Exposition of Job 8-10

How much less,] The word is used in the fourth Chapter, How much less in them that dwell in houses of clay? Both Texts bear the same sense. If he charge his angels with folly, and put no trust in those his servants, then, how much less in them who dwell in houses of clay? So the argument lies here, If those mighty and powerful creatures, and the mightiest of the children of men, are not able to contend with God, How much less shall I answer him, and choose out my words to reason with him? As if he had said, It never so much as can •• into my thoughts to contend with God, I confess I have complained grievously about my troubles, and have spoken some things unadvisedly, but it never entered into my heart to quarrel with God, or stand in battle array against him, no not so much as in a battle of words.

Shall I answer] There is a twofold answering, both appliable to this Text.

First, There is an answering by way of fact, a real answer, or answering to a condition. Thus one man answers another that is of equal power and strength, of the same measure in abilities and gifts with him. Thus also, as Solomon speaks ( Prov. 27.19.) Face answers face in the water, that is, the face seen in the water is of the same feature and complexion, with that which looks upon the water. Thus bodies and buildings answer one another, when they carry the same dimensions: and thus money answers all things, because it bears value with everything.

Secondly, There is answering by word, which is twofold: First, Contradictory. Secondly, Satisfactory. The former is, that which the Apostle forbids servants to use (Tit. 2.9.). Exhort servants to be obedient unto their own masters, and to please them well in all things, not answering again. Servants cannot plaase their masters, unless they answer to what they are demanded, and they cannot please their masters, if they oppose what is duly commanded, this answering again is unseemly in servants.

The later kind of answering, is that which the Apostle Peter charges upon all Christians (1 Epist. 3.15.) Be always ready to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear. To answer thus is every man's duty, both to God and man. To answer by contradicting the command of God, is rebellion. To answer by satisfying the demands of God, is a duty. To answer by a proportion to the power or wisdom of God, is infinitely beyond man's ability; Job abhorred the first, he was ready (as well as he could) to perform the second; and therefore Job is chiefly to be understood of the third, How much less shall I answer him? That is, I do not look upon myself as a match for God, as if I had strength proportionable to his strength, or wisdom suitable to his, as if I could thunder like him. I do not think that I am able to answer his reason by my reason, no, I am so far from an ability to answer him with reason, that I know not how to choose out words to reason with him, How much less shall answer him &c.

From the whole observe before I come to particulars,

A godly man's t • oughts are lowest of himself.

Job had gone thorough the several series of the creatures; and finding them unable to contend with God, concludes himself more unable then they. Doubtless he might have answered God as well as any. If any are able to contend with God, godly men are, they have the greatest strength. Such of them especially as Job, a man of that height and elevation of spirit in holiness, of whom God had given his word, That there was none like him in the earth. What creature (except an Angel) came so nigh the Creator as Job? and yet when he had looked over them all, he saith, How much less shall I? He thought any one might enter the lists, and contend with the Lord better then he. Man (having reason) is more able then all the irrational creatures, and amongst men, godly men, and among godly men, they who reach the highest degrees of godliness, are most able, and yet Job a man set upon the top and pinnacle of all perfection attainable in this life, saith, How much less shall I?

They of whom God hath the highest thoughts, have the meanest thoughts of, and put the lowest rates upon themselves. No man ever received a fairer or more valuable certificate from God then Job did, and yet no man could speak more undervaluingly of himself then Job did.

Secondly, Observe, The more we know God, the more humble we are before him.

Job having much knowledge of God, quickly found out his own utter insufficiency to deal with God; How much less shall I answer him? Not, that he had less ability to answer God then others, but being more acquainted with God, and living nearer God then others, he saw his own insufficiency more then others. The more communion we have with God, the more knowledge we have of God, the less and the lower we are in our own eyes. The reason why men are so full of pride, is, because they are strangers from God, they know nothing of him as they ought. And proportionably, as any one is further distant from, or more ignorant of God, the more doth pride prevail upon him, even as humility grows more humble in proportion to his nearer approaches. When Job was yet brought nearer to God, he was more humbled, Ch. 42.5, 6. I have heard of thee by the hearing of the ear, but now mine eye seeth thee; that is, I have a clearer and more glorious manifestation of thee to my soul then ever, I now perceive thy power, thy holiness, thy wisdom, thy faithfulness, thy goodness, as if they were corporeal objects, as if I saw them with mine eye, Wherefore I abhor myself in dust and ashes; he could not go lower in his thoughts of himself, then this expression laid him. Abhorrence is a perturbation of the mind, arising from vehement dislike, or extremist dis-esteem. Abhorrence, strictly taken, is hatred wound up to the height. As exulting is the highest act of joy, and delighting the highest act of love, so abhorring is the deepest act of hatred, and to abhor, repenting in dust and ashes, is the deepest act of abhorrence: Thus low Job goes, not only to a dislike, but to the furthest degree of it, abhorrence of himself, when he saw the Lord. So Isaiah (in the 6 ^th of his Prophecy) when God came near him, and he saw so much of God, cries out, I am undone, for I am a man of polluted lips; but did not Isaiah know he was a sinful man, a man of polluted lips till then? Yes, but he was never so sensible of it, as then. He saw his own pollution more then ever by the light of the glory of God that shone round about him. He never saw himself so clearly, as when the majesty of God dazel'd his eyes. When the Sun shines bright into a room, we may see the least mote in the air; so when the glory of God irradiates the soul, we see all the motes and atoms of sin, the least spot and unevenness of our hearts or lives; this brings the soul low, and will keep it so. The more we know of God, the more we honor him, and ourselves the less. These two are eminent effects of knowing God. As God rises in our thoughts, so we fall. Paul, who had been wrapped up into the third heavens, and had a multitude of divine revelations, calls himself, The least of the Apostles (1 Cor. 15.9.) and less then the least of all Saints (Ephes. 3.8.) not that anything can be less then the least. The Apostles holy rhetoric, doth not cross Aristotle's philosophy. But (the original being a double diminutive) his meaning is, he was as little as could be, therefore he puts himself down, so little, as could not be, less then the least. Job speaks near him, How much less shall I answer him?

The Question imports an inability in him for resolution. He thought himself so much less able to answer then they, that he could not tell how much less. And therefore leaves others to cast it up, and take the account how short he was of that business; he knew it was much, but how much it was he knew not, How much less shall I answer him?

The word signifies choice upon exact trial; It is used in that sense, Exod. 17.9. Moses biddeth Joshua choose out men to go and fight with Amalek; he did not take them as they came to hand, or lay his hand violently upon them to press them, but he advisedly took his choice, he had picked men for that service. David gathered all the children of Israel; he had a select company to fetch up the Ark (2 Sam. 6.1.) and when he undertook the duel with Goliath, the Text saith, he went to the brook, and chose him out five smooth stones, they were choice stones fittest for his sling. As it is among persons and things, so among words, there are choice words: some are but rubbish, refuse words; others are precious, wise, suitable words: How should I choose out my words to reason with him? Shall I think by setting words in a curious frame to prevail with God? or shall I by speaking rhetorically and elegantly overcome him? There is much power in oratory, in choice of words, and therefore the holy Ghost forbids the Ministers of the Gospel to speak with choice words, in that sense, namely, with rhetorical and artificial strained eloquence, which naturally pleaseth the ear, and takes the heart: which kind of speech, is called, wisdom of words (1 Cor. 2.17.) and the enticing words of man's wisdom (Chap. 2.4.) They, having an aptness in them to entice or persuade, are called enticing or persuasive words. And because he would have little or nothing of the creature seen in winning souls, therefore the Apostle professes he used not such eloquence of words. Great Orators have carried whole Assemblies by the ears. And lest it should be thought that the Ministers of the Gospel convert men with oratory, therefore they must not use such choice words. It becomes them not, like Rhetoricians and Orators, to polish their style with an affected curiosity, and exactness of language. But as affected language is sinful, so neglect or rudeness of speech is not without blame. We should labor to speak properly and weightily: so it becomes us to choose our words, and not to speak till we have heard what ourselves would say. And thus Job knew he ought to choose his words, when he spake to God, but he knew also he could not make any such choice, either of rhetorical and persuasive words, or of logical and argumentative words, as might fit him to answer God, or reason with him. He was assured that neither the eloquence of his style could persuade him, nor the strength of his arguments convince him, How shall I choose out words to reason with God?

In the Original the word [reason] is not found; only thus, Shall I choose out words with him? To choose out words with another bears this elegancy, as if Job had said, If I should set myself to choose words with God, he would choose better words then I, more forcible words then I; he is more able infinitely to make choice of words and matter to convince me, then I to convince him: For the word which we translate [words] may signify not only words with which matter is clothed, but the matter itself clothed with those words. The sum of all is, I can neither choose matter nor words to discourse and argue with God, his invention and judgment about both, infinitely exceeds mine.

M. Broughton refers the word [choosing] to Job, and not to words, thus, Shall I choose to word it with God? to plead and debate the business with God? Surely of all elections I would not make that, I will not choose to make many words with God: silence and submission becomes me better. That's a good sense.

But here a doubt may arise from a passage ( Chap. 13.3.) where Job speaks thus, Surely I would speak to the Almighty, and I desire to reason with God; how then doth he here say, Shall I choose out words to reason with God? As if he had said, by no means, I will not do this thing; and yet there he seems very ambitious of the attempt, and confident of the success, I desire to reason with God.

I answer, there is a twofold reasoning with God. There is a reasoning of declaration, and a reasoning of contestation. When Job saith, I desire to reason with God, his meaning is only this, I desire to declare and set forth my case and condition before him. We may reason with God by way of narrative; He allows us to tell him how it is with us.

Furth • r, Job speaks in that 13 ^th Chapter comparatively, showing how much he had rather declare his case to God, then to his friends: God was a better friend to unbosom himself to, then any of, or all his three friends; for he saith of them in the very next words, Ye are forgers of lies, ye are all physicians of no value; to what purpose would it be for me longer to make known my case, and show my grief to you? I had rather reason with God then man. But as for that other reasoning, by way of contestation and quarrelling with the providence or works of God, Job professeth in this place, he had no mind to it: he would never choose that task, or set himself to choose out words for that end, it was too high for him. He saw it was neither wisdom nor duty to deal with and undertake God, either with an open, or a closed hand, either with logical subtleties, or rhetorical flourishes.

Again, Whereas Job saith, he would not reason with God; it will be queried, May we not reason with God at all? The Lord himself saith (Isa. 1.18.) Come, let us reason together. If the Lord calleth us to reason with him, may we not then reason with him? Is it not sinful modesty to refuse what God offers? To clear that,

I answer, There are two ways wherein we may not reason with God.

• 1. We must not reason with him in our own strength.
• 2. We must not reason with him upon our own worth.

And that is the full meaning of Job, I would not choose to reason with God, that is, to reason with God in my own strength, as if I had power to deal with him. Or secondly, I would not reason with God upon my own worth, as if there were anything in me upon which I were able to make it out that God ought not to deal thus with me; and that's clear by the words which follow, Though I were righteous, yet would I not answer; that is, I would not at all speak with God standing upon this bottom, or under the title of my own worthiness. In either of these ways it is sinful to reason with God. But we may reason with God in the way of declaration before spoken of.

In prayer there is a reasoning with God; and the reasonings and pleadings that are in prayer, are the life and strength of prayer. Prayer is not only a bare manifestation of our mind to God, by such a suit or petition; but in prayer there is, or ought to be a holy arguing with God about the matter which we declare, w •• ch is a bringing out and urging of reasons and motives, whereby the Lord may be moved to grant what we pray for. The prayers of the Saints recorded in Scripture are full of arguments.

I shall show it in one example, as a taste for the rest; Jacob in his distress at the approach of his brother Esau, flees to God in prayer ( Gen. 32.) and he doth more then speak in prayer, he argues, yea, he wrestles with God in prayer. The sum of it is set down ( verse. 11.) Deliver me, I pray thee; to the undertaking of this deliverance he urgeth the Lord by no fewer then seven arguments. First, From God's Covenant with his Ancestors, O God of my father Abraham &c. As if he had said, Remember those names with whom thou madest solemn Covenants of protection both to them and their posterity. The second is from God's particular command for this journey, Thou saidest unto me, Return, I departed not on my own head, but by thy direction; and therefore thou canst not for thy honor, but free me from danger, seeing at thy word I am fallen into it. Thou, O Lord, art even engaged to give me defense, while I yield thee obedience. Thirdly, He puts him in mind of his promises, thou saidst, I will deal well with thee, and that includes all other promises made unto him, these he makes as a Bulwark to defend him, or as his anchor in the storm. This anchor must fail, and this bulwark be broken down before the danger comes to me. If thy promise stand, I cannot fall. The fourth is the confession of his own unworthiness. Faith is always humble, and while we are most confident in God's word, we are most distrustful of our own desert, I am not worthy of the least of thy mercies. Though I am thus bold to urge thy Covenant, yet I am as ready to acknowledge my own undesert: Thou art a debtor by the promise thou hast made to me, not by any performance of mine to thee. Fifthly, He seeks to continue the current of God's favor, by showing how plentifully it had already streamed unto him; which he doth by way of Antithesis, setting his former poverty in opposition to his present riches, With my staff I passed this Jordan, and now I am become two bands; That is, thou hast blessed me abundantly, and shall my brothers malice blast all? am I increased only to make him abound? The sixth argument is, the greatness and eminence of his peril, verse. 11. I fear lest he will come and slay the mother upon the children; a proverbial speech in the holy language, like that of cutting off branch and root in one day, both denoting total excision, or an utter overthrow. Seventhly, He shuts up, by re-enforcing the mention of the promise, which he urgeth more strongly then before; there it was only, Thou saidst, I will deal well with thee; but here it is, Thou saidest, in doing good, I will do thee good, that is, as it is rendered in our translation, I will surely do thee good, and therefore let not my brother do me evil. We see Jacob's praying was a reasoning with God, and himself in the issue got not only a new blessing, but a new name, Israel, a Prince with God, a prevailer both with God and men.

And thus we may reason with God in the strength, and for the sake of Christ in all our prayers. For as when God calls for our obedience, he usually adds persuasion to his precept, and reasons with us, as well as directs us; His commands are not always barely authoritative, and the resolves of his prerogative: So, when we call upon God for audience, we should add persuasions to our petitions, and reason with him, as well as entreat him. Only we should be careful to reason from right Topics, and heads of argument, such as these,

First, From the freeness of the grace of God.

Secondly, From the firmness of his promise.

Thirdly, From the greatness of our need, or of the Churches misery.

Fourthly, From all the concernments of his own glory, &c. Thus we may reason with God for the doing of anything we ask according to his will; and in these reasonings, the spirit, life and strength of prayer consists.

So then, the only thing which Job declineth, as sinful and unbecoming, is, to reason with God as a contender, he might humbly reason with him as a Petitioner, or as a remembrancer, Put me in remembrance (saith the Lord, Isa. 43.26.) Let us plead together: declare thou that thou mayest be justified. We may declare our cause, and we need not fear to declare our sins, that God may justify us; but we must not presume to declare our righteousness, that we may justify ourselves: this Job disclaims.

Towards the further clearing of these words, we may take notice that Job puts himself under a double relation. In the former part of the verse he puts himself in the Respondents place, How much less shall I answer him? And in the later part of the verse he puts himself in the Opponents place, and choose out words to reason with him. His meaning is, If the Lord will object against me, I am not the man who dares, or is able to answer him. And if I should take upon me to object against the Lord, the Lord may, and can easily answer me. From which notion of the words, two points may be observed.

First, No man can answer what God hath to object against him.

The Lord hath a thousand arguments which we are not able to give him satisfaction in (as was touched in the beginning of this Chapter, verse. 3.) We cannot answer him one of a thousand. If God should cast a man to hell, what hath he to say for himself, as from himself, when God objects, Thou hast sinned. If God afflict a man and lay him low, giving him this argument for what he doth, I am thy Creator; I formed and made thee; if I break thee to pieces, what canst thou say against me? If the Lord should say, I am thy Sovereign, I have supreme power over thee, may I not do with thee what I will? What hath man to answer? Man must be silent, and lay his hand upon his mouth: he hath not a word of reason or holiness to reason against God in any of his dispensations.

Let man (on the other side) gather as many arguments as he can to object against God, he is able to wipe them all off presently, to blow them away with a breath. All the shifts and apologies, the excuses and arguings which any make for their sins, or which they make for themselves against the justice and wisdom of God, are answered with a word. So that, put man in the opponents, or in the respondents place, he can make no work of it.

Secondly, Observe from this phrase, Shall I choose out words to reason with him?

God is not taken with words.

Fine phrases and eloquent speeches will not carry it with him, If we would prevail with God, we must speak our hearts to him, rather then our words; yet we ought to choose out words (as was touched before) when we speak to God. As we must take heed how we hear, while he speaks; so we have need to take heed what we speak in his hearing. That's Solomon's advice, Eccles. 5.2. Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God. That is, speak not vainly and unadvisedly, thy tongue running before thy wit. Let wisdom guide thy tongue, and let thy heart show thee wisdom; Let not thy heart be hasty to utter, when it's office is to conceive, not to utter. But how can the heart be hasty to utter? Utterance is the business of the tongue. The heart is then hasty to utter, when it suffers the tongue to utter what itself hath not thoroughly concocted by meditation, and made it's own. As in the body, so in the mind, the third concoction is that which nourishes and assimilates. So then, Solomon's meaning is; Let not raw, unboiled, undigested thoughts, pass out into discourses, or be stamped into words before the Lord. As there is a sin of curiosity, so there may be a sin of neglect. Extreams are equally dangerous. The distance that is between God and us, proclaims this duty of our most reverent addresses to him. He is in heaven, and thou upon earth, therefore let thy words be few; and yet the fewness of words pleases God no more then the multitude of them doth. We say, In many words, there can hardly be a scarcity of errors; and in a few words there may be not a few errors, possibly more errors then words. Fewnesse, simply taken, is not the grace of words. But because they who speak but little, do usually think the more, and so their words are steeped long in their hearts, therefore few words are usually choice words. It is sin, if we are well conceited of our words. And it is sin, if our words be not our best conceptions. How shall I choose out words to reason with him?

