Exposition of Job 8-10

The Septuagint hath a very different rendering of this clause, I will say unto God, Do not teach me to be wicked, or to do wickedly; but is it not wickedness as black as hell, to suppose that God teaches any man to be wicked? The Lord hates wickedness, and can he teach it? The Lord punishes wickedness, therefore he cannot teach it.

The mind of the Greek translators is not, that God doth formally teach any to be wicked, but that some learn wickedness, or are ensnared in sin by that which God doth unto them; As if Job had said, Lord, do not increase and heap afflictions upon me: Do not over-grieve and burden the spirit of thy poor creature, lest he should even be forced through impatience to speak unadvisedly, or do anything unbecommingly: Lord, do not occasion me thorough the extremity of my afflictions to say or do that which I must repent, and be ashamed of. Which is also the sense of that petition in the Lord's-prayer, Lead us not into temptation. Great affliction lay us open to great temptations. And as calamity is an occasion for our graces and virtues to show themselves: So also for our lusts and corruptions. Some never appear so holy; and others, (I mean of those who are really godly) never show so much unholiness, as in affliction. Hence that request of Agur (Prov. 30.9.) Lord, feed me with food convenient for me, lest I be poor, and steal, and take the Name of my God in vain. Such is the meaning of the Septuagint, when they say, Lord, teach me not to be wicked. God teaches man to be holy, both by his word, and by his works, yet some of his works may occasion the flesh to learn wickedness, and to act wickedly.

Secondly, These words may be understood, as a Preface; or a rhetorical introduction to prepare the ears of the Lord to re-receive the bill of complaint, which Job was about to put up unto him; As if he had said, Lord (possibly) through the tediousness of my pain, and the continuance of my sorrows, words may slip from me, of which I shall not be able to give a good account, or others make a fair construction; yet, Lord, Do not condemn: Do not censure me: I speak only to excuse myself, not to accuse thy Majesty. I speak only in my own defense, let not what I speak be an offense to thee. Lord, I have so great a weight of affliction upon me, that I cannot but hope thou wilt give my words some grains of allowance, if they should want their due weight of wisdom and of holiness. As Abraham, when he was about to pray for Sodom, makes his apologies and preparatory speeches unto God, Let not my Lord be angry, and I will speak, and I will speak yet this once (Gen. 18.) So here, I will speak, &c. but I will first say unto God, be not angry, Do not condemn me, If (my infirmities prevailing over me) I speak amiss. Lord, be not critical with me, examine not every word strictly. Strong passions make an unruly Orator; and when the speaker bears much, he may expect to be much borne with by his hearers. That's a second. But rather,

Thirdly, We may take the words as a plain deprecation, Do not condemn me; The Hebrew is literally thus rendered, Do not wicked me, that is, Do not count me, or cast me for a wicked man. But did the Lord account Job as a wicked man? Or had Job an opinion that the Lord did account him so? Surely Job had good (yet humble) thoughts of himself, though he endured so many evils, yea he was persuaded that the Lord (who laid those evils on him) had good thoughts of him too: and when he saith, Do not condemn me, doubtless he had hopes, possibly he had assurances that the Lord had justified and acquitted him; why then resolves he, I will say unto God, Do not condemn me?

First, We may expound him thus, Lord, Do not that against me, which may give the world occasion to condemn me; or, Lay not thy hand so heavily upon me, lest they that understand not the reason of thy dealings, should be occasioned to adjudge me wicked: Though Job had a witness above, and a record on high, though he knew his reputation was unblemished before God in the midst of all these breaches upon his family, and botches upon his body, yet he knew men would condemn him as guilty of the most notorious evils of sin, when they saw him languishing under such unparalleled evils of punishment. This moved him to pray, Lord, do not condemn me, by making me an object of the worlds condemnation.

Again, The words (Do not condemn me) may have this meaning, Lord, Do what thou wilt with me, only do not condemn me. His earnest deprecation of this may carry in it a willing submission to anything besides this. And 'tis very usual with men to do so; we think we could bear any affliction but that, or better then that, which is upon us. Yet Job had great reason to choose any affliction rather then this. He might well say, I can (through thy grace enabling me) bear these or any other pains of my body, and losses in my estate, but I know not how to bear the loss of mine innocence, or the reproach of being thrown out of thy favor. The world, and these my friends will be confirmed in their misapprehensions of me, if thou doest not speedily deliver me, and confute their rash judgment by some eminent mercy.

Condemnation hath three things in it, which make it grievous.

First, The penalty of the sentence.

Secondly, The disfavour of the Judge.

Thirdly, The stain of his integrity who is condemned. To have but so much as a suspicion or jealousy of the displeasure of God, afflicts the spirit of a godly man, more then all his other afflictions. Though Job had a sure interest in the favor of God, and was freed from the penalty of condemnation, by his union with Christ; yet sometimes clouds and darkness came over him, and the terrors of the Lord did fight against him, which caused those sad lamentations in the sixth Chapter: but here he is chiefly troubled at the stain of his integrity in the eye of the world, who beholding his afflictions, blotted him as a wicked man, and esteemed him forsaken of God, even utterly discarded, and cast out of his sight. Observe hence,

First, That, Great afflictions carry a charge of wickedness upon the afflicted.

Paul having escaped death in a wreck at sea, could not escape a hard censure at land, when a viper was seen upon his hand: This man (say those Barbarians of Melita among themselves) is no doubt a murderer, whom though he hath escaped the sea, yet vengeance suffereth not to live (Act. 28.4.) We find also that those exemplary judgments which befell the Galileans, whose blood Pilate had mingled with their sacrifices (it seems he caused them to be slain, while they offered sacrifice) and those upon whom the Tower of Siloam fell, left them all under a charge of highest wickedness; else Christ had not taken it off, saying, Suppose ye that those Galileans were sinners above all the Galileans, because they suffered such things? or those eighteen upon whom the Tower of Siloam fell, think ye that they were sinners above all that dwelt in Jerusalem? As if he had said, I, who know your thoughts, know ye are ready to think so. It is a very ill, but it is a very common thing, to judge both of persons and of causes by success. Doth a man gain and thrive in the world; here's a man sure whom God loves, saith the world. Though a Jeremy can say, Why doth the way of the wicked prosper? He can see them to be wicked thorough all their prosperity; yet, how often are they accounted righteous, who prosper; and good, who enjoy good? But doth a man wither and go down the wind in the world? He's a man sure whom God hates, saith the world. Man is apt to think them the worst, who suffer worst, and that they have sinned most who have most sorrow. The Prophet ( Isa. 53.4, 5.) fore-tells that Christ himself, While he bore our griefs, and carried our sorrows, should be esteemed stricken, smitten of God and afflicted. Christ was esteemed a great sinner, when God gave him up to be smitten for sinners; therefore he adds, but he was wounded for our transgressions, &c.

Secondly, observe, The displeasure of God is more grievous to the Saints, then all other pressures and sorrows whatsoever.

Job saith not, Lord do not afflict me, do not chasten me, lay not thine hand upon me anymore, but Lord do not condemn me. It is infinitely worse to be condemned, then to be chastened, yea then to be killed. Condemnation carries in it an argument of disfavour, and that makes it so burdensome. As the love of God is better to us, then all the good things of this life ( Psal. 4.6.) Many will say, Who will show us any good? This is the great query of the world: but what saith David, Lord, lift thou up the light of thy countenance upon us; thou hast put gladness in my heart, more than in the time that their corn and their wine increased. And as the favor of God is better to us then the good things of this life, so then life, which is better then all earthly goods ( Ps. 63.3.) Thy loving kindness is better then life; Now, I say, as the love of God is better to us then the best things in the world, so the displeasure of God is worser to us then the worst things that are in the world; all the torments and racks, all the sicknesses and distempers, all the reproaches and contempts of men have not so much evil in them to us, as one frown from God. Hence, as when two sore diseases (suppose the gout and the stone) both very painful, yet one much exceeding, at once afflict the body, the patient forgets the less: so it is, when inward and outward sorrows at once ceaze upon one man, when the arrows of God are fastened in his spirit, he forgets the arrow in his flesh. The wounds of the spirit heal all the wounds of the flesh; they make them, as if they were no wounds, or not worth the complaining of.

Thirdly, observe, To be accounted wicked, is a sore affliction.

It is an affliction to have an ill name, though we deserve it not, and to be accounted wicked, though we are not; it is I grant far better to be censured, then to be flattered. It is very ill when others count us, and worst of all when we account ourselves better then we are, yet it is no small evil to be accounted worse then we are, especially to be accounted evil, when we are good. A wound in our honor, is not a wound to be slighted. It was no small part of the sufferings of Christ, that he was numbered with the transgressors in his death, and called Beelzebub, a friend of Publicans and sinners, while he lived.

Fourthly, observe from this, Do not condemn me.

That condemnation is the adjudging of one to be wicked.

Condemnation supposeth a man guilty, and leaveth him under a penalty. As Justification is the adjudging and declaring of a person to be righteous, or the accepting of him for righteous in another, who is not righteous in himself; so condemnation is the adjudging, pronouncing and declaring of a man to be wicked, who in himself is wicked. That's Jobs first request, I will say unto God, Do not condemn me. As if he had said, Seeing thou art the God and Father of all, who call upon thee in faith, and fear thy Name; therefore in faith and filial reverence, I beseech thee to acquit me of my sin: yea, because I know thou hast acquitted me, therefore deal not with me, as if I were condemned for sin. Make it appear that thou art my God, either by removing these strokes (which represent me to the world as thy enemy, rather then thy son) or by removing the dread and terror of them, that they may appear as exercises of my grace, not as revenges upon, or punishments of my sin: that while my body is pained with thy rod, my soul may rejoice in thy love, and that, while I am under this cross, I may triumph over it. Or if thou art resolved still to detain me at this rate of suffering, then I have another humble suit,

That's his second request.

Shew me] The word signifies to make a matter intelligible or plain to the understanding; If I must still feel these pains, then make me to understand them also: Let not the whole weight of my sorrows lie upon my sense, manifest them to my reason; the more I know of them, the better I shall manage and endure them.

Shew me wherefore thou contendest with me. ] The word which we translate to contend, signifies properly contention between party and party, not the sentence of the Judge. The parties to a suit, contend, but do not condemn. The Judge condemns the Delinquent party, but he doth not contend. His office is to hear the cause, and upon full evidence on both sides to pass his sentence. Job speaks in the style of both, desiring the Lord not to condemn him as a Judge, and to show him why he contended with him, as a party. Thus the Lord is said in Hosea, to have a controversy with the inhabitants of Israel (Hos. 4.1.) and it seems by another Prophet, that he had continued a long one with them, and therefore promised, I will not contend forever, Isa. 57.16.

Further, Cause me to know; or, Shew me wherefore thou contendest with me, is, as if Job had said, Lord, my troubles and sorrows are very well known, they run into every eye, they are apparent enough to the world; all see that thy hand is lifted up, and I feel it: but the reason of it I do not understand, much less do they; there is a curtain drawn between the world, and the reason why I am troubled; yea, there is a curtain drawn between me, and the reason of my troubles: Now therefore, Lord, draw back the curtain, or unvail my eyes; let me see clearly, and let the world see why I am thus affl • cted; for though I know I am a sinner, and have many failings, yet I know nothing myself: I am not conscious of any wickedness, or close hypocrisy, much less of any profaneness or apostasy, which should cause thee to pour out such full viols of thy indignation upon me; Then, Shew me wherefore thou contendest with me,

This [Wherefore] may have a three-fold reference;

• 1. Shew me, whether it be for sin or no?
• 2. If it be for sin, Shew me for what sin it is?
• 3. If it be not for sin, Shew me for what else it is? What is the thing thou aimest at and intendest? What's the end thou proposest to thyself in these my unheard of afflictions?

But is it lawful to put such queries, or to desire such resolutions from the Lord? Ought not Job to have prayed for wisdom • how to bear his cross, rather then have asked knowledge, why it was laid upon him?

Job desired a reason: First, Not to satisfy his curiosity, but his conscience; not that he would be prying into God's secrets, or unlocking the cabinet of his counsel to see what was there; but that the secrets of his own heart might be opened, and a discovery made to him of what was hid there. He desired a reason, not doubting the justice of goodness of God, but as suspecting some evil in himself, as yet unseen.

Or, secondly, He desired a reason, not so much to satisfy himself, as that the world might be satisfied; that they who judged and condemned him, as an hypocrite, might have their rash judgment confuted and answered by a determination from heaven. As if he had further said, Lord, if thou wouldest but show me this thing, it would either stop the mouths of those, who have been so forward to censure me; or stop my mouth from any further complainings to thee: I cannot rescue myself out of thy hand, nor dare I accuse thy wisdom, in laying thy hand upon me. But, Lord, deal not with me by the strict rule of thy sovereignty, which is to act above all rules, and to do what thou wilt, because thou will • , without giving a reason to thy creature. I cannot charge thee with injustice, if thou shouldst resolve to keep me still unresolved I know thou art not obliged to give me an account of any of thy matters; but Lord, condescend so far to dust and ashes, Show me wherefore thou contendest with me. If it be for sin, a sight of that (through thy grace) will humble me for it, and cause me to return to thee from it. If it be for trial, I shall undergo it with more patience, and my friends will behold me under it with more charity. Let all or some of these considerations prevail with thy majesty, to open this secret to me, and expound the myster • e of my afflictions, Shew me wherefore thou contendest with me.

Observe hence,

First, An afflicted soul is very solicitous about the reason of his affliction.

He that knows what it is to be in the dark, loves not to be in the dark. As natural, so moral light is sweet, and spiritual light is sweetest of all. Man would not be under concealments, or have all about him mysteries and riddles. Evil men love not that light which shows them a rule against their sins, but any man would have light to show him the reason of his sufferings. To be troubled we know not why, is an aggravation of our troubles. That is more then felt, which is only felt. As to know the cause of a disease, leads and lets us into the way of a perfect cure, so to know it is half a cure. Job, as here he doth, so heretofore he had complained that his way was hidden ( Chap. 3.23.) and here as before he solicits that his way might be cleared to him.

Secondly, observe, A godly man may be long in the dark about the reason of God's dealing with him.

He labors always to give an account of his own heart and ways to God, but he is seldom able to give an account of the ways of God toward him The way of God both in mercy and in judgment is in the sea, and his foot-steps are not seen. As there is much of the Word of God, which a sincere heart after many prayers and much study, is not able to give a reason of: so also are there many of his works. The text of both is dark to us, till God make the Comment, and he sees it best sometimes to make us call and call, wait and wait before he makes it. There was famine in the Land of Israel three years, year after year, and yet David knew not the cause; doubtless he did often examine his own heart, & look into the Kingdom, to see what might be a provocation there, but saw nothing till (after three years) he inquired of the Lord, who answered, It is for Saul, and for his bloody house, because he slew the Gibeonites (2 Sam. 21.1.) It is more then probable that David had inquired of the Lord before that time. A holy heart, especially one so holy as David's was, can hardly let personal affliction be a day or an hour old, without enquiring of the Lord about it: And shall we think that David let this National affliction grow three years old, before he inquired of the Lord about it? surely then this enquiry after the end of three years, was that grand and most solemn enquiry by Urim and Thummim, appointed as the last resort to God in cases of greatest difficulty and concernment; till David used this means, he found no resolution of that case, why the Lord contended with his Kingdom by famine, year after year. Neither had Job got resolution (when he thus complained) why the Lord contended with him, by sore diseases and mighty terrors, day after day.

But because it might yet be wondered at by some, how he durst adventure to put up such a request to God; he argues further in the next verse, that the state wherein he was, seemed to necessitate him to it, and to prompt or put that request into his mouth; As if he had said, My condition cries aloud to me, that I should cry aloud to God, Shew me wherefore thou contendest with me. For, far be it from me to think that the Lord delighteth in oppression, in breaking the work of his own hands, or in maintaining the works of wicked men: wicked Judges use to do so, whom God will never encourage (as with a light shining from heaven) by his example. Far be it from me to think so dishonourably of God, and therefore I am thus importunate to know the reason of his dealings with me, and what his thoughts are concerning me.

