of another, presageth ill to him. And therefore when Elihu heard Job speaking thus, might he not say, Job hath said, God seeketh occasions against me, yea, (which is more) as it followeth in the verse under hand;

These words having been insisted upon somewhat largely from other passages of this Book ( Chap: 13.24. & 19.11. & Chap. 30.21. In all which places Job spake this complaint sometimes expressly, always Equivalently) I shall not here stay upon the explication of them, only for as much as Job having said, That God took hold of small occasions given, or sought occasions not given, is presently charged further by Elihu, with saying, He counteth me for his enemy. From this Connection of the former with the latter part of the verse.

Note.

There are two things which we are very ready to do towards those we bear no good will un • o, or whom we account our enemies. First, to diminish the good which they do, to speak lightly of, and under-value their most praise-worthy deeds. Ill will never spake well either of persons or actions. Secondly, whom we love not as friends, especially whom we hate as enemies, we are prone to heighten their faults, and double their failings; we (mostly) look on the evil deeds of an enemy in a multiplying, or in a magnifying glass; we make one fault many, and a little one great. A true friend will speak the most of what is well done, and the least he can, with truth, of what is ill; He is so far from seeking occasions against whom he loves, that he will hardly see them, when finds them unsought. A noble enemy will not seek occasions against a man, much less will a cordial friend. It is no wonder when Job is taxed with saying, God sought occasions against him, that he should also say, He counteth me for his enemy.

From the matter of these words, He counteth me for his enemy, take these two notes.

And this comes to pass upon a double consideration; First, Nature when pinched will show it self; Now, man naturally, hath not only hard thoughts of God, but an enmity against him. And when nature is pinched, all the corruptions working in man, work this way, unless over-power'd and checked by grace. Secondly, when 'tis hard with us from the hand of God, then Satan takes his time to prompt us with hard thoughts of God, and to foment that enmity to the uttermost, of which our corrupt nature hath such store. What? will Satan say, Doth God love thee, and starve thee? What? Doth God pretend kindness to thee, and deal thus with thee? is God thy friend, who takes away thy friends? is God thy friend, who leaves thee in the hand of enemies? doth he pity thee, and yet keep thee in these pains? is this his kindness to his friend? How can he say he loves thee? And hast not thou cause enough yet to say, He counteth thee for his enemy. Thus Satan takes his time to provoke nature, which is forward enough of it self to think and speak hardly of God, if at any time he is pleased and sees it fit to deal hardly with us. And how great a combat hath many a gracious soul both with Satan and his own heart, to get and keep up good and honorable thoughts of God in a suffering condition, or under dark and (to sense) dismal dispensations.

Secondly, Note.

Let us take heed of such thoughts; David professed ( Psal: 73.1.) Truly God is good to Israel, even to them that are of a clean heart. He is good to them (that's David's intent there) not only when he doth them good, (as to outward things I mean, and to sensible appearances, for all is good in the issue to the Israel of God; now, I say, God is good to his people, not only when he in that sense doth them good) but when he afflicts them, and layeth many outward evils upon them. When, as it is said after in that Psalm ( v. 14.) He plagueth them (that word imports sorest troubles) all the day long, and chasteneth them every morning; when he gives them their breakfast in sour herbs, or with severest whippings, yet then, even then he is good to them, and means them no harm at all. Therefore how hardly soever God deals with us, let us not think he counts us enemies. The Temptation was strong upon David to take up hard thoughts of God in that case, yea it prevailed so far upon him, that he concluded ( v. 13.) Verily I have cleansed my heart in vain, and washed my hands in innocence. As if he had said, A man hath little privilege from the worst of outward evils by his godliness; But the Temptation did not prevail long, he soon recovered himself ( v: 15.) If I say I will speak thus, (that is, that I have cleansed my heart in vain) Behold, I should offend against the generation of thy children; that is, I should wrong the whole kind or race of godly men throughout the world, as if hypocrites, or as if God did not love them, or were not good to them, for who is there among all thy children whom either thou hast not or mayest not chasten as much as thou hast chastened me. As no man can know the love of God by that which is before him, how prosperous soever it is; so it is most unsuitable for any of the children of God, to think that God is not good to them, or doth not love them, because of the evil that is before them, how adverse or disasterous soever it is. For, God having loved his people in Christ, he loves them forever; when once he hath broken the enmity in our hearts towards himself, there is nothing shall ever be done by him towards us, which may speak us his enemies, or him our enemy, though a Job in great affliction may say, He counteth me for his enemy, And handles me like one too; as it followeth.

We had these words expressly ( Chap: 13.27.) there they have been opened already, Thou puttest my feet also in the stocks, and lookest narrowly unto all my paths. That which hath been said as to the General sense and scope of that text, may serve for this; And therefore I refer the reader thither. I shall only add two or three notes from the metaphor; He put my feet in the stocks, that is, he presseth me with very close and sore afflictions.

Hence Observe.

No chastening for the present seemeth to be joyous but grievous (Heb: 12.11.) To be under a cross is be under a burden.

Secondly, Afflictions keep us under restraint. He hath little liberty as well as little ease that is in the stocks: afflictions hold us in, they are as a prison to us. Afflictions are a restraint two ways; First, to our corruptions; yea, through the grace of God, afflictions are more then restraints to corruption, they become the death of corruption, they are appointed (among other services) for the mortifying of corruption, that it may not live in us, much more are they a restraint to corruption, that it may not get out, nor work in us as before. Many times, when a good man hath the world at will, his corruptions think to have their will too; and when he is at liberty, lusts would grow licentious: Therefore God seeth it necessary to put his servants in the stocks, that their lusts may be in the stocks too. Thus he told the Church ( Hos: 2.6.) Behold, I will hedge up thy way with thorns, and make a wall that she shall not find her paths. The thorn-hedge was as a stocks to stop them that they should not walk disorderly, nor act inordinately as they had done. This course God takes with many, he puts them in the stocks, that he may keep them from the ways of sin, or give check to some unruly affection. When we need this discipline, we may look for it, and 'tis a mercy to be under it. Will you not keep order? (saith God) then you shall to the stocks. Secondly, afflictions are a restraint to our comforts, as well as to our corruptions. As this expression notes the taking of lusts short, so the taking of us short as to lawful liberties and enjoyments. Sickness upon the body sours all that this world hath, to us, and will not suffer us to use much of it, how much soever of it we possess. Many have enough to eat, who never eat in pleasure, as Job said ( Chap: 21.25.) And when in our prosperity we run out and take unlawful liberty, God sends an affliction, as his stocks, to hold us from our lawful liberties. When we have had vain out-goings and excesses of spirit, all going well with us and comfortably in the world, we may expect the stocks next, or that things should go ill with us, yet for our good.

Thirdly, To be in the stocks is a disgraceful thing; it is not only a pain and a restraint, but it is a reproach; He that is in the stocks, or in the pillory, is exposed to shame, everyone points at him, and many revile him. Affliction as to the eye of the world, carrieth a disgrace with it, or, at least, subjects the person afflicted to disgrace; And it hath been shown from several passages of this book, how Job's afflictions were interpreted to his disgrace; and he looked upon, as I may say, like a vagabond in the stocks, that God had brought him thither, and clapt him by the heels for his misdemeanors. Though afflictions diminish no man's honor or esteem with God, or with his people (an afflicted Saint is as precious and honorable in their eyes, as when in the greatest prosperity; The clouds of trouble cannot eclipse the glory of Grace, nor render the gracious contemptible to those who know them such) yet, as to the eye and opinion of worldly men they do. Job said his afflictions were a witness against him, as if all were not right with him, yea, as if he had been very unrighteous. The stocks are a witness against a man, that surely he hath done some ill thing. Thus you see there is pain in affliction, restraint in affliction, disgrace in affliction, especially in the opinion of the world, and therefore to be in affliction is to be as in the stocks. He putteth my feet in the stocks.

Which some expound, as if when the Lord had let him out of the stocks, yet he was but like a prisoner with his keeper at his heels; He marketh all my paths. I have spoken to this also before; I shall now only Note.

He marks all our paths, not only our open paths, but our secret paths; not only what paths our feet walk in, but paths our hearts walk in. He marketh what our thoughts are, what our scope is, what our aims and ends are. He marketh not only our day-paths, but our night-paths; He watcheth all our paths. Take this Caution from it;

If the Lord's eye be so strict over all our ways, shall we be careless of our ways? If he look upon our walkings, shall not we look to our walkings? There are many arguments (from love, from returns of thankfulness for received benefits) which should provoke the people of God to heed and mark their own ways; but surely this ought to be a very cogent argument, because God marks them, He marketh all our paths. Therefore as the Apostle gives counsel and admonition ( Eph: 5.15.) See that ye walk circumspectly, not as fools but as wise. What our wisdom is, yea whether we have any wisdom, whether we are wise or fools will be seen by our walkings. Some can talk and discourse very wisely, who yet walk very foolishly, and whose whole course is folly.