This brings the matter to the height; Who? I reason and plead with God? I answer him? No, Though I were righteous, yet would I not answer him. The strength of the argument lies thus, as if Job had said, I am so far from entering a contest with God, that I profess I would not do it, though I had the greatest advantage and fitness to do it of any man in the world: though I were righteous I would not do it. I do not say, that the reason why I would not plead with God, is because I am wicked, sinful and abominable, more guilty and unrighteous then my neighbors, or then you, my friends, but how righteous soever I were, I would not do it. Job speaks as a man who would show how much he dreads the power and strength of another; What? I fight with such a man? I contend with such a man? No, I profess I would not fight with him, though I were as well weapon'd, armed and prepared, as any man in the world, I would not come near him. If there be any armor or weapon, any furniture or preparations which may enable man to contend with God, it is the armor of righteousness, and the furnitures of grace. Now, saith Job, though I had that armor, Though I were righteous I would not contend with him. The Apostle argues much after this rate (1 Cor. 13.) about that great point of Gospel-charity, where he telleth us, that all things are as nothing without charity: and he instanceth in those things which stand highest in the thoughts of man, to commend him to the acceptation both of God and man, verse. 2, 3. Though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains; and though I should give my body to be burned, and have not love; what would it advantage me? Though I should give all my goods to the poor, and have not love, &c. It is possible for a man to give away abundance to the poor, and yet have a dearth of love both to them and to God in his heart: all the love that moveth him may be love to himself; therefore (saith he) Though I give my goods to the poor, it profits me nothing; he puts all these suppositions, which are the greatest advantages for heaven (except Christ) imaginable, and yet concludes all, but as sounding brass, or a • inkling Cymbal, nothing but noise without charity. So here, to show how impossible a thing it is for creatures in their own strength to contend with God, he puts a supposition upon that which is most probable to carry us thorough it, Righteousness, Though I were righteous, I were not able to answer him, no not I.

It is, as if Job had further expressed himself to this sense, I am so far from justifying myself in all my complainings (which was the thing his friends taxed him with) as if God could find nothing amiss in what I have spoken, that I freely confess there is not the most considerate, righteous or holy action that ever I did in my life, which I durst bring to the touchstone, to the balance, to justify myself before God by, no, but instead of that I would fall down and abase myself, as knowing I am before him, whose eyes (being ten thousand times brighter then the Sun) are able to see unrighteousness, where I see nothing but righteousness: Do not think I am justifying myself as a righteous man in what I have spoken or done, for though I were righteous, yet I would not (upon that ground) go about to plead my cause or stand it out with God. Or thus, I know I am unrighteous and unclean, but if I were righteous, I would not answer him.

Here a Question or two must be resolved: As,

First, Was not Job righteous? He puts the Question, Whom, though I were righteous; was Job an unrighteous man? Doth not he himself say (Chap. 29.14.) I put on righteousness, and it clothed me? Why then doth he here only make a supposition of it, Whom, though I were righteous, when as there he makes it a position, that he was clothed with righteousness.

I answer (to clear this Scripture) Man is righteous in a double opposition. Righteous; first, in opposition to the wicked: and these may be taken in three ranks, either, First, the abominable and profane: Or, secondly, hypocrites and unsincere: Or thirdly, oppressors, and such as are unjust in their dealings toward men. As righteous is opposed to wicked in these three, profane, hypocrites, or oppressors, so Job was a righteous man. Job was not profane, he feared God: Job was not an hypocrite, he was perfect and upright: Job was not an oppressor, the loins of the poor blessed him. And that's the peculiar sense of the 29 ^th Chapter, I put on righteousness, that is, righteousness in all my dealings with men.

Secondly, Righteous is opposed to imperfect, or that which hath any failing or want in it. And in this sense Job was not righteous; and that's his meaning here, Though I were righteous; that is, though I had the uttermost perfe • tions which a creature is capable of, yet I would not stand upon them, and plead it out with God. The testimony which the Lord gave concerning Job (Chap. 1.1.) is in words of an inferior sense: this in the text is above them both. The Lord there certifies, that Job was perfect and upright. But though he was perfect and upright, yet he was not righteous. He was perfect in opposition to insincerity, and he was upright in opposition to injustice, but he was not righteous in opposition to imperfection, If I were righteous; as I know I am not.

Further, Righteousness is twofold. There is a righteousness of the person, and a righteousness of the cause, Though I were righteous: Job doth not forsake the righteousness of his cause, he only disclaimeth the righteousness of his person. I acknowledge I am not righteous in myself, and I will not yield that my afflictions and sufferings argue me unrighteous.

Here another Question arises, for if we take Job's supposition of a man righteous, it will be demanded, May not a righteous person answer God?

I answer, There is no created righteousness can answer God. God chargeth his Angels with folly; he saw evil in them, compared to himself. A righteous Angel cannot stand it out with God, much less the most righteous man. God indeed would have accepted man in the righteousness of works, had he continued in innocence; and yet he might have seen folly in man abiding in innocence, as he doth in those Angels, which continue innocent. No created righteousness can answer God.

But there is a righteousness in which we may answer God; Jobs supposition excludes not that; namely, the righteousness of faith which we have by Christ. Man righteous by faith, or by imputed righteousness may answer God; but man righteous by works, or inherent righteousness cannot. He that is righteous by the righteousness of faith, hath to answer God, because he hath somewhat of God to answer God with; faith doth not bring man to answer God, but God to answer God; Christ answers God for every believer: and Christ can answer God fully to all the demands of justice, without abatement. Christ hath not compounded with our creditor, for our debts, but paid them to the utmost farthing. A believer is able to answer God, and doth answer him every day: when he asks the pardon of sin, he offers the righteousness of Jesus Christ. And that which he offereth by faith, he will stand to and plead with God upon; God hath what he can desire, or his justice expect; the believer bids him try to the uttermost, if there be any imperfection or flaw in it, he will venture his soul upon it. In this sense man answers God. But Job speaks about inherent personal righteousness, the righteousness of his ways. Upon this he will not venture a hair of his head, much less his soul and everlasting peace.

There is somewhat further considerable, for as [righteous] is a judiciary word, so likewise is [answer.] And it implies, that Job would not only not answer God objecting or reasoning, but that he would not answer him, accusing or charging him, judging or sentencing him. I must acknowledge myself to be, what God judgeth me to be, and that I am worthy to suffer what he judges me to suffer.

Hence observe, First, Job having shown the weakness and ignorance of the creature in his former discourse, here you see whither it tended, namely, to prove man to be sinful and unrighteous. This teaches us,

That all the failings, infirmities and weaknesses which are in man, are the issues and effects of the sin of man.

Man is an unrighteous creature, therefore a weak creature. Job argues from the effect to the cause, from the fruit to the root: man hath infirmities upon him, therefore he hath sin in him. Where there is no sin, there is strength, and where there is no sin, there is knowledge. Perfect holiness scatters all the clouds of darkness and ignorance.

Secondly, Though I were righteous I would not answer him; then it follows, Unrighteous men cannot answer God.

If a righteous man cannot, can an unrighteous? No marvel if David saith in the first Psalm, The wicked shall not stand in judgment, for (in a sense) the righteous cannot stand in judgment, that is, they cannot plead their own righteousness before God. Wicked men have nothing to help them, no help without, and none within, they have nothing but sin in them, and they have no Savior without them. Hence the Apostle Peter argues (1 Pet. 4.18.) If the righteous scarcely be saved, where shall the ungodly and sinner appear? If Abel be not able to answer God, how shall Cain? If David cannot, how can Saul? They who have not the righteousness of Christ, have nothing but unrighteousness of their own.

Thirdly, Observe the vast difference that is between the spirit and temper of a godly man, and of a wicked man. O the humility of Jobs spirit! Job will not justify his own righteousness, or justify himself in his righteousness. A wicked man will justify his sin, or justify himself in his sin. A Saul will justify his disobedience, but a Job will not justify his obedience. Job will not take upon him to be a righteous man; though God had told him he was perfect and upright. A wicked man will take upon him to be righteous, though God tell him to his face a thousand times, that he is vile and filthy. How do wicked men seek for pleas and covers to make themselves appear righteous! How do they gild the base metal of their hearts, and paint over those rotten posts to make them appear beautiful! Christ tells the Pharisees that they were like filthy sepulchers, full of dead men's bones, yet they would be painted over with the notion of a righteous generation. Job who had much righteousness and faithfulness in him, would not own them, and modestly blushes at the praise of God, Though I were righteous, yet I would not answer.

Fourthly, Observe, The righteousness of man is not pleadable before the righteous God.

Though I were righteous, yet I would not answer him. The Apostle (1 Cor. 4.4.) gives a parallel testimony, Though I know nothing by myself, yet am I not hereby justified. Paul knew nothing by himself, that is, he had not any guilt upon him that he knew of; he did not allow himself in any sin, but kept his conscience void of offense, both toward God and toward man; yet (though it was thus with him) he disclaims all opinion of himself, I am not hereby justified, this is not the plea I have to make before God; he is able to find out failings where I find none, he knows better then I, what I am.

Fifthly, Observe, A godly man looks upon his own righteousness, as no righteousness.

Whom, though I were righteous, I would not answer. His supposition hath a negation in it, I am not righteous. Job did not deny the work of the Spirit, or the grace of God in him; but he would not own them in his pleadings with God. He could stand upon his terms with men, and let them know who he was, and what he had done (and it was reason he should) but before God he had nothing to mention but Christ: In reference to the higher degree, of grace for sanctification we must forget all that is behind, and press on to that which is before: And in reference to the whole grace of justification, we must forget all our sanctification. The less we remember our own righteousness, the more righteous we are in Christ. As we abate in ourselves, we increase in him. Christ draws the picture of an hypocrite to the life ( Luk. 18.) in that parable of a Pharisee and a Publican, going up to the Temple to pray; and the design of Christ in that Parable, is held forth at the ninth verse, to be the conviction of such as trusted in themselves that they were righteous, and despised others. Now what did this Pharisee? He thanks God he was not as other men, extortioners, unjust, adulterers, or as that Publican, and then he minds God that he gave tithes, and kept fasts twice a week, and so makes a goodly report of himself, both in the negative and in the affirmative, what he was, and what he was not. Never did any good man tell God such a story of his own life, as this Pharisee told. The Saints love to do well, more then to hear well from others, much more, then to hear well from themselves; they love to do good, more then to receive good, much more, then to speak good of themselves. When Christ is represented sitting in judgment ( Mat. 25.35.) he tells the faithful of all their good deeds, or acts of charity, I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me. &c. Hear how the Saints answer, as if they had done no such thing; when was this Lord? when saw we thee hungry and fed thee? &c. We have forgot the time. They did so little mind the good they had done, that they remembered not they ever did it. The Lord keeps a faithful record of what his people do, but themselves do not. It is our duty to remember to do good, but let God alone to remember the good we have done. The Lord is not unrighteous to forget our labor of love (Heb. 6.10.) but we lose our righteousness, unless we forget it. If we much remember what we do, God will remember it but little: The servants of God know well enough when they do good (to do good ignorantly, is a degree of doing evil) They know when they do good, and they know what good they do; but when 'tis done, 'tis to them as unknown.

Hezekiah (Isa. 38.3.) put God in mind of his good deeds, Lord (saith he) remember how I walked before thee with an upright heart &c. Hezekiah desired the Lord to remember his uprightness. So Nehemiah in divers passages of that book ( Chap. 13.14.22.29.31.) puts the Lord in remembrance of his righteousness. But it is one thing to put the Lord in remembrance of what we have done historically; and another thing to plead what we have done legally. Its one thing to show to the Lord the work of his own grace in us; and another thing mind the Lord of our works to obtain his grace. Hezekiah would have God to take notice of what he was to pity him in his sickness, Lord, I am thus, remember the work of thy hands, as I am thy creature; remember the work of thy Spirit, as I am a new creature, as I am thy servant. And Nehemiah puts all upon the score of mercy: He did not say, Lord, remember me for what I have done, answer me according to what I have done, but, Remember me, O my God, concerning this, and spare me according to the greatness of thy mercy (Chap. 13.22.) If Saints at any time remember God of their works, it is not to ground an argument of merit upon their works, but to show God the workings of his grace and spirit.

Though I were righteous I would not answer him; What then? What will Job do? What course will he take for himself, if he will not answer the Lord? What? This course he takes, and it is the best.

The Septuagint render it thus, I would deprecate his judgment; that is, I would sue for mercy. As if he had said, I am not without hope, because I have none in myself: I am not lost, because I am lost to myself: I have a sure way yet left, I will make supplication to my Judge; or as M. Broughton reads it, I would crave pity of my Judge: as if he had said, Though justice cast me, yet mercy will relieve me. Mercy will help me as well, and honor God more.

The word notes humblest submission, as when a man begs for his life. Jacob (Hos. 12.4.) wept and made supplication. The brethren of Joseph (Gen. 42.21.) were exceedingly afflicted at the remembrance of their hard usage toward him their brother, when they sold him to the Egyptians, We would not hearken when he besought us; it is this word, Think with how much submission, Joseph, being ready to be sold unto strangers, supplicated his brethren for pity: Or how a man will lie begging at an enemies feet, who is ready to kill him. With such submissive language Job resolved to crave pardon and pity at the hands of God.

Thus he obeys the counsel of Bildad in the 8 ^th Chapter, If thou seek unto God, and make thy supplication unto him betimes. Job seems to answer, Your counsel is good, friend Bildad, Though I were righteous, I would not answer him; but (according to your advice) I would make supplication to my Judge. The prayers of the Church in greatest straits and distresses, are usually expressed by this word [supplications] All petitionary Prayer is supplication; but because we are much abased, and laid very low at such times, therefore prayer then put up, is specially called supplication. Hence Solomon at the dedication of the Temple, putting cases and suppositions of many afflictions incident to that people, still concludes, At what time they shall confess their sins, and pray, and make supplication, then, &c. (1 King. 8.) And ( Esth. 4.8.) Mordecai sends to Esther, charging her to go in to the King, What to do? To make supplication unto him. The lives of the Jews being given away to satisfy the malice of Haman, it was time for her to supplicate in the lowliest posture. Thus Job had it in the thoughts of his heart to make supplications to his Judge; as if he had said, If I were to stand at the tribunal of an earthly Judge, I would not supplicate, but plead; I would not petition his favor, but stand upon my right; I would not crave his pity, but expect his justice; I would bring forth my reasons and arguments, my proofs and witnesses, this course would I run with an earthly Judge: but my cause being with God, I will only put a petition into the Court, and submit unto him, let him do with me what he pleaseth. Hence we may observe,

First, That there is no weapon can prevail with God, but only prayer and supplication.

Jobs thoughts had traveled thorough all the creatures, and found not one of them could stand before God; therefore he resolves to fall down before him. I will make supplication. Prayer overcometh when nothing else can. Christ conquered by dying, and we conquer by submitting. And yet, it is not supplication, as an act of ours; but supplication, as it is an ordinance of God's that prevails with him: he looks upon prayer, as having the stamp of his own institution; otherwise our greatest humblings could prevail no more then our proudest contendings. The Word preached prevails upon the heart, not as it is the act of a man, who dispenseth it (there is no strength in that) but as it is an ordinance of God, who hath appointed it: So humble supplication obtains much with God, because he hath said it shall.

Secondly, To make supplication is to crave pity.

As prayer prevails, so no plea in prayer can prevail, unless we plead pity, pity, mercy, mercy; a suppliant looks for all good at the hand of free grace. We at any time have sin enough to procure us evil (Jer. 4.18.) Thy sins have procured these things unto thee: But we never have goodness enough to procure us any mercy. Mercy comes for mercies sake.

Thirdly, In that he saith, I would make supplication to my Judge. Observe,

God is the Judge of all our actions and intentions.

Job was in a great contest with men, but (saith he) men are not my Judges, God is my Judge, It is a comfort to the Saints to remember that God is their Judge. Job was not afraid of God in that relation; no, it was a rich consolation to think that God was his Judge. He is a righteous Judge, a merciful Judge, a pitiful Judge; we need not be afraid to speak to him under that notion. Job saith not, I will make supplications to my father (which is a sweet relation) but (which is most dreadful to wicked men) he considers God as a Judge: The Saints are enabled by faith to look upon God as a Judge, with assurances of mercy.

Lastly, Observe, The whole world stands guilty before God.

(Rom. 3.19.) Every mouth must be stopped: Job will only make supplication, he had nothing else to do or say, We do not present our supplications unto thee for our righteousness, but for thy great mercy (Dan. 9.8.) We can get nothing from God by opening our mouths in any other style, or upon any other title then this, of an humble acknowledgement of our unworthiness: the lower we go in our own thoughts, the higher we are in the thoughts of God; and we find the more acceptance with him, by how much the less acceptance we think we deserve. Nothing is gained from God, either by disputing or by boasting. All our victory is humility.

The Hebrew word, which we translate [call] signifies sometimes to pray, and sometimes to plead or challenge: An act of invocation, or an act of provocation: it is rendered both ways here. By most, as we, If I had called upon him; that is, if I had prayed or made my suit unto him. By some, If I had sent in my plea (as to begin a suit of law with him) or my challenge, as to enter the combat with him, &c.

As it is taken for a challenge, so the sense lies thus, If I should stand upon terms with God, and call him to an account to make good what he hath done; And he had answered me; that is, if he had condescended to give me an account of his ways; yet I would not believe that he had hearkened unto my voice, that is, that he had yielded to me, or acknowledged that he had done me wrong. Shall I, who am but dust and ashes, prevail in my suit, and get the day by pleading and contending with the great God of heaven and earth?

Take the word as it signifies invocation, or calling by way of petition (Psal. 50.15.) Call upon me in the day of trouble, and I will deliver thee. And so two or three interpretations are offered.

First, Some in favor of Job conceive that he speaks this only through the infirmity of his flesh, that it was sin within him that spake, and not Job; according to that of the Apostle, Rom. 7. Not I, but sin that dwelleth in me: So Job speaks, as if he did not believe that God would hear him when he prayed; but whose voice was this? Not Jobs, but his sins, the corruption, the infirmity of Job gave out such language, not he. As we may say in reference to an action, I did it not, but sin that dwelleth in me, so to a word, I spake it not, but sin and corruption that dwelleth in me, gave out such language.

Secondly, I would not believe that God had hearkened to me, though he had answered me, may refer to the manner of his prayer or invocation, as not coming up to the height and measure of the duty, as not fulfilling that Law of prayer which the Lord requireth; and so, because his prayers were imperfect and weak, therefore he would not believe that ever God had taken notice of him, or hearkened to his voice: As if he had said, You bid me make my supplication; if I do, yet I will not believe that God takes notice of my prayers. Why? because mine are but cold and unbelieving prayers, weak and distracted prayers, the prayers of a distempered heart, the prayers of a confused spirit, such I confess mine are; therefore I cannot believe God will hearken to my voice.