I am sure it is not, it is not pleasing unto thee to oppress, to despise the work of thy hands, thou delightest not to shine upon the counsel of the wicked: Thou canst not endure any of these evils acted by man, much less wilt thou act them thyself: Thou who art just, even justice itself, canst not love oppression; thou who art merciful, even mercy itself, wilt not despise the work of thine hands: thou who art holy, even holiness itself, how shouldest thou delight in wicked men? Thou art of purer eyes then to behold iniquity, and approve of it. What blasphemy then is it to imagine that thou dost practice it. Thy justice, thy mercy, thy holiness, are such as cannot admit the taint of these aspersions.

So then, in this third and fourth verse, Job reckons up those ways, by which earthly men corrupt ot pervert justice; and he removes them all from the Lord. Some men do, but God doth not oppress: Some men do, but God doth not destroy the work of his hands: Some men do, but God never doth shine upon the counsel of the wicked.

These interrogations (we see) are vehement negations, they flatly and peremptorily deny, what they seem doubtingly to inquire. The sense is, It is not good unto thee, yea, it is evil in thy sight to oppress, &c. Thou hatest oppression, wrong dealing shall not dwell with thee. Job puts these questions, not as if he questioned, whether it were good to the Lord to oppress, or good to destroy the work of his hands, and to shine upon the counsel of the wicked; These were no points of controversy with him, nor did he seek resolution about them. Yea, he therefore begs a reason of the Lord, wherefore he was so oppressed, becaase he knew it was not good unto Him that he should oppress.

Is it good unto thee?] The Hebrew signifies three things.

First, That which is profitable.

Secondly, That which is pleasant.

Thirdly, That which is just, right, or honorable, anything tend • ng to reputation. And there may be this three-fold sense of it in this place.

1. Is it good unto thee? that is, comes there any advantage unto the Lord by oppressing? Surely none, What profit is there in our blood?

2. Is it good unto thee? that is, Is it pleasing or delightful? Is the Lord taken with the afflicting of his people? I know he doth not willingly afflict the children of men.

3. Is it good unto thee? that is, Doest thou reckon it thine honor to lay thy hand severely upon thy poor creatures? No, it is thy glory to pass by a transgression. Now seeing it it not good unto thee any of these ways, seeing thou hast no gain or profit by it, no joy or delight in it, no glory or honor from it. Shew me wherefore thou contendest with me; That's still the burden of this mournful Song, Is it good unto thee

The word which we translate to oppress, signifies a double oppression. First, An oppression by our words. And secondly, An oppression by our actions, the oppression of the tongue, and the oppression of the hand. The tongue is a great tyrant, the tongue will lay on load, and draw blood. The Vulgar understands it of this tongue-oppression, Is it good for thee that thou shouldest calumniate or slander me? that is, Give others occasion to speak evil of me. That is a good sense. Slander and censure wound deep, hard words bruise the credit and break the heart, as well as hard blows, bruise the flesh, and break the bones. But take it here rather for oppression by outward violence: So the word is often used ( Psal. 119.122.) I have done judgment and justice, give me not • ver to mine oppressors, to those, who would wrong me, because I have done right. And it noteth, as an open or violent oppression, so a cunning, subtle oppression, a cheating, fraudulent oppression. All wrong, how close and cunning soever, is oppression. We have that sense of the word ( Hos. 12.7.) He is a merchant, the balances of deceit are in his hand, he loveth to oppress. How doth a Merchant oppress? He comes not like a thief or a Nimrod with a sword in his hand, bidding you, Deliver your purse or your life, commanding you to give up your right, or your liberty; but while in buying and selling, in trading and dealing, he offers you a fair bargain, or as we say, a penny worth for your penny, he smites you secretly, and cuts your throat (as famine doth) without a knife: the balances of deceit are in his hand; Balances are put for all instruments, or means of trading, by these he deceives: light weights oppress the State, as a heavy weight presses the body. The word imports also oppression by with-holding what is due, as well as by taking away what we duly hold ( Deut. 24.14.) Thou shalt not oppress an hired servant that is poor and needy; that is, thou shalt not detain or keep back any part of his wages.

The word (you see) is of a large sense, Is it good unto thee to oppress? I know thou wilt not oppress me, either by speaking evil of, or over-censuring me; either by open violence, or by secret fraud; either by taking from me what I have, or by detaining from me, what I ought to have. Thou wilt not oppress either with tongue or hand; either as a robber with thy sword, or as a merchant with thy balances. Thus Job expostulates upon highest confidence, both of the justice and holiness of God; as if he had said, Lord, I know thou doest not love to oppress; no thou art merciful and full of compassion. Whence is it then that thou seemest to act so unlike thyself? Is this thy pity to a poor creature, and thy love to the work of thy hands? Thou usest to rejoice in the consolation of thy people, and mercy pleaseth thee; thou usest to send out rivers of goodness for wearied souls to bathe in, and streams of comfort for thirsty souls to drink and be refreshed in. How is it then that a bitter cup is put to my lips continually, and that I am overwhelmed in a salt sea, in a sea of gall and bitterness?

Hence observe, God is so good and gracious that he loves not to grieve his creature.

Among men ( Mica. 7.4.) The best of them is as a brier, the most upright is sharper then a thorn hedge. Even they that seem most gentle and compassionate, will yet sometimes scratch like briars, and tear like thorns: but the Lord changeth not, neither do his compassions fail. The actings of God appear sometimes unsuitable to his nature, but they are never so. When he breaks us to pieces, he delights not in our breakings, nor doth he ever break his own, but with an intent to bind them up again. God is so far from loving to oppress, that one of his most eminent works of providence is, to relieve those who are oppressed ( Ps. 12.4.) For the oppression of the poor will I arise, saith the Lord. And when the Lord arises, oppressors shall fall. O Lord (cries Hezekiah in his sickness) I am oppressed, undertake for me (Isa. 38.14.) As if he had said, This disease like a merciless tyrant oppresses my spirit, death hath even master'd me, and got the victory over my house of clay. Lord, Come to my rescue, thou wast wont to deliver poor men, as a prey out of the hand, yea mouths of their oppressors. O deliver me from this cruel sickness, which is ready to oppress my life, and hale me as a prisoner to the grave. Is it good unto thee that thou shouldest oppress? And

This clause hath the same sense in general with the former, It is not good unto thee, It is neither pleasing, nor profitable, nor honorable, That thou shouldest despise the work of thine hands.

Some translate this clause by oppression, Is it good that thou shouldest oppress the work of thine hands? The word in propriety signifies to d • spise: we have met with it more then once before; it noteth also loathing, yea abhorring. And it may very well bear that other sense of oppressing: for when a man loathes a thing and abhors it, he will quickly slight and oppress it: who cares what becomes of that which he abhors? These two are joined together (2 King. 17.20.) The Lord rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight. When once the Lord rejected, or despised the seed of Israel, they were presently afflicted and delivered up to spoiling.

That thou shouldest despise the work of thine hands] He means himself or any other man; all men being the work of God's hands. The word which we translate work, strictly taken, signifies hard work, extreme labor, labor with weariness. Here understand it in a large sense, for God works not to weariness. And when after he had finished the whole work of creation: it is said by Moses (Gen. 2.2.) That he rested on the seventh day, from all the work which he had made. The meaning is only this, he gave over or ceased to work, not that his work put him to any pain or need of rest.

But why is man called, The work of God's hands? Hath God (who is a Spirit) hands or any bodily parts?

By an ordinary figure in Scripture, hands and feet, eyes and ears, are ascribed unto God. He is therefore said to have hands, because he works, not because he works with hands. The hand is the instrument of work. Philosophers call it, The Organ of Organs; man is called, The work of God's hands, because the hand is man's instrument in working. Now, whereas man is called, The work of God's hands, it imports three things;

First, An immediety in the work, or an immediate work. God made man himself without any help.

Secondly, An exactness in the work, the work proclaims an accurate author, The work of thy hands, a special piece of work, No hand but thine could make such a piece.

Thirdly, It notes the fullness and completeness of the work, a work consummate and perfect, having the last hand put to it. Man is the work of God's hands in all and each of these senses.

Heaven is called a building of God, an house not made with hand, (2 Cor. 5.1.) Man is a building of God, and he is the work of God's hands, yet God made man without hands, as much as he made heaven without hands. The hand of God implies two things;

• 1. The power of God.
• 2. The wisdom of God.

Man is the work of both, For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and God head. Now, if the beams and beauty of the divine nature be visible in all that was created, then much more in man, who is the epitome or sum of all that was created.

When Job puts the question, Is it good unto thee to despise the work of thy hands? he alludes to artificers, who having made an excellent piece, will not destroy or break it in pieces, no, they are very tender of their work, yea, they are apt to boast and grow proud of it. The instinct of nature teaches us to love, not only that which is our own by natural production, but that also which is our own by artificial conception or operation. Indeed if a man make a mean, or an unworthy piece, he despises it; such work discommends the workman, and he will break or burn it, rather then let it be made public to the publishing of his own weakness or unskilfulness. Man was the master-piece of the whole visible Creation. Man was made (not as other creatures) to have a being only, but that he might be in the likeness of God, and bear his image. The Lord needs not be ashamed of, neither doth he despise any part of his work, much less this, which is the best and noblest part of his work. Hence observe in general,

Man is the work of God.

All of man, man throughout, is the work of God. The fabrique of his body is God's work. I am fearfully and wonderfully made, saith David, marvelous are thy works, and that my soul knoweth right well; my substance was not hid from thee, when I was made in secret, &c. In thy book all my members were written, which in continuance were fashioned, when as yet there was none of them (Psal. 139.14, 15.) A skillful architect before he builds, draws a model, or gives a draught of the building in his book, or upon a Table; there he will show you every room and contrivance: in his book are all the parts of the building written, while as yet there are none of them, or before any of them are framed and set up. In allusion to Architects and other Artisans, David speaks of God, In thy book were all my members written; that is, Thou hast made me as exactly, as if thou hadst drawn my several members, and my whole proportion with a pen or pensil in a book, before thou wouldest adventure to form me up. The Lord uses no book, no pen to decipher his work. He had the perfect Idea of all things in himself from everlasting, But He may well be said to work as by pattern, whose work is the most perfect pattern.

As the body, so the soul of man is the work of God's hand too. His power and wisdom wrought it, and work mightily in it. In regard of bodily substance, the most inferior creatures claim kindred of man, and he may be compared to the beast that perisheth. But in regard of the soul, man transcends them all, and may challenge a nearness, if not an equality with the Angels. The body is to the soul, but as a mud wall which imprisons some precious treasure; at best but like a gold ring to a sparkling diamond. If the more unworthy part of man be a work worthy of God, how much more is his more worthy part? There is yet somewhat in man of God's making, which is better then either of these parts, and is indeed all man. There is somewhat in man more excellent then man. The qualities of a man are superior to his nature: man by his nature differs only from a beast, but some men by their qualities differ from other men: one man hath better qualities then another, but no man hath a better nature then another. As the soul is more excellent then the body, and reason then sense, so inward gifts are more excellent then the soul, and grace then reason. These are the beauty, the gildings and engravings of the inner man. The Assyrians are called, the work of God's hands, not only in reference to creation, but regeneration in Christ ( Isa. 19.25.) Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance. 'It is a promise of the calling of the Gentiles, when they who were not a people should receive Christ, and be made the spiritual Israel, by the mighty work of God. This also is the work which David intends, when he invites all lands to serve the Lord with gladness, because it is he that hath made us, and not we ourselves (Psal. 100.3.) Hence the Apostle calls all believers emphatically, The work of God (Ephes. 2.10.) We are his workmanship, created in Christ Jesus unto good works. Man is the workmanship of God, as he is fitted for natural and civil works, but he is most of all the workmanship of God, as he is fitted for spiritual and holy works. All is the work of God, but this is curious work, workmanship indeed.

From the whole, take three cautions.

First, Be not proud of what ye are, all's the work of God: How beautiful or comely, how wise or holy soever ye are, 'tis not of yourselves. What hath any man either in naturals or supernaturals, which he hath not received?

Secondly, Despise not what others are or have, though they are not such exact pieces, though they have not such excellent endowments as yourselves, yet they are what the hand of God hath wrought them, and they have what the hand of God hath wrought in them. Be more thankful if ye are better framed, and have more workmanship bestowed upon you, sleight not those upon whom God hath bestowed less.

Thirdly, Despise not what yourselves are; To do so is a sin, and a sin (in respect of the body) very common. Many are ashamed to be seen, as God hath made them, few are ashamed to be seen, what the devil hath made them. Many are troubled at small defects in the outward man: Few are troubled at the greatest deformities of their inner man; they call for no repairs, for no fresh colors to be laid on there; many buy artificial beauty to supply the defects of natural, who never had a thought of buying (without money) spiritual beauty to supply the defects of supernatural. The crookedness and distortions, the blackness and uncomeliness of the soul are most deplorable, yet are they little deplored; we are called every day to mend and cure them, we are told where and how we may have all set right, and made fair again, and yet the most stir not, or not to purpose. God will not know anybody at the last day, unless his souls be mended by grace, and some do so mend their bodies by art, that God will not know their souls at that day. Depart from me, I know you not (will be all their entertainment) ye have mended your bodies till ye have marred your souls. Besides, What can the man do that cometh after the King? saith Solomon (Eccles. 2.12) The work of the wisest among men, is beyond the correction of an ordinary man. Much more may we say, What can the man do that cometh after God? The work of the most wise God is beyond the correction of the wisest among men. They who thus come after God to mend his work, lest they should be despised, will but make themselves more despicable. There is more worth in the very defects of God's work, then in the perfection of man's. We may use means to help many bodily infirmities: but they who are discontent with God's work, are quickly proud of their own, and will one day be ashamed of their own.

Secondly, Consider how Job argues, Is it good that thou shouldest despise the work of thy hands? Hence observe,

It is an argument moving the Lord to much compassion, to tell him that we are his work, as we are creatures, and his work especially as we are new creatures.

When we are under such afflictions as threaten to ruin us, 'tis seasonable to tell the Lord he made us. David strengthens prayer upon this argument ( Psal. 138.8.) Forsake not the work of thy own hands; All men love their own works, many dote upon them: Shall we think God will forsake his? See how the people of God plead with God in greatest distress ( Isa. 64.8.) But now, O Lord, thou art our Father, we are the clay, and thou our Potter, and we all are the work of thine hand, Be not wroth very sore, O Lord. Wilt thou be angry with thy work? Lord, be angry with the works of wicked men, and destroy the work of Satan; Do not destroy the work of thine own hands, thy people are thy work, Hast thou not formed them for thyself? They will show forth thy praise. That invitation to prayer ( Isa. 45.11.) seems to intimate that this plea hath a kind of command upon God, Thus saith the Lord, the holy One of Israel, and his maker, Ask me of things to come concerning my sons, and concerning the work of my hands, command ye me: while ye come to me under that notion, that these are the work of my hands, I cannot deny you; Do but name this, and it is a law upon me, ye may have anything of me, or do anything with me, while ye speak for the work of mine hands. Hence when the Prophet had put the Jews from that plea, they were a lost people, and their case was desperate, This is a people of no understanding, therefore he that made them will not have mercy on them, and he that formed them will show them no favor (Isa. 27.11.) As if he had said, Ye were wont (I know) to come to God with this motive of mercy, when he afflicted you; Lord, thou didst make and form us, therefore have mercy upon us, but this shall prevail no more: He that made you, will not have mercy on you; He that formed you will show you no favor. There is but one argument stronger then this among all the Topics of prayer, and that never fails, namely, that God hath redeemed us, or that we are his redeemed ones. God bestowed much cost upon us in the work of Creation, and therefore under that title he can hardly cast us off, but he hath bestowed so much cost upon us in the work of redemption, that he will never cast us off.