So much for the opening of this charge brought by Elihu against Job, his over-justifying of himself, and his reflecting upon the goodness and love of God. Elihu proceeds yet further to deal with and refute him, as also to answer for God. Behold, in this thou art not just, &c. This I charge thee with and will prove it, thou hast spoken sinfully and unbecommingly of God and of thyself in all this.

Behold, he calls for serious attention, and diligent consideration; Behold This; so the Hebrew rendered strictly; we render, Behold, in this thou art not just; What is this? what's the antecedent to this? we may assign the antecedent in three things, or make it three-fold, according to what Elihu hath laid down before in way of charge against Job in the former Context; First, This, that thou hast boasted thyself so much of thy innocence and integrity. Vers. 8 ^th . Thou hast spoken in my hearing, and I have heard the voice of thy words, saying, I am clean without transgression, &c.

Secondly, In this, That is, in that thou hast complained so much of the severity of God's dealings and proceedings with thee, (10. & 11.) Behold, he findeth occasion against me, and accounteth me for his enemy; He putteth my feet in the stocks, he marketh all my paths; Behold, in this thou art not just.

There is a third antecedent, which we may take up from several passages in the former part of the Book; and that is, because thou hast so often and so importunately desired to plead with God, and hast made so many suites for a hearing with him, as if thou hadst somewhat to say, which might acquit thyself and show reason, why God should not deal thus with thee; For though Job did not desire to plead with God as having any intent to accuse him of doing him wrong, yet he was therefore to be blamed, because he desired to plead with him; seeing it becomes man to submit to the judgment of God without murmuring or complaining. So then Elihu had cause to charge him with this; God indeed passed it by, as knowing it did not proceed (as in the wicked) from malice, but from weakness and ignorance, as Job also himself humbly confessed at last. Behold (thou hast too often called for Justice) in this thou art not just.

Mr Broughton renders, Loe here thou art not in the right. These words, in this, or here, may also have a negative reference to what Job had been charged with before by his friends. As if Elihu had said; I do not charge thee with such crimes as thy friends have loaded thee with heretofore, I do not burden thee with gross impiety, nor with hypocrisy, I do not tell thee thou hast oppressed the poor, or wronged the widow and the fatherless, I have nothing of this sort to say against thee. But in this or here, I have somewhat to say, wherein my judgment also is that thou art not just, nor in the right; for however thou art otherwise, or in other things upright and righteous, however just thou hast been in thy transactions with men, and pure in thy worship toward God, yet in this I am sure, and I dare say it openly and avowedly, thou art no ways justifiable, much less just in that thou hast cried up thy own innocence, and spoken so much of the hard dealings of God with thee; yea, hast been so bold as to desire a day of hearing even before God himself. Let this be the Question or matter under debate; Whether or no, Job speaking thus highly of himself, and thus boldly of God, hath done right or no? Elihu undertakes the negative, he engageth to prove that Job had not done well, or right, how innocent soever he was, in speaking so much of his own innocence, or (how hardly soever God dealt with him) in making so many complaints of his severity, Elihu undertakes to prove this negative; and Job never durst undertake the affirmative, that he had done right or well in speaking or doing so; and therefore in the close of the business he sits down convinced, that he had been too bold with God, and too forward in justifying himself.

His argument (which runs through this whole discourse) to make good his negative assertion, may be formed up thus; He that speaks much of his own righteousness, and seems to reflect upon the righteousness of God, at least that God hath been over-rigorous with him, is not just, nor justifiable in this.

But thou O Job hast spoken thus of thyself, and thus of God in the extremity of thy pain, and in the anguish of thy spirit.

Therefore in this thou art not just, nor justifiable. No man of understanding can take thy part, or be an Advocate for thee in this matter; As for me, I must needs be and am resolved to be an Advocate for God against thee. The Major or first proposition is not expressed in the text, the conclusion is given in the beginning of the 12 ^th verse, and the assumption or 2 ^d proposition, is collected from Job's own mouth in several places of this Book.

Again, besides the general scope of the words, and the tendency of Elihu in this dispute, we may consider the manner of his speech, how he deals with Job; Behold, in this thou art not just. In this manner of treating with Job, the sweetness of his spirit, and likewise the boldness of it are observable. These two virtues or excellencies of an Advocate, show themselves plainly in this one passage; Behold, in this thou art not just. For consider, First, He expresseth his reproof negatively, he doth not say, Behold, in this thou art wicked, or thou hast impiously blasphemed the name of God, but he speaks at as low a rate, as may be, Behold, in this thou art not just, or justifiable, thou hast not done right, or thou art not right; there is a great good temper of spirit, and a mixture of much meekness in such negative expressions: it being much less to say to a man, in this thou art not just nor justifiable; then to say positively or directly, in this thou art unjust, and deservest to be condemned. For though there be no difference in the thing between not being just and being unjust, yet there is much more mildness in the words; and a man takes less offense, when told that he is not just, then in being told that he is unjust. The imputing of a crime to a man, is more and worse, then the denying him a virtue, or that he is virtuous.

Hence note.

We should not speak cutting words, if other words will serve the turn. Thus the Apostle directs us ( Gal: 6.1.) Brethren, if a man be overtaken with a fault, ye which are spiritual, restore such a one with the spirit of meekness, considering thyself, lest thou also be tempted; deal as gently with a fallen brother, as thou wouldest with a man whose bones are dislocated or broken (so much the metaphor there used imports) There is a time indeed when we must rebuke (as the Apostle gives direction ( Tit: 1.13.) sharply, or cuttingly; we must go to the quick, that they may be found in the faith: but there is a great regard to be had to the state and spirits of those with whom we have to deal. As it is our duty to receive the word with meekness ( James 1.21. some receive the word proudly, riggidly, in the worst sense they can, yea they receive it rebellingly, now as we ought to receive the word with meekness) so 'tis good to speak the word with meekness, with as much meekness and tenderness as the case will bear.

Secondly, consider this manner of speaking, Behold, in this thou art not just, Elihu tells him plainly of his faults, he reported them before, and here he applied them home to his person; Behold, in this, thou rememberest thy own words; Thou canst not but take notice what thou hast spoken; now I tell thee, in this thing thou art not just; Elihu doth not speak doubtingly nor fearfully, nor doth he tell Job what the thoughts of others were upon the matter, but he tells him directly, categorically, plainly from himself, in this thou art not just.

Hence note.

We are to speak meekly, but not at random, not uncertainly, not flatteringly ( Pro: 29.25.) A man that flattereth his neighbor, spreadeth a net for his feet; he doth but entangle and ensnare him, instead either of counseling or comforting him. When a man is out, it is best to tell him so; how else shall he get in again? Flattering words are insnaring words; Behold, in this thou art not right. One of the Ancients speaking to this point, tells us; It is more sinful to flatter those that do evil, then to do evil ourselves. And, surely it argueth a more corrupt mind, or a worser principle to daub sinners with the untempered mortar of flattery, then to be daubed with the mire of any particular sin or iniquity. A flatterer is a dawber and pillow-sower; A flatterer hath not a true sight of sin himself, and he doth what he can to keep others from the sight of it. It is safer to make sinners smart then itch. David invited a wound •• g rather then such a skinning of his sore ( Psal: 141.5.) Let the righteous smite me, it shall be a kindness, (that is, I will not only take it kindly, but shall find it a kindness) and let him reprove me, and it shall be an excellent oil, which shall break my head; that is, it shall be so far from hurting that it shall be (through Grace) a healing to me. No man had ever any cause to repent, either the giving or receiving of a wise and seasonable reproof.

But what is it, not to be just? I answer, not to be just, is not to give every man his due; yet Elihu intends it chiefly, of what Job had spoken unduly to God; Behold, in this thou art not just.

Hence note.

Yea not to give God his right, is by so much the greater injustice, then not to give man his right, by how much God is greater then man; look how much God is higher and greater then man, by so much is their sin higher and greater, who give not God his right, then theirs, who give not man his right. Many think they are very just, very honest men, because they give every man his due, they wrong, they defraud no man, not any neighbor, not any b • other with whom they deal: come and charge them if you can. 'It is very good, & more then most men can truly say of themselves, when a man is able to say he is just to his neighbor, no man can challenge him of injustice. But many say this, who take no notice, how unjust they are to God; they are not at all sensible, how often they have denied God his right, nor how often they have done God wrong; they take no notice of this. They have second-table Justice, but they have not first-table Justice; this is it that Elihu chargeth Job with. His friends charged him with second-table injustice, that he was an oppressor, &c. but Elihu charged him with first-table injustice, that he had done wrong to God. Therefore, remember, not to give God his due fear, his due love, his due trust and submission (these are his rights by the first Commandment) is to be unjust; not to give God due worship accordin • • o his will, is to be unjust, because in so doing you deny him his •• ght in the second Commandment; not to speak or think reverently of the name, of the word, ways, and ordinances of God, is to be unjust to God, because you deny him his right in the third Commandment. To break the Sabbath, to steal God's time, and convert it to your own private use, to put it in your own purses, as many do, this is sacrilege, this is to be unjust to God, because you give him not his right, nor that which is due to him by the fourth Commandment; so not to submit to the rod of God, not to be quiet under the chastizings of God, not to take all well at God's hand whatsoever he doth with us, or to us, is to be unjust to God, because we then deny him the right of his sovereignty, and of that just power which he hath over his creatures.