But rather in the last place, take the sense thus, that Job in these words, breaths out the humility of his spirit; as if he had said, I am so far from standing upon my terms with God (as was shown before) as if I had hopes to carry it with him by contending, that though I come in the humblest manner to invocate and call upon his Name, and I find him so gracious and merciful to me, as that he doth answer me in my requests, and grant the thing I desire, yet I will not believe that he hath hearkened to My voice, that is, that he hath done this for any worthiness in me, in my services, or prayers, I will not believe that the answer I receive from heaven is obtained by any value which my person hath with God.

Such is the coldness and deadness, the languishment and unbelief of my heart in prayer, such are my prayers, that, the truth is, I cannot believe I am heard, when I am heard, I cannot think my petition granted, when I see it is granted. Thus it sets forth the exceeding humility and lowliness of his spirit, he would give all the glory unto God in granting his petitions, and take nothing at all to himself in making those petitions, I would not believe that he hath hearkened to my voice.

What voice was it then that he believed God hearken'd unto? He hearken'd to the voice of the Mediator, to the voice of Christ: He hearken'd to the voice of his own free grace: He hearken'd to the sounding of his own bowels: He hearken'd to the motions and intercessions of his Spirit in me: to the motions and intercessions of his Son for me. It is not my voice that hath got the answer; he alone that hath granted it of his good pleasure in Christ.

The word signifies both believing and establishing, or to believe and establish; and the reason of it is, because faith settles the heart, Faith is the establishment of the soul. An unbeliever hath no bottom, he is built without a foundation, his spirit is unfixed.

And that act of believing [I would not believe] is the general act of faith, namely, a firm assent to the truth of what another speaketh. An assent to the truth of it two ways. To the truth of it: First, Historically, that such a thing was spoken or done; and then Logically, that the thing is true which is spoken. When he saith, I would not believe that God hath done this, his meaning is, I would not assent to it, as done for my sake, or for my voice; not that he would not believe the thing was done at all. He assented to the word and answer of God, when he did receive it; but in that restriction, he would not believe it, namely in reference to himself, that he hath hearkened to his voice.

To hearken is more then to hear; it notes the inclination of the mind, rather then the attention of the ear. As to stop the ear notes the shutting of the heart against obedience, rather than of the ear against audience. To tell a tale to a deaf man, is to speak to one that hears, but will not grant.

From all it appears,

First, That, Job speaks very highly of the goodness of God, namely, that God answers prayer, though he hath not respect to the voice of him that prayeth; Though he had answered me yet would I not believe that he had hearkened to my voice.

Secondly, That, he speaks exceeding humbly and submissively of himself, my voice; what am I, a poor creature, that I should think I had carried the matter with God?

Thirdly, That, he speaks very wisely and understandingly concerning the nature and efficacy of prayer, and the means procuring answers of prayer. When man prays, God answers; but he doth not answer, because man prays.

Fourthly, That, he speaks very highly and gloriously of the providence of God, though providence act darkly towards man. We pray, God answers, and doth us good, yet things may go quite contrary in appearance, If I had called, and he had answered me, yet would I not believe that he had hearkened unto my voice; why? He breaketh me with a tempest. God was breaking him, and hearing him at the same time. God may be doing us good, when the signs he gives speak evil, he hears and answers us praying to him, when we think we hear him thundering terribly against us.

Hence, First, We learn, That

Prayer is calling upon God.

Then, the heart should be very attentive upon God in prayer. How can we expect God should hear us, when we do not hear ourselves! In prayer we call upon God, therefore we should call upon ourselves to consider how and what we pray.

Secondly, Note, Prayer granted is prayer answered.

If I had called, and he had answ • red me. The Lord from heaven speaks to us in every act of his providence; his speaking to us, is in doing for us. The works of God are answers to man. God doth not answer audibly or sensibly; there is a voice in his dispensations. As men ( Prov. 6.13.) So the Lord speaks to us with his feet, and answers our prayers with his fingers, that is, his works and ways are demonstrations of his will in answer to our prayers.

Thirdly, In that Job tells us, He would not believe, &c. we are taught,

That faith is a necessary ingredient in prayer.

This negation of his faith in prayer, implies the need of faith in prayer. When I pray I should believe, but as my case stands I cannot believe, clouds and darkness are upon me. Faith is the strength of prayer, Whatsoever ye ask in prayer believing, ye shall receive, Mat. 21.22. Prayer without faith, it is like a Gun discharged without a bullet, which makes a noise, but doth no execution; we may put out a voice in speaking, but except we put out faith in speaking, we do but speak, we do not pray. As the Word of God coming upon us doth us no good, prevails not upon our hearts, unless it be mixed with faith (Heb. 4.2.) The word preached did not profit them, not being mixed with faith in them that heard it. So the word that goes out from us, the word of prayer, prevaileth not at all with God, obtaineth nothing from him, unless it be mixed with faith; All the promises are made to believers, All things are possible to them that believe (Mar. 9.23.) Ask in faith, nothing wavering, for he that wavereth is like a wave of the sea, driven with the wind and tossed (Jam. 1.6.) To ask in faith, is to ask, resting upon the power of God, whereby he is able, upon his truth, whereby he is faithful, and upon his goodness in Christ, whereby he is ready to make good his promises. He that asks thus doth not waver. Few are without doubting, but all sound believers are without wavering. The Greek word signifies to question, or dispute a thing, a degree beyond doubting; as when a man is at no certainty with himself, being sometime of one mind, sometime of another. The judgment being so carried, that the man is at variance with his own breast, or is between two ways, not knowing which to take. We translate the word (in the 4 ^th of the Romans, verse. 20.) by staggering. Abraham staggered not at the promise of God through unbelief. The similitude which the Apostle James uses, illustrates this sense, He that wavereth is like a wave of the sea, which by tempestuous winds is sometimes carried up to heaven, and anon down to the deep. A man who is tossed with such waves of unbelief, staggers like a drunken man, in his practice and profession; he is now on this side, tomorrow on that; he doth not only stagger or halt in his way, but he staggers and halts between two ways, and is therefore called (verse. 8 ^th ) A double minded man; The prayers of such a man are faithless prayers, and therefore fruitless prayers, Let not that man think he shall receive anything (unless a rebuke, and a denial) of the Lord (verse. 7.) There are no promises made to such, and therefore no mercies convaied to such. Believing prayer is gaining prayer; yet they who believe least, presume most. Hence the Apostles check, Let not that man think; as if he had said, I know such will flatter themselves into a persuasion of great matters; They will have high thoughts, but they shall receive nothing.

Observe, Fourthly, That how strongly soever a godly man acts faith, for the answer of his prayers, yet he hath no faith that his prayer deserves an answer.

I would not believe that he had hearkened to [my] voice. Christ calleth the Spouse to prayer (Can. 2.14.) Let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance comely. Christ loves prayer. The prayers of the Saints upon earth, are music in heaven. That invitation to the Spouse, Let me hear thy voice, seems to be an allusion to those, who loving music, call upon a friend who hath a good voice, or exquisite skill to play upon an instrument, Come, sing us a song, play us a lesson, let us have a fit of mirth. Thus, I say, Christ speaks to the Church, Come, let me hear thy voice, 'tis sweet, I know thou hast a sweet one. But the Saints judge their own voices harsh and unharmonicall, they are apt to think their prayers, jarrings and discords, at the best but a rude noise, not a composed air in the ear of God. Faith makes our prayers melodious, because it carries us out of ourselves. A believer lives not in the sound of his own prayers, but of Christ's intercession. What are we that we should expect any acceptance upon our own account? or say this We have gained, this We have obtained, thus God hath heard us, or thus we have wrestled it out with God? As when we have performed all our duties, we must say, We are unprofitable servants; so when we have obtained all our suits, we must say, We are unprofitable petitioners; I will not believe that God had hearkened unto My voice. What's man's voice, that God should hear it?

Observe, Fifthly, That a godly man sometimes cannot believe his prayer is heard, when it is heard.

Though he calls and God answers, yet (like Job ) he believes not that God hath hearkened to his voice; He cannot think his prayer is heard, though one should come and tell him it is heard. When the Jews returned from Babylon, the mercy was so great, that they could not believe they had it, when they had it; When thou didst turn our captivity, we were as them that dream (Psal. 126.2.) The deliverance was incredible, they could not think they were delivered. Their return to Jerusalem was suspected for a dream of it in Babylon. The Church prayed without ceasing for Peter, when he was in prison ( Act. 12.5.) yet when the Lord brought him out of prison, and he was knocking at the door of the house where they were assembled, while they were knocking at the door of heaven for his deliverance, yet they would not believe the report of the damsel, who said he stood before the gate; They tell her she is mad, & when she affirmed it with sobriety, as well as vehemency, then, they have another help for their unbelief, It was not Peter, but his Angel. Thus it is to this day with the Saints, in their great personal suits and petitions, both about spiritual things and temporal, they are so overcome, astonished and amazed at the goodness of God, that though they see the thing done, yet they can scarce believe it is done. As if a Prince should send a message to a poor man by some great Lord, and tell him he hath bestowed honor and favor upon him, the poor man is ready to say, I cannot believe it: the blessing is too big for him to digest, and let down into his narrow heart; no, saith he, sure it is not so. Though the people of God ever preserve a high respect and esteem of the works of God towards them, yet their faith is often below his workings, and they cannot receive or take in mercy so fast as it cometh; faith widens the vessels of the soul to receive much, but God can pour in faster then faith can widen the soul to receive.

Sixthly, Observe, Faith hath it's decays.

Faith doth not keep up always at the same height, in the same plight and degree: There is a faith which believes that God doth answer before he answers; and there is a faith that cannot believe God will answer, when he hath answered. Faith in strength prevents the answer of God. As God in answering sometimes prevents our askings (Isa. 65.24.) Before they call I will answer, and while they are yet speaking I will hear: So faith saith, Before the Lord giveth, I know I have it, before the Lord doth this thing, I see it is done. Faith in it's strength realizes the mercies of God before they have a being, and is an evidence to us of what we see not. When mercies are but in their principles, in their conception and birth, or at most when they are but in their cradle and swaddling-clouts, faith speaks as gloriously of them, as if they were fully acted and grown up before the eye. Strong faith in God (like God himself) quickens the dead, and calleth those things which be not, as though they were. Weak faith deadens the quick, and calleth those things which are, as if they were not. The Israelites were no sooner over the red sea, but they believed themselves in the land of Canaan (Exod. 15.13, 14, 15.) and in their Song tell the story of the submission and fears of the uncircumcised Nations round about, which yet their after unbelief kept off forty years.

There is a further understanding of the words, which I shall clear in connection with that which followeth;

I would not believe that he had hearkened to my voice; For he breaketh me with a tempest; as if the reason why he doubted his [voice] was not heard, lay in this, because of those continual breakings which were upon him, I would not believe that he had hearkened to my voice, for he breaketh me with a tempest, and multiplieth my wounds without a cause: As if Job had said, the dealings of God are such towards me, that I know not how to make it out that I am heard: For though the Lord in some things carries it so graciously toward me, that I have great assurance I am heard, yet many things appear, reporting that I am not heard. Afflictions continued are no evidence that prayer is not heard, yet usually it is very inevident to an afflicted person, that his prayer is heard.

I shall now examine the 16, and 17. verse, as holding a reason why Jobs faith was thus weakened.

Jobs sorrows put him to his rhetoric still, He breaketh me with a tempest. An expression raising his afflictions to the height, yet, not beyond the reality of them, He breaketh me with a tempest.

The word we translate [break] signifies an utter contusion, or the total ruining of a thing or person, the dashing of either to pieces. The word is used reciprocally of Christ and the devil, in that great and first promise of Christ, The seed of the woman. ( Gen. 13.16.) It shall bruise thy head, and thou shalt bruise his heel. Christ having infinite power, utterly destroyed the serpents power; he spoiled and ruined him forever: the Apostle phrases it so (Coloss. 2.15.) He spoiled principalities and powers; he took away the prey or booty of souls, which they had got, and led them disarmed like prisoners of war. And the devil did what he could to ruin and spoil Christ, to break Christ to pieces. Thus Christ and Satan strove and contended one with another. And the word (Shuph) hath an elegant nearness in sound to our English. We call that noise which is made by the ruder motion of the feet, shufling, and when men contend much, we hear the shufling of their feet. Job was striving and shufling with God in prayer, and God was striving and shufling with Job in storms and tempests.

The word signifies not only storms and tempests, but likewise, A little hair or twined thread. So the Chaldee Paraphrast translates it here, He disputes or contends with me to a hair, or to a thread; making the sense out thus, I will not believe that God hath answered me; why? He standeth with me upon the smallest matters; he disputes with me to a hair, and debates everything to a thread. As Abraham said to the King of Sodom, (Gen. 14.23.) I will not take anything that is thine from a thread even to a shoe-latchet; that is, I will not make the smallest gain by thee: So to dispute to a hair, or to a thread, notes contending upon or about the smallest differences.

But generally the word is rendered a Tempest; and thus God is often described contending with man, (Nah. 1.3.) His way is in the whirlwind, and in the storm, and the clouds are the dust of his feet; that is, He sends storms and whirlwindes, by these he afflicts the children of men; and as an army of horsemen, raises clouds of dust from the earth with their feet: so the Lord raises the dust of clouds with his, Behold, a whirlwind, or a tempest of the Lord is gone forth in fury, even a grievous whirlwind; it shall fall grievously upon the head of the wicked, Jer. 23.19.

To break with a tempest, or with a whirlwind, implies two things.

1. A sudden and an unexpected affliction. Tempests are never welcome, and but seldom looked for: When the sea is so calm and smooth that you may throw a die upon it, a storm ariseth in a moment, and the vessel in danger of a wreck.

2. It noteth the fierceness and violence of an affliction. Tempests are the most violent motions, they come with power. A tempest is irresistible, Who can stand before it? Who can contend with storms and winds? When the Lord made total conquests of his enemies, he contended (in the letter) by storms and tempests. As in the 10 ^th of Joshua, and in the first of Samuel (Chap. 7.10.) When the Philistines drew near to battle against Israel, the Lord thundered with a great thunder that day upon the Philistines and discomfited them. The story is famous of a legion of Christian soldiers, called the thundering legion, because by prayer they obtained a refreshing rain for the army in which they were commanded, and a terrible storm of thunder and lightning, &c. upon the enemy. The word is used figuratively in war, when besiegers coming to a Town or Fort are resolved to carry it presently what ever it cost them, they are said to storm the place, or to get it by storm. The Prophet alludes to this (Isa. 25.4.) When the blast of the terrible ones is as a storm against the wall; that is, when their rage shall be at the highest, most violent and impetuous, then the Lord will be a refuge from the storm. The same God who saves many from the storms of man, did himself storm Job.

Job was stormed, yet supposes his prayer was answered. Hence observe,

Prayers may be heard and answered, when greatest afflictions are upon us.

Do not think your prayers are lost, because your afflictions are not removed, or that God doth not hear you, because he doth not presently relieve you. God forbears, when he doth not deny. He answers to our profit, when he answereth not to our feeling. He answereth to our spiritual interest, when not to our corporal. The sick man calleth to the Physician to take away the bitter, loathsome potion; and the wounded man calleth to the Surgeon to take away those corroding plasters, and to forbear those torturing operations. But the one gives him his potion, and the other lances his sores, and lays corrosives to his flesh; both these, while they vex the patient, answer him: for what's the reason, why the patient would have his bitter potion taken away? is it not because he would be better? And why would he have those painful operations forborne? is it not because he would have ease: Now, for those very reasons the Masters of those professions keep him to both; neither could they give him his desire, but by doing contrary to his will. Thus also the Lord is healing us, when we think he is only wounding us, and fulfilling our desires, while we cry out he is crossing them.

Secondly, Observe, Even while we are praying, the Lord may be thundering, he may be breaking us when we are beseeching him.

We must learn to keep to our duty, whatsoever the dealings of God be; whether it be fowl weather or fair, pray still; whether it be storm or calm, go on in prayer still. Pray still, though God break still. It is our duty to pray, and it is God's privilege to break.

Thirdly, Observe from the loftiness of the language.

That the Lord lays very sore afflictions upon those that are very dear to him.

Job expresseth his afflictions by breaking with a tempest. Strokes from the clouds are most terrible. The same afflictions and scourges which he lays upon his enemies, he lays (in the matter, yea, and often in degree) upon his best friends. What can the Lord do to his greatest enemies, but break them with a tempest? He doth not only chasten with a rod, but sometimes scatter with a storm; He hath not only a sword, but a thunder-bolt for his servants, He hath terrible strokes and blows for them, who lie in his arms, and live in his embraces. Therefore we cannot distinguish men by the matter, no nor by the measure of their afflictions; That which is a judgment to one, is but a chastening to another, with the same weapon he wounds a friend and destroys an enemy.

Fourthly, Observe, That afflictions continued cause us to suspect that our prayers are not answered.

Why doth Job think that God hearkened not to him? I would not believe (saith he) that God had hearkened unto my voice; why? because still he continues to break me. Faith is put hard to it at such a time; and this is the thing which stumbled Job, he could not tell how to make it out, that God had heard his prayer for him, because he heard so great a noise of tempests and storms against him. It is very difficult for faith to see mercy thorough clouds of trouble. It is a hard thing for faith to look upon the pleased face of God thorough a lowering tempest, or to believe the calmnes of God's heart to us in troublesome dispensations. Therefore he speaks here as if his faith were even master'd. The providences of God are often too hard for man. And with this temptation Satan helps on unbelief. If he come to a soul in affliction, which keepeth close to his interests in Christ; Yea (saith he) you may do so though afflictions were upon you, but yours are more then afflictions, yours are tempests and storms: God dealeth with you as with an enemy, yours are no ordinary matters, yours are like the portion he gives to those he hates; I would not weaken your faith, because of a chastening rod, but you are beaten with scorpions, and will you still believe? Can God love you and deal thus with you? Thus the serpent whispers in those louder tempests of affliction.

Fifthly, Observe, That

Afflictions continued cause us to suspect that our prayers shall not be answered.

And so I find some rendering the former verse in connection with this, If I have called, and he hath answered me, yet will I not believe that he will hearken to my voice. As if he had said, I know God hath heard me heretofore, but I fear he will hear me no more; because I find his hand so heavy upon me. Surely then, he hath forgotten to be gracious, and hath shut up his tender mercies. Former experiences can hardly keep faith whole, while we are under present breakings.