Further, The Scripture makes frequent use of this argument to repress the pride and presumption of man, and to stop his mouth when he begins to question, and call God to account about any of his dealings, with, why is it thus? Or, why am I thus? Thus the Prophet silences the murmurings both of man's heart and tongue ( Isa. 45.9, 10.) Woe unto him that striveth with his Maker, shall the clay say to him that fashioned it, Why hast thou made me thus? And when the Apostle found unquiet, and bold spirits busied in contesting with God about his eternal counsels, in choosing some and rejecting others, in showing mercy to some and hardening others, he stops them with, Who art thou, O man, that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Remember thou art the clay and he is the Potter. That we are the work of God's hand moveth his compassion towards us, and represseth our presumption against him. We must not proudly dispute it out with him, for we are the work of his hands, and we may humbly plead with him, not to despise the work of his hands, or to

God is light, and he hath light, but he hath none for wicked men, or for their counsels.

To shine upon the counsel of the wicked notes three things.

First, To favor or delight in them.

Secondly, To succor or assist them.

Thirdly, To make them prosperous and successful.

David praying against his enemies, saith, Let their way be dark and slippery, Psal. 35.6. And when the Lord answered Job out of the whirlwind, he questions, Who is this that darkeneth counsel by words without knowledge? (Job 38.2.) As to darken ways, and to darken counsel is to hinder and trouble them: so to shine upon ways and counsels is to help and favor them. The Sun is the candle of the world, and Sunshine is the comfort of the world. The Psalmist prays in this language, Thou that dwellest between the Cherubims, shine forth; that is, help and favor us; so it is expounded in the next verse, Before Ephraim, Benjamin and Manasseh, stir up thy strength, and come and save us (Psal. 80.1, 2.) Thou wilt light my candle (was David's confidence) the Lord my God will enlighten my darkness, for by thee I have run thorough a troop, and by my God have I leaped over a wall (Psal. 18.28, 29.) that is, I have done great things, and I have overcome the greatest difficulties through thine assistance. Will God shine thus upon the counsel of the wicked? Or will he help the evil-doer? Job denieth it, and therefore prayeth, Shew me why thou contendest with me. I know thou bearest no good will to those who are willful in doing evil, nor takest thou pleasure in those, who take pleasure in iniquity.

But doth not the Lord give good success to those who are evil? Doth the way of the wicked never prosper? Prospereth it not so far sometimes, that godly men stumble in their way, and are offended?

I answer, God maketh his Sun to shine upon the evil and the good, but himself never shineth upon the evil. Wicked men receive benefits from God, but they receive no blessings from God.

There is a twofold light. First, The light of God's providence. Secondly, The light of God's countenance. The light of God's countenance never shines upon the counsel of the wicked, they have only the light of his providence. He never shines upon them to favor them, though he often shines upon them to prosper them. A man may have much good shown him, and yet no good will shown him. The clouds and darkness, which at any time cover the counsels of the righteous, are clearer then all the light which shines upon the counsels of the wicked. God varies his dispensations often, but he never varies his affections; whatsoever he doth against the righteous, he never hates or dislikes them; and whatsoever he doth for the wicked, he never loves or likes them.

But who are the wicked intended in this text upon whose counsels God will not shine? There are four apprehensions about it: who are wicked all agree, but who these wicked are is not agreed. Some refer the word to his friends, I know thou wilt not favor their sinful censures and rash judgments concerning me. Surely they shall receive little thanks and less reward for these discourtesies; thou wilt not go forth with them, or give witness to what they have done; thou wilt not confirm or attest what they have spoken.

Job (I grant) found little comfort from his friends: but I do not find that they gave him evil counsel, much less that they took wicked counsel against him. The Lord reproved them for the error of their speech, but he did not reprove them for the wickedness of their persons. Indeed Job charges them deeply (Chap. 13.7.) Will you speak wickedly for God? Yet I do not believe that he judged them wicked. A thing in itself wicked may be spoken, and yet the speaker not be wicked. Therefore I would not think Job aims at his friends, or fastens so deep a charge on them, though they had charged him so deep.

Secondly, Others conceive Job means the devil and his angels, Wilt thou shine upon Satan's counsel? As when Ahasuerus (being informed of that conspiracy against the Jews) inquired, who is he? and where is he that durst presume in his heart to do so? Queen Esther said, the adversary and enemy is this wicked Haman (Chap. 7.5, 6.) So might Job have answered the Lord. My adversary and enemy is this wicked Satan. He laid the plot and hath stirred up all these evils against me: I know Lord, thou wilt not take Satan's part: thou wilt not help him who would be the destroyer and murderer, who is the great malignant and projectour against thy servant.

Thirdly, Others take the wicked here, for the Sabaeans and Chaldeans, who were the instruments of Satan, in spoiling and robbing Job of his goods and substance. That they were wicked, we need not question; yet

Fourthly, Take it rather in general, for all or any wicked men, upon whose ways God seems to shine when he gives success to their works of darkness.

Hence observe,

First, Wicked men are sometimes prospered in their counsels, and walk in pleasant (though evil) ways.

God gives delight to those in whom he hath no delight. And they have many good things from him, who never had one good thought from him. Thousands are prospered and hated at the same time When Dionysius (in the story) had robbed an Idol-Temple, and at his return by sea had a fair gale and pleasant weather to waft him home with the spoils; See (said he) how the heavens smile upon us, and how the gods are pleased with what we have done. The like conclusions many draw from the premises of outward prosperity: surely the true God is pleased with us: but there is a cloud upon this Sunshine and darkness in all this light.

Observe,

Secondly, The Lord hates the counsel of wicked men.

He is so far from shining upon, that he, indeed, darkens their counsels. He casts darkness upon them, even the darkness of his heaviest displeasure, when themselves think, and the world saith, all is light about them ( Zech. 1.15.) Thus saith the Lord, I am very sore displeased with the Heathen that are at ease; They had their pleasure, but God took no pleasure in them, I am very sore displeased with these Heathens that are at ease, that is, I approve not their courses, yea my wrath is kindled against their persons. The light which shines upon wicked men, turns all at last into heat; and they have always the heat of God's anger mixed with their light: a heat not to warm but to consume and burn them up. As when the Lord sends the clouds and darkness of outward affliction upon his own people, he sends likewise the beams of his everlasting love into their hearts: So he clouds and darkens wicked men, while his candle shineth upon their heads.

The Question is to be resolved into this negation, Lord, Thou hast not eyes of flesh, Lord, Thou seest not as man seeth; as if Job had thus spoken, Lord, I have been long afflicted with grievous pains, I am as a man hanging upon a rack, to draw out and force a confession from him; Lord, why is it thus with me? Why am I brought to such a trial? I am sure it is not with thee as with mortal Judges, who having eyes of flesh, can see no further then the outside of things, and know no more then is told them, and therefore must fetch out what lies in the heart of man by examination, and if examination will not do it, they must do it by torture; Lord, there is no need thou shouldest take this course; Thou canst enform thyself fully how it is with me, though I should not speak a word, though I am silent, yet thine ear hears the voice and understands the language of my spirit. Though I hide or cover myself, yet the eye of thy omniscience looks quite thorough me; seeing then thou hast not eyes like the eyes of men, wherefore is it that thou enquirest by these afflictions after mine iniquity, and searchest (as men use to do) after my sin?

God hath no eyes, much less eyes of flesh; God is a Spirit, and therefore he cannot have eyes of flesh; He is all eye, and therefore (properly) he hath no eyes. The eye is that special organ or member of the body into which the power of seeing is contracted, but God is all over a power of seeing. The body of man hath several parts, and several honors and offices are bestowed upon every part. The eye hath the great office and honor of seeing committed to it. The eye is the light of the whole body, and knowledge is the eye of the soul. The eye of God is the knowledge of God. The Greeks express God by a word which signifies to see: and he is therefore said to have eyes, and to see, because the eye is a principal instrument, and seeing a principal means by which man receives knowledge. Naturalists tell us there is nothing in the understanding but that which is first in the sense. The senses are doors to the mind; the furniture and riches of that are conveyed in by the eyes or ears. These bring informations to the understanding. Natural knowledge cannot have an immediate access to man, and 'tis but seldom that spiritual hath: Both are commonly let in by sense. The superior powers must traffick with the inferior, otherwise they make no gain. Though God hath no need of any help to bring in or improve his knowledge, yet that is ascribed to him by which knowledge is improved; He hath eyes, but not of flesh; he seeth, but not as man.

Flesh by a Synecdoche is put for the whole nature of man. The Word was made flesh (Joh. 1.14.) not body or soul, but Flesh, that is, man consisting of soul and body. Thus here, eyes of fl • sh, that is, man's eyes. And so the later clause of the verse is an exposition of the former. When he saith, Hast thou eyes of flesh? It is no more then this, Dost thou see as man seeth? To have an eye of flesh, is to judge according to the flesh, and to see as man seeth, is to see no more then man.

When Samuel was sent to anoint a King over Israel in the place of Saul (1 Sam. 16.7.) the Lord said concerning the first-born of Jesse, Look not on his countenance, or on the height of his stature, because I have refused him; The reason added is this, For the Lord seeth not as man seeth, for man looks on the outward appearance, but the Lord looks on the heart. There we have Jobs doctrine of God's seeing, delivered by God himself. Samuel thought he who made the fairest show to the eye of man, must needs be the man who was fairest in the eye of God; but the Lord seeth what is not seen, and often finds most reality in the least appearance; he who hath not eyes of flesh sees beyond the flesh.

There are seven differences between the eye of flesh or man's eye, and the eye of God.

1. Mans eye is but a means, or an instrument of knowledge: God's eye is his knowledge. The act and the faculty are not distinct in God. All in God is act; Neither is God another thing from his act: whatsoever is ascribed to him, is himself. The eye of God is God seeing. The knowledge of God is God knowing. The love of God is God loving.

2, Man must have a twofold light to see by; an inward light, the light of the eye and an outward light, the light in the air: without both he cannot see; man doth not see (as Naturalists speak) by sending forth a beam or a ray from his eye to the object, but by receiving or taking in a beam or a ray from the object into his eye; The object issues it's species to the eye, which being joined with the visive power of the eye, man seeth: But God seeth in himself, of himself, and from himself, he needs no outward light. Christ is described having a fiery eye, His eyes were as a flame of fire (Revel. 1.14. Revel. 2.18.) Even nature teacheth us that those creatures which have fiery eyes, see in the dark, and see best when it is darkest, because they see by sending forth a beam or a flame from their eyes, which at once apprehends the object, and enlightens the passage to it. God who commanded light to come out of darkness for the use of man, commands light in darkness for his own. The darkness hideth not from thee (saith David) but the night shineth as the day. The darkness and the light are both alike to thee. There is no darkness nor shadow of death, where any of the workers of iniquity can hide themselves, Job 34.22. Thus God hath not eyes of flesh; he seeth not as man seeth.

3. Man seeth one thing after another: his eye is not able to take in all objects at once; he views now one, and then another, to make his judgment of them. But God seeth all things together; he beholdeth all at one view; his eye takes and gathers in all objects, and all that is in every object by one act. The Lord looketh from heaven, and beholdeth all the sons of men; from the place of his habitation he looks upon all the inhabitants of the earth (Psal. 33.13, 14.)

4. An eye of flesh seeth at a distance, and at such a distance. Naturalists tell us, there must be a due distance between the eye and the object. If you put the object too near the eye, the eye cannot see it, That which is sensible put upon the sense, takes away sensation. Again, if the object be very remote, the eye cannot make any discovery of it, The eye cannot see far, and it cannot discern so far as it can see. We may see a thing, and not know what we see. But the eye of the Lord seeth and discerneth at all distances. There are none so near him, but he knows what they are; nearness doth not hinder his sight; and there are none so far from him, but he can discover what they are, remoteness doth not hinder his sight. And indeed all things are present with him, as in time, so in place; God is nearest, even next to every object: He is in every place, yet not included by any, he is in everything, yet not mixed with any ( Prov. 15.3.) The eyes of the Lord are in every place, beholding the evil and the good. His eyes are upon the ways of man, he seeth all his goings (Job 34.21.) and that this seeing is a distinguishing sight, another Scripture clears to us, His eye-lids try the children of men (Psal. 11.5.) Let them be what they will, and where they will, his eye-lids do not only see, but try, that is, he hath a distinct, and a certain knowledge, or a critical sight of the state and condition of every man.

5. Man seeth but the color and skin, the face and outside of things or persons, but God seeth the in-sides, and looks into the very bowels of them. He is a searcher and discerner of the heart: He seeth the spirit as soon as the face. Our clothes are not more open to him then our breasts and bosoms. An Heathen wished for a window there, and if we had windows there, we could not see what's there. An eye of flesh cannot read the meaning of our spirits; but the Lord can look into the heart without a window, yea we are all window to him, and he at every turn looks not only upon us, but into us. It was prophesied of Christ, ( Isa. 11.3.) He shall not judge after the sight of his eyes; neither reprove after the hearing of his ears; that is, he shall not judge as a mere man, but as God; he shall not judge according to fair appearances, or flying reports, He shall judge with righteousness, and reprove with equity. Man (whose eyes are of flesh) should not judge according to appearance, yet because his eyes are of flesh, he cannot judge of that which doth not appear. But God who calleth those things which are not, as if they were, judgeth of those things which appear not, as if they did appear.

6. An eye of flesh may be deceived. The sight of man is subject to manifold deceptions. Many things put a stop to the sight of the eye. The eye of man is in danger of as many fallacies, as the understanding; and the understanding is entangled with many fallacies by the eye. But there is no error in the sight of God, nor any deception of his eye; you cannot by any art or device, by any policy or hypocrisy, by any masques or disguises, by any simulations or dissimulations make that appear to him, which is not, or make it appear to him otherwise then it is. The heart of man, (saith the Lord) is deceitful above all things, and desperately wicked, who can know it? (only the Lord who makes, can answer this challenge, so he doth in the next words) I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings. How can that which is deceitful receive according to its doings, but by knowing all its doings and all it's deceits? As the tongue (the greatest troubler of the world) no man can tame: so the heart (the greatest impostour in the world) no man can discover but God, and he can do it easily, and doth it continually.

7. When it is said, the Lord hath not eyes of flesh, he seeth not as man seeth, the meaning is, his knowledge is not imperfect as the knowledge of man is. An eye of flesh hath been but a while, and can be but a while, and therefore cannot attain much knowledge, We are but of yesterday, and know nothing (saith Bilaad, c. 8.) He that hath but little experience, must needs have more then a little ignorance. Experience breeds knowledge, and brings to perfection in knowledge. The eye of God is from everlasting. If he had not (as he hath) all knowledge in and from himself, he might have fetched it in before this time, from what he hath seen. And he (having seen all things) must needs have perfect knowledge, whose knowledge had been perfect, though he had never seen any of these things.

Besides, As this phrase, an eye of flesh, imports thinness of experience, and thence imperfection of knowledge, so grossness of spirit, and dimness of understanding to attain knowledge. When Peter made that gracious confession ( Mat. 16.16.) Thou art Christ the Son of the living God. Christ answers, Blessed art thou Simon Bar-jona, for flesh and blood (that is, man) hath not revealed this unto thee, but my Father which is in heaven, As if he had said, All men are flesh and blood, so dull-sighted and blind, that they could never have perceived this truth by any study or observation, it comes only by gift and revelation.

The eye of God is not an eye of flesh in this sense neither. All spirits have much clearness of understanding, much sharpness and quickness of apprehension. The devil being a spirit, though now a wicked spirit, hath one name from knowledge. How much more knowing is he, who is The spirit, the Creator of the spirits of all flesh, and the Creator of those spirits which subsist without flesh?