Elihu proceeds to give an account, distinctly, wherein this injustice lay.

We render well, I will answer thee, &c. There is a four-fold way of answering; First, by information to a Question propounded. Every Question would have an answer. Secondly, by solution of an objection made; When anything is objected against what is said or held; then to untie the knot, is to answer. Thirdly, there is an answering by confutation of a false opinion or tenet; thus whole books that hold unsound or heterodox opinions, are to be answered; Fourthly, there is an answer by way of reproof, or reprehension of faults or mistakes, either in speech or practice. Elihu his answer was of this last sort. For he observing how Job had spoken, and what his carriage and demeanour had been, gives him a reprehensive answer, Behold, in this thou art not just, I will answer thee. And what was his answer? even this, God is greater then man; or, I will answer thee, that God is more then man; The root of the word signifies to increase or grow Great; but God is great, not by growth or increase, but in his essence and being. He who is infinite in greatness, can have no addition to his greatness. God is the Great one, and he only is great. All men and things put together, are not only little nothings, but less then nothing compared to the Great God. Further, the word by which God is here expressed, notes the great power of God, the strength of God; in opposition to which the word by which man is here expressed, notes his weakness and pitiful frailty. And therefore M ^r Broughton translates strictly according to the propriety of the Original; I must tell thee the puissant is greater then the sorrowful man; we say barely, God, he, the puissant, or the strong, the mighty God; we say, God is greater then man, he, then sorrowful man. There are three original words, as I have sometime noted, which express man; Adam, importing the matter of which man was made, earth; Ish noteing his best perfection; and Enoch, intimating that sad condition which was b • ought upon us by the fall; Surely the puissant is greater then sorrowful man.

But is not God greater then (Ish) The wisest and most accomplisht, the most perfect and mightiest of men, as well as he is greater then (Enoch) sorrowful or miserable man? I answer, the word Enoch is not to be taken exclusively, as if when he saith, the puissant is greater then the sorrowful man, he were not also greater then the greatest or strongest man; but it notes, that all men, or man considered in his best estate, is but weakness and wretchedness, when put in the balance with the great God, or the puissant, Lord what is man (saith David, one of the best and greatest of men, a King, Psal: 144.3.) that thou takest knowledge of him? or the son of man that thou makest account of him? Now if it be even too much that God should make any account of man, then what is any man in account to God? O what man or Angel is able to cast up the account, how much the great God is greater or more then man. The words are plain, only there is somewhat yet to be added or touched upon, to clear up further the scope of Elihu in speaking thus to Job, which I shall endeavor to clear and make out, when I have given a note or two from the words, as they are a plain proposition; God is greater then man.

Hence Observe.

He that is greater then the Greatest, is certainly great; he that is higher then the highest, is high. This greatness of God is everywhere celebrated in Scripture. The Prophet ( Isa: 12.6.) calls the inhabitant of Zion to cry out and shout; why? For great is the holy One of Israel in the midst of thee; that is, the holy one of Israel who is in the midst of thee, is both Great in himself, and declares his greatness in thee. ( Mal: 1.14.) I am a great King, saith the Lord of hosts, and my name is dreadful among the heathens. I need not stay to give particular Scriptures to hold forth the attribute of God's greatness, his greatness runs through all his attributes. Whatsoever God is, he is great in it; He is great in power ( Psal: 56.3. Psal: 147.5.) he is great in all sorts of power, great in authoritative power, and great in executative power. As God commandeth what he pleaseth to be done, so he can do what he commandeth. The power of man in doing is not always commensurate with his power in commanding; but God's is. He needs no help, much less any leave to execute what he willeth. Again, God is great in wisdom, he hath the compass of all things in his understanding; God is so wise, that he is called the only wise God (1 Tim: 1.17.) The wisdom of men and Angels is folly to his. God is great also in his goodness, so great that Christ himself as man would not be called good, but told him that called him so by way of rebuke, There is none good but one, that is God (Math: 19.17.) Holy David brake out into the admiration of that goodness which God hath laid up, yea of that which he daily worketh for man. How much more did he and ought we to admire that goodness which is not so much in himself as himself? ( Psal: 31.19.) O how great is thy goodness, which thou hast laid up for them that fear thee, which thou workest for them that trust upon thee before the sons of men. The goodness which God acts and puts forth for the creature, is a great goodness ( Isa: 63.7. Neh: 9.25 • ) but that goodness which is the goodness of his nature, is a goodness as great as God is, a goodness infinite in greatness. Again, how often is God called great, yea admired for his greatness in mercy? When David (2 Sam: 24.14.) made choice to fall into the hands of God; he gave this reason of it, For his mercies are great. He is also great in wrath; we read (2 Kings 23.26.) of the fierceness of his great wrath. And how great is his Love? First, in redeeming us by Christ ( Joh: 3.16.) God so loved the world, that he gave his only begotten Son, &c. God loved us so much in that gift, that no man could ever tell how much love he hath given us in it. Secondly, His love is great in quickening us with Christ ( Eph: 2.4.) God who is rich in mercy, for the great Love wherewith he hath loved us, even when we were dead in sins, hath quickened us together with Christ. His love both in redeeming and quickening us is so great, that while we are called to the greatest study after the knowledge of, we are told we cannot know the greatness of it, ( Eph: 3.18.) That you may know the Love of God which passeth knowledge. I will not stay upon this Attribute, the Greatness of God, only take these five brief inferences from it; God is Great. Then

First, God can do great things, the greatest things, for us; everything is in working as it is in being; they that are but little, can do but little; God being great in his being, that is, in his power, in his wisdom, in his goodness, in his mercy, how easily can he do great things! The Scripture is abundant in showing forth the great things which God hath done, and will do, 2 Sam: 7.22, 23. Job 5.9. Psal: 71.19. Psal: 86.10. Psal: 92.5. Psal: 111.2. Psal: 126.2, 3. Psal: 136.7, 17. Joel 2.21. The works of God in all ages and in all places, have borne the stamp of and given testimony to his excellent Greatness. We say, There is nothing great to a great mind, or to a man of a great spirit. A Great spirited man will overcome not only great difficulties, but seeming impossibilities, yea he is glad to meet with greatest difficulties, because they match the greatness of his mind. Then certainly the Great God, doth nothing but great, and can do the greatest things. 'It is no matter how great the things are which we have need to be done for us, if we can but interest the Great God in the doing of them. God can do great things in ways of mercy for his people, and he can do great things in ways of Judgment against his enemies. Though his enemies be Great Oaks and Cedars, he can hew them down ( Amos 2.9.) Though his enemies be as great as the greatest mountains, he can remove and level them; Who art thou, O great mountain before Zorobabell, thou shalt become a plain (Zech: 4.7.) that is, the great power of God, with Zorobabell, can overthrow or overturn those powers which oppose or stand in the way of his Church and people, though they appear as inseparable and immovable as a Great Mountain.

Secondly, If God be Great, then he can pardon great transgressions; you that are great sinners fear not. Were not God a great God, the least of our sins could not be pardoned; were not he great in mercy, and great in goodness, our hear • s would fail us, yea our faith could have no bottom to come to him for the pardon of our great sins; But why should great sins discourage us to ask their pardon of God, who is great in mercy? David made the greatness of his sin his argument to move the Lord to pardon it ( Psal: 25.11.) Pardon my sin for it is great; who could speak thus, unless he had that upon his heart that he spake to the great God, who is greater in nothing, and hath magnified his greatness in nothing more then in acts of mercy to Greatest sinners?

Thirdly, If God be a great God; then he must have great services and duties; He must have great praise ( Psal: 48.1.) great is the Lord and greatly to be praised; he must have great love, we must love him even with all our heart, and with all our might. He must have great fear ( Psal: 89.7.) Great faith ( Math: 15.28.) Great honor from all his people. When David was about to make great preparations for the building of the Temple, he saith (1 Chron: 29.11.) Thine O Lord is greatness, and the power, and the glory, &c. And when Solomon was about to build the Temple, he saith (2 Chron: 2.5.) The house which I build is great, for great is our God above all God's. We see David prepared and Solomon built in proportion to the God for whom the one prepared and the other built a house. Thus I may say of all you do for God or to God, let it be the greatest your stock and ability can reach to, because he is a great God. The Lord himself useth that argument by the Prophet to urge his people to do their utmost in whatsoever they were called to do ( Mal: 1.14.) Cursed be the deceiver which hath a male in his flock, and voweth and sacrificeth to the Lord a corrupt thing; (that is, who when he is able to perform a greater service to the Lord, puts him off with a lesser one) for I am a great King, saith the Lord of hosts, &c. Therefore take heed of putting me off with weak female services, I expect a male, your best, that service which is most spiritual and masculine.