Lastly, If we take the words, as importing a calling to God for answer in a way of provocation (as was shown before) then the sense is; If I had an ambition to contend with God, and he had answered me, by condescending to that course, yet I could not believe he had hearkened to my voice, that is, I could not believe that he had yielded the cause to me; why? because he goes on still to break me with tempests; he follows me with trouble still; he shows he hath done me no wrong in my former afflictions, by his going on to afflict me still, he is so far from acknowledging the least injustice, in what is past of my sufferings, that I suffer more, He breaks me with a tempest, and

But is not this injustice to multiply wounds without cause? Is not this a charge of blasphemy upon God? May we not think that now Satan had his wish, and that Job cursed God indeed?

The Hebrew word which we translate, without cause hath been opened, Chap. 1.9. and Chap. 2.3. and it hath occurred elsewhere. Here, He multiplies my wounds without cause, is not a charge of injustice upon God, Jobs heart was far from the least thought of that, as you may see in all the dispute: But it is an acknowledgement of the sovereignty and power of God, Though he hath wounded me already, yet he may wound me still, without giving me a reason; or though I have given him no cause. What? Do ye think God would yield to me, if I should contend with him? He multiplieth, or, He hath multiplied my wounds without cause, that is, without giving me any account hitherto; and do you think that now I shall have liberty to call him to an account; or that he will give me one? He wounds without cause, is, without cause manifested. God hath not told me the reason of his chastenings. And I do not perceive the reason. I know not why he contendeth with me. And so he expounds what he spake at the 12 ^th verse, Loe, he passeth by me, and I see him not. There are mysteries in providence. Mans eye is not clear enough to see all that God doth before his eyes. Job is his own Expositor. This later expression gives us a comment upon the former. And it is observable, that both in this book, and in the whole body of the Scripture, easier texts may be found to interpret the harder, and clear ones to enlighten those which are darker and more obscure. The Word of God is not only a light and a rule to us, but to itself.

Or, He multiplieth my wounds without cause] is, as if Job had said, I know the Lord deals not with me as with a guilty person, nor doth he judge me as a malefactor; mine is a probation, not a punishment: God doth only try me, to see what is in my heart, and how I can stand in an evil day. He multiplieth my wounds without cause; that is, without the cause which you have so often objected against me, namely, that I am an hypocrite and wicked. I know God looks upon me as a child, or a friend, not as an enemy. Therefore I have no cause to multiply words with God, though God go on to multiply my wounds without cause.

To multiply wounds] notes, numerous and manifold afflictions; many in number, and many in kind. Job's were deep, deadly wounds, and he had many of them, he was all over wound, body and soul were wounds, he was smitten within and without; as to multiply to pardon, is to pardon abundantly ( Isa. 55.7.) So to multiply wounds, or to multiply to wound, is to wound abundantly.

Here a Question would be resolved, How the justice of God may be acquitted, in laying on and multiplying afflictions without cause?

I shall refer the Reader for further light about this point to the third verse of the second Chapter, where those words are opened; Thou movedst me against him to destroy him without cause; yet take here three considerations more, by way of answer to the doubt.

First, Whatsoever the Lord wounds and takes from any man, he wounds and takes his own. He is Lord over all. Our health and strength are his, our riches are his; The world is his and the fullness of it (Psal. 50.) If he be hungry he needs not tell us; he can go to his own store. It is no wrong to dispose what is our own, wheresoever we find it. That rule is as true in revocations, as distributions: Friend, I do thee no wrong (Mat. 20.15.) Is it not lawful for me to do what I will with mine own? Though there were no sin in man, yet there were no injustice in God, because he takes nothing from us, but what he gave us, and hath full power to recall, and take away.

Secondly, Suppose man could say, that, what he had were his own, that, his riches were his own, that, health and strength of body were his own, yet God may take them away, and do no wrong. It is so among men, Kings and States call out their Subjects to war, and in that war their wounds are multiplied without any cause given by them: They gave no occasion why they should be appointed to such hazards of life and limb, to such hardships of hunger and cold; yet there is no injustice in this. When God casts man into trouble, he calls him out to his service, he hath a war, some noble enterprize and design to send him upon. To you it is given to suffer for his sake (saith the Apostle, Phil. 1.29.) he puts it among the special privileges, which some Saints are graced with, not only above the world, but above many of the Saints, To whom it is given (and that's a royal gift) only to believe. Now, if in prosecuting this suffering task, whether for Christ, or from Christ, a believer lays out his estate, credit, liberty, or life, he is so far from being wronged, that he is honored. Thousands are slain in public employments, who have given no cause to be so slain. If according to the line of men, this be no injustice, much less is it injustice in God, who is without line, himself being the only line and rule to himself, and to all besides himself.

Thirdly, I may answer it thus, Though the Lord multiply wounds without cause; yet he doth it without wrong to the wounded, because he wounds with an intent to heal, and takes away with a purpose to give more; as in the present case, God made Job an amends for all the wounds, whether of his body or goods, good name or spirit. Now, though it be a truth in respect of man, that we may not break another's head, and say we will give him a plaster, or take away from a man his possession, and say we will give it him again, yet God may. Man must not be so bold with man, because he hath no right to take away and wound, nor is he sure that he can restore and heal; but it is no boldness, but a due right in God to do thus, for he as Lord hath power to take away, and ability to restore. And he restores sometimes in temporals, as to Job, but always to his people in spirituals and eternals. Hence the Apostle argueth (2 Cor. 4.17.) Our light afflictions which are but for a moment, work for us an eternal weight of glory. Afflictions work glory for us, not in a way of meriting glory, but in a tendency to the receiving of glory, and in preparations for it. There is no wrong in those losses by which we are made gainers: Those losses being sent that we may gain, and the sender of the loss being able effectually to make us gainers.

Hence observe, First,

Afflictions are no argument that God doth not love us.

As the Lord hath a multitude of mercies in his heart, so a multitude of afflictions in his hand; and a multitude of afflictions may consist with a multitude of mercies. At the same time when we are visibly encompassed about, and besieged with an army of sorrows and opposers, an army of invisible comforts, and protectours may be encamping round about us: As Elisha assured his servant, 2 King. 6.17.

Secondly, (Which I shall but only name, because I have met it heretofore.)

The Lord is not accountable to any creature for his actions.

He multiplieth my wounds without cause, or, He multiplieth my wounds without showing cause. God is the only Judge, who may give sentence without hearing parties, or showing cause. It is unrighteous in an earthly Judge to do so; he must not judge a man to any suffering, and not show reason of his judgment. But the first cause needs not show second causes. God hath the reason of all things in himself, and therefore we cannot call him to give his reason. Where the will of the Agent may lawfully be all the reason of his actions, there is no reason he should give any account of his actions, but what himself wills.

The next verse is of the same tenor in sense with the former, the difference is only in expression.

He not only breaks me with a tempest, and multiplies my wounds, but He will not suffer me to take my breath. This implies the unintermittednesse of afflictions; as if he had said, I have not only many afflictions, and great afflictions, but continual afflictions. The Hebrew is, He will not give me to draw back my breath, or suffer my breath to return: The words are of the same importance with those of the 7 ^th Chapter, ver. 19. How long wilt thou not depart from me? Nor let me alone till I swallow down my spittle? That is, wilt thou not give me so much respite as to swallow down my spittle? Here (which is more) he affirms, He will not give me so much as a breathing time.

Some interpret this of a bodily distemper or disease: that God had brought a sickness upon him, which did even stop his breath, as if Job had been troubled with hardness of breathing, with the Tissick (as Physicians call it) or a stopping in the lungs. But we may rather take it figuratively, my sorrows put me out of breath, the Lord doth not only afflict me without giving me any account, but I have uncessant afflictions, which cannot be counted. No man can tell how often he doth or suffers that which he always doth or suffers. I am so far from seeing a period of my troubles, that I have not so much as any pause or stop. He speaks in that high strain of rhetoric, called hyperbole, for in strictness of the letter, not to suffer a man to take his breath, is to kill and quite destroy him: but when he saith, God will not suffer me to breathe, it noteth the continuation of his sorrows, not the expiration of his days.

Again, Not to suffer a man to take his breath, before he hath done such a thing, is a Proverb, for speedy doing. Like that used by some of the Ancients, to do a thing with one spit, that is, in as little time as a man may spit. When the Italians would express acting without delay, they say, Go about this business, and do not fetch a breath till you are here again, go and come with a breath. That direction given by Elisha to his servant Gehazi, when he sent him to restore the Shunammites son (2 King. 4.29.) Take my staff in thine hand, and go thy way, if thou meet any man, salute him not, and if any salute thee, answer him not again, &c. And that of Christ to his Disciples, when he gave them their Commission to preach the Gospel ( Luk. 10.4.) Salute no man by the way, are of the same intendment. Christ did not mean that his Disciples should be uncivil (nor Elisha his) he did not forbid them to use common courtesies to men, when they went to call men to special grace. No, but his meaning is, Go speedily about the work, do not stand complementing and talking with, How do you, and how do you? by the way: do not entertain the time, or trifle it away with Ceremonies, having an employment of such infinite concernment put into your hands. So he seems to allude to, and reprove that ill custom of idle servants, who when they are sent forth upon business, will yet stand and talk with everyone they meet. Now, as not to suffer a man to talk a word while he is upon a service, imports sudden dispatch: So when Job saith, He will not suffer me to take my breath in these my sufferings, his meaning is, mine are no lazy, dull sufferings, I am forced to be active at them, I cannot stand breathing and cooling myself, I have no leisure, no vacation at all from this passive service; He will not suffer me to take my breath.

I have opened this word before, c. 3.10. As in Scripture, sweetness implies all comfort: so bitterness all trouble and sorrow. When God complains about the services of his people ( Ier. 6.20. Hose. 9.) he saith, Your Sacrifices are not sweet to me; So the Original; that is, your Sacrifices are not acceptable to me, or pleasing to me. Sweet things are pleasing things, bitter things are unpleasing. Afflictions are unpleasant to flesh and blood (Heb. 12.11.) No affliction for the present is joyous, but grievous.

Bitterness is put for the extremist affliction, and in the plural (as here) for all afflictions; Surely the bitterness of death is past, saith Agag (1 Sam. 15.32.) that is, I have escaped bitter death at this time; the soldier spared me in the heat of the battle, surely then a Prophet will not slay me in cold blood. To be filled with bitterness notes abundance of afflictions. As to be filled with the Spirit, to be filled with the fullness of Christ, &c. note the plentiful receiving of the Spirit, and of the grace of Christ. To taste of a bitter cup, to sip a little of it is unpleasant, but to drink large draughts, to be filled with bitterness, who can abide it? When Christ was come to Golgotha, They gave him vinegar to drink mingled with gall; but (though he drank up that cup of his fathers wrath to the very bottom, though he drank up all the gall and wormwood of sin, for the salvation of men, yet) when he had tasted thereof, He would not drink (Mat. 27.34.) If it be grievous to taste but a little of a bitter cup, then judge how grievous Job's sufferings were, who was filled with bitterness; he had his belly full of trouble, his belly full of Gall and Wormwood, his stomach could hold no more, bitterness was both his meat and drink.

Note, First, Afflictions may come incessantly.

Not so much as a breathing time between, then while thou art assaulted prepare for fresh assaults.

Observe, Secondly, The Lord sometimes mixes a very bitter cup for his own people.

Yea, they have not only a bitter cup, but bitterness is their cup, and they have not only a taste of it, but are filled with it. The Psalmist shows us a bitter cup, which is the proper portion of wicked men; There is a cup in the hand of the Lord, and it is full of mixture, the wine is red, and the dregs thereof all the wicked of the earth shall wring them out, and drink them (Psal. 75.8.) The Lord hath a cup of red wine, that is, a cup filled with wrath, fury and indignation. Wicked men (how much soever their stomachs loath it, and turn against it) shall drink it up to the bottom, or he will pour it down their throats, whether they will or no. They shall be filled with bitterness after all their sweet morsels and pleasant draughts. The Saints are filled with bitterness from God, but not with the wrath of God; many sorrows may be mingled in their cup, but everlasting love is ever mingled in it. Saints never drink pure wrath, as wicked men never taste pure love.

To conclude, we may observe here a Climax, or gradation of four steps.

First ( Vers. 14.) Job acknowledged that he was unable to answer the Lord.

And secondly, He professed that if he could, he would not, no, he would humble himself (verse. 15.)

Thirdly, If in mercy God should answer his petition, yet he would not be confident at all (in regard of himself) that God had heard him, or hearkened unto his voice.

Lastly, He acknowledged that God might go on to afflict him still; for some read this text in the future tense, He will multiply my wounds, and afflict me without cause; He will fill me with bitterness. A godly man reckons up his afflictions as well as his comforts to the praise and honor of God. And the more God afflicts him, the more he abases himself, though he doth not think the worse of himself, because God doth afflict him.

There are two ways whereby a man makes his part good against another man.

First, By the strength of his arm and dint of his sword.

Secondly, By the equity of his cause, and the goodness of his conscience. Job declareth his inability to deal with God in either, If I speak of strength, loe, he is strong, &c.

M. Broughton translates thus, As for force he is valiant; if I think to carry it by force with God, He is a God of valor, or, as Moses in his Song (Exod. 15.3.) describeth him, The Lord is a man of war, I cannot deal with him upon that point.

The original speaks only thus much, If of strength, he strong; we supply the word [speak] If men talk of strength, or boast of strength, or show forth their strength (we may supply it with any of those words) Loe, he is strong. As it is usual with us when we would set a man up, in the perfections of any quality, we say, What do ye speak of knowledge, why, There's a learned man! What do ye speak of riches, why, there's a rich man! &c. Such an emphasis is carried in this expression, If I speak of strength, why, here's one that is strong indeed!

There are five words in the Hebrew which signify strength. The first notes strength in general: The second, strength to endure labor: The third, efficacy: The fourth, vigor: the fifth, which is that of the text, superiority of strength, or prevailing strength. It is one thing to be strong, and another thing to prevail. The Lord is not only strong, but strongest; he hath a strength above all strength, he is strong overcommingly, strong prevailingly. Christ in the Gospel speaks of a strong man (he means the devil) that kept the house; but he was not strong prevailingly, for there came a stronger then he, that spoiled him, and took away all his armor from him, wherein he trusted ( Luk. 11.22.) but when the holy Ghost saith, That the Lord is strong, the meaning is, that he is stronger then all: and so generally the positive is expounded by the superlative, If we speak of strength, loe, he is strong, that is, he is most strong. Thus we find the word used, 2 Sam. 22.18. He delivered me from my strong enemy, and from them that hated me, for they were too strong for me: they were prevailingly strong for me, and therefore unless I had found a supply of help, unless some auxiliaries had come from heaven to take my part, they had h ••• too hard for me, I had been overmat • ht, they were prevailingly strong, or too strong for me. We have the word in the same sense. ( Gen. 25.23.) in that resolution which the unerring oracle of heaven gave Rebekah enquiring about the children striving in her womb, the Lord answereth thus, Two Nations are in thy womb, and two manner of people; and then addeth, The one people shall be stronger then the other people; it is this word, the one people shall be prevailingly strong, and shall overcome the other; both people shall be strong, mighty and potent, but there is one of them shall have the rule, and shall conquer and subdue the other. If I speak of strength, he is strong. The sum is, If the Question be about strength and power, then the Lord carries the day and the honor, he is most powerful, he is strong above all. Hence observe, That

God is of infinite and insuperable strength.

He hath strength: many have malice and wickedness, boldness and presumption enough to oppose, but none have power enough to overcome him. He hath force which none can subdue; and he hath authority which none ought to resist. These two must concur wheresoever there is full determining power. A man may have authority or right to do a thing, and yet have no strength to execute and effect it. And many have strength to do those things (as to oppress a man, to take his goods or his life from him) for which they have no authority: both meet in the Lord, therefore he is the Sovereign Lord; he hath authority to do as much as he can, and he hath strength to do as much as he will. Some men would make strange work in the world, if they had strength suitable to their authority: and others would make a good world by their works, if they had authority suitable to their strength: both these meet in God, who can contend with him? If we speak of strength, loe, he is strong!

There are three things wherein this insuperablenesse of the strength of God appears.

1. He hath strength to do whatsoever he will, There is nothing not fecible or too hard for him.

2. He hath strength to do what he willeth not, the Lord is able to do more then ever he will do; he could presently take vengeance upon all the wicked, but he will not; he is patient and good toward them, who look not at all towards repentance, to which his goodness and patience lead them, Rom. 2.5.

3. He is so strong that he can do whatsoeve • imports strength, because he only doth what he will do. To do •• • at which is not our will to d • e, is a note of disability. It argues a want of power to be forced to do a thing, as well as not to be able to it. He that doth what he would not, is not able to do what he would. God is therefore able to do whatsoever he wills, because he never did, nor can be drawn to do anything against his will. It follows then, That the Lord is so strong that he can do whatsoever names him strong, and only cannot do those things, which if he did, he must be weak, as was further shown at the fourth verse of this Chapter.

Secondly, Hence it appears, That

No creature is able to grapple with God.

He is strongest. The Apostle gives that admonition (1 Cor. 10.22.) Do we provoke the Lord to jealousy? Are we stronger then he? Surely, except man thought he were able to match God, he would not be so fool-hardy, so vain, to throw down the Gauntlet, or enter the lists with God: The weakness of God is stronger then men (1 Cor. 1.25.) not that there is any weakness in God, but take that which men conceive to be weakness, or weakest in him, that's stronger then man. Or, The weakness of God, that is, the weakest instruments which God uses are stronger, scil. in their effects, then the strongest which men use. God can do more with ten men, then man can do with an hundred. The most stammering tongue and flattest language shall persuade more, if God speak with it, then the most fluent tongue and sparkling Oratory spoken merely by man, If I speak of strength, loe, he is strong!

If I cannot by force and power, may I not by subtlety and wit, by reason and argument, by eloquence and rhetoric prevail against him? No, If of judgment, Who shall set me a time to plead? As I cannot deal with God at the sword, or in the field; so neither can I deal with him at the bar, or at the judgment seat.

There are two words in the Hebrew which are used for judging. The first is, Dan, the name of one of the twelve Patriarchs, and from him of a Tribe in Israel; Dan shall judge his people (Gen. 49.16.) And that word (in strictness) signifies to give doom or sentence in a cause. The other word is that in the text, Shaphat, which signifies more especially the doing of right, or the righting of a man in any controversy. The Greek word takes in both. Now, while Job saith, If of judgment, or if we speak of judgment, the Question is, What judgment doth he mean?