Further, Sight is put for judgment, and seeing for judging. Judging is an act beyond knowing. Judgment is the result of knowledge. So, Thou dost not see, is, Thou dost not judge as man judgeth.

1. Mans judgment is often hindered by his affections. His judgment is hindered by divers affections, especially by love, and the nearness of relations; man can hardly see a fault and a friend, a sin and a son together. Love makes knowledge as ignorance, and light as darkness. Christian charity covers a multitude of sins from private revenge, and harsh censures; But human charity cover • a multitude of sins from public justice, and wholesome admonitions. The former keeps from rigid severity, this endangers to cockering flattery. It is not thus with God, He seeth not as man seeth. They who have the greatest interest, the nearest relation to God, are seen what they are, and shall be judged as they are. God hath (indeed) an infinite largeness of affection to poor sinners, and the lap of his garment of love covers every day a multitude, yea many multitudes of sins. But he doth not this, because his love to the persons offending hinders his eye from seeing, but because his Son having satisfied his justice for the persons offending, he turns away his eye from seeing their sins. God proclaims himself at once, The God pardoning iniquity, transgression and sin, and that will by no means acquit the guilty (Exod. 34.7.) There is nothing but the Name of his Son, and of his Son suffering, which turns his eye from sin. He will espy, and punish, or espy to punish all our faults through all other titles and interests whatsoever.

Again, Mans judgment is clouded by wrath and malice. He cannot see the innocence of those he hates, or do them justice to whom he bears no affection. The want of love hinders an eye of flesh, as much as the inordinacy or excess of it. But though the Lord be angry and displeased with man, yet he wrongs no man. The wrath of man cannot work the righteousness of God, but the wrath of God works righteousness to man. He never gives more then right to those he loves most, nor less then right to those he hates most. That which we call passion in God, is acted with highest reason, his anger never errs.

2. Man is much swaied in judgment by the power, pomp and splendor of men. We are apt to think they have most worth in them, who are worth most. And that they are good, with whom all's well. Even the Saints are touched with this infirmity: The Apostle James (chap. 2.2, 3.) bespeaks them thus, If there come into your Assembly a man with a gold ring in goodly apparel, and there come in a poor man in vile raiment, and ye have respect to him that weareth the gay clothing, and say unto him, Come and sit here by me in a good place, and say to the poor, Stand thou there, or sit here under my footstool, Are ye not partial in yourselves, and Judges of evil thoughts? that is, Are ye not condemned in yourselves, and convinced in your own consciences, that you do evil, and so that your thoughts have been evil, which moved you to do so? Can you choose but judge this an evil thought, to think him the best man that weareth the best clothes, and him a vile person that is in vile apparel? Thus men, yea good men may mis-judge of men. But the Lord seeth not as man seeth, It is not good clothes, but a good heart; it is not a gold ring, but a golden conversation which he accepts; wickedness is abominable in his eye, though it sit upon a throne; and holiness shines in his eye, though it lie upon a dung-hill. Holiness is not less lovely to him, because clothed with rags, nor unholiness less loathsome to him, because it goes in a gay coat. 'It is well conceived, that Job had reference to his own condition when he spake thus; he lay in a woeful plight, all over sores, and boils, and filthiness, yet (saith he) Lord, I know thou seest not as man seeth; Thou dost not therefore think me the worse, because I am thus ill. I am even a loathing, not only to others, but to myself, yet I know thou dost not loath me; Thou hast not a bad opinion of me, because my condition is thus bad.

3. Man judgeth the cause by the effect, the tree by the fruit, the man by his actions, that's the way of man's judgment, and so man ought to judge. We ought to think well of them, who do well; and when the hand is clean, charity bids us say the heart is clean too. But the Lord seeth not as man seeth; he in judging men transcends the rule he gives men to judge by. He judgeth the fruit by the tree, the effect by the cause, and the action by the man; he had respect to Abel, and then to his offering. If the worker please him not, neither doth his work; as he makes, so he sees the tree good, and then then the fruit good. Till the man mends, his manners never mend in God's esteem. When a good tree brings forth evil fruit, or an evil tree good fruit, 'tis accidental to them both, not natural. God judgeth us by what we always are, not by what we sometimes act, either in good or evil.

In this also Job comforts himself, that whatsoever fruit he might seem to bring forth, yet the Lord judged him not (as his friends did) by some unsavory speeches that came from him, but by the savourinesse of that spirit which was in him. He knew God judged him by the settled temper of his inward man, and the soundness of his mind, not by the casual distemper of his outward man, or the sound of his tongue. Job was a good tree, and the root of the matter was in him. And Job was assured God would not condemn him for his fruit, if some of it were bitter and unpleasant, while he saw his root was good.

4. Man must take time to hear and discuss every case, to find and beat out the truth of every controversy, but God judgeth all at an instant; the matter is no sooner before him, but he knoweth it fully: indeed the matter was ever before him, and ever fully known, he knew it from eternity: Things are known to him before they are, by whom all things are. The Lord needeth not to put questions or to be informed by confessions. God is able to prevent our questions with resolutions, and to give us answers before we give him our doubts ( Joh. 16.30.) Now are we sure that thou knowest all things, and needest not that any man should ask thee; that is acquainted with our doubts before we propose them, can answer them as soon as we propose them. Seeing it is thus (saith Job ) why am I held so long upon the rack to draw out the matter from me? I know thou dost not judge as man judgeth, by enquiring into, or comparing circumstances and actions, answers and questions. Thou art able to make out a judgment of me, and of my condition from thy own knowledge without the contribution of my answers to thy questions, or of other men's testimonies concerning my actions, Thou seest not as man seeth.

Lastly, To have eyes of flesh, and to see as man, is to see with scorn, or with disdain. The original word which we translate to see, put alone, signifies sometimes to despise. The Prince of Tyrus is threatened thus ( Ezek. 28.17.) I will lay thee before kings that they may behold (that is, despise and deride) thee; And the Spouse in the Canticles (Chap. 1.6.) deprecates, look not upon me, because I am black, because the Sun hath looked upon me; that is, God hath looked upon me with a scorching eye of displeasure, and made me black with troubles, do not ye look upon me with a scornful eye of disdain, because of my blackness. Thus God seeth or looketh not as man seeth; he looketh not disdainfully upon a poor afflicted soul, as men do upon their friends in their affliction, or as ye my friends do upon me in mine affliction.

This is the fourth dishonorable thought, which Job removeth from God. His eyes are not eyes of flesh, he seeth not as man seeth, either in reference to the truth or manner, the clearness or speediness, the certainty or impartiality, the infallibility or charity of his judgment. Upon all which his former request is again to be inferred, Shew me wherefore thou contendest with me.

He proceedeth to a fifth, which he also by way of interrogation removeth from God, and so virtually reneweth the same petition.

I know they are not.

Some interpreters take the word day for judgment, Are thy days as man's days? that is, Are thy judging days, or thy judgment given upon those days, like man's days, or the judgment which man giveth? We have the word in that sense (1 Cor. 4.3.) where the Apostle concludes in his own case, It is a very small thing with me to be judged of you, or of man's judgment; the Greek is, To be judged of man's day: and according to the idiom of that language in some countries, the day of a man is put for the judgment of a man. Though others conceive Paul calls it a day rather then a judgment, in allusion to that last day, wherein God will sit in judgment upon the whole world. So the meaning of Job is plainly this, The Lord's judgment is not like man's judgment; This Exposition falls in with the sense of the former verse; men judge by outward proofs and probabilities, by questions and interrogatories, by testimonies and witnesses: God needs none of these human helps in his day of judgment; yet in Jobs case, he carried it, as if he needed them. The suit depending so long before him, and such variety of experiments and trials, being put upon, or taken of him.

But, we may better interpret days for a part of time; and so, Are thy days as man's days? is, Art thou short lived as man is? The word [Man] signifies man in his worst condition, Are thy days like the days of a weak man? of a miserable sickly man? Are they like the days of a man, whom we number among the dead, and who is giving up the ghost every hour? There are some men, whom we call long-lived, that is, men who in probability may live very long: we say of a healthy strong man, we would take a lease of his life, or if we were to take a lease for lives, we would put his life in for one: he is a man of a good complexion and constitution, a man like to live, and see many days. But, saith Jo • , Are thy days as the days of Enoch? As the days of a weak sickly man, as the days of one, who looks as if he would drop into the grave every day; as the days of a very borderer upon death, of the next neighbor, and heir apparent to the king of terrors? Lord, I am sure thy days are not as the days of such a weakling, of such mouldering, sickly clod of earth. This sense may have a double reference.

• 1. To the knowledge of God concerning Job.
• 2. To the manner of God's dealing with Job.

1. Thy days are not as the days of man, thou hast had, and hast time enough to gather knowledge and experience, if thou didst need such help to make thee more knowing. It was the ancient complaint of that great Physician, when he saw how much of his art he had to learn, and how little time he had to learn it in, Art is long, and time is short, what can I learn in such a span-long life as mine? Hence it is conceived, that though the fathers before the flood (some of whose lives reached eight or nine Centuries) wanted the help of Libraries and Academies, which we enjoy; yet, that by the experience of so many years, they gathered a great stock of knowledge, and proved men of eminent learning. Men whose days are not as the days of ordinary men, attain knowledge beyond ordinary men. How then can the Lord want any perfection of the most perfect knowledge, who numbereth not only by hundreds and thousands of years, but by an eternity of years. His knowledge must needs be full, concerning the state both of things and persons, who not only hath Antiquity of days, but is the Ancient of days (Dan. 7.9.) Many men have lived so many days, that they are justly called Ancient, but no man ever lived or shall live so long, as to deserve this title, Ancient of days. God is called the Ancient of days, not only, because he hath been many days, yea all the days that ever have been, but because he is ancienter then days; He is the days ancient, for he made the day. His days cannot be like man's days, who made five days ancienter then man. God hath more then all days, therefore he hath all knowledge: he hath all experience, therefore he hath neither ignorance, nor nescience. Upon this ground Job argues it out with God, that he must needs know all thing, who was before all times; and that he was acquainted with him better then all men, who lived at that day, because he lived and was acquainted with what he would be, before man had a day, even from eternity.

2. These words, Thy days are not as man's days, may refer to the dealing of God with Job; As if he had said, Lord, why then doest thou make such haste to inquire after me? why dost thou so incessantly follow me with afflictions? Why dost thou keep me upon the rack from day today, night and day, and wilt give me no rest? Lord, thou needest not fear to loose time, for thou hast all time at thy command: thou canst not want opportunity, who hast eternity. The reason why man is called upon so earnestly, to redeem the time, is, because he hath so little time given him, and no time at all, but what is given him. His days are short days and they are but few, and (which should provoke him more to make haste) he knows not how few; unless he lay hold upon the present day, he is not sure of any day. But Lord, thou art Lord of time, and Master not only over thy work, but also over thy days, thou canst allow thyself as many days as thou pleasest to do thy work in. Why then doest thou deal thus severely with me, as if thou were afraid thou shouldest over-slip thy day; or want a season to deal with me in.

Again, When he saith, Are thy days as man's days? it may refer to the changes which happen in the days of man: the days of man are sometimes fair, and sometimes cloudy, sometimes he hath good days, and sometimes he hath ill days, therefore he must take his time, and lay hold upon his opportunity. He must make his hay while the Sunshines, who cannot command the Sun to shine. But the days of the Lord are (like himself) always the same, always alike. There are no changes of time to him, who is himself unchangeable.

Lastly, Are thy days as the days of man? may have reference to man himself; man is as mutable a creature, as his time is: and man is mutable, not only in his condition, but in his affection: now he loveth, anon he hateth, now he rejoiceth, anon he sorroweth; now he esteemeth, anon he rejecteth; now he embraceth, anon he contemneth, Lord (saith Job) I know thou art not in thy days as man is in his; Where thou art once a friend, thou art always a friend; whom thou lovest thou lovest forever. Thy affections are as unchangeable as thy nature.

There is a difference in the later clause of the verse, for whereas he saith in the first, Are thy days as the days of man? In the second he saith, Are thy years as man's days? The days of God in the first part, are the same with the years of God in the second. But man hath not years ascribed to him in the second. The time of man is so short that it is reckoned by the shortest complete time, a day. And when David computes the longest date of man's life, he doth not say, The years of man are threescore years and ten; but the days of our years are threescore years and ten (Psa. 90.10.) There is yet another difference in the original about the word man. In the first clause the Hebrew word for man was Enoch, here it is Geber, which signifies a strong man, a mighty man, a man of the most masculine spirit, and strongest body, of the most vigorous abilities, and greatest probabilities to live long. A man of brass, and heart of oak, rather then of clay, and dust of the earth, Lord, Thy days are not only not as the days of Enoch, a weak, sickly man, but, Thy years are not as the days of Geber, as the days of the mightiest and healthiest, of the strongest and stoutest among the sons of men.

Observe hence more distinctly the difference between the days of God, and the days of man.

First, God's day is the day of eternity.

Mans days are but days of time. God is said, To inhabit eternity (Isa. 57.15.) that is, he is fixed in eternity, he is without beginning, and without end, yea his days are without succession of days. All the days of God are but a day. Not only are a thousand years to him as one day, but eternity is to him as one day. All that God doth, is said to be done today; Thou art my son, today have I begotten thee (Psal. 2.7.) yet he speaks (say some) of the eternal generation of the Son: or, as it referreth to the resurrection of Christ (so the Apostle expounds it, Act. 13.33.) God calls that time, To day, though it came a long time after: all is present with God; Past and to come in relation to God, is neither past nor to come, all is now or today. That was not past to God, which never had beginning, the eternal generation of his Son: nor was that to come to God which was always before him: The temporal resurrection of his Son, To day have I begotten thee, is the most proper style for God.

Some distinguish thus between these three, Eternity, Eviternity and Time. Eternity is that which is peculiar unto God, his are the days of eternity. Eviternity is proper to Angels and spirits, which have a beginning, but shall have no end. Time is the portion and lot of man, who hath had a beginning, and shall have an end. Time is the measure of those things, which actually corrupt and change. Eviternity is the measure of things incorruptible and unchangeable, not in themselves, but by the appointment of God. Eternity is peculiar to God, in whom it is absolutely impossible any change should be. Time hath continual successions, eternity a constant permanency, eviternity partakes of both. Hence

The second difference, Mans days are moveable, the days of God move not.

Thirdly, Mans days being past cannot be recalled: God's day is ever within his call, for, that which is past is as much present to him, as that which is present, and that which is to come is as much present to him, as that which is. Mans day was, is, and shall be, God's day always is; his name is, I am; It was, and it will be, are divisions and fragments, morsels and bits of time, eternity is an It is.

This teaches us; First,

That God hath time enough to do his work in.

His days are not as man's days. He needs not hasten his work, lest he should loose his opportunity, who is possessed of eternity. And

Secondly, This (by the way) showeth us the infinite happiness and inconceivable blessedness of God; His days are not as man's days; one of man's days carrieth away one comfort, and the next a second. This day brings one comfort, and the next a second, and so he looseth or receiveth his comforts by days and by days, by the fluxes and refluxes of time. God hath all his happiness in eternity, that is, he hath all at once. Time neither bringeth nor carrieth away from God. He enjoyeth as much at this present, what he ever had, as what he hath at this present; and he enjoys as much what shall be, as he doth what is present; he enjoyeth all at once, because he seeth all at once. God hath not one thing after another, but all together. Eternity is the longest and the shortest, it is longest in duration, and the shortest in fruition, not that the enjoyment of anything there is short, but because in the shortest enjoyment there is all. Every moment of eternity being filled with all the blessedness of eternity.