Fourthly, If God be great, then, they who are but little themselves, having an interest in God, may do great things too. The least creature having an interest in the great God, is as great, yea infinitely greater then the greatest in the world, who stand in their own strength. Moses saith ( Deut: 4.38. Deut: 7.1.) that the presen • e of God with Israel was such, that by it they overcame Nations, greater and mightier then they; their littleness did not hinder them, because the great God was with them in their works and ways; yea God loves to use small instruments, that his own greatness who is the efficient may appear. That question which was twice put in the Prophet ( Amos 7.2, 5.) is very often put in that case; By whom shall Jacob arise? for he is small. That which made it so questionable whether Jacob should rise, was his smallness; And could we remember the Greatness of the God of Jacob, we should either never make such questions, or easily answer them.

Fifthly, Seeing God is great, we should be always ascribing greatness to God, we should lift him up in his greatness. Thus Moses exhorted others ( Deut: 32.3.) Because I will publish the name of the Lord, ascribe ye greatness to our God. And David at once prophecieth the same of others, and promiseth it for himself ( Psal: 145.6.) Men shall speak of the might of thy terrible Acts, and I will declare thy greatness.

Again, Consider these words as they are expressed comparatively, God is greater then man; As God is great, so greater then the greatest men. God is great above all God's; that is, above all the Kings and Princes of the earth. Now I know (said Jethro, Exod: 18.11.) that God is greater then all God's (greater then Rharoah and his Egyptian Princes) for in the thing wherein they dealt proudly he was above them. David challenged all the God's on God's behalf ( Psal: 77.13.) Who is so great a God as our God? Let any man name him if he can; He is a God above all God's, that is, above the greatest powers in this world who are called God's. Thus Christ comforts believers with an assurance of safety forever ( John 10.29.) My father is greater then all, then the devil and all.

But some may say, who knoweth not this that God is Great, or that he is greater then men or devils? Job himself spake much of this subject, yea his friends made it their business to exalt the greatness of God, as we may see in several passages of this Book. So that Elihu seemeth to say no more here, then had been said already, and doth no more then hath been done already. Is not this then a cold way of arguing to tell Job that which he knew already?

For answer to this I shall stay a while (as was promised) before I go off from these words, to show why though for the matter this is no more then hath been said already; that, yet Elihu had reason to bring this argument for the conviction of Job, that God is greater then man; for though the Greatness of God hath been often spoken of in the course of this disputation, between Job and his friends, yet neither Job nor his friends did handle or improve it to that point, or in that extent, as here intended by Elihu, as may appear by these following Considerations.

First, When Elihu spake of the greatness of God, we are not to understand this greatness abstractly or alone, but concreetely or in conjunction with his goodness and righteousness, with his mercy and faithfulness, &c. Job confessed the greatness of God, but he seemed to intimate several things, to the disparagement of the goodness, mercy, and righteousness of God. For though in his frequent complainings he did not question, yet he did much darken and obscure these Divine perfections. And therefore Elihu speaking of the Greatness of God, urgeth it in conjunction with all his perfections, and indeed they cannot be dis-joined, except in notion or discourse.

Secondly, Elihu insisted so much upon the greatness of God, to humble Job, and to convince him that he had done amiss, in his bold appeals to him and complaints, about his dealing with him. Elihu doth wisely to hold out the greatness and sovereignty of God, for the keeping down and repression of his yet, unhumbled spirit.

Thirdly, Elihu mannageth this argument for another end and purpose, then his friends did. They used it to prove Job was wicked or had done wickedly in the former passages of his life; He to show that Job ought to be patient under and quietly submit to the present providences of God.

Fourthly, This argument which Elihu brings from the greatness of God, hath not at all the less force in it, because grounded upon so common and generally received a principle, the greatness of God; yea, it hath therefore the greater force in it; for what is more unreasonable then for man to intimate anything which reflects upon God, or to complain of what God doth; when as God, by the common consent of all reasonable men, doth infinitely surpass all men, both in greatness, and in righteousness, both in Justice, and in goodness. When the greatness of God appears in all these things, what can be more unreasonable then for man to insinuate anything complainingly concerning God. From the consideration of this scope which Elihu had in arguing from the greatness of God;

Note.

Elihu did not at all question whether Job thought God greater then himself; that was not the point in controversy: but he saw this principle was not answered in Jobs practice, or that he did not demean himself suitably to the Greatness of God, which he had proclaimed to others, and professed himself to believe. And thus it is with many, most of all with those under great temptations and pressing afflictions. How apt are they to speak and act below, yea beside those principles which they believe and hold forth in their profession. It is an easy matter to say, and in words to acknowledge what God hath revealed himself to be, but O how hard is it to live and walk up to such sayings and acknowledgements? Many tell us, God is greater then man, yet while they do not fully subject themselves to God, they in effect deny that God is greater then man. Many acknowledge fully that God is righteous, yet when they rest not in his dealings with them, they imply some unrighteousness in God. Many say God is wise, only wise, yet while they will be their own carvers, and are unsatisfied with God's allowances and providences; they make themselves wiser then God, or at least imagine things might be ordered with Greater wisdom then they are. Many say God is great in mercy, greater infinitely then man, yet when they should act faith about the pardon of their sins, they act it as if God had but the mercy of a man, or as if his thoughts were as our thoughts, and his ways (in dispensing favors) like our ways, and so they bring God down to their own size and scantlings. If these had been asked the question, whether God hath not greater mercy then man, they would have answered, doubtless he hath; and yet they are no more in believing, then if the mercy of God were of the same measure with the mercies of narrow-hearted man. Thus we modle the Great God, and our Idea's or apprehensions of him according to what we see in ourselves, not according to what he is and hath said of himself. And what are our rightest notions of God, but hoverings in the air, till we bring them down into practice, or live up to them, till everything we do be an exposition of what we speak and believe of God. And when we believe indeed that God is greater then man, we make ourselves just nothing before God: if we are anything to ourselves, or glory in anything of our own, be it little or great before God, we do not give God the glory of his greatness. The Lord speaking of his own greatness by the Prophet, saith, All nations are but as the drop of the bucket to him, yea they are as a little thing, as nothing, less then nothing; if therefore you make not everything little, yea nothing before God, you detract from the glory of his greatness. Again, they only acknowledge God in his greatness, who both agree to all he doth as just, and receive it as good, yea as best, how bad soever it be to nature, or bitter to their sense. Once more, they only acknowledge God fully in his greatness, who though God changeth and varieth his dispensations every day with them, though he empty them never so often from vessel to vessel, yet sit down and say, God is unchangeable to them. It is because the Lord changeth not that we are not consumed ( Mal: 3.6.) therefore what changes soever his people meet with, his heart and thoughts towards them are not changed.

Secondly, Note.

Did we remember, that the great God is great in goodness, and great in wisdom, as well as great in power; in a word, did we, when we say God is great, and greater then any man, know what we say, it would presently stop our mouths, and forever silence all our discontents & complainings, whether in reference to our personal or the public concernments. We may pray that God would remove any affliction or evil that is upon us (to do is so not only our liberty but our duty) but we may not complain of any affliction, as an evil to us, nor would we ever make such a complaint, if our hearts were taken up with this thought, that God is great in Goodness. Why do we say, at any time, Surely we have suffered enough, or too much already? Why do we demand so curiously wherefore God should use such severity against us? What is the reason of all this? even this, we do not consider enough of his greatness. All our inward troubles at our outward troubles arise from this, because we do not enough believe or not remember who God is. We by our ignorance and unbelief divest God (as much as in us lieth) of his great goodness and wisdom, when we fear, especially when we conclude, things are not ordered for our good. And though every man is ready to say, he loathes yea trembles at such thoughts, yet we may lodge many such guests befo • e we are aware. Whensoever we are overgrieved at any affliction, our own or others, or would (without much free submi • sion to the will of God) have things go otherwise then they do, we, upon the matter, make ourselves greater and wiser then God. And though this be far from our purpose, yet we cannot avoid the imputation of it. That which is not (as some distingui • h) the aim, scope, and intendment of the speaker or actor may yet be the aim and scope of his action, work or speech; no doubt Job was very far from the least thought of diminishing much more of denying the greatness of God, either in his power, wisdom, or goodness, yea (as was granted before) he spake very highly of him in all these his glorious and divine perfections. It was not his end when he spake so impatiently and complainingly, to rob God of that honor of his greatness, yet Elihu did him no wrong when he said his impatience and complainings did it. And if any shall be found complaining like Job, though they do not formally deny, that God is greater rhen man, yet that interpretation and construction may justly be put upon their complaints.