Judgment is taken three ways.

First, For the rule of judging, or for the Law whereby we judge. It is said (1 Sam. 10.25.) that Samuel (after he had anointed Saul for King) told the people the manner of the Kingdom, and wrote it in a book: this manner of the Kingdom was not the common practice and custom of the Kingdom, but (it is the word of the text) the judgments of the Kingdom, that is, those rules and laws by which the Kingdo •• ought to be governed and judged.

Secondly, Judgment is put for an ability or fitness to judge, to discern and weigh things, to scan a cause, and try out the uttermost truth of every circumstance: judgment is the ability of the person judging. And

Thirdly, Judgment is taken for the sentence given upon the person judged, after the evidence of his cause is heard and taken. Judgment in this third sense is the result of the former two. For when by judgment, as it is the rule of judging, and an ability to judge, the Judge hath wrought and tried out what the merit of a man's cause, and the truth of a business in controversy is, then the issue of both is, Judgment in this third sense; that is, an act which is passed, or a sentence pronounced upon the person that standeth in, or the cause which is brought to judgment.

So, If of judgment, is, If I bring forth my cause to be tried by the abilities of the Judge, and by the rule of the Law, this will be no relief to me, I shall be in as ill a case, as if I were to deal with God by plain strength.

There is an opinion that takes in a fourth sense about this word judgment, as if judgment were not a forensicall, or a judicial term in this text, but signified only afflictions or punishments upon a people or person. These are called the judgments of God, Rom. 11.33. How unsearchable are his judgments, and his ways past finding out? that is, the several acts which he passes upon men, his providences & outward dispensations (for he speaks of casting off of the Jews, and laying them aside for so long a time, which is one of the greatest, if not the greatest judgment which God ever burdened his own Covenant people with) These (saith he) are past finding out. And then, If I come to speak of judgment, is, If I speak with God about his judgments shown in those terrible providential acts upon others, or upon myself, and cite him to answer for what he hath done towards me or them; Who is able to plead? Who will undertake this cause against the Lord?

It is but one word which we translate, [To set a time to plead] but the sense is very large and various, it signifies to appoint, constitute or prescribe either time, place or persons, any or all the circumstantials of action. It is here translated by divers in reference to the time, and by some in reference to the place. And because the people of God are to meet at appointed times and places for solemn and public worship, therefore this word signifies the Church or the Congregation, which is always to meet by public appointment at such a time, or in such a place, lest there should be scatterings and confusions amongst those who should be most unanimous and harmonious. It is taken also for any meeting, Psal. 48 4. Lo • , the Kings were assembled or gathered together. And Amos 3.3. Can two walk together except they be agreed? That is, except they be friends, They who have not one heart, seldom have one way. Or, except they be agreed, that is, upon time and place; two men cannot converse or have any business one with another, unless they consent and appoint where and when; if one be for this time and place, and the other for that, they can never walk together. It is put for a set time, 2 Sam. 24.15. the Lord having sent the pestilence upon Jerusalem for the sin of David in numbering the people, it is said, the pestilence destroyed from the morning even to the time appointed, the Lord had set the pestilence a time, it wrought to that time, and no longer.

Further, The word is applied to any Covenant, pact, or mutual agreement: Hence the Tabernacle is indifferently called, The Tabernacle of the testimony, or, The Tabernacle of the Congregation, because there God confirmed and settled his Covenant, and made an agreement with his people, and his people resorted to the Tabernacle to have the articles of that Covenant made good to them by his own appointment. Hence (I say) it was called, The Tabernacle of witness The Tabernacle of the Testament, or, The Tabernacle of the Covenant. Upon this ground also all the solemn feasts of the Jews were expressed by this general word, they being all observed at set times and places. And for this reason the word is used for the grave. So in the 30 ^th of this book of Job, ver. 23. which we translate thus, The house appointed for all living; there is a time when, and a place appointed where all that live shall be laid down when they die, or where their bodies shall be housed after they are dissolved; therefore it is called, The house of appointment, the house which the Lord hath settled both for time and place where it shall be made, and when we shall be carried to it. No man goes to his grave by accident; The Lord hath appointed man his place, and bounded his habitation, when he is dead, as well as while he lived.

Again, For a clearer understanding of this, it may have an allusion to that course which is observed in Courts of Justice, where, when either Plaintiff or defendant wants counsel to plead for him, the Court assigns counsel; and it is observed by the learned, that among the Romans, the Pretor would say, What, Is there none to plead for him? I will appoint one to take his cause into consideration, and to plead for him. It is ordinary with our Judges to appoint counsel, as also time and place, when and where to hear causes. The words may have an allusion to this course of Judges, If I come to judgment, who will assign me counsel? Where shall I get any one to plead this cause, and to stand up for me against the Lord?

There is yet another understanding of the word, as having reference to the testimony or witness which is brought in. So the Vulgar reads it, No man will be so bold as to give in evidence for me, or be a witness on my behalf.

Take all these senses, If I come to judgment, who, &c. I shall get none to give in evidence for me, none to plead for me, I shall get none to assign counsel for me, none to appoint time and place for a hearing; Therefore I may as well contend with God by strength, as by judgment. The sum of all is, Job confesses, in case he had a mind to go this way, he should not find any in the world to assist or help him in it.

We have had divers passages of like nature with this, wherein Job declared his utter inability to plead with God; therefore I shall but briefly note one thing from it.

There is no standing before God in judgment, by the help of any creature.

Who shall set me a time to plead? Or, Who shall be my pleader? One man cannot do it for another; all the Angels in heaven are not able to do it for any man. If man enter into judgment with God, men and angels cannot help him. As the Apostle speaks in another case about the want of love, If I speak with the tongue of men and Angels, and have not charity, it profits me nothing: So, if we should speak for ourselves, or others for us, with the tongues of men, that is, with the tongues of the most excellent Orators or pleaders, yea, with the tongues of angels, with tongues that exceed all that men can speak, yet in judgment with God these will be but sounding brass, and tinkling Cymbals.

Job goes yet a step further. If I should undertake to manage my cause myself (some clients will desire their counsel to stand by, and they will argue their own cause) why, saith Job, if I should do so, if I should be my own advocate, or atturney, and appear myself in my own cause, it would be all one, If I justify myself, my own mouth shall condemn me, I shall be as bad, if not worse then before. I can get none to plead for me, and if I plead for myself, I am sure to be cast, I cannot mend myself by speaking in my own cause; That's the meaning of this 20 ^th verse, which is but a continuation, with a further illustration, of what he had spoken before, therefore I shall but touch upon it.

That is, If witness fail, and counsel fail, if all help and succors fail me, and then I resolve to go to work with my own strength and wit, if I go about to make or declare myself just before God (for so the word is to be understood, as in the doctrine of justification) What shall I gain? The profit will not countervail the charge, or pay for the expense of one breath; For

My tongue would cut my own throat; The sentence or words which I should bring forth to plead my cause before God, would be found against me; the Lord would turn all my arguments back upon me, and wound me with mine own weapons. I should go out condemned, and my plea would be turned into sin. I shall certainly spoil my cause, if I handle it. As, if I should put it into the hands of angels or men, they could make nothing of it, so neither can I make anything of it, if I manage it myself.

There are three things which evince that if man undertake the matter with God, he shall be condemned by his own mouth.

First, Man is insufficient. How can he, who is ignorant, weak and unrighteous, plead his cause with God, who is infinite in wisdom, righteousness and holiness? And therefore man's own mouth will condemn him, his words will speak him guilty, while he pleads, Not guilty.

Secondly, He that justifies himself must appear in his own commendation, he must bring forth all his good works, and show the Lord how he hath fasted, prayed and mourned, how humble, how liberal he hath been, what alms he hath given, he must (as it were) paint and adorn himself in all his excellencies, and stand before the Lord in this array. Now man's own mouth must condemn him, if he do thus. The Heathen could say by the light of nature, That a man's praises are sullied by passing thorough his own lips. To sound our own praise, sounds our own shame. If a man have never so much worth in him, he dishonors himself by being the trumpet of it.

Thirdly, A man's own testimony is not legal in his own cause. The same person must not be a witness and a party. He that justifies himself condemns himself, for his very justification is an accusation. If a man's own witness may be taken, who shall be condemned? Who will not acquit himself? The witness of our own hearts is much (1 Joh. 3.21.) but not enough, If our own hearts condemn us not, then have we confidence toward God. But the reason of this confidence is not in the bare, single witness of our own hearts, but in the co-witness of God, with our hearts. Conscience is therefore a thousand witnesses, because God who is more then a thousand consciences, joins with conscience both in accusing and in acquitting. The Pharisees said unto Christ, Thou bearest record of thyself, thy record is not true (Joh. 8.13, 16.) They spake upon a legal ground or maxim, Christ answereth, Though I bear record of myself, yet my record is true. Christ doth not deny the rule, but shows that he was above it, and therefore adds, It is said in your Law, that the testimony of two men is true, I am not alone, for the Father is with me: As if he had said, I alone bear not witness of myself, I have another, even the Father th • t sent me, he beareth witness of me, therefore mine is not a single testimony; in that case indeed I were to be reproved, and my witness were insufficient, My own mouth would condemn me, If there were no mouth to testify for me, but only mine; If I were but as an ordinary ma • , I might be kept to the ordinary rule. God only is a sufficient witness to himself.

Mine own mouth shall condemn me. But of what? Surely of folly (2 Cor. 12.11.) I am become a fool in glorying, saith Paul to his Corinthians; but I am not a fool of my own making, ye have compelled me, for I ought to have been commended of you. That is, ye ought to have given a testimony of me; if ye had been just to me, I had been condemned in justifying myself. Then it is a duty to witness for ourselves, when others neglect that duty.

The original word which we translate condemn, is directly opposite to that which we translate justifi • ; and some render it by a new-coin'd word in Latin, which we cannot put literally into English, but by coining a word for it, thus; If I justify myself, my own mouth would ungodlifie me, or declare me to be ungodly.

Here two Questions arise, the one is, Why may not Job justify himself? The Lord had justified him, the Lord said that he was a perfect man (that's the next expression, If I say, I am perfect, it shall prove me perverse. ) The Lord had said of Job, Chap. 1. That he was perfect and upright, one that feared God and eschewed evil; Why may not Job say as much of himself, as the Lord had done?

Solomon resolves this Query (Prov. 27.2.) Let another man praise thee, and not thine own mouth, a stranger, and not thine own lips. Man must not speak the evil he knows by others, unless called, nor the good he knows by himself. To speak good of ourselves with our own mouths, is much like doing good by other men's hands. We must not act things praise-worthy by proxie but it is best to be praised by proxy for our good acts. Now as man may not praise himself, though other men may praise him: So he must not praise himself, though God praiseth him. Not he that commendeth himself is approved, but he whom the Lord commendeth, 2 Cor. 10.18.

Secondly, Why doth Job say here, I will not justify myself, I will not say I am perfect? Whereas in other places he justifies himself, and saith that he was perfect; if you read the 29 ^th and 30 ^th Chapters of this book, you shall find them to be but a continued justification of himself, or a manifest of his own innocence. There he proclaims how holy he had been, and how righteous in all his ways, that he had put on judgment as a robe, and justice as a diadem, that he had delivered the oppressed, and distributed of his fullness to the necessities of the poor. Those two Chapters being a professed Catalogue of his good deeds, why is he so shy and modest here?

I answer, In this and the like expressions, while Job saith, He will not justify himself, or say, he is perfect, he declines the plea of personal righteousness, or perfection in the sight of God, as hath frequently appeared in this argument. But in those Chapters and in other places where he is upon his defense; he speaks only in reference to the charge of his friends; As if he had said, Ye accuse me for an hypocrite, and censure me deeply, I can justify myself, and plead my innocence with you, though I have not a word to say for myself before the Lord; I will bear anything at his hands, let him say of me, and do with me what he pleaseth, I will take shame to myself, and give him glory; but as for you my friends, I will justify myself in your sight, I am not the man ye take me for.

These speakings are not cross to each other, but helps us to understand Jobs sense in this argument. He stands much upon his integrity, but it is to his friends; he humbles himself in the sight of his own vileness, but it is to God. Paul (Rom. 7.24.) bewails his sinfulness, O wretched man that I am, who shall deliver me from this body of sin and of death! I find a law in my members, rebelling against the law of my mind: Yet, when he answers false Apostles about his personal carriage, and the discharge of his Apostleship, then he saith, I know nothing by myself (1 Cor. 4.4.) I am charged thus and thus, I am slandered so and so, but my conscience acquits me, I know nothing by myself; The sinfulness of his nature made him groan and sigh out, O wretched man that I am; The sincerity of his heart made him boast and sing out like a happy man, as sorrowful, but always rejoicing. A man may be conscious of his own natural corruption, and yet confident of his own practical integrity.

These words in strictness of sense refer to the inward purpose of his heart, or bent of his mind, as the former did to the outward way of his life, If I say I am perfect, that is, if I say there is no meditated obliquity in my heart, no intended goings astray, or wanderings, no close hypocrisy or falseness there; if I should say, I am perfect in the bent and purposes of my heart, yet this is not such as I dare appear before God in. As if I justify myself by the actings and puttings forth of my life, My mouth will condemn me: So if I say I am perfect in the thinkings and secret motions of my spirit, it will prove me perverse.

The word which we translate [perverse] signifies to wander, as a man uncertain of his way ( Prov. 28.18.) Who so walketh uprightly (having the frame of his inward man right) he shall be saved, but he that is perverse in his ways ) having a wandering, vagrant mind, going sometime this way, and sometime that, holding somewhat of this, and somewhat of that, but nothing to purpose or steadily of anything, this man) shall fall at once; a man of an uncertain spirit, shall have a certain downfall. But was Job thus perverse? No, Job was perfect and not perverse: yet a boast of his perfection had been a proof of his perverseness. Nothing discovers an evil heart more then a profession of it's own goodness.

What shall prove me perverse? Some refer it to the former clause, My mouth (or the speaking of those words, I am perfect) shall prove me perverse. Others refer it to God, God will prove me perverse, if I justify myself. The Seventy leave it without restriction to any antecedent, If I say I am perfect, I shall go away perverse, or I shall appear perverse.

Observe hence that famous Gospel-doctrine, No man can be justified before God by the works of the law. It is as noble a proof of free justification in the Old Testament, as any in the new. The Saints have been acquainted with this truth from the beginning, That man is nothing in himself, and that free grace doth all. The doctrine of free grace is no new doctrine: the doctrine of free will is. (Prov. 20.9.) Who can say, I have made my heart clean, I am pure from my sin? And that he must say, who justifies himself before God. Every legal justiciary takes up this language, I have made my heart clean, I am pure from my sin. It is a task too hard for men, yea, for all the Angels in heaven to make one heart clean: only Jesus Christ is able to fetch out the filth and rubbish that lodgeth in, and pollutes our spirits. To be a heart cleanser is the peculiar work and honor of Christ. A man that knows himself and sees his face in the glass of the word (which flatters no man) will never say, I am clean: nor will he say, I can cleanse myself. How many spots and blots, how many defects and deformities will that glass represent unto him, which he is not able to heal or fetch out? Every man's face will blush, who sees his heart or his life in that glass, unless he, Who beholding himself goeth his way, and straight way forgetteth what manner of man he was (Jam. 1.24.)

Secondly, Observe, Job had received testimony from God. He could produce Letters testimonial, subscribed by the hand of heaven, that he was a just and a perfect man, one that feared God and eschewed evil. Yet this Job (let God speak as well as he will of him) will not speak well of himself to God: Let God report him perfect to men, he will not report himself perfect before God. Though Job had a free and a full certificate of his innocence (not one bought, begged, or got with flattery) yet he forbears in this case to bring it forth, and read it to his friends. They who have most real worth and holiness in them, are least in their own eyes, and lowest in their own thoughts: they of whom God gives the fairest testimony, give the meanest of themselves; he cares not much to appear to be, what God assures him, he is God was positive (without Ifs or Ands) in his opinion of him, Thou art perfect, but he puts it into a supposition, and concludes with an if, If I were perfect, &c.

In the 21. verse Job carries on the same business, and bewrays a more humble and self denying frame of mind then before.

There is a contention among Interpreters, to which part of the Chapter this 21. verse belongs, whether to that which went before, or to that which follows after. I shall open it first, as the sense of it may be connected with the matter preceding.

Observe the gradation. He had said before, If I plead with God, and justify myself, I shall be condemned and proved perverse. But put my case at the best, that I justifying myself, the Lord should accept my justification, and should concur with my vote, that I am perfect, yet I could take no joy in this. If the Lord should condescend to know me under that notion, I would not adventure to know my own soul under the notion of my perfections. The thing is an abhorring to me.

Why not? There are two senses given: first, thus, If I were perfect, that is, if upon debate and pleading with God I should come off perfect in my own judgment, certainly then I did not know my own soul. That's one sense, and so it falls in well with the former words; If I should justify myself, my mouth would prove me perverse. And so the point that I shall note from it, is,

That ignorance of ourselves is the cause of proud and high thoughts of ourselves.

He that knows himself must know himself to be imperfect, seeing our greatest perfection in this life, is, to know our own imperfections. When we see any standing upon their own bottoms, and crying up themselves, poor souls, how are they benighted! How little do they know of their own hearts or lives! How little do they know of God! They are in darkness, therefore they see not their own spots. If a man, whose face is foul or deformed should boast of his beauty, would you not say, this man knows not his own face? Or surely, he hath not looked in a glass today; May we not much rather say to him, who justifies himself, and saith, He is perfect? Sure you never saw your face in the glass, in that pure Crystall glass of the Word. He that is in Gospel-light sees himself, and as light increaseth, so doth his sight of himself. And the more he sees himself, the more evil he sees in himself. In a cloudy day we think the air is clear, but the shining of the Sun, shows us millions of motes in the air: if a man sees no motes in his life (some see not beams there) it is, because he walks in darkness, and hath not the light. He doth not know his own soul. That's a useful interpretation of the words, and the first sense.

Secondly, If I were perfect; If it should be told me I were perfect, I would not know my own soul; that is, I would not take notice of myself, as perfect, I would be a stranger to myself under that title, I would shake the thoughts of such a perfection out of my mind, as much as I would shake the thoughts of sinful corruption out of my mind. It is as dangerous to lodge or nourish thoughts of our own perfection, as to lodge thoughts of the most sinful corruptions. A holy heart loves good thoughts, but it loves not thoughts of its own goodness.