Thirdly, This shows the reason why the Lord taketh such leisure to do his work; he doth not precipitate or thrust on his designs, because he may take what time he will. God hath all time at his command. Men bear sway and rule over persons and places, God only ruleth times. Man hath not one day in his power, not only not the day to come, but not the day present. Go to now (saith the Apostle James chap. 4.13, 14.) ye that say today, or tomorrow we will go into such a City, and continue there a year, and buy, and sell, and get gain, whereas ye know not what shall be on the morrow, Nor indeed doth any man know whether he shall be on the morrow, or on all the day wherein he is. God can boast of tomorrow, that is, of eternity, or of all time to come. Man cannot boast of tomorrow, that is of the next day, no nor of the next time to come of the same day. Hence it is that man must hasten, lest he miss his season. When David had Saul at an advantage (1 Sam. 24.5.) they about him advise him to make use of it, and not to let it slip, Behold the day of which the Lord said unto thee, &c. S ^r having such a day, take hold of it, if you let this go, you may never see such another. Time is no part of the dominion of Kings. So likewise Abishai counsels David upon the same advantage (1 Sam. 26.8.) God hath delivered thy enemy into thine hand this day (let him go this day, and probably thou shalt never have the like day again) Now therefore let me smite him, I pray thee with the spear, even to the earth at once, and I will not smite him the second time. I can dispatch him at one time, and possibly thou shalt not have a second time. In a good work, it is good, yea tis best to do our work at once, and not to expect (what we may, or may never have) a second time, when we have a time. To day if ye will hear his voice, harden not your hearts. He hath much hardness, but no wisdom in his heart, who hopes to do that good tomorrow, which he resolvs to neglect until tomorrow. A wise man may hope to do that tomorrow, which he cannot do today, but it is highest folly to resolve upon a neglect of any duty this day upon a hope of doing it next day. It is said, Revel. 12.6. Woe to the inhabitants of the earth, because the devil is come down, having great wrath; (why so angry?) because he knoweth that his time is but short. When the devil knows he hath but a little time, he will do as much work as he can, and do it presently, he sees all will scape out of his hands else. Only the Lord hastens not, neither needeth he to hasten his work at any time upon this ground, because he hath but a short time. He can take what time he will, and make his day as long, and his days as many as himself pleaseth for the acting of his counsels, whether to punish or to show mercy. And hence it is that he delaieth, till wicked profane spirits wonder, yea scoff at his delay, and think, surely the Lord will never do any such thing as he hath threatened, or promised, because he stayeth so long before he doth it; whereas indeed to him that inhabiteth eternity, deferment is no delay, though to us it seem so, whose times are measured out by inches and hours, by moments, and by minutes. Those profane wretches ( Isa. 5.19.) call the Lord, and provoke him to action, Let him make speed and hasten his work, that we may see it. The Lord appears slow and slack to many men, but the Lord is not slack as some men count slackness (2 Pet. 3.9.) Men think he is slack, when he is only patient, and themselves ignorant, That a thousand years to the Lord are but as one day; God doth not measure time by our pole, nor cast it up by our Arithmetic. Eternity doth not only like the unjust steward, bid us write fifty for an hundred, but one for a thousand, and (which bears the disproportion of divers hundreds in everyone of that thousand) one day for a thousand years. Time is not only a small thing, but nothing unto God, Mine age (saith David) is nothing unto thee (Psal. 39.5.) And if all Nations before him are as nothing, if they are counted to him less then nothing (Isa. 40.17.) Then not only the age of one man, but the ages of all men added together, are before him as nothing, and are counted to him less then nothing. Surely he cannot want time to do all things, before whom all times are nothing. He cannot want time to pour out his judgments, and to empty the vials of his wrath upon wicked men, nor can he want time to fulfill his promises, and to make good every word of blessing which he hath spoken to, or concerning his own people; Wicked men! Do not ye hope; Godly men! Do not ye fear, God will not do what he hath said, because he hath not already done it. He hath not lost his time or season, because he hath not accepted that, which ye thought to be the time or season. Christ warns his Disciples ( Joh. 9.4.) to make haste about their work, for the night (namely of death) cometh wherein no man can work; while you have the day, do your work, for I know what day yours is, your day will be gone, and the night will come, then you can work no more: But God's day fears no night, what ever comes he can do his work. The Preacher gives the same counsel upon the same ground ( Eccles. 9.) Whatsoever thine hand findeth to do, do it with all thy might; lay hold upon the fore-lock of time, why? There is no wisdom or counsel in the grave whither thou goest; When thou diest there is an end of all thy working time; do thy work well for thou canst not recall a day of thy life to mend thy work in, neither canst thou work at all in that night of death. The Lord's day knows nothing of a grave, nor is his Sun acquainted with going down, if he seem slack to his work, or slack at his work this day and the next, &c. yet he hath another day at his call, and after that another and another, all which are to him but one day. Therefore he takes or leaves, defers or hastens, comes or goes at pleasure. Are thy days, O Lord, as man's days? Are thy years as the days of men? I know they are not.

But why doth Job make so many of these negative queries?

The next words will answer.

Here's the reason of those former Questions. As if he had said, Lord, surely thou needest not search and examine me in this manner, seeing it is neither thus nor thus with thee, It is not good to thee to oppress or to despise the work of thy hands, thou hast not eyes of flesh, or days of man.

The original signifies an enquiry two ways. 1. By word. 2. By actions. By somewhat done, or by somewhat spoken. And it signifies both to do and speak with great intention and heat of spirit. The word is also applied to those enquiries which are made by torture, when the party is suspected for concealment of the matter under enquiry. Which way of examination is called by the Latins, the bringing of a man to question. That last engine which was invented to support the tottering state of Rome, wherein poor souls are put to extreme tortures, to force confessions or self accusations (that I say) is called the Inquisition, and the Judges Inquisitors; because inquisition or enquiry (according to the word of the text) is there made after the iniquities of men, after their supposed heresies and heretical practices against the Romish Church. Job seems to allude to such ways of examination, why doth the Lord inquire after my iniquity, by fore judgments and terrible afflictions, by strong pains and mighty terrors.

At lowest, the word signifieth a diligent search, or a scrutiny with utmost industry; even such as they use, who maliciously hunt for the precious life. The Lord saith to Moses return into Egypt for all the men which sought thy life are dead ( Exod. 4.19.) it is this word. So (1 Sam. 22.23.) abide thou with me (saith David to Abiathar) fear not, for he that seeketh my life, seeketh thy life. When revenge makes a search, it is a diligent search: malice hath a piercing eye, and enquires narrowly. That gracious promise is thus expressed ( Jer. 50.20.) In those days the iniquity of Israel shall be sought for, and there shall be none, and the sins of Judah, and they shall not be found. Job complains here, Thou enquirest after mine iniquity; there the promise is, In those days the iniquity of Israel shall be sought for, or, inquired after, and it shall not be found; that is, suppose the iniquity of Israel should be sought after, suppose there should be an hue and cry sent out after the sin of my people, yet, saith the Lord it shall not be found, why, what hinders the finding of it, or where shall it be hid? The next words resolve the doubt, It shall be hid in the pardoning mercies of God. I the Lord will pardon those whom I reserve; The Lord would give such a full and free pardon of sin, that what search and enquiry soever should be made after it, there should not be so much as any scar or mark, not so much as any print or stain left, to be a witness of their sin, or a plea for their condemnation. Answerable to that ( Rom. 8.1.) There is no condemnation to them that are in Christ Jesus. Job speaks as if God were so far from hiding his iniquity in a pardon, when it came to be searched for, that himself searched for it, as if he were resolved not to pardon it. Wherefore is it that thou enquirest after mine iniquity, and searchest after my sin?

Both parts of the verse meet in the same sense. The word (Darash) in the later, being often applied as the former to a judiciary search. Yet some distinguish them strictly thus: the former to signify an enquiry by recalling to memory, or the examining of ourselves, Thou enquirest after mine iniquity, that is, thou askest thyself whether thou hast not observed some iniquity in me, Thou doest (as it were) rub up thy memory, and take an account of what is laid up there concerning me. Memory is the storehouse or treasury, the record or register of the soul. Books are a memory without us, and memory is a book within us. Then the other word signifies searching by examination of the suspected party in either of those ways before explained. The Lord tells the Jews (whose wickedness was grown immodest, and rose a step beyond hypocrisy) that he needed not search after their sins, In thy skirts is found the blood of the souls of poor innocents, I have not not found it by secret search, Ier. 2.34. as noting, that the Lord doth sometimes make a secret search, and that there are some who hide their sins, some who sit close upon, and cover them, as Rachel did the stolen Idols, when La • an came to search Jacob's stuff: that there are some who make excuses and apologies for them: to these the Lord comes with a secret search for their iniquity. The word in Jeremy signifies digging; I have not found it by digging: some put their sins under ground; only deep digging can find these out: Job enquires of the Lord, why he made such a searching after his iniquities, why he was so curious in looking into every corner, and behind every door to find out the rubbish of his life, seeing the closest sin is as open to his eye as the Sun at noon-day; and besides, God knew that Job had no close sins, no darling beloved sin in his bosom, no sweet morsels of any forbidden fruit under his tongue. He tells the Lord as much in plain terms in the next words, Thou knowest that I am not wicked. As we use to say to a man that makes a busy search after anything, either in a place or about a person, where there is no probability that it should be found; or when we suppose the party searching cannot have the least ground of persuasion, that the thing is there, or with him; In such a case (I say) a man will answer, why do ye make such a search? ye know what ye look for is not here, ye know well enough I have it not, ye have some other end in this. Thus Job speaks here. Lord, why doest thou search for mine iniquity. Thou knowest well enough that I am not wicked, there is certainly somewhat else in the wind. Shew me wherefore thou contend • st with me.

Take a note or two from these words, That thou enquirest after mine iniquity &c.

First, God knoweth us before he searcheth us.

Job professes of himself as a Judge (Chap. 29.16.) The cause which I know not I searched out, but God searches out those causes which he knows. God doth not search us that he may know us, or to inform himself, but to make us know him and ourselves. There are not many, who know themselves at all, there are none who know themselves enough. The Lord searches us, that we may search ourselves. There are not many who know God at all, there are none who know God enough; God searches us that we may seek after him. By every affliction the Lord would make us know ourselves and Himself better. It is said of Manasseh, when he was in the briars, That, then Manasseh knew the Lord and then (doubtless) he began to know himself. The same light that brings us to the knowledge of what God is, brings us also to the knowledge of what ourselves are.

Secondly, Observe,

Afflictions are searchers.

Thou searchest for mine iniquity, saith Job. Job supposed that the Lord came to try him, and to find out the bottom of his heart: when God smites our bodies or our estates, he searcheth our hearts, and maketh enquiry in our lives. The Prophet threatens the Jews ( Zeph. 1.12.) That God would come and search Jerusalem with candles; That is, as some interpret, he would cause the Chaldeans to search for their most hidden treasures, and find them out. Others understand it of God himself, searching Jerusalem. But God is not like the woman in the Parable, who had lost her groat; he needeth no candle-light to find out the lost groat, or to find out the filthiness that is in the most secret corners of the heart. The meaning then is, that God would search Jerusalem, that is, the people of Jerusalem, as exactly, as if they were searched with a candle; he would bring forth their secret sins, and all their hidden abominations. This search was made by those terrible and sore judgments brought upon Jerusalem. God kindled a fire of affliction, and searched them by the light of that fire, Troubles are as so many candles lighted up to search ourselves by, and they will be as so many fires kindled to consume us with, if we search not ourselves. At this time God is searching England with candles. The Prophet describing the great sorrows of the Jews in their captivity, directs us what to do ( Lam. 3.40.) Let us search and try our ways. When God is searching us, it is high time for us to search ourselves. It is sad, when God is searching for our sins, if we are not searching for them too; and it is more sad, if when God cometh to search for our sins, we be found hiding our sins. These are searching times God is searching, let us search too: else we may be sure (as Moses (Numb 32.23.) tells the people of Israel ) our sins will find us out. They who endeavor not to find their sins, shall be found by their sins, Our iniquity will inquire after us; if we inquire not after it. But what if iniquity inquire after us? What? If iniquity inquire after us, it will find us; and if iniquity find us, trouble will find us, yea, if iniquity find us alone without Christ, hell and death will find us. If iniquity find any man, he hath reason enough to say unto it (what Ahab said to Elijah without reason) Hast thou found me, O my enemy. The best of men have reason to look out what is evil in them, when God brings evil upon them, or wraps them up in common evils. They who have no wickedness in them to cast them under condemnation have yet sin enough in them, to make them smart under correction. Though Job could say from the testimony of a pure conscience, Thou knowest I am not wicked; yet he durst not say, thou knowest I have not sinned. Job acknowledged he was sinful, and God knew he was not wicked. In searching after iniquity, he found not hypocrisy, yea he knew he was not an hypocrite before he searched him: so it follows,

This 7. verse containeth one of the chiefest questions of that grand controversy handled in this book, whether Job were a wicked man or no? Satan represented him for such to God; and therefore called that he might be tried: the Lord tried him upon that challenge, and he was brought to a grievous trial; Job appeals to the Lord's own knowledge, and is contented to stand or fall according to his determination, being yet assured, that he stood right in the thoughts of God. Thou knowest I am not wicked.

The Hebrew is rendered word for word, thus, It is upon thy knowledge, or, It is upon thy know that I am not wicked: As if he had said, Thou hast not this knowledge from without, thou dost not ground thy judgment concerning the state of any man upon what others say of him, upon reports or hear-says; no, thy knowledge is from thyself; Thou knowest upon thine own knowledge, thine is an internal, an immediate, and so a perfect, an infallible knowledge, and that tells thee of me, I am not wicked.

He doth not say, Thou knowest that I am not a sinner, or, Thou knowest that I have not sinned, Job had no such opinion of himself, and he knew God had no such knowledge of him. There is a great difference between being a sinner, and a wicked man. The best of Saints while they are here upon the earth are sinners, but the worst of Saints even here upon the earth are not wicked; they have a new nature, they are new creatures, regenerate and born again by the Word and Spirit, therefore they are not wicked; though much sin be in them, yet no wickedness is in them; and they are denominated from their better part, not wicked from their remaining corruption, but holy from their received renovation, Thou knowest that I am not wicked.

Again, The word in the original being in the verb, we may translate (as many do) Thou knowest that I have not done wickedly. But the sense is the same, for every man is in doing as he is in being; He that is not wicked in his state cannot act wickedly. So we must understand that of the Apostle John (1 Epist. 3.8.) He that committeth sin is of the devil.

Thirdly, To be wicked is ordinarily opposed to our being just; and so, Thou knowest that I am not wicked, is, Thou knowest that I am not condemned or cast at thy bar, for a wicked man. I am not condemned, but justified in thy sight. In which sense the word is used in that prophetique curse against Judas, who betrayed Christ ( Psal. 109.7.) When he shall be judged, let him be condemned: so we render it; the Hebrew is elegantly translated thus, When he shall be judged, let him go out wicked; that is, let him go out from before the bar and tribunal of his Judges, a condemned man, or, Let him proceed wicked, Let that be his title and his honor, wicked and just are judiciary or Court-terms, equivalent with justified and condemned.

Some join these words with the verse going before, Dost thou search into mine iniquity that thou mayest know whether I am wicked? As if he had said, Lord thou needest not make enquiry about this thing for as I am not wicked, so thou art not ignorant: thou hast not afflicted me, because I am wicked, nor hast thou searched me, because thou art ignorant, Thou knowest that I am not wicked. Hence observe,

First, That the Lord knows the state of every man, and of everything exactly.