But some may here object and say, how was Job such a mirror, such a pattern of patience, as the Apostle James makes him ( Chap: 5.11.) if he manifested so much impatience as might be interpreted by others, though not intended by him a denial of the Greatness of God?

I answer, though all agree (and the testimony of the Spirit of God is enough to confirm it, though all should not agree) that the patience of Job was exceeding great, yet no man may say (nor doth the Spirit of God, in Scripture, say it) that his patience was perfect; his patience was such as exceeded the most, yea (for ought that we know) the best of men, yet his was but the patience of a man, of a man compassed about with the like passions as other men. His patience was sincere and without hypocrisy, but his patience was not complete nor without infirmity; or his patience (we may say) was perfect as to the kind, but it was not perfect as to the degree. His patience deserved both commendation and imitation; yet he shown (at times) such impatience as deserved reproof, and should not be imitated but mortified and avoided. Good men do not only act less in goodness sometimes, but ill and much amiss. And while we see tallest Cedars fail (they shall not utterly fall, Job did not) Let him that thinketh he standeth (that is, who hath a strong opinion of his own strength) take heed lest he fall, (as the Apostle cautions him, 1 Cor: 10.12.) for even the impatient complaints of Job in his sufferings (like those sufferings of the Israelites for their sins spoken of in the former verses of that Chapter) fell from him for an ensample (or type) and are written for our admonition, upon whom the ends of the world are come.

Thus you see the reason why Elihu took up this common principle, which every Child learns out of a Ca • echisme, to convince this holy man with. What was more known to Job, or to any knowing man, then this, that God is greater then man? yet Elihu chose this as the most commodious and effectual argument, to compose his spirit, and quiet him after all his distempered and tumultuating complaints; nor h • th Elihu yet done arguing down the hight and unquietness 〈◊〉 Job's spirit. We have him both reproving him for it by way of question, and giving him another unanswerable argument against it, in the next verse.

The words are a reproving question; As if he had said, Thou dost ill, very ill to strive. There is a four-fold striving, three of which are held forth in Scripture under the word of the text.

First, There is a striving with outward force and power, either personally man with man (properly called contention ) or more generally, nation with nation, properly called war.

Secondly, There is a legal striving, a striving by way of plea, about matters of right and title. The word in the text chiefly imports such a judiciary striving, a strife in law, when the adverse party or Plaintiffe impleads and commenseth his suit against the Defendant. Striving is taken in this sense and joined with warring in the description of that contest which Jephthah had with the King of the Children of Ammon (Judge: 11.25.) And now art thou anything better then Balak the son of Zippor king of Moab? did he ever strive against Israel? or did he ever fight against them? That is, did he either make war with Israel, or did he so much as challenge and plead his right to their land by law? That other name which Joash Gideon's father occasionally gave him ( Judge: 6.31, 32.) takes part from this word; Therefore on that day he called him Jerubbaal, saying, Let Baal plead against him, because he hath thrown down his altar. As if he had said, Let Baal come and enter his action against my Son if he please; and let my Son alone to answer him.

Thirdly, There is a logical striving, or a striving by dint of argument and reason. Thus disputants strive; and Books of controversy about matters of faith and worship are called Books of Polemicall Divinity. Nor indeed hath any kind of strife been carried on with higher and hotter animosities then those managed by tongue and pen in writing and disputing.

Foutthly, The word is applied to any angry passionate chideing and complaining. Thus 'tis used in that famous history ( Exod: 17.) where th • people of Israel (having journeyed from Sin and pitched in Rep •••• m, v. 1.) did chide with Moses: from which act (v: 7 ^th ) He called the place Massa and Meribah, because of the chideing of the chidren of Israel, and because they tempted the Lord, sayi • g, Is the Lord among us or not? Because the people of Israel strove with Moses, or rather with God himself, Therefore to keep them under the sense of this sin and provocation, Moses called the name of the place Meribah, which signifieth Striving. In this last sense, as striving is used by way of chideing and complaining we are to understand it here. Why dost thou strive against him? (saith Elihu ) That is, why doest thou chide and complain about the dealings of God with thee? or because he will not render thee a reason of his dealings with thee in this affliction. Job made many striving and chideing complaints, his first were eminently such ( Chap: 3.11.) Why died I not from the womb? why did I not give up the ghost when I came out of the belly? why did the knees prevent me, or why the breasts, that I should suck? He chideth hard about the hardness of his condition in this life, who chideth because he liveth. Read him in the same language ( Chap: 10.18.) and in a language not much unlike it in several other places. Yea Job doth (I say not formally yet virtually) call out or challenge God more then once to plead with him, and make good his cause against him. Why dost thou strive with him?

The word signifieth properly to answer, and so the text might well enough be rendered here out of the original, he answereth not. M ^r Broughton saith, He will not speak for all his dealings. If If any man demand of God a reason of his doings, he may choose whether he will give it him or no: He will not be brought to a reckoning: He will not, he needeth not to answer, or give an account

'It is frequent in the Hebrew to express matters or things, by this word, which in strictness signifieth but a word. (Chap: 19.28.) Seeing the root of the matter (the text is the root of the word) is found in me. So here, He giveth not account of any of his words or matters. Again, The original saith, He giveth not account of all his matters. We translate full and right to the sense, when we say, He giveth not account of any of his matters. For the meaning of Elihu is not that God giveth an account of some (though that be a truth) but not indeed of all his matters, he hath some reserved cases and counsels, but his meaning is, that he is not oblidg'd to give any man an account of so much as of any of his matters. And then, that universal is to be taken distributively, A • l for any. So we render it ( Psal: 147.20. ) where the Psalmist showing the special privileges of God's people, saith, He hath not dealt so with all nations; We translate, more emphatically, He hath not dealt so with any nation. God was so far from giving the same privilege to all nations, which he gave to his Israel, that he gave not the same to any nation. As if he had said, God hath honored his peculiar people with peculiar favors, go inquire and search all the nations of the world, and ye shall not pick out a people upon whom God hath bestowed such rich and precious mercies, as he hath upon his Israel. And to this day the Israel of God in every nation enjoy such spiritual privileges and mercies as the Nations with whom they are civilly mingled know not of. But, to the point; Thus here, He giveth not account of all; that is, not of any of his matters.

Most of the Greek translators render (according to the strictness of the letter) not matters but words: Why dost thou strive with him? for his words are such as to wh • ch none can answer. As if the meaning of Elihu were; when God speaks, no man is able to reply upon him, or contradict him. His sayings are indeed irrefragable. Thus they gloss their translation; Why dost thou call him into Judgment, or strive with him? for all his speeches are such as cannot be contradicted. If God oppose, who can answer, and if God answer, who can oppose him? That's a good sense, though not a good translation.

Some others interpret the latter part of the verse as containing Job's answer to the question put by Elihu in the first part of it; Why dost thou strive with God? (saith Elihu ) To which Job is supposed, replying, Because he gives me not an account of my matters; God doth not answer to my words, and therefore pardon me if I complain or strive with him: I hope while I am thus unanswered you will hold me excused if I move again and again, yea, even strive for an answer. But the Grammar of the text is against this reading, the words being plainly in the third person, his matters, not in the first, my matters; and 'tis too great a boldness with the text, to make such a change in the translation. Besides 'tis more agreeable to the scope of the place, to take the latter part of the verse as a reason given by Elihu, why Job should not strive with God, then to take it as a reason given by Job why he did.

I find a learned translater among the Modernes, who taking the latter part of the verse as a reason given by Job of his striving with God spoken of in the first, yet keeps to the third person; Why dost thou strive with him? Because he will not give an answer (or an account) of all his matters. As if Elihu had said, I plainly perceive the cause why thou (O Job) art so unquiet, and still persistest striving with God, 'It is even because he doth not answer thy so often repeated desire, to summon thy appearance before him, and then to give thee an account of his proceedings with thee. But consider, man? art thou well in thy wits? knowest thou what thou dost, or sayest? wilt thou a poor narrow-hearted creature take it ill at the hands of the great God, and as it were strive with him, btcause he doth not render a reason of all his matters, and expound all his doings unto thee? The argument may be formed thus.

He is not just or right who striveth with God, because God doth not give him a reason of all his actions and administrations.

But thou seemest to strive with God, because he hath not given thee an account or reason of his administrations towards thee; therefore thou art not just.

This is a fair and proper sense; yet I shall keep to our reading, and make this latter part of the verse, as a ground or reason given by Elihu why Job ought not to strive with God, as those two other readings make it a reason why he did; As if Elihu had said, Why dost thou strive against him? Consider as God is greater then man, so he is absolute in his greatness, or his is a sovereign Greatness.