So then, I would not know my soul] imports not affected ignorance, but elected knowledge. Job was no stranger to his own soul, he had studied himself, and was well verst in his own bosom. Self-knowledge is a duty. And self-knowledge may be a sin. Christians should read themselves more then books, and yet they may pore too much upon themselves. Heathens gave us this lesson, and they say it came from heaven, Know thyself. Augustine is quick upon it, Lord I know ME, and I know THEE. To know God and ourselves is the sum of all knowledge. God doth not know him, who knows not himself. There is a double knowledge of ourselves.

First, Of sinful self, or of our sins and failings.

Secondly, Of renewed self, or of our virtues and graces. Not to know how frail we are, how sinful we are, to what corruptions and temptations we are most subject, is a sinful and corrupt ignorance. To know our imperfections, is a part of our perfection.

Secondly, Not to know our graces and virtues, what the work of the Spirit, and the new nature within us is, this also is a sinful ignorance. It is no honor to be what we do not know ourselves to be; it is to be in the state of a beast, not to reflect upon our own estate. The new creature is light, and carries a light for it's own discovery. The reprovable knowledge of our own souls, is not the knowledge of intuition, whereby we apprehend what we are, but the knowledge of ostentation, whereby we are proud of, or trust upon what we are. We have an ordinary saying amongst us, which reaches this sense fully, Such a woman is beautiful, and she knows it; Such a one is a proper man, and he knows it; Such a one hath many good parts, a very fine wit, and he knows it; that is, such persons pride and lift themselves up in their perfections. You shall have a soul that will know itself into I know not how much pride; many stand reflecting upon their own perfections, either external, how proper, strong and beautiful they are; or internal, how witty and eloquent they are, what excellent parts and gifts, what a nimble tongue, what sound judgments they have, till they lose Christ in this crowd of themselves. This is a dangerous knowledge, a knowledge worse then ignorance. Better be without knowledge, then know our knowledge thus. As to reflect upon sin, to know ourselves in our unbelief, vanity and passions &c. humble us: And a soul in confessing of sin before God, looks long upon his dark part, upon his wants and failings, for this end, that he may be humbled: So to reflect upon our good deeds or graces, to know ourselves in those adornings of love, patience, humility, faith, &c. hazards us upon pride, and some stand gazing so long upon these excellencies, that they are lifted up and become very proud.

Thus all men who are proud in spirituals, Know their own souls, So Job would not know his own soul.

Hence observe, That

A gracious heart rejoiceth in nothing but in the righteousness of Christ alone.

He will not know his soul in his own perfections. A godly man would have God know him in the worst, but he will not know himself in the best. He would not have a sin hid from God, but he would hide all his goodness from himself. He will know every good thing before he doth it, but when 'tis done he cares not to know it anymore. So the Apostle (Phil. 3.8, 9,). I account, all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and may be found in him, not having mine own righteousness, which is of the law, &c. Paul the Apostle would not know Paul the Pharisee. Legal righteousness was loss to him, when he had found Christ: Legal righteousness was dung to him, when he had a sight of righteousness by Christ. The Pharisee ( Luk. 18.) had all upon account, and he hoped to make good gain upon his accounts: he knew how many alms he had given, how well he paid his tithes, and how often he had fasted. He made a stock of those things, and put them among his treasures, which Paul made his loss, and put among the dung. He that thus knows his own soul, hath no true knowledge of Jesus Christ.

So much of this 21 ^th verse, as it is a supposition, and hath connection with the words fore-going. As it refers to what follows,

The words are rendered in the form of a position, I am perfect, I know not my soul, I despise my life. And so divers interpretations are given of it.

First, Thus, I am perfect, &c. that is, my heart is upright, and I have ever prized and valued mine own integrity at such a rate, that in comparison thereof, I have not at all regarded, or prized my own life or soul, that is, the greatest comforts and sweetest enjoyments of my life. My life is but a trifle to my conscience. And so the meaning is, like that ( Deut. 33.9.) where the word know, is used in this sense, concerning Levi, Who said to his father and mother I have not seen him, neither did he acknowledge his brethren, nor know his own children. Levi slighted all relations, when they stood in competition with the discharge of that duty, which the Lord called him to, he knew neither father, nor mother, nor brother, nor child, one nor other, he had no regard at all to them, so he might do the will of God. This was the commendation of Levi, and the privilege of the Priest-hood was assigned to that Tribe upon this service. Grace will not hearken to the cry of nature, when it hears the call of God. Job is conceived to speak here at the same rate, as Levi did, or higher, I am upright and perfect in heart toward God, and such hath my perfection and uprightness been, that I have not known my own soul, I have not regarded any self-interests, which have stood in the way of my obedience unto God, or justice toward man. His friends charged him, as if he had been a corrupt Judge, or an oppressor of the poor; I (saith he) am so far from valuing worldly goods or riches beyond my own integrity, that I do not value my life to my integrity. The Apostle Paul makes a like profession ( Act. 20.24.) His spirit was never so free and royal, as when he was going bound in spirit to Jerusalem; The Spirit witnessing to him, that bonds and afflictions did abide him in every City. None of these things (saith he) move me, neither count I my life dear (I will not know my life, let it go which way it will) so I may finish my course with joy, and the ministry which I have received of the Lord Jesus. Paul was none of your poor merchants, who are afraid of their skins. Paul's life was cheap in his thoughts, when he was to make an adventure for Christ; he (as Job here) would not know his life, for the omission of a necessary known duty, or the commission of a known sin.

This first sense yields this profitable meditation.

He whose heart is upright prefers his uprightness before all worldly commodities, and before his own life.

Christ calls his Disciples to this height of resolution ( Luk. 14.26.) If any man come to me, and hate not his father and mother, and children, yea and his own life he cannot be my Disciple: That is, the service of Christ, and his life being put into the balance; life must be a light thing weighed with the service of Christ.

A second interpretation gives this sense, I am perfect, yet I know not my own soul; that is, I am so pressed and overwhelmed with these afflictions, that I cannot feel myself, I scarce know whether I am alive or dead: I know not where I am, my soul doth not act it's offices, my soul is (as it were) benumbed in me, or asleep; there is not that vigor or activity in my spirit, which I have found heretofore; I despise such a life as this is, who would live a life which is a continued death? There is a truth in this. For as extreme and excessive joys carry a man so far beyond himself, that he scarce knows whether he be alive or no (some have had experience of such raptures and ecstasies of joy, in commuion with God) T'was so with Paul in a case somewhat like (2 Cor. 12.) Whether in the body, I cannot tell, or whether out of the body, I cannot tell (saith he) for my part, I could not tell what to make of myself, or what became of my body: As (I say) it is thus in the excesses of spiritual joy and consolation; so somet • mes in the excesses of anguish and sorrow, a man scarce knows whether he be alive or dead, what his state is, whether in the body or out of the body: he regards neither hot nor cold, friend or foe, wife or children, he forgets to eat his bread.

A third expounds the words as an admiration, I am perfect, and do ye think I know not my own soul? Do ye think I am not acquainted with myself? Am I a stranger at home? Have I so despised my life (think ye) that I take no notice of it, and am either careless or insensible how things go with me? As if he had said, I am perfect, and this is the work of a man, whose ways are perfect before the Lord, he knows and considers his own soul, and grows assured how matters are with him: Ye, my friends, charge me with these and these failings, and will force them upon me, whether I will or no: though I deny your charge, yet ye re-join and re-affirm it upon me, as though I knew not my own soul, or as if ye knew me better then me, self. But I am perfect in heart, and I know my own soul, I do not so despise my lif • , as if it were not worth the looking after, or as if I were not worth the ground I go upon.

Lastly, Others understand it thus (which appears the fairest and most suitable interpretation of these later ones) I am perfect, neither do I know my own soul; that is, I am not conscious of any evil in my soul, I know of no secret guilt or corruption hidden there: and so science is put for conscience, I know not, is, I am not privy to any evil that my soul delights in, and keeps close, either against God or man, yet such evils are upon me that I despise my life. The spirit of a man (saith Solomon) will bear his infirmity. Then, what a load of infirmity presses that man whose life is a burden to him, though no sin burden his spirit. Troubles of conscience do often make the most peaceable outward estate of this life troublesome. And troubles in the outward estate may make those who have great peace of conscience weary of their lives. What it is to despise life, and that afflictions make this life burdensome, hath been shown in the third and sixth Chapters, and will come more fully to be considered at the first verse of the tenth Chapter, whither I refer the Reader, and forbear to insist upon it here.

I shall only add, that Job makes these words as a transition to the second part of his answer to the charge of Bildad. For having before given glory to God by acknowledging his justice, wisdom, power and sovereignty in all his actings, he passes to an apology for himself, or a defense of his own integrity against the insultations, suspicions and accusations of his friends; As if he had said, I have desired to save the honor of God from the least touch of an uncomely thought, much more then do I abhor proud and rude contendings with him: But as for you, my friends, ye must give me leave to be plain with you, I am not the man ye take me for, I have none of that baseness of spirit with which ye charge me, I am no hypocrite, I am perfect in heart with God, and upright in my dealings with men. And yet I cannot but complain of my sad afflictions, and renew my desires, that the Lord would give me ease by death, and acquit me from the bands of these calamities, by cutting the thread of my life. I know ye judge these outward evils, as the brand of a wicked man, of a man hated by God. But I will maintain a proposition contradictory to that your opinion: ye shall never prove me wicked, because afflicted; for thus I hold and I will hold it against you all, as long as I am able to speak, that the Lord destroyeth the perfect and the wicked. The argument may be formed up thus:

The proof of the minor proposition or assumption, is contained in the three verses immediately following. The discussion and opening of which will give both light and strength to this argument.

This is one thing.] As if he had said, You have spoken many things to me about the power, greatness, justice and wisdom of God, in all which I agree with you, ye and I have no difference about those points, I have always thought highly of God, and I desire to think humbly of myself; but here is one thing, wherein I must forever disagree from you, here we must part.

So that this verse is as the limit-stone between Job's opinion, and that of his friends. Here he speaks out the special tenet which he holds in opposition to them. As if he had said, I yield and subscribe to your judgment in all but this one, and in this one thing I must be your adversary, though I will not be your enemy, I say it, and say it again,

This is one thing.] This is uniform: So M ^r Broughton reads it, and in this thing I am uniform, or of the same mind and judgment, I am not at all moved from my hold, or shaken by anything ye have said.

Therefore I said it.] That is, because I am of this opinion and judgment, therefore I will not conceal, but bring it forth, and tell you plainly what my thoughts are. The manner of speech, I said it, signifies a vehement asseveration, a liberty and boldness of speech, or a constant adhering and sticking to what hath been asserted, I will abide by this position as long as I live, I cannot be beaten from it, not because it is my opinion, but because it is a truth.

Before I come to the assertion itself, observe from the preface, This is one thing,

That truth is ever the same, and we should be the same in maintaining truth.

When a man speaks a thing, of which he is very sure and resolved to hold, he saith, in our language, That's once, that is, I have said it, and I will not unsay it, or eat my words. As Pilate when he was desired to change the inscription which he had put upon the cross of Christ, answered, What I have written, I have written, I will not alter a letter or a title: So a confident assertour answers, What I have said, I have said; This is one thing, therefore I said it. Truth changes not, why then should I, who have born witness to this truth. Truth must be stood to. We have reason to stick to truth, for truth will stick to us; we may say it, and say it again, for it will do us good again and again. The declarative truth of God is like Christ, the essential truth, The same yesterday, and today, and forever. Though it be very old, yet, it waxeth not old.

And because this in the text was a great truth, the very hinge upon which the whole dispute between Job and his friends turned, therefore he is so resolute in it. Whence note further,

That great and fundamental truths are to be maintained with much boldness and strength of resolution.

As it is a good bargain to buy a little truth with the expense of much peace: So it is our wisdom, as well as our duty, to maintain it with the expense of our peace. They are the worst sort of cowards who render up the Holds of truth upon composition. No terms honorable enough can be given for the giving up of that. I grant that our peace and lives are richer commodities, then should be hazarded about trifling niceties, and the crochets of Schoolmen: but we ought to contend earnestly (and we cannot contend too resolutely) for the faith which was once delivered to the Saints (Jude v. 3.)

Observe thirdly, A man that hath got one sound principle about any point, will from that refute and repel all objections that can come against him.

Job bottoms himself upon this principle, That God destroys both good and bad alike with outward destruction. This is his great Axiom, the very foundation upon which he buildeth all he holds contradictory to his friends; the Fort-Royal in which he defends himself against all their oppositions and assaults. One truth well mann'd and mannag'd scatters and foils a whole Army of errors. One text thoroughly understood, gives answer to all objections, and unties all the knots of a controversy.

But what's this one thing upon which Job makes his boast, and cries victoria? 'It is this, He destroyeth the perfect and the wicked. A harsh doctrine, yet a good one. God is to be honored destroying, as well as saving, killing, as well as making alive.

The word which we translate to destroy, signifies an utter blotting out or consumption of a thing, noting that the outward dispensations of God may be severe and terrible to the perfect, as well as to the wicked. He doth not say, the Lord afflicts the one, and destroys the other; chastens the one, and consumes the other; but he consumes and destroys the one, as well as the other, He destroys.

Who is a perfect man in the language of Scripture, and wherein this perfection consists, hath been opened more then once already, and therefore I shall not stay upon it here. Only in general, The perfect man is the man in the highest form of holiness; a man full of knowledge, faith and good works, one of the first three in grace, yea he may be the first of the three, yet all this is no security against the forest affliction, against affliction to destruction temporal, He destroyeth the perfect,

Or the unquiet and tumultuous man. Every wicked man is an unsettled, and an unquiet man. He hath nowhere to rest, who hath not Christ to rest upon: He is always out of the way, who is not in him, who is the way. Wicked men rest only in doing evil, they are never quiet but in motions unto sin. God shows us their nature in their name. Unquiet is their name, and unquietness is with them. Wicked men trouble and vex others as much as they can, but they trouble and vex themselves most of all.

By these wicked ones the Septuagint understand mighty and rich men. Riches are so often got by wickedness, and are occasions to so many of making them wicked, that wicked and rich may sometimes change names, or signify the same person.

One of the Greek Expositors understands the text, of those who are great in goodness, and strong in faith, He destroys the perfect, and he destroys him that is most perfect, even the most eminent in holiness, the tallest Cedars in grace. As if the words implied only a gradation of good men, and not a distinction of good and bad.

But the letter of the text hath no show of reason at all for such an interpretation, and therefore I shall pass it by, and take the words as our translation renders them, holding forth that grand dichotomy of man-kind, He destroyeth the perfect and the wicked.

This Job affirms against Bildads assertion ( Chap. 8.20.) who there gives his judgment thus. God will not cast away a righteous man; which (though it may have a true sense, yet Bildads meaning being, that God will not cast a godly man away in this life, or totally destroy him in temporals) Job denies, affirming that a godly man may not only be afflicted, but afflicted all his life, and die under that affliction, which in Bildads sense is to be cast away. For though Bildad did not hold (as Eliphaz ) that every man who is afflicted, is afflicted for wickedness (he thought a good man might be afflicted for the trial and exercise of his graces) yet he was very confident, that God never suffered a righteous man to be overwhelmed with affliction: but after foam short, though sharp assaults restored him again. And therefore Bildad numbered them also with the wicked, who were destroyed as well as afflicted. This Job refutes and argues against all along, constantly holding the contrary principle, that a godly man maybe so afflicted, as to be destroyed, that he may be utterly and forever stripped of worldly comforts. Hence observe,

Good and bad, righteous and wicked are often involved in the same outward evils.

The spiritual estate of a righteous man is so strong, and ordered in all things, that he can neither totally nor finally fall from it, or lose it, Grace is above these hazards. But the temporal estate of a righteous man may be lost, both totally and finally. Riches, and health and honor, are like themselves, whosoever is their master, fading and perishing. A righteous man hath a higher tenure of things below, and holds them upon better terms then a wicked man doth; yet he holds them but for a term, they are not enduring substance to him, as not to others. A little that a righteous man hath is better then the riches of many wicked (Psal. 37.16.) But the righteous may be deprived of what he hath, as soon as any of the wicked. (Eccles. 9.1.) No man knoweth either love or hatred by all that is before him; all things come alike to all, there is one event to the righteous and to the wicked; as is the good so is the sinner, and he that sweareth as he that feareth an oath. Externals distinguish not internals. No man's spiritual estate is knowable by the view of his temporal. Say to the land of Israel, Thus saith the Lord, Behold, I am against thee, and I will draw forth my sword out of his sheath, (Ezek. 21.3.) And what will the Lord do with it? Will he not bath it in the blood of his enemies, and sheath it in the bowels of wicked men? he will: but shall it be bathed in the blood of none else? The next words resolve the doubt, And I will cut off from thee the righteous and the wicked. It is a terrible sentence: sword, famine, pestilence make no difference of men or manners; they know neither faces nor hearts. The best in a Nation may taste the bloody cup, and feel the cold iron in their bowels, together with the worst. The green tree, and the dry tree may be devoured by the same fire, as the Prophet shadows good and bad, or, as some think, good and better, falling into the same calamity ( Ezek. 20.47.) with which that of Christ ( Luk. 23.31.) seems more agreeable. The basket of good figs goes into captivity with the basket of evil figs, under which the good and bad among the Jews were typed, Jer. 24.1, 2, 3.

But though they fall under the same destruction, yet their case under it is as different, as the persons are. Faith and holy reason distinguish where sense cannot.

Judgments upon 〈◊〉 wicked men, are for fatisfaction to the justice of God. They who are heirs of eternal death receive part of their inheritance in this life. All their punishments are payments. The fore-tastes and beginnings of further sorrows. These judgments upon the Saints are only corrective or purgative. Their hopes are not destroyed, when their bodies or estates are. Their afflictions are medicinal, and heal while they kill. We must not wrap up the dispensation of God to different persons in the same apprehensions; though his act be the same to both, yet his meaning is not. How the afflictions of the wicked and righteous differ, the Reader shall find more distinctly opened, Chap. 5.17.

Job goes on to confirm his opinion by a further argument, in the 23 ^th verse. For if any should deny his minor proposition, That the Lord destroys the righteous and the wicked, he proves it thus, If the scourge slay suddenly, he laugheth at the trial of the innocent, that is, he carries himself (so far as the eye can judge) toward the innocent in their trials, as he doth toward the wicked under greatest judgments, He laugheth at the one, and he laugheth at the other; which words are at once a confirmation and an aggravation of what he spake before.