The foundation of God stands sure, having this seal, The Lord knoweth them that are his (2 Tim. 2.19.) and he knoweth them that are not his: not his by the grace of election and regeneration: for all are his by the right of creation and dominion. Thus he knows all the fowls of the mountains, and the beasts of the field are his ( Psal. 50.11.) David gives this glory to God in his own case ( Psal. 139.1.) O Lord, Thou hast searched me and known me; God did not search him to know him, but he searched him and knew him. The knowledge of God was not a consequent, but a concomitant of that search; or it is spoken in opposition to man; a man may search his neighbor, and yet not know him. There are depths and turnings in the heart of man, which no man can reach or find out; but God hath a thread which will lead him into all and thorough all the labirynths, a line which will found all the depths of man. Hence David makes a particular of the knowledge of God; God knew him in all that he was, and in all that he did, Thou knowest my down-lying and my up-rising, and thou art acquainted with all my ways. God is the Judge of all men, therefore he knows all men, Heb. 4.13. There is no creature which is not manifest in his sight, all things are naked and open before him, with whom we have to do. The Apostle by two metaphors in these words teaches us, that as the out-members and lineaments of the body, together with their beauty or deformity are clearly seen, when the body is naked and unclothed; that as the bowels and entrails of the body, together with their soundness or diseases are perfectly discovered, when the body is dissected or cut up by the hand of a skillful anatomist, even so are we in all we do, and in all we are perfectly known, or as the same Apostle speaks (2 Cor. 5.11.) manifest unto God, even manifest with as much clearness to the knowledge of God, as the light is to the eye of man. He knows, 1. Our persons. 2. Our actions. 3. He knoweth the manner of our actions. 4. He knoweth with what hearts we act. 5. He knoweth not only the means we use, but the ends we propose in every action. 6. He knoweth what we have been as well as what we are. And 7. He knoweth what we will be, as well as what we are or have been; He knoweth what we have done, as well as what we do, and he knoweth what we will do, as well as what we do or have already done. He seeth all creatures in the glass of his own counsels thorough and thorough. His eye hath thorough lights in all parts of the world, and in the hearts of all men in the world.

And seeing man cannot be hid from God, it is the vainest attempt for any man to think of hiding himself from God; yet that's not only the attempt, but the hope of many, who while they do what they would not have seen, please themselves with this conceit, that they are not seen in doing it, or that they can secure what they have done from being seen. We learned this of our first parents, in whom the first thing that appeared (next their shame) after they had sinned, was the hiding of their sin. Man loveth to draw a curtain between God and himself, to raise up artificial darkness, and to walk in thick clouds (as he vainly hopes) undiscovered.

Again, Doth God know us? then let us labor to know ourselves. God knows who are wicked, many are wicked and know it not. It is a woeful mistake, when we think ourselves to be in a good estate, and God knows us to be in a bad estate! It is a wrong to God and ourselves, when God knows us to be in a good estate, and we think ourselves to be in a bad estate; but it is far worse, when we think our estate good, and God knows it to be bad. We should be acquainted with our condition, lest we (like Laodicea ) flatter ourselves into an opinion that we are rich and clothed, and have need of nothing, when God knows we are poor and naked, and wanting all things.

Secondly, Observe from the elegancy of the Hebrew expression. It is upon thy knowledge that I am not wicked.

God knoweth all things in and of himself.

This gives glory to God, and lifteth him up above the creature in the fullness of his knowledge. Men who have the greatest knowledge, and vastest comprehensions of things, yet have not that knowledge in and from themselves, they fetch it in by borrowed helps, and glad they can have it so too. It costs man a great deal of travel and study, to make himself master of a little knowledge ( Job 12.12.) With the ancient is wisdom, and in length of days is understanding: Some indeed get wisdom and understanding, and are owners of a vast stock and treasure of knowledge; but when? but how? When they are old; when they have had long experience, and have studied hard for it, With the ancient is wisdom, and in length of days is understanding: Thus men get knowledge. But mark what is said of God in the next words ( verse. 13.) But with him (meaning God) is wisdom and strength, He hath counsel and understanding. With him it is, and he hath it: The Lord doth not grow more knowing by years, nor doth his understanding mend by the multitude of days: though he be the Ancient of days, yet it is not his antiquity which hath got him this knowledge; his knowledge is in him, and with him, and from himself; he fetches not his knowledge from sense, nor doth he take it up by information; He learns it not by demonstration raised from the things themselves, nor by the collation of one thing with another. He doth not know this to be so, because that is so, but all things are so, because he knows them. He knows all, 1. Fully, not to halves. 2. Certainly, not probably. 3. Actually, not possibly. 4. At once, not successively; as not one thing by another, so not one thing after another. Such are the eminencies and transcendencies of the knowledge of God.

The Scripture speaks sometimes as if God derived his knowledge from report, or as if he did not know whether a people were wicked or no, till he had inquired. When the new world was building their Babel, the Lord said, Let us go down to see the City (Gen. 11.5.) And when Sodom was burning in lust, the Lord resolved, I will go down and see whether they have done altogether according to the cry of it, which is come unto me, and if not, I will know (Gen. 18.21.)

In both those places of Scripture God comes down to our capacity, but he comes not down to any place in the world. He needs not come any whether, who is everywhere. God speaks after the manner of men: but he acts not after the manner of men. God gives us an example what we should do, he doth not work after our example. Lest we should judge before we see, God saith, I will go down and see, before I judge: lest we should censure one another upon fames and common cries without further enquiry, whether it be so or no, therefore the Lord saith, I will go down and see whether they have done altogether according to the cry that is come unto me. God knew Sodom was wicked, before he came down, but he came down to make it known, that he knew it.

As those Scriptures seem to import that God knew not how wicked the builders of Babel were, or the dwellers in Sodom, till he took pains to inquire; so another Scripture imports, that he did not know Abraham was a godly man, till he made an experiment of it, by putting him upon that hard piece of obedience, the offering up of his son, Now I know thou fearest me (Gen. 22.12.) as if the Lord had collected his knowledge of what Abraham was, from what Abraham did. But that testimony of God, Now I know, is but now I have made it known, or, now I know that in the fruit, which I knew before in the root; now I see my fear in thy works, as before I saw it in thy faith. That place ( Deut. 8.2.) bears a like sense; where Moses bespeaks Israel thus, Thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his Commandments or no. The Lord needed not forty years, no nor one minutes experience to make up his thoughts concerning that people; he knew what they were at first sight, and what they would prove (even a stubborn, an unbelieving and a backsliding people) before they were. God proved them, not to know what was in their hearts, but that we might know it: that, what he knew by his internal, immediate inspection, others also might know by external observation. It would not have been believed, that they were so bad, if God had not drawn it out by that forty years variety of his dispensations towards them. Or Moses describes God after the manner of men, who prove things that they may know them, whereas indeed God knows, and then proves them.

Thirdly, Considering how Job comes in with this assurance [Thou knowest that I am not wicked] to relieve himself in his distress, we may observe,

That it is matter of highest consolation to the Saints, to know and remember that God knows them.

That God knows their hearts and lives, is the joy of their hearts and lives. How rejoicingly doth David speak ( Psal. 139.1, 2.) O Lord, thou hast searched me and known me, thou knowest my down-sitting and mine up-rising, &c. He seems to be as glad that God knew him, as that God would save him. My witness is in heaven, and my record is on high, was Job's resort again, when his friends scorned him ( chap. 16.19.) There are no mistakes in God; he will give right evidence, as a witness, and a righteous sentence, as a Judge.

Again, That God knows us, assures us,

First, That what we have done shall not be forgotten; God is not unrighteous to forget our work and labor of love, &c. Heb. 6.10. It assures us,

Secondly, That we shall not be mis-interpreted for what we have done. The reason why many men have so ill an opinion of others, is, because they have so little knowledge of them. Ignorance makes as corrupt glosses, as unsound decisions upon persons and actions, as it doth upon texts or questions. Some pervert knowingly and against light, but most pervert ignorantly and for want of light. God knows us perfectly, and he never acts against his knowledge. It assures us,

Thirdly, That we shall be well accepted and rewarded. Though men make ill requitals, and pay in bad, yea in base coin, yet every man shall receive of God according to what he is, and what his works are ( Gen. 4.7.) If thou dost well, Shalt thou not be accepted?

Lastly, It is a comfort to us, while we are uncertain about our own estates, to know that God knoweth us. God hath a better opinion of some men then they have of themselves. Some do not only think, but judge and conclude themselves wicked, when God knoweth that they are not wicked. The foundation of God standeth sure, having this seal, The Lord knoweth who are his.

Fourthly, Thou knowest that I am not wicked. Then observe,

To do wickedly, or to be wicked is inconsistent with grace.

If Job had been a wicked man, he had been a lost man. Sin is not inconsistent with grace, but wickedness is.

But you will say, What is wickedness? And when is a man so sinful that he is to be numbered among the wicked? To clear that, because Job ventures all upon it,

I answer; first, In every wicked man sin reigneth, that is, sin hath not only a being in him, but dominion over him; he yieldeth ready and free obedience to it, as to his natural Lord, not a forced and involuntary obedience only, as to a tyrant. Our committing of sin gives not the rule to sin: but our submitting to it. As a man may do many good things, and yet grace not reign and rule in his heart: so it is possible for a man to do many evil things, and yet not have sin rule in his heart. A man may lay by the actings of a sin, and yet that be a reigning sin, and a man may fall into the act of sin, and yet that no reigning sin. The reign of sin or of grace are chiefly seen in that professed subjection or resignation of ourselves to the dictates and commands of grace or sin. No man can be at once God's Son, and sins servant; no nor at once a servant to both.

Secondly, A wicked man is a customary sinner, he driveth a trade in sin. A godly man (possibly) may commit the same sin again, yet the custom is broken, because he putteth in a plea against sin, and often moveth God for power, not only against, but over it: if he attain not this blessed victory, yet he ceaseth not to complain, and pray, O wretched man that I am, who shall deliver me from this body of death? When shall I be delivered from this burden and b •• dage of corruption? When shall it once be? O that it might once be! Wicked men are so far from pleading against, that they usually plead for their sins; and labor more to make excuses and apologies for them, then to get power and victory over them. They instead of making preparation to resist the lusts of the flesh, make provision for the flesh to fulfill the lusts thereof.

Thirdly, A wicked man preserves in himself a purpose to sin, while he seems to pray and protest against his sin. He is (as Augustine confessed of himself before his conversion) afraid God should grant his prayer, while he prayeth that his corruptions may be mortified. He may put up prayers against sin, but he puts up no desires against it. As custom is the rode of our lives, so purposes are the rode of our hearts. What a man's purposes are, such the movings of his heart are ( Isa. 56.12.) To morrow shall be as today, and much more abundant, say they in their beastly abuse of the creatures, we have been drunk today, and hope to be more tomorrow ( Ezek. 11.21.) Their heart doth go after the heart of their abominable things; that is, the inclinations and resolutions of their hearts go or walk after their abominations. A godly man sinneth, but he doth not purpose to sin; his purposes are not to sin, holiness is his way; and as sin is itself a by-way, so it is besides his way. The honest traveler intends to keep straight on to his journeys end, if he miss his way at any time, he misses his purpose. The robber skulks about in by-ways, and comes not into the rode, but to find and seize upon his prey. Peter denied Christ, but did Peter purpose to deny Christ? No, Peter purposed not to deny Christ, yea Peter promised not to deny Christ. Peter resolved that he would die rather then deny Christ, & yet he denied Christ; Peter did not go out and make a bargain with the Scribes and Pharisees, as Judas did to betray his Master. Peter was betrayed when he denied his Master, Peter was suddenly attached with a violent temptation & arrested with base fear. He did not deny Christ, because he resolved to do it, but because he resolved so much not to do it, without due dependence upon Christ for power not to do it. A godly man may have some deliberations about sin, yet no resolutions: He may deliberate upon the acting of some sin, when the occasion is given, but he doth not deliberate upon the finding of occasions to provoke him to the acting of sin. David did not go up to his house top to invite an incentive of lust, though he there met with one.

Fourthly, Wickedness carrieth clearness, yea fullness of consent in sin. A wicked man may have many checks at sin from his conscience, but he hath none from his will. And a wicked man may have some motions to good from his conscience, but he hath none from his will. When a wicked man abstains from doing evil, he wills it; and when he doth good, he wills it not. In nature, the act and the consent go both to evil, I do evil, and I will do it, is the stubborn voice of corrupt nature. In grace, though the act goes sometimes to evil, yet the consent doth not. The evil which I would not, that do I, is the mournful voice of grace. In glory, both act and consent go to good, and neither of them to any evil. The good which I will, I do, the evil which I would not, I do not, shall be forever the triumphant voice of glory. When the Apostle Paul (Rom. 7.) bewailed his own bondage under corruption, he yet professed that what ever evil he did, he consented not to do it. And though there may be some kind of consent in the sinning of a godly man, yet it is not such a consent, as in a wicked man: For as a wicked man, though he may sometimes show his willingness, and give his consent to do good, to hear the Word, to pray, &c. Yet it is not a clear, a full and free consent, the will never comes up heartily in it: so there may be some kind of consent, a negative consent in a godly man doing evil, he may not (as to that act) resist or deny; as when a question is put to the vote, a man who doth not affirm, may be said to give some consent, when he suspends his voice, and doth not openly oppose. Thus a godly man when a temptation cometh, never gives a direct yea of consent, yet sometimes not giving his no, there is a kind of consent, a middle act, not a clear or determinate act of consent. Now a wicked man, as he is taken captive by the devil at his will (2 Tim. 2.26.) that is at Satan's will, the devil takes him captive when he pleaseth: so also at his own will; He is pleased to be taken captive by the devil.

Fifthly, Where there is a wickedness in sinning, there is delight in sin. Pure delight in sin is impurest wickedness. To disobey for naught is the most wicked disobedience, as to serve God for naught is the most holy service. What is it which showeth the eminency of grace? Is it not the joy which the soul finds in the ways of grace? When we can delight in the law of God, as his law, abstracted from ends and fruits. When it is meat and drink to us to do the will of God, though we suffer hunger, and are ready to starve in doing it, here is godliness at the highest: and when any delight in sin as sin, as contrary to the will of God, abstracted from ends and fruits, here is wickedness at the highest. To act in such a degree of sin, is inconsistent with any degree of grace.

Job appeals to the testimony of God, that he had not sinned in any of these degrees, while he saith, Thou knowest that I am not wicked.

Observe, Fifthly, A godly man may know that he is so, and be confident of it.

He that saith, God knoweth he is not wicked, knoweth it himself. For though the Lord hath a knowledge of us beyond ours, though he know us, better then we know ourselves, yet no man can tell the Lord, Thou knowest that I am not wicked, but he who knows that he is not. The excellency of our condition consists in being godly, the comfort of it consists in knowing that we are godly. When David offers himself to the trial ( Psal. 139.24.) Search me, O Lord, and see if there be any way of wickedness in me; He speaks not as doubting whether he were wicked or no, but as being assured that he was not. As if he had said, There are many weaknesses in me I know, but I know not of any wickedness. He that offers himself to God's search for his wickedness, gives a strong argument of his own uprightness. The best of the Saints may be at a loss sometimes for their assurances, and not know they are good. They may stand sometimes hovering between heaven and earth, yea between heaven and hell, as uncertain to which they shall be accounted. Yet many of the Saints are fully persuaded they are Saints, and sit with Christ in heavenly places, while they are w • ndering here upon on the earth. A godly man may know this two ways;

First, By the workings of grace in his heart.

Secondly, By the testimony of the Spirit with his heart.

First, By the workings of grace in his heart (1 Joh. 2.3.) Hereby we know that we know him, if we keep his Commandments: and ( chap. 3.14.) We know that we are passed from death to life, because we love the brethren. There may be such workings of grace in the heart, as may amount to an evidence of grace. What our being is, is discernible in our workings. The word is, as clear as light, that our justification may have a light or evidence in our sanctification, though no cause or foundation there. Grace is the image of Christ stamped upon the soul, and they who reflecting upon their souls, see the image of Christ there, may be sure that Christ is theirs. Christ hath given all himself to those to whom he hath given this part of himself.