This I conceive the best and clearest rendering of these words, which thus understood yields us several useful observations: First, upon the whole matter, thus:

There was a time when Job was far from striving with God, far from doing or speaking anything which had the least shadow or savor of it. Time was, when Job was altogether for, and in submitting to God; Let God do what he will with him, he had not a word to say against him. After all the sad reports and messages which were brought to him of the devastation of his whole estate in the field, yea of the disasterous death of all his children in one day, and at once; did Job strive with God? did he utter one word of complaint, or so much as of any dissatisfaction? No, not one, but gave Glory by this confession; The Lord hath given, and the Lord hath taken, blessed be the name of the Lord. Was not here a clear yielding of himself up to God, to do what he would with him? Did he not freely lay himself low, when God had laid him at the lowest? whoever heard or read of a more perfect work of patience in a mere mortal man? Yet in the process of the business, Job did not only speak such words as carried a shadow of striving with God, but were real strivings and uncomely pleadings with him. His heart did not retain that first sweet submissive frame throughout the affliction, which appeared to admiration at the beginning of it. The state of grace abideth always, 'tis not (as some affirm) loseable; 'tis not, like the best things of this world perishing. But though a state of Grace abideth always, yet every man's grace (if any man's) doth not always abide in the same state. A true frame of grace shall never be destroyed, but the heart of a gracious man doth not always continue in the same frame. The heat of grace may be cooled, the hight of it abated, the strength of it weakened, and the beauty of it faded. He that a while ago walked and acted very humbly, may upon another temptation act very proudly, and walk as if he were above all his brethren. He that one while hath acted very self-denyingly, may at another time act very self-seekingly. He that hath acted very lovingly, (the very law of love being stamped upon his words and works) may at another time act very unlovely and lovelesly, and do things which are very much beside and below, yea contrary to the fulfilling of that royal Law; He may be so far from bearing his brothers burden, (which is the fulfilling of that law of Christ, Gal: 6.2.) that he may be a burden to his brother. And while at one time you might have done and spoken almost what you would to him, and he could bear it, at another time, do what you can, or speak what you can, he is offended. Such changes and varieties are found upon the most gracious frames of spirit, which the best of Saints have in this world: We have only this to hold to, the state of grace is unchangeable, and we are waiting for such a frame of grace as shall never change. That gracious frame in which the hand of God will set us up in the day of our resurrection to glory, shall never change, nor decline a hairs breadth to all eternity. We shall be as pure, and as holy, and as spiritual, and as heavenly, and as meek, and as full of the praise of God forever, as ever. As full to eternity as in the very first moment in which that glorious frame shall be set up. But in this life to how great a degree of grace soever we attain, we seldom retain the same degree, but are flowing and ebbing like the water, waxing and waning like the Moon. Job was sound striving with God, who a little before had so humbly submitted and was so fully resigned unto him.

Secondly, Observe.

Do ye think (saith the Apostle, Jam: 4.5.) that the Scripture saith in vain, The spirit that dwelleth in us, lusteth to envy, or (as the margin hath it) enviously; surely no; the Scripture doth not speak this in vain, and if any think it doth, their thoughts are vain. Now, as there are lustings in men to envy against their brethren, because of the gifts and good things of God which they enjoy; so there are lustings in men to discontent against God, because of the evils which themselves suffer. When God seems to contend with us, we really fall to contending with God. The waters of Meribah will be an everlasting winess of this; of which Moses said ( Numb: 20.13.) This is the water of Meribah, because the children of Israel strove with the Lord, and he was sanctified in them. The Apostle doth more then intimate this readiness of man to strive with God, while by a vehement expostulation he checks it, and reproves all men for it. (1 Cor: 10.22.) Do we provoke the Lord to jealousy? are we stronger then he? They presume much upon their strength, who are forward to strive, they especially who provoke and challenge others to strive with them. There is a spirit in man which stouts it with God, even to a provocation of strife with him.

But you will say, When may we be said to strive with God? I answer, we do it these four ways.

First, Man striveth with God by disobeying his commands; that's a strife with his holiness. The laws of God bear the image or stamp of his holiness. All disobedience is an unanswerableness to the Law, willful disobedience is a making void the Law. He that is resolved to sin, wisheth there were no Law to stop him from sinning, or to punish him when he hath sinned. What greater strife can be raised against the Law-giver, then to wish he had given no such Law?

Secondly, Men strive with God, by not believing or distrusting his promises. That's a strife with his faithfulness, or with his power. Unbeliefe is one of the worst ways, if not the worst of all the ways of striving with God. The reason why that place at the rock in Horeb was called Meribah (Exod: 17.7.) was because the people did not believe. They thought they must die with thirst in the wilderness when they saw no water. They fell to this sin again a second time upon the like occasion, while they abode in Kadesh (Numb: 20.1, 2, 3.) And as the people strove there with God by their rebellious unbelief, so also did Moses and Aaron by their unbelief, that God would give water to such rebels, as it follows in the same Chapter ( v. 10, 11, 12.) There is no sin so often, or so properly called a provocation as unbelief is. Yea by unbelief we strive so much with God, that we are said to weary him ( Isa: 7.13.) O how do they weary God, who either think him so weak that he cannot, or so unfaithful that he will not make good his word, or perform his promises! The first of these is always in unbelief, the latter often.

Thirdly, We strive with God by not bearing his hand, or by our impatience under the cross which his hand layeth upon us: while we quarrel with the rod, we quarrel with God who chasteneth us with it. This was the most special way in which Job strove with God; and the sinfulness of it, hath been several times touched upon in this book.

Fourthly, any murmuring word about, yea any discōtented thought with our own condition, though not vented by words, though it be kept in, and lie close in the bosom, is a striving with God. And so likewise is any tumultuating thought about his providences towards others, and his stating of affairs in the world.

Now as there is such a sinful principle in man to strive with God; so considering, as hath been shown, how many ways it works (and many more ways of its working might be shown, this, I say, being considered) we may be found striving with God before we think of it, yea while we oppose the very thought of it. Therefore (as Gamaliel warned the Jews, saying ( Acts 5.39.) Take heed what ye do, lest haply ye be found even to fight against God; Those Jews did not think their opposing the Messengers and Ministers of Christ, was a fighting against God; But Gamaliel told them plainly it was. So in many other cases, we may do & say that which brings us under the same charge of striving with or against God, though we have no purpose (as Job had not) to strive with him.

Again, As this text showeth us Job striving with God, so it showeth us Elihu striving with or questioning Job about it. This question or expostulation, Why dost thou strive with him? was a chideing severe reproof of him for doing so.

Hence note.

Doth it suite the condition, or become the state of man to do so? it doth not become man as a creature to strive with God, much less as a new creature, as a professed servant of God, as a Saint, as a Christian. We never act so unlike either creatures, or new creatures, Saints, and Christians, as when we strive with God. 'It is a shame for a child to strive with his father, or for a servant to strive with his Master, how much more for a creature to strive with his Creator, man with God?

Fourthly, The rebuke which Elihu gave Job, did not only import the uncomeliness of his striving with God, but the sinfulness of it.

Hence note.

How extremely sinful it is for man to strive with God, appears by all the relative duties of man to God: Every servant and son of God, is bound, first, to submit to God; is it not exceeding sinful to strive where we ought to submit? Secondly, Every godly man by these relations to God, is bound to be content with (which is more then barely to submit to) all his dealings; Do not they sin, who instead of being content, strive with God because he deals so with them? Thirdly, Man ought, not only to be content, but to be well-pleased with what God doth; How far are they departed from a well-pleasednesse with God, who strive against him, which is an act of high displeasure? It is said of David (2 Sam: 3.36.) Whatsoever the King did pleased all the people. The people did not say to David their King, do what you will, we will be pleased with it; But David was so gracious a Prince, so good a King, that he did nothing that was justly displeasing to the people. 'It is more then comes to the share of a man, though a King to say, Let him do what he will, we will be pleased with it, but 'tis certainly our duty to say to God, Do what you will, do your pleasure with us, and to us, we will (through grace) be pleased with it. Is it not very sinful to strive with him about anything he doth, in and with all whose doing we ought to acquiesse, and be well pleased?

Fifthly, These words, Why dost thou strive with him? import a high presumption in those who do so.

Hence observe.

The Prophet saith, ( Isa: 45.9.) Woe unto him that striveth with his maker. Let the potsherd strive with the potsherds of the earth: Shall the clay say to him that fashioneth it, what makest thou? or thy work he hath no hands? When the Prophet saith, Let the potsherd strive with the potsherds of the earth; his meaning is, let man strive with man, but let not any man presume to strive with his maker; for then the potsherd striveth with the potter. In all which he doth not encourage man to strive with man, (though his match) but showeth how insufferable a boldness it is for any man (how matchless soever among men) to strive with God. The King of Judah having sent a challenge to the King of Israel, He returned this answer (2 Kings 14.9.) The thistle that was in Lebanon sent to the Cedar that was in Lebanon, &c. As if he had said, What a presumption is it for a thistle to equal it self with a Cedar? and therefore he adviseth ( v. 10.) Thou hast indeed smitten Edom, and thy heart hath lifted thee up: glory of this and tarry at home; for why shouldest thou meddle to thy hurt, that thou shouldest fall, thou and Judah with thee? As if he had said, thou canst get nothing by meddling with me but blows, and most probably, thine own ruin to boot. Now if an earthly King shall look upon it as a presumption for another King his equal in dignity to contend with him, how much more may the God of heaven, who is King of Kings, and Lord of Lord's, count it an high presumption for any man, though the greatest King on earth, to strive with him?