The former words gave offense to some minds, conceiving them inconsistent with grace and holiness. Others are more offended with these. And in the letter it is strange language to say, The Lord laughs at the trial of the innocent. This verse, with the fifteenth of the 7 ^th Chapter: So that my soul chooseth strangling, are concluded by a learned Writer, the sharpest and most questionable passages in the whole book. Hence his conceit, that in the 40 ^th Chapter, verse. 5. Job aims at these two speeches, Once have I spoken, but I will not answer; that is, I will never speak such a word again, that, I choose strangling, yea twice, but I will proceed no further, I said also, That thou laughest at the trial of the innocent, but I will never say so anymore. I am ashamed that ever I opened my lips so unadvisedly; tis too too much that I have spoken twice so sinfully, I will not speak so thrice. The conceit is witty, but the charge lies too heavy. The sense of the former hath been made out fair for Job, and I doubt not but his meaning may be so cleared in this later, that he will need neither reproof nor apology for saying,

The verb signifies to encompass or incircle a thing, to twine round about it. And so it alludes to the fashion of a scourge, which begirts the offender, & at every blow winds about his body.

The scourge in Scripture is put for any affliction, plague, sword or famine are called scourges, Isa. 10.26. The Lord of hosts shall stir up a scourge for him; what scourge? the next words expound it, a scourge, not of cords or wiers, but of swords and spears, a scourge, according to the slaughter of Midian at the rock Oreb, that is, the Lord will send a sword upon him: So Gideon slew the Midianites, Judge. 7. commanding his soldiers to make that terrible shout, when they fell on upon their Camp, The sword of the Lord and of Gideon. That great warrior Attila king of the Huns, who harassed a great part of Christendom with fire and sword, was called, Flagellum Dei, The scourge of God. The unbelieving Jews having made a Covenant with death, and an agreement with hell, were very full of faith, such as it was ( Isa. 28.15.) When the over-flowing scourge shall pass thorough, it shall not come unto us. An over-flowing scourge ('It is an elegant metaphor taken from waters) is a common, spreading, sweeping judgment, which like an over-flowing river encompasses, circles about, and fetches in all.

Every scourge doth not slay, and many which slay do not slay suddenly. We usually hear the clashing of the scourge before we feel the smart of it. The Lord shows the scourge, and threatens it before he smites with it, he lets judgment hang like a black cloud over the heads of some, long, before it falls upon them. But others He slays suddenly.

Some take this suddenness of the scourge in slaying for a mitigation of the judgment, and others for the heightening of it. In the former sense suddenness doth not imply the sudden coming of it, but the sudden killing of it, a scourge which doth it's work quickly; so that a man doth not hang long as it were upon the rack of an affliction. The Church of the Jews ( Lam. 4.6.) complains of their afflictions, as if the judgment of Sodom and Gomorrah had been more easy and eligible then that which the Lord brought upon Jerusalem; not that they thought God had dealt worse with them then with Sodom and Gomorrah, but as to this particular, because Sodom was overthrown in a moment, but Jerusalem was pined away by degrees with famine. A sudden scourge is a kind of mercy. Better die once then die always: Or, as the Apostle speaks concerning the afflictions of the Saints ( Rom. 8.36. To be killed all the day long. When one under torture petitioned Tiberius the Roman Emperor, a bloody cruel tyrant, that he might be quickly dispatched, he desired not life or pardon, but a speedy death; the Emperor sent him word, That as yet he was not reconciled to him, or become his friend. His cruelty would neither suffer the man to live longer, nor to die speedily. And some observe, that as the Prophet expresses his trouble at the prosperity of the wicked in their lives, so at this kind of prosperity in their deaths, There are no bands in their death, but they are lusty and strong, (Psal. 73.4.) that is, when they die, they die in their strength, they are not pined away with long and tedious sicknesses: They live in pleasure, and die with ease. They are not bound to their beds, and tied down with the cords of chronicall lingering diseases. It is some favor (if the scourge must slay) to be slain, in this sense, suddenly.

But here the scourge slaying suddenly, is a judgment coming unexpectedly, They who sleep in security, seldom dream of scourges. Observe hence,

God can send death and affliction in a moment.

When they shall say, Peace and safety; then sudden destruction cometh upon them, as travel upon a woman with child, and they shall not escape (1 Thess. 5.3.) Wicked men are never so near destruction, as when they are most secure. And that (by the way) is the reason why we have least cause to fear those men, who fear God least: Security springs from infidelity, and both from slighting, if not contemning the Word of God; no marvel then if the Lord hasten his wrath to justify his truth, and slay them on a sudden, who would not believe, no not at leisure. But to the point. The Prophet describes it elegantly (Isa. 30.13.) This iniquity shall be to you as a breach ready to fall; that is, this iniquity shall produce a judgment, which shall be to you as a breach ready to fall, Swelling out in an high wall, whose breaking cometh suddenly at an instant. If once a high built wall do but swell, down it comes. Such a swelling wall fell upon, and slew twenty and seven thousand of Benhadad's scattered Army (1 King. 20.30.) And such a tower in Siloam fell upon eighteen, and slew them (Luk. 13.4.) The Prophet Jeremy at once imprecates and fore-tells a speedy scourge upon the gain-saying Jews, Let a cry be heard from their houses, when thou shalt bring a troop suddenly upon them, Jer. 18.22. This hath been the case of many among us, who thinking of no danger have been surprised by a troop, themselves made prisoners, and their houses spoiled in one hour. Such was the condition of our Brethren in Ireland; it is almost incredible how suddenly that scourge slew them: there was scarce a Protestant that had so much as a suspicion of the danger; nay, some would not believe it, when a great part of the country was on a flame, and the enemy had butchered thousands. That scourge (if ever any) slew suddenly the perfect and the wicked. As mercies may come so suddenly to our senses, that they overcome our faith, so may judgments. Some have been surprised with mercy ( Psal. 126.4.) When the Lord turned our captivity as the streams in the South: that is, gave us sudden deliverance (rivers in the South, rise not from a constant spring, but from accidental rains, which make violent land-floods on a sudden.) At the approach of this sudden mercy, the Jews were like to them that dream. So when the Lord sends sudden judgments, rivers of calamity, rivers of blood, as rivers in the South, when he brings in captivity, as rivers in the South, then are we in a dream too, and are not only destroyed, but distracted and amazed. But how fast soever judgments come, t •• y come not suddenly upon them, who are awake, much less on them who are watching for them when they come.

If the scourge slay suddenly; what then?

M. Broughton reads it thus, He scorneth at the melting away of the innocent. The reason of the different reading is, because the Hebrew word may spring either from a root, signifying to tempt and try, or from another, To melt and dissolve, He scorneth at the melting away of the innocent. Afflictions are meltings, They dissolve our comforts; yea, our very hearts, in the same sense that godly sorrow breaks our hearts. Pity should be shown to him that is melted (Cha. 6.) but ye forsake the fear of the Almighty; so M. Broughton translates there, The Lord tempted Abraham (Gen. 22.1.) that is, the Lord tried his faith, to find out of what strength it was, and how much he could trust him in that great business of sacrificing his son.

He will laugh at the trial of the innocent] At their melting or trying by afflictions. The difficulty is, How God laughs at this trial? The word notes derision or scorn (Psal. 2.4.) He that sitteth in heaven will laugh, there he uses the ordinary word for laughter, and he will have them in derision, That's the word in the text. So that properly and strictly it signifies to scorn and deride, and that either by words or gestures, as putting forth of the finger, shaking the head, or gnashing the teeth, which are Scripture expressions of highest scorn by gesture.

But how shall we fit this to the business in hand? Will the Lord thus scorn and deride at the trial and probation of the innocent?

The Vulgar was it seems so much straitened to make out the sense that he reads it negatively, If the scourge slay suddenly, he will not laugh at the trial of the innocent. Others, though they put not in a negation formally and in terms, yet they do it equivalently, and therefore they render it by an interrogation, If the scourge slay suddenly, Will he laugh at the trial of the innocent? No, he will not, that's their meaning: the Lord will not sleight or neglect the trial of the innocent, though he destroys them, yet he will not deride them. But we, and most of the learned Hebritians, keep close to the affirmative, If the scourge slay suddenly, he will laugh at the trial of the innocent.

There is a di ••• te, whom we are to understand by this He, for some taking this laughing and deriding in the broadest sense, think it too low and dishonorable to be ascribed unto God, and therefore they carry it down low enough, ascribing it to the devil, If the scourge slay suddenly, then the devil laugheth to see the upright tried, He makes merry with the sorrows of the Saints: the devil hath no great cause (how much mind soever he hath) to laugh, considering his condition; but the meaning is, that which gives the devil most content, is to see righteous persons vexed. And that's a truth. As there is joy in heaven, when good men sorrow for sin; so there is a kind of joy in hell, when good men are enwrapt with the sorrows of suffering.

Others make the antecedent to He, a wicked man (such are within one degree of Satan his children) If the scourge slay suddenly, then the ungodly, who yet thrive and prosper, rejoice and make sport at the trial of the innocent; See what these good, honest, innocent men have got, they thought by their prayers and fastings, by their zeal and strictness to exempt themselves from these common afflictions, they presumed they should be spared, though all the world were consumed, but see they are destroyed as well as others, they smart under the lash, as well as we their neighbors, whom they looked upon, as the only whipping stocks, when a scourge should come, That, wicked men laugh and deride the innocent under affliction, and jeer them with, Where is your God now? what's become of all your praying and fasting? Where are the hopes and confidences, the privileges and protections ye talked of? is a truth.

But thirdly, We need not ease the text thus, nor relieve it out of this difficulty, by fastening the interpretation upon wicked men. Let us take the relative to be God himself, and see how we can make the sense out, with a saving to his honor. If the scourge slay suddenly, He, that is, the most holy and gracious God, laugheth at the trial of the innocent. How so?

First, I premise this, God doth not laugh or deride properly at the afflictions of his people. No, the Lord is a tender, a gracious and a merciful father to his people at all times, and most tender of them, when they are in their afflictions, when they are in their sorenesse, and in their sorrows: he is more tender then the most tender-hearted mother ( Isa. 49.15.) Can a mother forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Will a mother laugh and deride a poor infant, when it lies sprawling and wants her help? No, much less will God laugh at his people: therefore as laughing noteth hard-heartedness, or unnatural harshnes of spirit, the Lord doth not laugh at his afflicted Saints, it is against his nature, against his practice and all experience.

What is it then he laughs at?

First, Positively, thus, Job would here express that the Lord carries himself in outward things, with an equal hand both to the good and to the bad, as was touched before. The Lord laugheth at, and derideth the wicked ( Prov. 1.28.) I will laugh at their destruction, and mock when their fear cometh. The carriage of God to his own people is such, as if he did mock and laugh at them also. He that laugheth and derideth at a man's affliction, doth not regard what he suffers, he gives him no help, nor delivers him out of his sufferings. Nay, a man that laugheth at another in affliction, will lay more affliction upon him. Even thus in regard of outward dispensations, God deals with his own people, that is, when innocent ones are in affliction and cry unto him, he makes as if he did not hear or regard them, but lets them lie crying it may be day after day in their pains and wants, yea sometimes instead of easing them, he lays more afflictions upon them; poor souls, since they sought the Lord they find an increase of their sorrows. God seems to deal with them, as Pharaoh did with the Israelites in Egypt, who crying to him for release of their burdens, are answered only with, Ye are idle, ye are idle; let more work be laid upon these men, Exod. 5. Or like Rehoboam, who threatened his people to make their yoke heavier, while they petitioned he would make it lighter, and told them of scorpions, while they complained of whips. David gives us this in his own experience ( Psal. 77.2, 3.) In the day of my trouble I sought the Lord, my sore ran in the night, and ceased not (or, my hand was stretched out in prayer, and bedewed with tears) my soul refused to be comforted (David sought for comfort, but his troubles increasing, he could not take in the comforts administered) I remembered God, and was troubled, I complained, and my spirit was overwhelmed. If anything in the world can ease a troubled heart, thoughts of God can. Thus David once relieved himself, When the people talked of stoning him, he encouraged himself in the Lord his God (1 Sam. 30.6.) Yet sometimes God seems to think of us least, when we think of him most. A soul complaining may be over-whelmed, instead of being helped. Now, he that lays on further afflictions, slights and laughs at the former. And this is the first way, in which it may be made out, how God laughs at the trial of the innocent. When they complain he doth not presently relieve them, nay, he lays heavier burdens of affliction upon them, and makes them more matter of complaining, before they have any matter of rejoicing.

Secondly thus, The Lord is said to laugh, in regard of the pleasure He takes in the fruits, effects and issues of those troubles, wherewith his people are exercised: He laugheth, not at the affliction itself, but at the effects and success of it: he knows the issue will be matter of high contentment to himself, and benefit to the Saints. He laughs at their trial, because he knows they will honor him in their trials. He laughs not because they are pained, but because himself is glorified. As a father who puts a child upon a very hard task, which yet he is assured the child is able to go thorough with, takes content to see him sweat at it, to pant and blow at it: Or, as a Commander in war, rejoices when he puts a party, of whose valor and skill he is confident, upon some dangerous service: Though he knows many of them must bleed for it, and some of them (perhaps) die for it, yet it pleases him to see such engaged in it. Thus God laughs at the trials and most desperate adventures of the innocent, for he sees they are men who will bide a trial, they will neither shrink in the wetting, nor will their spirits consume in the burning.

And thus a believer is exhorted to laugh at his own trial, My brethren (saith the Apostle James, chap. 1.2.) count it all joy when ye fall into divers temptations or trials. The more trials, the more joys. And thus one believer may laugh and rejoice at the trial of another, because he knows that the trial of our faith, being much more precious then of gold that perisheth, though it be tried with fire, shall be found unto praise, and honor and glory at the appearing of Jesus Christ, 1 Pet. 1.6, 7.

Hence observe,

First, The Lord may bear himself toward his own people in their affliction, as if he mocked at their afflictions.

As he laughs at wicked men in earnest, and hath them in derision: So he puts out an appearance of derision in what he doth to his own people.

Secondly, To see good men tried is a delight unto God.

Laughter is an expression of our inward content and joy. Though the word of the text is scarce used for laughter in a good sense, yet here it may. The Prophecy saith of Christ (Isa. 53.10.) It pleased the Lord to bruise him; God the father was delighted to bruise his Son, not that he delighted in afflicting or striking him, he was tender and dear to him, as the apple of his eye. But with respect to the issue and fruit of it, the Lord was pleased; His father laughed to see him cast down and suffering, whom he fore-saw conquering and triumphing: So it is here. A man delights to see wrestlers show their strength, as also to behold men striving for masteries in fencing or running a race, which are but trials of activity, and contendings for honors. Thus when the Lord bringeth his innocent servants into affliction, he doth but bring them to a wrestling, to a running or a fencing, to see how they can make use of their hands and legs, how they can make use of their spiritual armor, how they can wield the sword of the Spirit, how they can defend themselves with the shield of faith, how they can bear a knock upon the helmet of salvation, how they can walk upon thorns and sharp stones, himself having before shod their feet with the preparation of the Gospel of peace. This is the spectacle which God delighteth in and laughs at, and it is a glorious spectacle. The Roman triumphs were but childish plays to these of the Saints, called out and clad with the armor of righteousness, which makes them more then Conquerors, over tribulations and distress, over persecution, famine, nakedness, peril and the sword, yea over principalities and powers, over things present and to come; The Saints in their trial conquer not only all present evils, but all that are possible. They are real victors over those evils, which they shall never feel or see. As in doing, so in suffering all is reckoned to us, which we are willing to engage in, though actually we do not; no marvel if God laugh at the trial of such Champions and Christian Hero's. It is the observation of Seneca, a Roman Moralist and Philosopher, in his book of providence, speaking of some of the ancient Worthies of Rome, I see not (saith he) what Jupiter hath on earth more contentful to him, or to which he would rather turn his eye, then to behold Cato standing firm in the midst of public ruins, and that, though (after all his wrestlings, as a noble Patriot for the saving of his Country) he found both his honest counsels broken, and his unwearied labors lost, yet he did not lose his Spirit, nor was his heart broken. Now, if an Heathen could say, that to see such a man contest with all manner of troubles, was, he thought, a delight for Jupiter, and laughter to the idol-gods: May not we changing the persons make his sense the comment of this text, and a proof of this observation? It is a holy delight to the holy God to see his faithful ones, his Abraham's in a trial, to see his Jobs in a trial, his Paul's in a trial, to see those Grandees in graces show such admirable skill, such courage, such zeal, such faith, such patience, such submission of spirit, to see Saints play the men thus in such spiritual trials and hottest services, is not this just matter of laughing and rejoicing to the Lord?

And if the Lord take a kind of pleasure in the trials of his Saints, then surely the Saints ought not to be displeased at their trials. Hence the holy Ghost bids the Saints laugh, as well as the Lord laugheth, Jam. 1.2. My brethren, count it all joy when ye fall into divers temptations. Christians, never look upon a trial with such sad and sour faces; the face of God is full of smiles to see you at it: shall that make you sad, which makes God rejoice? Never grieve, but when ye fear ye have grieved God.

Further, note, That the afflictions of the Saints are trials of the Saints.

They are occasions to show forth their virtues and their graces. They give proofs both to God and the world, what manner of men they are. Tried ones are precious ones; many others are so, but these appear what they are, they have shown their metal. All true faith is good, but tried faith is best (1 Pet. 1.7.) That the trial of your faith (that is, that your tried faith) being much more precious then of gold that perisheth, may be found unto praise, &c.

Besides these two interpretations, I shall add, for a close, two more, which may further illustrate the meaning of this laughter ascribed to God, at the trial of the innocent. First, or

Thirdly, He laughs at the fears and sad fore-casts of his people, who not being able to look thorough second causes, and see the ends of things in their beginnings; presently judge all's lost, the Church must be ruined, and the Saints undone, because thus tried. Now God knowing the end of all actions, not only at their beginning, but from the beginning (yea, from eternity) he looking thorough the blackest clouds and darkest nights, upon the issues of all things, derides the simple conjectures of men about them. The very Heathens have given us such a notion of God in laughter. Secondly, or

Fourthly, God laughs at the laughter, and derides the joys of wicked men, who see his innocent ones tried. For they say in their hearts, and it may be with their tongues, Happy we, who have scaped such a scouring, we would not have been in their coats for a world: better die then live to bring ourselves into such troubles. Or thus, Now the day is ours, we have prevailed, These men are catched and entangled, we shall do well enough with them now. The Lord hearing such language at the trial of the innocent, laughs, to think how those wretches shall see themselves deceived, when they see these who were fallen rising again, or God by their fall raising others, and setting his King upon his holy hill of Zion.