Secondly, This may be known by the testimony of the Spirit with the heart (2 Cor. 5.5.) He that hath wrought us for the self same thing is God; God sets up a frame of holiness in every believer, He hath wrought us; and how are we assured that he hath? Who also hath given us the earnest of his Spirit. The graces of the Spirit are a real earnest of the Spirit, yet they are not always an evidentiall earnest; therefore an earnest is often superadded to our graces. There is a three-fold work of the Spirit.

First, To convey and plant grace in the soul.

Secondly, To act and help us to exercise the graces, which are planted there.

Thirdly, To shine upon and enlighten those graces, or to give an earnest of those graces; This last work the Spirit fullfils two ways.

First, By arguments and inferences, which is a mediate work.

Secondly, By presence and influence, which is an immediate work. This the Apostle calls witness-bearing (1 Joh. 5.8.) There are three that bear witness in earth, The Spirit, and the water, and the blood. The Spirit brings in the witness of the water and of the blood, which is his mediate work; but besides and above these he gives a distinct witness of his own, which is his immediate work, and is in a way of peculiarity and transcendency, called the witness of the Spirit. Hence that of the Apostle Paul, We have not received the spirit of the world, but we have received the Spirit which is of Christ, that we may know the things that are freely given us of God, 1 Cor. 2.12. The things freely given may be received by us, and yet the receipt of them not known to us, therefore we receive the Spirit, that we may know what is given us, and what we have received. The Spirit doth (as it were) put his hand to our receipts, and his seal also, whence he is said, To seal us up to the day of redemption, Ephes. 4.30.

Sixthly, Observe,

A godly man dares appeal to God himself, that he is not wicked.

He dares stand before God to justify his sincerity, though he dares not stand to justify himself before God. Job had often laid all thoughts of his own righteousness in the dust, but he always stands up for his own uprightness. God is my witness (saith the Apostle Paul, Rom, 9.1.) whom I serve in my spirit in the Gospel of his Son; I serve God in my spirit, and God knows that I do so, I dare appeal unto him that it is so, God is my witness. When Christ put that question, and drove it home upon Peter thrice, Simon, Lovest thou me? Lord (saith he) Thou knowest all things, Thou knowest that I love thee (Joh. 21.) As if he had said, I will not give testimony of myself, thou shalt not have it upon my word, but upon thine own knowledge. It were easy for me to say, Master, I love thee with all my heart, with all my soul, but I refer myself to thy own bosom, Thou knowest I love thee. So when Hezekiah lay (as he thought) upon his deathbed, he turned himself to the wall, desiring God to look upon the integrity of his life, Lord, remember how I have walked before thee in truth (Isa. 38.3.) I do not go to the world for their good word of me, I rest not in what my Subjects or neighbor Princes say of me, Lord, it is enough for me, that what I have been, and what I am, is laid up safe in the treasury of thy thoughts. This brings strong consolation, when we take not up the testimony of men, nor rest in the good opinion of our brethren, but can have God himself to make affidavit, or bear witness with us, and for us. That such a man will say, I am an honest man, that such a man will give his word for me, is cold comfort; but when the soul can say, God will give his word for me, The Lord knows that I am not wicked; here's enough to warm our hearts when the love of the world is waxen so cold, and their tongues so frozen with uncharitableness, that they will not speak a good word of us, how much good soever they know by us.

Seventhly, Consider the condition wherein Job was, when he spake this, he was upon the rack, and, as it were, under an inquisition, God laid his hand extreme hard upon him, yet at that time, even then, he saith, Lord, thou knowest that I am not wicked. Hence observe,

A man of an upright heart and good conscience, will not be brought to think that God hath ill thoughts of him, how much evil so ever God brings upon him.

The actings of God toward us are often full of changes and turnings, but the thoughts of God never change. A soul may be afflicted till he is weary of himself, yet he knows God is not weary of him. Whomsoever he hath once made good, he cannot but forever esteem good; and, all such a man's afflictions, are either to show how good God hath made him, or to make him better.

Eighthly, Job was under as bad thoughts of man, as (almost) any man ever was, when he spake thus to God, Thou knowest that I am not wicked. Hence observe,

That all the hard censures and misconstructions of men, cannot beat an upright heart out of this hold, that God loveth him, and hath a good opinion of him.

Let men think what they will of him, and judge him as severely as they please; this moves him not at all to think, that God judges him so too. He can see the love of God thorough all the anger of creatures. He likes not his condition the better, because some men tell him it is good, nor the worse, because any man tells him it is ill, while he finds himself bottomed upon the free grace of God, and cheered with the clearness of his own integrity. The gates of hell shall not (much less shall the uncharitableness of men) prevail against such a man. Happy is he, who can say unto God, Thou knowest that I am not wicked, while men are saying, thou art wicked. And how miserable is he, whose heart tells him he is wicked, though men say, surely, thou art good. If our heart condemn us, God is greater then our heart, and knoweth all things, (1 Joh. 3.20.) Doth conscience tell you that you are wicked, God can tell you so much more? It is a woeful thing for any man to be under the just condemnation of his own heart, though it is more woeful to be under the flatteries of his own heart. It is bad enough to be daubed by others with untempered mortar, it is far worse to be a self-dauber; No man hath cause to rejoice in what himself, or be troubled at what others say of him, unless God say so too.

Two things are further observable from these words;

First, There is no medium between a godly and a wicked man. Every man is one of these two. Some are called civil honest men; many conceit that these are good men indeed, and not a few, that these are in a middle state between good and evil: But the truth is, there is nothing between good and evil, light and darkness: there is no medium of participation between these extrems. Solomon (Eccles. 9.2.) sets all men in two orders, All things come alike unto ell, there is one event to the righteous and to the wicked, to the good, to the clean, and to the unclean, to him that sweareth, and to him that feareth an oath. Note by the way, he doth not put the distinction between him that sweareth, and him that sweareth not, but between him that sweareth, and him that feareth an oath. There are many who are not swearers (swearing is deboysery, and so inconsistent with civility) who yet do not fear an oath. It is better to fear to do evil, then not to do evil. This division runs thorough the whole world. Good and evil (in a remiss degree) mingle in the same person, but no man's person is in a middle state between good and evil.

Secondly, God hath a negative knowledge concerning the state of every man. This is a transcendent, beyond any knowledge which man hath of man. God doth not only know what is in us, but what is not in us, not only what we are, but what we are not. Thou knowest that I am not wicked. The reason why a negative oath is not admitted among men, is, because no man can swear so in knowledge. None can speak negatively of another, knowingly, but God alone. We may say of a man, there is that in him for which it is meet for us to judge him godly. But it is impossible from any outward evidence to conclude peremptorily, he is not wicked. It is more to say of a man, he is not wicked, then to say, he is godly. It is easier to know what is, then what is not. As it is in voting, so in knowing: Negative votes are strongest. To say such a thing shall not pass or be done, imports the greatest power: so negative knowledge is the highest, to say such a thing is not, or such a man did it not, imports a certain knowledge, a knowledge so certain, as is appliable to none, but God himself, Thou knowest that I am not wicked.

What none? Then were our condition sad indeed? None, excludes mere creatures only. Christ can deliver us out of the hand of God. And Job believed Christ had delivered him, when he said, There is none that can deliver.

The hand of God is the power of God; and to deliver out of his hand, is to fetch out, or free from his power. The word which we translate to deliver, notes delivering either by power or by policy, by strength, or by wit. A prisoner is delivered sometimes by rescue or open violence, sometimes by stealth or secret conveyance; he picks a lock, or breaks a door to deliver himself out of the hand of man. But neither of these ways can any man deliver himself, or get deliverance out of the hand of God. There is no difficulty in the interpretation of these words, but there is some difference about the intent of them.

First, Some, for none, translate nothing, and so join these words with the former, as an argument of the insufficiency of man's righteousness, Thou knowest that I am not wicked, yet there is nothing (in my righteousness) that can deliver me out of thine hand. As Paul said (1 Cor. 4.4.) I know nothing by myself, yet am I not hereby justified. So Job saith, Lord, Thou knowest nothing by me, yet hereby I cannot be delivered.

Secondly, These words may be expounded, as tending to move compassion, and to stir up bowels of pity in God toward Job; As if he had said, Lord, why dost thou deal thus severely with me, when there is none that can deliver me out of thine hand; who can rescue me, while thou laiest thine arrest upon me? Thou mayest keep me under restraint, as long as thou wilt; I cannot be fetched off, or out, and wilt thou deal thus hardly with me? Wilt thou punish me thus? Whom we cannot hold long in our hands, we are apt to deal more roughly with, while they are in our hands, and to take our penny worths out of them, while we have them. And 'tis usual with great Princes speedily to seal the Writ of execution against an eminent offender, when they hear or suspect many potent suitors will move for his pardon, and solicit his deliverance out of the hand of justice. Job seems to speak in allusion to such, If there were any who could deliver me out of thine hand, or pull me away from thee by strength, or by entreaty, I should wonder the less at thy severity.

God doth sometimes even bespeak the intercession of others, and complains that none come in to deliver a people or a person out of his hand. When he was about to destroy Sodom, he tells it unto Abraham, probably, for that very end, that Abraham might intercede for Sodom, and (at least) get Lot out of his hand. When God was about to execute his judgments upon Jerusalem, He saw and there was no man, and wondered that there was no intercessor, none to take him off from destroying that people ( Isa. 59.16.) The Prophet complains in words of the same importance ( chap. 64.7.) There is none that calleth upon thy name, that stirreth up himself to take hold of thee. Friends, seeing a father go out hastily to correct his child, rise presently, or stir up themselves to take hold of the father, or to mediate for the child, Pray spare him for this time and hold your hand: but saith the Prophet, There is none that will stir up himself to take hold of God. He is going out in wrath, and no man puts him in mind of mercy, with that cry of another Prophet, O spare thy people, and give not thine heritage to reproach! When Abraham was ready to slay Isaac upon the altar, when his hand was stretched out to fetch the fatal blow, just then, did the Angel take hold of his sword, and delivered Isaac out of his hand. God saith to Moses (Exod. 32.10.) Let me alone; God was about to destroy that people, Moses would not permit him, he seeks to deliver Israel out of the revenging hand of God, by that holy violence of prayer and supplication.

Lastly, Others look upon Job, as breathing out a very heroic and magnanimous spirit in these words. As if he had said, Lord, Thou knowest, and thou shalt know, that I am not wicked, though none deliver or take me out of thine hand, Thou shalt find me holding mine integrity, as long as I hold my life, I am resolved to honor thee, whatsoever thou doest with me. And so he refutes the charge of Satan: Satan said, Touch his flesh and his bone, and he will curse thee to thy face: No, saith Job, though he taketh away my flesh and my bones, yet I will not curse him to his face, no nor speak an ill word of him behind his back. Though I should never be delivered, yet God shall never be blasphemed. Upon the whole observe,

That there is no means on earth can rescue us out of the hand of God.

I kill, and I make alive, I wound, and I heal; neither is there any that can deliver out of my hand. Deut. 32.39. Till God discharge us there's no escaping: none can force us out of his hand, whatsoever is in theirs; power cannot, policy cannot, riches cannot: we cannot bribe ourselves out of the sight, or beyond the stroke of divine justice. A golden key will not open God's prison door. Riches avail not in the day of wrath, and in some days of wrath, prayer itself cannot prevail. Then take heed how ye fall into the hands of God. No wise man will run into his displeasure, from whom there is no deliverance, but at his own pleasure. See more of this point, Chap. 9.12.

Hands are often ascribed to God, as was shown, verse. 3. Many things are made with the hand; The maker of all things is without hands, and yet he is all hand. Hence all things that were made, are said to be made by the hands of God; not only the forming of man, but the forming of the heavens and of the earth, is the work of his hand ( Psal. 102.25. Psal. 95.5. both are put together) ( Isa. 48.13.) Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens. Wheresoever the great works of God are expressed, a hand usually is expressed as the instrument working them, yet his hand wrought the least as well as the greatest, a worm of the earth, as well as man upon the earth, or the Angels in heaven.

The heads of men have run into great variety of opinion, about these hands forming man.

First, Many of the Ancients understand by the hands of God, The Son of God, the second Person in the Trinity, and the holy spirit of God, who is the third, Thine hands have made me, that is, the Son and the holy Spirit, who were assistant to, and of counsel with the Father at the Creation of man, And God said, Let us make man in our image after our likeness, Gen. 1.26.

Others expound hands literally and formally, not as if God had hands (that's below their conceit) but thus, It hath been said of old, that when God at first formed man, the Son took upon him an outward shape, or the shape of a man; and so (say they) Christ (not made man, but) in the form of man formed man.

Thirdly, The hands of God are all second causes, which God useth toward the production of any effect. All hands work for God, they work for him, while they are set a work against him; and so may be called, The hands of God. Mans making since the Creation, is not an immediate work; the Creation of the first man was. Yet it is so much the work of God still, that every man is the work of his hands, as well as the first man. All inferior causes concurring to the making of man are the hands, by which God maketh man.

Fourthly, The hands of God, are generally taken for the power and wisdom of God. The hand of power acts, what the hand of wisdom doth contrive. As the hand is often put for power, so to put anything into the hand of another, is to put it into his power. That grant which was made to Satan at the beginning of this book, runs in this strain, Behold, be (meaning Job) is in thine hand (that is, Thou mayest do with him what thou wilt) only save his life (Chap. 2.6.)

The Schoolmen determine the hands of God to be the understanding and will of God, which they call, The executive power of God; by these he determines what shall be done, and doth what he predetermines. The very decree and purpose of God, is called the hand of God ( Act. 4.28.) Of a truth, against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together, for to do whatsoever thy hand, and thy counsel determined before to be done. God's hand was the sovereign power of God, over-ruling those evil instruments to fulfill his holy counsels, while they intended only to fulfill their own wicked counsels.

We may best interpret Job in the fourth sense, Thine hands have made me and fashioned me, that is, I am made and fashioned by thy power and wisdom, I am a piece of thy forming. None but the only wise, and all-powerful God, could produce such an effect as I am.

Here are two words which some distinguish by referring the one to the body, the other to the soul. We need not be so accurate about these words. But thus much is plainly noted in them, that the Lord was exceeding accurate about this work, the fashioning of man. Both words have their special elegancies.

The first, which we translate made, signifies more then to make, it signifies to make exactly and curiously. It is a word proper to Artificers, who work, or should work with an equal mixture of diligence and knowledge, of pains and skill: Artificers mingle their heads, and their hands in everything they undertake, and bestow more study then toil upon their works.

This word is translated also to grieve, vex, or to put one to trouble. The perverse carriage of the people of Israel toward the Spirit of God, is expressed by it ( Isa. 63.10. ) They rebellid and vexed his holy Spirit. And that bread of sorrows, that is, bread gotten by sorrowful or hard labor is delivered in this term ( Ps. 127.2.) See a further explication of the word, Chap. 9. verse. 27. pag. 352.

God is not put to any pain at all in making man, he doth all his works with infinite delight and ease. Nothing is hard to him who can do all things: Omnipotency never meets with any difficulty. But God is expressed in making man by a word, signifying solicitousnesse and painful care, implying, That man is made as those things are, upon which man bestows greatest pains and care. Man doth not look like a piece of work slubbered over slightly, or clapt up in haste. The most wise God, who shown his manifold wisdom in the work of redemption, shown much of his wisdom in the work of creation; He made man (as we speak) in print.