Sixthly, We use to say to those who act foolishly, Why do you thus? And therefore when Elihu saith to Job, Why dost thou strive against him?

We learn.

Sinners are fools, all sin is folly, irrationallity is stamped upon every sin. Striving with God is a sin so eminently foolish as may carry away the bell, for foolishness, from all other sins. I will give you three things, to show why it must needs be so.

First, We cannot help ourselves by striving with God. Christ argues the folly of inordinate cares from this ground ( Math: 6.27.) Which of you by taking thought can add one cubit unto his stature? It is not man's care, but the presence and blessing of God which increaseth both the stature of man and his estate. Cares may break our sleep, yea break our hearts, but they cannot fill our purses, nor heighten our persons, either in a natural or in a civil notion. Is it not then a foolish thing to take inordinate care? is it not greater folly to strive with God? Seeing as by caring you cannot get any of the good things of the world, so by striving with God, you cannot get off any of those evils which he layeth upon you. Secondly, Is it not a very foolish thing to strive with God, seeing we are so far from helping ourselves out of trouble by it, that we do but increase our trouble, and the more entangle ourselves by it? What do we by struggling but straiten the bonds of our affliction, and get weariness, instead of expected ease? till we are quiet with God, how can we hope that he should send us quietness? Thirdly, It is a foolish thing to strive with God, because by striving with him in reference to any misery that is upon us, we hinder ourselves from taking comfort in any remaining mercy. Though God takes away many mercies, yet while life remaineth there is somewhat of mercy remaining. When Job was stripped to his skin, yet he had somewhat left, which was a ground of his blessing God. The greatest losers have somewhat left, they escape at least (as Job said he did at worst, Chap: 19.20.) with the skin of their teeth. But while we strive with God about the mercies we have lost, we loose the comfort of all the mercies we still enjoy. And is it not extreme folly to deprive ourselves of what we have by complaining about what we have not? Why dost thou strive? Thus much from the emphasis of the former part of the verse, as 'tis put into a chideing or reproving question, Why dost thou strive against him? From the latter branch.

Observe.

God is not subject to any reckonings with man whatsoever he doth. He that may do what he will, and can do nothing but what is right, neither may nor can be brought to any account for what he hath done. He that is unaccountable is absolute in power.

Further, God needs not give man any account, upon these three grounds. First, He oweth no man anything; He hath received nothing of us, and if a man hath not received, he needeth not account. They that have any trust from men, are to give account. But what hath God received from man? Man receives his all from God. Why then should God give any account?

Secondly, Consider, the Lo • d hath wronged no man, nor can he. He is infinitely just and righteous in all his ways; He not only doth just things, but things are just because he doth them. Why should he give an account of any of his matters, who neither doth nor can do any matter which is un • ust. If we knew and were fully assured of a man (in whose hands we have trusted much) that he were so just, that he would not (though he had opportunity) deceive us of a farthing, we would never call him to an account. As it is said of those treasurers in the story of the Kings (2 Kings 12.15.) They reckoned not with the men into whose hand they delivered the money to be bestowed on workmen, for they dealt faithfully. An example hardly to be paralleled in an age by the sons of men. Many are more desirous of trusts, then careful to discharge them; They love to have much treasure pass through their hands, that some of it may, in passage, slip into their own pockets and purses. Justice and faithfulness are rare Jewels among men, and therefore it is but need they should have a check upon them, and be called to an account. But the holy God is altogether just and faithful, therefore to what purpose should he be called to an account. Let us rest quiet in this acknowledgement, That he whose will is the highest reason, can do nothing without reason. Man was created under God, and then he returns to the order of his creation, when he prefers the judgment of God, even when he doth not understand it, before his own.

Thirdly, There is no man, no nor Angel, that hath any authority to call God to an account. They that are accountable to others, are under their power, either as being in degree above them, or as having made a compact & covenant with them (though their equals) to give them an account. But who shall call God to an account, who is higher then the highest? And though God hath condescended to make a covenant with man, and therein given him assurance that he will do him good, yet God hath engaged himself to give us an account how or in what way he makes good or performs his Covenant. Man must give an account to God how he hath performed the Articles of the Covenant, not God to man. As man is a frail dying creature, so he is an accountable creature ( Luke 16.2.) Give an account of thy Stewardship, for thou mayst be no longer Steward (Rom: 14.12.) So then everyone of us shall give an account of himself to God. God will call every man to a strict account of his receipts and expenses, what talents of time and opportunities of parts and abilities, of power and Authorities, have been put into his hand, as also how he hath husbanded and improved them. We, alas poor creatures, by striving with God, call him (upon the matter) to give us an account of his matters; And in the mean time forget the account which we must give to him of all our matters. It is our duty and will be our wisdom to account so with ourselves every day, that we may be ready for our account in that Great and last Audit-Day; And as to remember & prepare for our own account in that day, will keep us from doing or saying anything which may be interpreted a calling of God to an account all our days: so that remembrance will make us strive how to improve and be bettered by the afflictions and troubles wherewith we are exercised in the world, instead of striving with God, because he puts us upon those severer exercises; for how we have improved our afflictions will be one part (and that a very considerable one) of our account to God in that day.

Lastly, The two parts of this verse connected and considered together, (Why dost thou strive against him, for he giveth not account of any of his matters) The latter being a reason of the former, give us this Observation.

Our strivings against God are of two sorts, or in a double respect; They respect either our eternal, or our temporal estate.

First, With respect to our eternal state (for about that we are apt to call God to account.) O what strivings are there in the hearts of men about God's absolute sovereignty in electing of some and rejecting of others. The Apostle is much upon it ( Rom. 9.) where having represented the Lord speaking thus by Moses (verse. 15.) I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion: He presently prevents an Objection, or the strife of man with God about that saying, ( verse. 19.) Thou wilt say then, why doth he yet find fault? (As if men might find fault with God, if he in that case should find fault with them?) for who hath resisted his will? This is man's plea against the sovereign will of God. But what saith the Lord by the Apostle to such a pleader? we have his reproof of him for an answer in the next verse, Nay but O man, who art thou that repliest against God? shall the thing formed say to him that formed it, why hast thou made me thus? hath not the Potter power over the clay? The Apostle brings in this Argument as to man's eternal state; he must not strive with God about that. He must not say, why doth God find fault with man? O man, who art thou that dost logic it thus with God? His absolute power is his reason why he disposeth thus or thus of thee, or any man else. He will give thee no account why it is so, but his own will to have it so. For shame sit down, stop thy mouth forever, speak not thus to God. If thou art, as thou canst not deny, a thing formed by God, then say not why hast thou made me thus? And as now thou strivest with God about that which thou canst not understand, so at last (though now thou dost not) thou shalt understand that thou oughtest not to have striven with him about it. And indeed if men have a mind to strive with God, they may find as many occasions for it in the doctrine of his conditional decrees of foreseen faith, repentance, and persevering obedience, as in his absolute. We shall never want matter of quarrelling with God, till we have learned simply, that is, graciously to submit.

Secondly, This truth should much more quiet our spirits, and stop our strivings in reference to our temporal estate. And that,

First, As wrapped up in common with others. Did we consider the sovereign power of God in ordering the affairs of Nations and Churches, we would glorify him in a gracious silence however we see things go with them. The Scripture urgeth us often to this fixedness of mind in the midst of all public revolutions and changes upon this only account. Hear David (Psal. 46.9, 10.) Come behold the works of the Lord, (What works? ruining works) what desolation he hath made in the earth. God made strange work in the World at that time, Those countries which before were as the Garden of God, became like a desolate Wilderness; who was able to bear this with patience? Yet the Spirit of God saith in the next words, it must be patiently borne; when God lets men strive and war with one another to a common confusion, yet no man may strive with God about it; and the reason given why no man may, is only this (which is indeed all the reason in the world) He is God. So it follows in the Psalm, Be still and know that I am God; As if the Lord had said, not a word, do not strive nor reply, whatever you see, hold your peace; know that I being God I give no account of any of my matters. Thus the Prophet cautions the whole world ( Zech. 2.13.) Be silent O all flesh before the Lord, (do not dispute the doings of God, do not murmur at them) for he is raised up out of his holy habitation. That is, God is going to work (as a man raised out of his bed is) therefore do not you trouble yourselves, nor rise up against him in your words or thoughts what work soever he makes. Like counsel is given ( Psal. 75.5.) Lift not up your horn on high,, speak not with a stiff neck; for promotion cometh neither from the East, nor from the West, nor from the South: But God is the Judge, he putteth down one, and setteth up another. All great changes proceed from his judgment; take heed of judging the sentence of the great Judge. Remember, That he whose name alone is Jehovah, is the most high over all the earth. (Psal. 83.18.)