Lastly, As God laughs at the trial of the innocent; so let the nocent and impenitent remember and tremble at it, that God will laugh at the approach of their torments, and mock when their fear cometh, when their fear cometh as a desolation, and their destruction as a whirlwind.

Job having thus shown how the innocent are afflicted, shows in the next verse how the wicked are exalted, from both he infers, that there can be no judgment made of any man's inward state, whether he be innocent or wicked, upon his outward state, whether he be prosperous or afflicted: The innocent are under the scourge, and the wicked are upon the throne, and who doth these things, but God himself? that's the sum of this 24 ^th verse.

The earth,] Earth may be taken strictly for the element of earth, as it is opposed to fire, water and air. Not so in this place; But more largely, earth is put for all earthly things, as, Psal. 115.6. The heaven of heavens is the Lord's, but the earth hath he given unto the children of men, that is, he hath divided all earthly comforts as a portion or inheritance among men: their lot falleth there.

Thirdly, Earth is put for the inhabitants or people of the earth, Psal. 100.1. Praise him all ye earth; so the Hebrew, which we translate, Praise him all ye people of the earth, Isa. 24.4. The earth mourneth and fadeth away; that is, they who dwell on the earth.

Fourthly, By the earth we may understand special Countries or Nations, tracts or parts of the earth.

Fifthly, The earth is put for earthly minded men, and for the false Church, Revel. 14.3. The Saints are redeemed from the earth; that is, God hath fetched them out from amongst false worshippers and impure ones, he hath rescued them from the world of Idolaters, and from the superstitious multitude.

In this place earth is to be understood in the second, third or fourth notion, namely, for all earthly comforts; or for the Provinces and Kingdoms of the earth; or for the inhabitants and people of the earth. These are given into the hand of the wicked.

Given.] The Lord makes (as it were) a deed of gift of these things unto wicked men. So in the 15 ^th of this book, ver. 19. Unto whom, alone the earth was given, and no stranger passed among them; which some expound of the righteous, No stranger passed among them; that is, none came in to invade them: Or, as others render it, No strange thing, that is, no unjust thing came in amongst them, they had the earth in their own power and rightful possession.

To be given, noteth two things; or there is a double act of giving.

There is a gift by providence, and a gift by promise. When the Lord is said to give the earth into the hand of the wicked; we are to understand it of that common providential gift, whereby he disposeth of all things to all men; no man hath anything but by the gift of God. Thus wicked Jeroboam had the Kingdom of Israel given him, and so had hypocritical Jehu for four generations, They served the providence of God, and the providence of God exalted them. (Act. 17.26.) He hath made of one blood all Nations of men, for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that is, he hath (as it were) chalked out, and drawn a line where the bounds and habitations, whither the dominions and possessions of such men shall be extended, and where they shall be confined. That's a gift of providence.

There is a special gift of promise peculiar to believers ( Ro. 8.32) He that spared not his own Son, but gave him to die for us, how shall he not with him also freely give us all things? that is, all worldly things; or we may take in whatsoever else concerns our spiritual estate, besides Christ: All the things of Christ, yea and all worldly things come in to the Saints, as a gift by Christ, who is himself the greatest gift that ever man received, or that God could bestow. How shall he deny us anything, when he hath given us him who is above all things? 1 Cor. 3.22, 23. Whether Paul, or Apollos, or the world, all is yours (for) ye are Christ's. Believers enjoy earthly things by an heavenly title. Christ is their conveyance. In this sense the earth is not given to the wicked: the Lord gives them nothing in Christ, or for Christ as a Savior in the Covenant of Grace, Christ as a Lord hath bought the wicked (2 Pet. 2.1.) and he gives them what they have, as they are his creatures: as he hath given them a subsistence, and a breathing in the world, so he allots them maintenance in the world.

So then, to receive by donation from God, may note any way of possession. What wicked men inherit by succession and descent from their ancestors, is a gift of God.

Yea, what they get and hold by violence and oppression, is a gift of God. The earth which wicked men tear out of the hands of the godly; the earth which they stain with the blood of lawful owners, that they may enjoy it; even this is said to be given unto them by God, in that common way of providence. Nebuchadnezzar was a cruel oppressor, yet he had the earth given him by God, Jer. 27.6. Now have I given all these lands into the hand of Nebuchadnezzar the King of Babylon my servant, and the beasts of the field have I given him also to serve him. God gave him the land, yet Nebuchadnezzar invaded it, and got it by violence. God sent him ( Isa. 10.6.) but he went of his own errand, verse. 7. He had no thought of serving the will and commands of God, but of serving his own ambition and covetousness: yet of this cruel oppressor the Lord saith, I have given him all these lands &c. Thus, The earth is given,

There is a question, whom we are to understand by these Donees, or the receivers of this gift? Some expound the text (with a speciality of the devil) The earth is given into the hand of that wicked one, who is, us, the Prince of the air, so, the Prince of this world, and hath great power upon the earth. But take it of wicked men, who are the servants and heirs of Satan; as the Saints are the heirs of Christ, and receive all things from him; so wicked men are the heirs of Satan, his children, and what they receive as a common gift from God, they receive by a special gift from Satan. The devil boasted to Christ ( Mat. 4.) All these things will I give thee; if thou will fall down and worship me. Though the devil be a very beggar, and hath not a shoe-latchet of his own to give, yet for such services and homages he gives out large possessions of the world (common providence so ordering it) to wicked men, his vassals.

Hence these words are interpreted, as a reason of that confusion before spoken of. No wonder if innocent men are under the scourge, for the earth is given into the hand of the wicked. When they have most power, who have least honesty, things must needs be turned up-side-down, and all put into disorder. What can be expected from such a tyrannous Prince as Satan, from such wicked instruments as rule under him, but continual disturbance amongst the children of men: especially that good men should go by the worst. Godly men are like to have but little peace, while these have the preeminence. The devil clouds the understandings and vails the eyes of those Princes and Judges, whom he (in this sense) advances: And justice is equally wounded and distorted, when Judges cannot see Things, as when they see Persons in judgment. The bounty of God to the wicked, is an occasion of their injury to the righteous.

But rather take the words (which was hinted before) as an argument whereby Job further proves, that there can be no ground of judgment upon any man's spiritual estate by the appearances of his temporal; for as righteous and innocent persons are under the scourge, and laid low in the world, so wicked men have the earth given them, and are exalted.

I find some reading the text as an expostulation, Wherefore is the earth given into the hand of the wicked? Wherefore doth he cover the faces of the Judges? As if Joh did chide with God about this unequal carriage of things in the world, and called him to give a reason of it. But we have found Job (in other places) acquitting himself from the suspicions of such a charge, and therefore I cannot join with these in laying it upon him here.

Job doth not complain, but affirm, That the earth is given into the hand of the wicked. Whence observe,

First, Wicked men may abound in earthly things.

They may have the earth and the fullness of it; The earth, and all that is earthly; their bellies are filled by God himself with hidden treasure (Psal. 17.14.) Precious things are usually hidden, and all that's named treasure (though it be but earthly) hath a preciousness in it. Hidden treasures of the earth fill their bellies who sleight the treasures of heaven, and whose souls shall never have so much as a taste of heavenly treasures: riches and honor are the lot of their inheritance, who have no inheritance among those whose lot is glory. They have the earth in their hands, who have nothing of heaven in their hearts: they bear sway in the world, who are slaves to the world: they govern and order others at their will, who are led captive by Satan at his will. Be not offended and troubled to see the rains of government in their hands, who know not how to govern themselves, or to see them rule the world, who are unworthy to live in the world. Remember, the earth is given into the hand of the wicked. We must submit to the judgment of God, though it leave us under the injustice 〈◊〉 men. And we have little reason to envy them a great portion 〈◊〉 his life, who have all their portion in this life.

The most wise God, who hath all things to dispose, disposes them with infinite wisdom: He gives good things to those that are evil, but he gives better things to those who are good. He hath a Benjamins mess, a rich portion for his own children, after all these disbursements to the children of disobedience. Their portion lies not in earth and dust, or in the rubbish of the world: Heaven is given into the hand of the Saints: Spiritual blessings in heavenly things are given into the hand of the Saints: The pardon of sin, the love and favor of God, the blood of Jesus Christ, peace of conscience, joy in the holy Ghost, are gifts worth the having. These are given into the hand of the Saints. As for the earth, He giveth that into the hand of the wicked; and, yet all that is not given into their hands. Wicked men have not all the earth, and some wicked men have none of the earth. The Lord often makes the portion of his own people fat and plenteous, and the portion of his enemies lean and poor. Heaven hath not all the earthly-poor, nor hell all the earthly-rich. God doth not give wicked men all the earth; but all the earth which they have, is of his giving. Most of the earth is given to be their possession; and all the possession which is given them, is of earth; therefore it is said, He giveth the earth into the hand of the wicked.

And seeing, God giveth the earth into the hand of the wicked, we may observe also,

That wicked men have a just title to the earthly things which they enjoy.

They are not mere usurpers, neither shall they be dealt with as mere usurpers. They have no spiritual title, no title by Christ, they claim not by promise, which the Saints do. They have forfeited their title by sin, all is lapsed and escheated into the hand of the great land-Lord. Their goods are forfeited, and so are their lives into the hand of God, and he gives both back for a while into their hands. He gives them their lives back, and reprieveth them, for which time of their reprieve, he giveth them the earth to live upon, or to maintain their lives: and so far as they use earthly things for the continuance of life, they shall not be accounted or reckoned with as usurpers. They shall not be charged for using the creature • but for abusing it, for making the earth serve their lusts, not 〈◊〉 making it a support of their lives. And seeing as the Lord hath given them back their forfeited lives, so also their forfeited lands by a deed of gift, sealed with general providence, this is enough to secure them in those worldly possessions (which they have neither got nor hold by injustice) from the brand of usurpation, and from the violence of dispossession. As what God hath joined no man may put asunder; So what God hath given, no man must take away. Neither riches nor rule are founded in grace. He hath given the earth into the hand of the wicked.

He covereth.] There is some Question whom we are to understand, as the antecedent to this relative. He, who is, he that co-covereth? Some make the antecedent, a wicked man. Others say 'tis God. The earth is given into the hand of the wicked, and he, that is, the wicked one covereth the faces of the Judges thereof. Or, He, that is, God covereth the faces of the Judges thereof. I shall a little open this expression, it needeth some uncovering, for it is dark in both relations.

First, Look upon that interpretation, which refers it to wicked men. He covereth, namely, That wicked man, who is preferred and exalted, covereth the faces of the Judges; that is, he stops the course of justice. And there are four ways by which wicked men cover the faces of the Judges.

First, By gifts and rewards. Bribes veil, yea put out the eyes of a Judge, that he cannot see to give everyone his due. Hence that charge (Exod. 23.8.) thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous.

Secondly, The faces of the Judges are covered by threatenings; Fear of loss blinds as well as hope of gain. Some send terrible messages to the judge; Will not you do as we would have you? Will not you give your sentence and opinion thus? at your peril be it. Now the Judges face is covered, his eyes are put out by a threat; the mist and cloud of a Princes displeasure, of a great man's indignation is before his eyes, His face is covered.

Thirdly, The Judges faces are covered by actual putting them to shame, by casting them out of favor, and clouding them with disgrace, by taking away their commissions, or sending them a Quietus est, laying them by as unfit for service; any of these is, a covering of the Judges face.

There is a fourth way of covering the Judges face, to which the second and third are often made a preparatory. And that is, by putting the judge to death. So much that expression implies in the 40 ^th of this book of Job, verse. 13. where the Lord with infinite wisdom and holiness, insulting over Job to humble him, bids him arise, and do some great thing, somewhat which might speak him a man of might. Deck thyself now with majesty and excellency, and array thyself with glory and beauty; cast abroad the rage of thy wrath, and behold everyone that is proud and abase him, look on everyone that is proud, and bring him low, and tread down the wicked in their place, Hide them in the dust together, and bind their faces in secret; that is, cover their faces as men prepared for death, as men ready to go out to execution. We may expound it by that ( Esth. 7.8.) where as soon as ever the word went out of the Kings mouth, They covered Haman's face. And by that ( Mark 14.65.) where when Christ was judged worthy of death, the text saith, They spit on him, and covered his face: The covering of the face was a mark of a condemned man, held as unworthy to behold and enjoy the light of the Sun, or the light of the Princes countenance. Thus to cover the faces of the Judges is to condemn the Judges, and to take them out of the world by sufferings, rather then suffer them to do right. I find that of Elihu (Job 34.29.) interpreted to this sense, When he giveth quietness, who can make trouble? That is, when the Lord doth absolve and acquit a man, giving him a discharge, then he is free, no man can sue him or trouble him, much less condemn him; but if he hide his face, who then can behold him? So we translate it, meaning thus, If the Lord hide his own face. But this exposition saith, If the Lord hide the face of that man, that is, If the Lord condemn that man, or pass sentence of death upon him (of which covering or hiding the face was a symboll) then, who can behold him? That is, who then can see his face, or have society with him, whom God hath separated to death? It was a custom also among the Romans, when sentence was pronounced upon a malefactor, thus, to command the executioner, Take him away, bind his hands, cover his face, hang him up. And usually with us, malefactors, who are ready to suffer the pains of death, put a covering upon their faces. This also may be a good sense of the words, He covereth the faces of the Judges, that is, a wicked Prince oppresseth and putteth the Judges to death. And whereas good Princes say, Let justice be don • , though the world perish: he saith, Let the Judges perish, rather then justice should be done.

Yet further, the word, Judges, in the original, notes not only such as are in actual office to determine controversies, whether criminal or civil; but any man that is worthy to be a Judge, or is fit to govern and manage public affairs, whether in peace or war. And so it implies a suppressing and keeping down of those that are most able, and best qualified to undertake any service for States and Kingdoms (Eccles. 10.7.) I have seen servants upon horses, and Princes walking as servants upon the earth; that is, I have seen men who are worthy no better employment then that of a servant, to rub horse heels, or do the meanest offices, such as these I have seen in the saddle, and in their trappings. And, I have seen Princes walking upon the earth on foot; that is, men who deserve to bear rule and to govern Kingdoms, who both for ability and integrity, are worthy to have the rains of authority in their hand, and to sit at the helm, these I have seen walking upon the earth, or tugging at an oar, as common men: that's an evil which Solomon saw under the Sun: So here, He covereth the faces of the Judges, may have this meaning, Evil Princes keep down and hold in obscurity men of parts and gifts, of spirit and courage, of honesty and uprightness, and prefer only those who are base and corrupt, who will serve turns, and comply with times.

Hence note, That it is the policy of wicked Princes to corrupt and blind Judges, or to employ such as are blind and corrupt.

They take away power from those who would use power well, and give power to them who are slaves to their wills.

Secondly, It is the character of a wicked man to bribe a Judge, to put out the eyes, and cover the face of a Judge with gifts. A good cause fears not the eye of the Judge, and a good man had rather lose his cause, then pervert the Judge.

So much of man's covering the faces of the Judges: now see how God covers them. He who opens the eyes and uncovers the faces of the Judges, that they may discern between cause and cause, doth also cover the faces of Judges, that they cannot discern between cause and cause. As the Lord hardens the heart and blinds the eye in spiritual things, so also in civil, not by taking away the sight which man had, but by with-drawing or denying his own light. The Lord covers the faces of the Judges, when he doth not give them light, nor show them the path of justice. If God suspend his light, the greatest lights are presently in darkness. God doth not hood-wink or muffle up the Judges by putting anything before their eyes, but by hiding his own eyes from them. The Psalmist speaks of Judges thus covered ( Psal. 82.5.) They know not, neither will they understand, they walk on in darkness, all the foundations of the earth are out of course. We have here the character of evil Judges, and what the consequents of it are, They know not, neither will they understand, they walk on in darkness (these three expressions explain this text) and what follows? Then all the foundations of the earth are out of course; Law and justice are out of course, no man knoweth where to have right, or by whom to be protected against wrong.

Hence observe, Ignorant and evil Judges are sent by God as a scourge. I gave them a King in mine anger, Hos. 13.11.

Lastly, (for the clearing of this) The covering of the faces of the Judges, notes three things.

First, Ignorance and blindness, or an inability to judge.

Secondly, Inhumanity and cruelty, The faces of the Judges being covered, they will not look upon the case of a poor man. It is usual for an oppressed petitioner to say to the Judge, Look upon me, good my Lord, cast an eye upon me; the Judge who will not see, is covered with incompassion.

Thirdly, Covering of the face imports the affected partiality of Judges; many do as if they could not see, as if their faces were covered. Affection blinds the judgment, and none are so blind as they that will not see. The reason why the Heathen pictured their Fortune blind, was, because she distributed things, as if she affected blindness, giving good to those that were evil, and evil to those that were good; when Judges give rewards to those that should be punished, and punish those that should be rewarded, their faces are covered, they are blind. Judges were anciently pourtrai'd or pictured, without hands and without eyes; without hands, as noting that Judges must not receive or take gifts: And without eyes, because they must not see friend or neighbor, great or small, kinsman or stranger; they were to distribute justice according unto every man's cause, and not with respect to any man's state or relation. It is said of Christ ( Isa. 11.3.) where his Kingdom is described, that he shall not judge after the sight of his eyes; that is, by what appears to the eye, but he shall judge righteous judgment. In this sense it is the Judges duty and honor to have his face covered. But the covering here meant, is either of ignorance and inability, or of corruptnesse and partiality. All which hinder the Judge from doing his duty, and are blemishes of his honor.

But some may object, Shall we attribute this to God? Doth he cover the faces of the Judges? God is pure from all sin, while he leaves men in their impurity. He is just in giving man over to his own injustice. So we answer, and the next words challenge all to make another answer.

If it is not the Lord who doth this, tell me who is it? as if he had said, Some may be offended and scandalized at my doctrine, that I assert, The earth is given into the hands of the wicked, that be covereth the faces of the Judges; If any man shall deny or scruple this, let him show me whence these things are, and who is the cause of them?

There is a three-fold understanding of these words: Some make the antecedent to be the wicked; As if he had said, Who but a wicked man will cover the faces of the Judges, and hinder the execution of justice?