A learned translator renders, Thy hands put me to pain, which have made me; as if Job had complained here of the pain which God put him to after he had made him, rather then exalted God for the pains he seemed to have taken, when he made him. But we may better keep to our rendering, Thine hands have made me, and

The making of man importeth his being: The fashioning of him, the outward formality of his being. Man receives not only his nature, but his figure from God. The word signifies to trim or polish, to do a thing curiously and completely ( Gen. 1.31.) God saw all that he had made, and behold it was very good. He saw all with delight and highest content: for, he had put all into a composure of most exquisite comeliness, and perfect beauty. A due and proper fashion to the essence of comeliness. Thine hands have not only made, but fashioned me, and that not in part only, but as it followeth,

This is no pleonasme or superfluity of speech; for though when a thing is made and fashioned, it is supposed to be made round about, yet here to show the exactness of God in making man, Job speaks as if God had resolved to have all of his own doing, and would not trust the least part of this work into the hand of any other, Thine hands have made me, and fashioned me together round about. Which words are, say some,

First, An allusion to the art of a potter, who formeth and fashioneth earthen vessels, turning them often about and about upon his wheel. Or it may be an allusion to a Statuary, or to a painter, who having a curious costly piece in hand, goes about it, and views it round on every side: That if anything suit not his eye, his fancy, or the rule of art, he may correct it.

Secondly, Others conceive that this round about, is only a circumlocution for the body, because the body encompasseth the soul round about, as a garment doth the body, or a house the inhabitant.

Thirdly, Together round about, is (as was touched before) me in every part, or all me. When some took offense at Christ's healing of a sick man upon the Sabbath-day, he answers, Are ye angry at me, because I have made a man every whit whole on the Sabbath day? (Joh. 7.23.) or that I have made the whole man whole, not leaving any unsound limb about him? There is a like phrase ( Luk. 11.40.) which may illustrate this; Ye fools, Did not he that made that which is without, make that which is within also? That is, Did not he that made man, make him together round about; Did not he make whatsoever is man? So, Job's together round about, is, as if he had said, Thou hast made me within and without from head to foot; thou hast made me all that I am; how great, how good, how strong, how beautiful soever I am, I am made by thee. Thou (as David speaks, Psal. 139.5.) hast beset or formed me (so the Hebrew) behind and before, and laid thine hand upon me.

Fourthly, By together round about, we may understand all without man, which man hath about him. Thou hast made and fashioned not only my body, but my estate, my honor, my friends, my children (children round about the Table, Psal. 128.2. ) Thou hast given me all that I have about me; Whatsoever I am, I am made and fashioned by thine hands: So the phrase is used, Chap. 19.9, 10. He hath stripped me of my glory, and taken the crown from my head, he hath destroyed me on every side; or, he hath destroyed me round about, that is, All that he hath made round about me, he hath taken away from me; he hath stripped me of all he once clothed me with. M ^r Broughton translates much to that sense, Thou hast fashioned me and made me in every point; that is, Look whatsoever I am considerable in, under what notion so ever I may be taken, Thou hast made me and fashioned me in all.

Observe, First,

The making of man now, is the work of God, as well as the making of the first man was.

Job doth not say, The Lord did once make and fashion man, but thine hands have made me: He ascribeth his own making to God, as well as Adams. The structure and frame of nature is the work of God, not of nature: Nature and natural causes are nothing but the order in which God worketh. God turneth or changeth, stops or sets them forward as he pleaseth. Second causes work purely at the will of God, though means be used by man, yet the effect is God's. Corn groweth in the field by the hand of God. You will say, What then doth the hushandman? What doth the earth? What do the Sun and rain? Do not all these work? All those are nothing but the order wherein, and by which the hand of God makes the corn to grow; for let all those second causes work as hard as they can, yet the corn grows not, unless God speak the word; His steps, not the husbandmans drop fatness; It is he, not the Sun or the rain, which makes the valleys stand thick with corn, to laugh and sing. As in spirituals so in naturals, he that planteth, and he that watereth is nothing, but God that giveth the increase. The Psalmist speaks exclusively of man, as to the point of man's making, and he putteth an emphasis upon it, as if man did not take notice enough, if a • all, of this, that in this man is nothing, Know ye, that the Lord he is God, it is he that hath made us, and not we ourselves. There may be a great deal of grace acted in acknowledging God to be the author of nature: yet I conceive the Psalmist speaks there rather of God's making us in grace then in nature.

Secondly, Observe, Job recounting what God had done for him, brings in, Thy hands have made me and fashioned me, then,

Our making and natural constitution are to be reckoned amongst the great benefits received from God.

Psal. 139.14. I will praise thee, for I am fearfully and wonderfully made. The making of a man is a wonder: though the frequency of it makes the wonder little observed, yet the wonder is not (in itself) the less. David, who had serious and holy thoughts about natural things, confesseth, I am fearfully and wonderfully made. A Heathen had three reasons for which he used especially to thank God. One of them was this, because he had made him a man. If men, who have but the light of nature can see so much of God in nature, How much of God should we see in nature, who have the light of grace to see it by!

Thirdly, From the words put together, Thine hands have made me and fashioned me together round about, Observe

The whole fashion and fabric of man is from God.

From which general take these consectaries.

First, Then do not undervalue the body, it is the work of God, He hath fashioned it round about. We always look upon and value our bodies too much, when we are proud of them; but we can never look upon or value our bodies too much, while we are thankful for them; and that we may be so, we ought to view every room of this house of clay, from story to story, from the garret to the cellar, from the crown of the head to the sole of the foot, that we seeing the wonderful works of God, may have our hearts enlarged in his praises. Some have put ignoble titles upon the body of man, calling it a prison, or a shackle. The body is not a prison, it is a palace; it is not a shackle, it is an organ, a fit instrument for the soul to use and act by. If at any time the body be unuseful to the soul, that proceeds from sinful corruption, not from its natural constitution.

But the Apostle ( Phil. 3.21.) calleth our body, a vile body, or the body of our vileness. Mans body is not vile, as God made it (so it is a stately structure) but as sin hath made it. The Apostle calls it vile, not absolutely, and in itself, but relatively. The body clothed with mortality is vile, compared with the body, when it shall be clothed with glory, and that glory like the glory of the body of Christ, as is assured us, Who shall change our vile body, that it may be fashioned like unto his glorious body; The words carry an allusion to those who changing old and broken vessels, desire to have them wrought in the best, and newest fashion. The body of Christ is the richest piece of God's work, and this shall be the pattern of ours; as here upon earth the spirits of believers are of the same fashion with Christ's (the same mind is in the Saints, which was in Christ, there is but one draft of grace (in the main) upon the souls of all holy men, and that is a copy of Christ's, his being the original) So in heaven the bodies of all believers shall be of the same fashion with Christ's. There shall be but one draft of glory in the main (for degrees do not vary the kind) upon the body of Christ, and the bodies of all his members. In reference to this future change of the body, the body in its present state, is vile.

Secondly, Hence it follows, That as we must not undervalue the frame of man's body in general, as imperfect; so we may not despise any for their special bodily imperfections. It is God who hath made and fashioned them round about. It is said (2 Sam. 5.8.) that the blind and the lame were hated of David's soul. Yet to hate any for defects in the body, is a very great defect in the soul: and to contemn any for natural blemishes, is a spiritual blemish. How then could David hate the blind and the lame, and not sin, or are we to number this among his sins? There are two expositions of those words upon either of which we may clear the difficulty.

First, That when David sent to summon that fort, the Jebusites who were the defendants, trusting in the strength of the place, told David in scorn that he must first conquer the blind and the lame. As implying that blind and lame soldiers, were garrison good enough to deal with his great Army upon the advantage of such a fortress.

Secondly, The blind and the lame, may rather be the Idols and strange God's which the Jebusites worshipped, of whose protection, they were not the less confident, because the Jews counted them but blind and lame. As if they had said, even these gods, which you call blind and lame, see well enough what ye are doing, and will come fast enough, and too fast for your ease, to our aid and succor. These blind and lame gods were justly hated of David's soul, but he had learned better then to hate men, who were made lame or blind by God.

Thirdly, Seeing all men are fashioned round about by the hands of God, then as we must not despise any for their bodily imperfections, so not envy any for their bodily perfections. Some are as much troubled to see another have a better body, or a more beautiful face, as many are (alike sinfully both) to see another have a better purse, or a more plentiful estate then themselves.

Fourthly, Let not the thing formed, say to him that formed it, Why hast thou made me thus? If thy earthly Tabernacle be not so highly, so strongly built, if the materials of it be not so pure, or not so exactly tempered, if thou hast not so good a constitution, so elegant a composition, if thou art not so adorned and polished, as some others are; yet be not discontented, the hands of God have made and fashioned thee round about. It is a great honor to a vessel, that he made it, though he have made it (in this sense) a vessel of dishonor.

Fifthly, If God hath fashioned our bodies, then we must not put them out of fashion. It is dangerous to deface the work of God, to undo that which God hath done, to unmake that which God hath made. How sad is it that any should pull down a building of God's own setting up, without warrant from God! Self-murder, or the murder of another, is an high affront to God, and should have a severe revenge from man. He that sheds his own blood takes revenge upon himself, And who so sheddeth man's blood, by man shall his blood be shed, for in the image of God made he man (Gen. 9.6.) As what God hath joined by a civil, so by a natural band, Let no man put asunder.

Lastly, If thou art made and fashioned by God, then let God have the use of all thou art. Let God dwell in the house, which he hath set up. Let thy body be employed for God; he that made it, hath most right to it. Every thing in man shows forth the wisdom and goodness of God towards man, let everything in man show forth obedience and submission unto God. This was the ground of David's prayer ( Psal. 119.73.) Thy hands have made me and fashioned me, give me understanding, that I may learn thy commandments; as if he had said, Lord, I would use this body, this soul, this all, which thou hast made, for thy glory, therefore give me understanding that I may learn thy will, I would not do the will of another, while I dwell in thy house, and am thy tenant at will. I would not employ those members which thou hast given me, to fulfill the Law of sin, or the commands of Satan. The Apostle is clear upon this argument in reference to redemption (1 Cor. 6.19.) Ye are not your own, ye are bought with a price; therefore glorify God with your bodies, and in your spirits, which are God's; Now as in the work of redemption we are of God by grace, so in the work of creation we are of God by nature. The reason holds in both, glorify God with your bodies, which are not your own, but God's. It is usual in letting out of houses to put a clause in the lease, that the house shall not be employed to such and such uses, but only to such as are expressed in the indenture. Surely the Lord who hath built and furnished these houses, hath taught us how to employ them, and what trade to exercise in them, even the trade of holiness. Take heed you do not let out any room or corner of a room in this house for sin to trade in, or for the work of iniquity. This is to let out a house of God's making to the devils using.

The word signifies to swallow up; and to swallow up with greediness, Psal. 52.4. Thou lovest all devouring (or swallowing) words; words which swallow down thy neighbors credit, and devour his good name, as one morsel. The holy Ghost expresseth our final victory over death, by a word which reacheth this sense (1 Cor. 15.54.) Death is swallowed up (or drunk down) in victory; death is drunk up at a draught. Christ called his sufferings (by which he got this victory) a cup. The Apostle uses the same word again (2 Cor. 5.4.) That mortality might be swallowed up of life. When this mortal shall have put on immortality, death shall be swallowed up in victory, that is, there shall be a complete victory over death, and not only so, but mortality shall be swallowed up of life. In heaven there shall be no death, nor anything like death, nothing bearing any the least resemblance of it's image, or letter of it's superscription, nothing of mortality shall be found or felt there: There mortality shall be swallowed up of life; here Job complains that his life was almost swallowed up of mortality. Yet thou dost destroy, or swallow me up: As thou hast already swallowed up my estate, so thou seemest resolved to swallow up my very breath. When Joab besieged Abel, a wise woman out of the City cried unto him, Thou seekest to destroy a City in Israel; why wilt thou swallow up the inheritance of the Lord? 2 Sam. 20.19. Job saw a great Army of afflictions encamping about him: and he seems to cry out to the Lord of those hosts, why seekest thou to destroy thy servant, why wilt thou swallow me, who am the work of thy hands?

Gramarians observe from the exactest reading of the Hebrew, that the former words [Together round about] should be join'd with these [Thou dost destroy me] Thine hands have made me, and fashioned me, and yet thou dost destroy me together round about; that is, Thou makest an utter end, a total consumption of me.

Again, These words are read by some with an interrogation, Thine hands have made me and fashioned me, and dost thou yet destroy me? The question doth not alter, but quicken the sense, and render it more pressing and pathetical, Wilt thou destroy me thus exactly, whom thou hast made so exactly? The (yet) in the text sounds out an admiration. As when God ( Amos 4.) had brought many judgments upon Jerusalem, and found them still impenitent, he conchides the narrative of everyone, with, Yet have they not returned unto me; As if he had said, What a wonder is here? So Job repeating the favors of God to him, concludes with a yet thou dost, or dost thou yet destroy me? As if he had said, What a wonder is here? How unsearchable are thy judgments, O God, and thy ways past finding out? Thus he sets what God then did, in opposition to what he had done, that so the consideration of former mercies might provoke him to remove or mitigate present judgments. Dost thou destroy me who hast made me?

Hence observe,

First, That to mind God of making us, is an argument to stay his hand from breaking us.

It repented the Lord (saith Moses, Gen. 6.6.) that he had made man, and it grieved him at the heart. This repentance and grief did not arise from his making of man; but from that necessity which his own justice and honor laid upon him to destroy man whom he had made; as it follows in the next words, And the Lord said, I will destroy man whom I have created. The words show the resolution of God, not his propension; it went to his heart to do it. If God repented and grieved (understand both by a figure) because he had made man, whom he must destroy, then it cannot but be a grief to him to destroy that which he hath made. It is as easy to the power of God to undo, as it is to do: but it is not so easy to his will to undo, as it is to do.

Secondly, Observe, Afflictions destructive to the outward man, may be the lot of the best men.

God never destroys that spiritual creature, which the hand of his grace hath made and fashioned: but he doth sometimes destroy the natural creature of those who are spiritual.

Thirdly, Observe, A good man will make honorable mention of the goodness of God to him, while he is under greatest evils.

Job writes the natural history of God's power and wisdom in his constitution, while destruction was knocking at his doors. Though God will destroy what he hath made, yet he ought to be glorified for what he hath made. The praise of God for fashioning us, is never so comely, as when he is putting us out of fashion.

Fourthly, Observe, God doth that sometimes which is most improbable he should do.

He acts strangely in ways of mercy, and strangely in ways of judgment. He saves those whom we expect he should destroy, and he destroys those whom we expect he should save. The Kings of the earth, and all the inhabitants of the world would not have believed that the adversary and the enemy should have entered into the gates of Jerusalem (Lam. 4.12.) and who would have believed that the adversary and the enemy, sorrow and destruction should have entered into the gates of Job? God comes with such afflictions upon his people now, as make him to be admired by all the world. Christ will come with such mercies at the last, as will make him to be glorified in his Saints, and admired in all them that believe (2 Thess. 1.10.) Christ will exceed, not only our unbelief, but our faith.

In the former verse Job pleaded with God, as his maker, he proceeds still in the same argument, and re-enforceth it from a special intimation of the matter out of which he was made, clay.

Job speaks heartily, his spirit was in a heat, Remember, I beseech thee. The original word is applied to a sensitive act, as well as to a rational ( Psal. 20.3.) The Lord remember, or smell all thy offerings. Memory is the savor or sent of things preserved in the mind. The Hebrews express man, or a male child, by a word of that root, and they give two reasons of it. Either, first, because man is of a stronger memory then the woman. Or, secondly, because the man-child preserveth the memory of the family, and is a monument of his fathers honor, his name being carried on from generation to generation; in opposition to which, women or females are called Nashim, which word implieth forgetfulness, because the • r names and titles are swallowed up in their husbands, and forgotten when they are married.

Memory or the act of remembering is improperly applied to God. For remembrance is of things past, but to God all things are present. Memory is the storehouse wherein we lay up several notions, and keep records of what hath been done, which by an act of the understanding we review and fetch out again. All things are ever open before God. He needs not turn leaves or search registers, he needs not so much as strain a thought to recall what is past; that which was from the beginning, and shall be to the end, yea, to that which hath no end, eternity, is always before him. God is said to remember, or to forget when he acts like a man, who remembers or forgets; but there is no act either of forgetfulness, or of remembrance in God.