Again, This is as true if we respect the private or personal estate of any man. If God makes a man poor in estate or despised in the World; if he make him sick or weak in body, he must not say unquietly, why doth God thus? If he taketh away our Relations, if he empty our families we must not strive with him. When old Eli had received one of the saddest messages that ever was sent man. It is the Lord (said he) let him do what seemeth him good (1 Sam. 3.18.) So David (Psal. 39.9.) I was dumb, I opened not my mouth, because thou didst it (Psal. 62.1.) Truly my soul waiteth patiently upon God. The word is, my soul is silent before God. And ( Psal. 42.5.) How doth David chide his soul for making a noise? Why art thou disquieted O my soul, hope thou in God.

But you will say, May we not at all strive? what ever God doth in the World, or with us, must we sit down under it, or rest satisfied in it, and say nothing?

I answer, First, we may and ought to be very sensible of all the dealings of God. But we must not be unquiet under any of them. It is one thing to feel the smart, and another thing to dispute the rod. Some are under a kind of Stoicall stupidity; they do not strive with God, because they do not mind what God doth, they are not sensible. Others are stout, sturdy, and proud spirited, they care not for the cross, they slight and despise rebukes. Thus or upon these grounds not to strive with God is as bad, if not worse then that striving with him which this point dissuades and disapproves. We may, yea we ought to take notice of every stroke we receive from God.

Secondly, As we should be sensible of the hand of God at any time upon us, so we may pray for the removing of his hand; 'It is not a sinful but a gracious act, to strive with God by prayer for deliverance out of trouble.

Thirdly, A man under the Rod may use means to get it off, and free himself from it, even while he is quiet under it. So then, the quietness of mind in our afflicted condition here intended and pressed, is opposed only, first, to fretting and repining. Secondly, to vexing and tumultuating. Thirdly, to distracting cares. Fourthly, to desponding fears. Fifthly, to killing sorrows. Sixthly, to uncomposednesse of spirit for our callings. Seventhly, to hard thoughts of God. Eighthly, to the using of any unlawful means to help or rescue ourselves out of the hand of evil.

And that we may be preserved from all these strivings against God, and unquietness of spirit under any of his saddest and darkest dispensations, which will certainly run us upon some of, if not all those eight most dangerous rocks, last mentioned, Let me lay down a few considerations, why we should not strive with God in such a manner: And prescribe some preservatives to keep us at the greatest distance from it.

First, Consider, to strive with God dishonors God and darkens his glory; for hereby we call his wisdom and goodness, yea his truth and faithfulness to us in question. What can be done more dishonorable to God then this? God resented it as a great dishonor, that Moses and Aaron did not sanctify him (that is, give glory to his name) before the children of Israel (Num: 20.12.) and therefore told them, Ye shall not bring the children of Israel into the land which I have given them. As if he had said, Ye have not honored me as ye ought in this thing, and therefore I will not honor you in that. But what is it, that Moses and Aaron did not sanctify God in? it was (saith the text) in not believing. And what is that (at best) but a striving with God, as to the truth of his word and his faithfulness in fulfilling it?

Secondly, Such striving with God hinders the exercise of grace, and stops the work of the new creature. He that striveth with God by way of murmuring, can never strive with God by praying and believing.

Thirdly, Such strivings with God are the exercisings of our lusts and corruptions. Then is the time for anger and discontent, or any evil affection to come forth and act their part.

Fourthly, Striving with God is an argument that sin hath much strength in us, and that corruption hath got a mighty hand over us.

Fifthly, Striving with God layeth us open to all the temptations of Satan, to all the fiery darts of the Devil. Our shield is gone, when once we strive with God, who is our shield in all Satan's strivings and assaults against us; And then we stand naked before that armed enemy.

Sixthly, Striving with God, doth at once unfit us for every good duty, and putteth us further off from every desired mercy.

Seventhly, and lastly, Striving against God, makes man most like the Devil, who is the most unquiet and discontented creature in the world, and is always both striving with God, and vexing at his own condition. The devil's sin at first was striving with God, and 'tis the sum of all his actings and workings against man ever since. None resemble the devil more lively then male-contents; and who are they but such as strive and struggle against the afflictive providences of God.

Now for the preserving and keeping of our hearts from this great, this complicated sin, a sin containing many sins in it, and disposing us to all sin. Lay these things to heart.

First, let us consider our own nothingness in comparison of God. God is all, and what are we? we are nothing, and shall we strive with God? shall folly strive against wisdom, and weakness against strength? When the Prophet would comfort the people of God against the strivings of the nations with them, he doth it upon this consideration ( Isa: 40:17.) All nations before him are as nothing, and they are counted to him less then nothing, and vanity; To whom will ye compare him? And surely we may by the same argument, much more deter all men from striving with God. Shall single persons strive against him, to whom not only they, but whole nations are nothing, yea and less then nothing?

Secondly, Do we find ourselves under a cross, or in a hard condition? remember we have deserved no better. As we are nothing, so we have deserved nothing. Jacob to keep his spirit quiet in a time of great distress confessed ( Gen: 32.10.) Lord I am unworthy of the least of thy mercies. As if he had said, I have no reason to complain, or be angry, to fret or vex at this dispensation, yea though thou shouldst let the cloud of my brothers wrath break upon me, and swallow me up, for what am I? If we consider we have deserved no good, we shall never strive with God about any evil that befalls us; especially, if we consider

Thirdly, That we are ill-deserving, or such as deserve the greatest evils. None of us suffer but what our own sin hath procured, yea sin might have procured us soarer sufferings. Every sin hath a cross in the belly of it. And shall we strive with God because of our crosses, when our sins have made them?

Fourthly, Why should we strive with God about these things? are they worth the striving with God about? surely they are not wotth the striving with men about, much less with God. If we were in the best outward estate that ever any man enjoyed in this world, yet we were not then got a step beyond vanity ( Psal: 39.5.) Every man in his best estate is altogether vanity. Suppose God should give you a blank, and bid you sit down and write what you would have as to your outward state, and then bestow it upon you, yet in this best estate, you and your all are altogether vanity. And will ye strive with God for taking a vain thing from you? Will you be so much dissatisfied for the taking away or want of that which could not satisfy you when you had it, nor can when you have it again? If a man had all these comforts which he strives for, they could not make him happy, why then should he strive because they are removed from him? But as they are vanity, because unable to satisfy when we have them, so they are vanity, because of our uncertainty to hold them. Yea suppose we hold them as long as we can have them, it is but a while. And shall we strive with God about loosing that which at longest we cannot keep long? To be sure these things are not necessary for us: Christ said to Martha, There is one thing necessary (Luke 10.42.) But a worldly comfort of any kind is not the nece •••• y thing which Christ there intends; And shall we strive with God about unnecessaries?

Fifthly, Know, afflictions are the portion of the people of God in this life. They are the corrections of a father, and there is no son but hath his correction, or may have it. And shall we strive with God for sending us our portion, our son-like, childlike portion?

Sixthly, I would say this to believers, Why will ye strive with God about any of your afflictions? they are for your good and benefit. And will ye strive with God, because he is doing you good? let your afflictions be never so sad, never so sore, and to sense never so bad, yet God is doing you good by them; be not angry with your own good?

Lastly, Why do we strive with God under our afflictions; He loveth us as much under affliction, as in a prosperous condition. God is tender to his in their troubles, and shall they be harsh to him, when he is so tender towards them? A parent that hath but nature, will tender his child most when sick and weak, and will not God? Let us take heed we be not found striving with, or having hard thoughts of God while the bowels of his most tender compassions are moving towards us.

To shut up this whole point. As Christ when he saw his Disciples in danger to be carried away with the fear of man, saith to them ( Luke 12.4, 5.) Be not afraid of them that can kill the body, and after that have no more that they can do, But I will forewarn you, whom you shall fear; fear him, which after he hath killed hath power to cast into hell, yea I say unto you, fear him. Now, as because men are apt to fear, yea mostly to fear that which they should not, Christ showeth them whom to fear. So (as hath been shown) because men are very apt to strive, but they commonly strive with those, and about those things, which they should not. Therefore I will tell you with whom and with what ye should strive. If ye will needs be striving, pray

First, Strive with the sin in your own bosoms, strive with your own lusts and corruptions. One of the great Gospel duties which we are called to, is to mortify our earthly members. To strive with all inordinate affections, with pride, with envy, with love of the world, and with uncharitableness to the death, is our duty, if ye will needs strive, strive with these.

Secondly, If you will needs be striving, then strive with the sins of others in a gracious and zealous manner, as Nehemiah did, who contended with the Nobles for their profanation of the Sabbath, and their unlawful marriages (