Saints may be much mistaken of their case when God thus exerciseth them notwithstanding their fears and tenderness For albeit trouble may come on such yet upon due examination it will be found far more sweet then what they feared As may be seen in Jobs case His fear was to be shaken out of his prosperity as the punishment of sin Chap. 1.5 But his affliction was only a tryal of faith His fear now is that God hath done all this in wrath without any respect had to his piety as the scope of his reasoning importeth which was his mistake and contrary to Gods own verdict in the midst of the trouble Chap. 2.3 and after it Chap. 42.7 8. 4. Trouble will put men back to try what their former carriage hath been and whether they have had a sinful hand in procuring of it As here Job is put back to look what his exercise hath been before trouble came These who will not examin their ways daily trouble will force them to a back-search and then that will not satisfie nor give quiet which our wit can invent or our Consciences fancy to themselves in a calm day But Conscience will be put to it to speak the truth impartially 5. Albeit sometimes the minds of the people of God may be so feeble and broken under trouble that their Consciences dare not assert their integrity but will be ready to succumb under every challenge how unjust soever restoring what they took not away Psal 69.4 Yet a really good Conscience needs not and in those who know their priviledge and allowance will not alter its testimony in the worst times but what it saith in peace it will speak out in greatest trouble For Job here in the height of his trouble doth assert his integrity and afterward maintains it 6. Albeit it be our duty to bless God and comfort our selves that in our troubles we have a good Conscience to support us yet the corruption of Saints may take advantage of their being sincere and such as have not sinfully procured trouble to bear it the more impatiently For Job makes it an argument of his discontent that he was thus dealt with when he was walking tenderly And this is his fault all along that having a good Conscience and a just quarrel he did manage and maintain it too hotly and bitterly And to silence this unreasonable passion Saints do so frequently get sin and their own guilt mixed in their cup of trouble Otherwise God would not be justified but rather judged by us when he judgeth us Psal 51.4 with Rom. 3.4 7. It is an act of spiritual prudence in Saints to propound to themseves no other events of pious diligence then what are certain lest disappointments make them faint For Job expecting though without any warrant that his solicitude should have prevented trouble and being now disappointed it makes him lose heart of his diligence and of his life and all CHAP. IV. Hitherto in the first part of this Book we had an account of the sad change of Jobs condition and his sharp Tryals by Affliction Suggestion unseasonable Silence of Friends and inward Desertion and Tentation The Second Part of the Book to chap. 32. gives an account of another sharp tryal and exercise of his Faith in maintaining an hot dispute in defence of his Integrity against his three Friends who called his Piety in question because of his afflictions The dispute drew to a great length two of them grappling with him thrice and the last twice and he answering to them all because of the great eagerness of both parties of the Friends to humble Job as a wicked man and of Job to maintain his own integrity And at last the Friends do give over rather out of weariness and judging him desperate chap. 32.1 then any way satisfied with what he had said In all which debate whatever was Satans design or the motives inducing the Friends to enter and insist on this Dispute yet the Lord hath so ordered as it contributes exceedingly to manifest the invincible power of God in Job and the strength of his faith supporting him when his Friends were combined to crush him and to clear many mysteries of Divine Providence in the world which are no where in Scripture more amply discussed then in this Book Before we enter with those Disputants into the heat of the Debate it will be necessary to premit some Generals by way of Introduction which may serve as a Key to open up the Scope and Drift of this Part of the Book And 1. As to the occasion and rise of this Debate It flowed more remotely from Jobs great and extraordinary Afflictions which his Friends conceived could not have come upon him had he been a godly man And while they are musing upon this during their seven days silence chap. 2.13 a more near occasion offers it self of his bitter and impatient like complaint chap. 3. and particularly that ver 25 26. of chap. 3. he had asserted his Integrity and Piety which they judged not only to be false considering how God had plagued him But a justifying of himself and a condemning of God which is the character and property of wicked men and therefore they are set on edge to enter the lists with him 2. As to the Question debated or the state of the Controversie betwixt them There is the greater need to fix it clearly and well that an Errour in this first Concoction cannot but occasion miserable mistakes and wrestings throughout the Dispute as may be perceived by the Judicious in some Interpreters And in clearing thereof I shall not insist upon any singular Principles or ways made use of by the several Friends in prosecution of the Principal Question which some Interpreters labour to cull out of some of their speeches Those if any such there be which yet is very questionable may be seasonable enough pointed at when I come at them Nor yet shall I insist upon what is yielded and taken for granted both by Job and them in this debate Namely That all afflictions fall under the eye and knowledge of God That he is the Principal Author Dispenser and Orderer of all afflictions And That by reason of the holiness greatness and soveraignty of God no imputation can be fastned upon him in afflicting as if he did any wrong Hence we will find so much spoken on all hands in commendation of the Wisdom Power Dominion Holiness c. of God Which they inculcate to drive Job to acknowledge his wickedness being afflicted by so holy a God and Job endeavours to out-strip them on that Subject being assured that the acknowledgment thereof was nothing prejudicial to his cause But the true state of the difference betwixt them was this The Friends upon the one hand laid this for a Principle That it was most agreeable to the Holiness and Justice of God that the godly and wicked do receive a present reward proportionable to their way and that if
weakness that his good Conscience could afford him no comfort but in this out-gate of death which was of his own devising whereas the testimony of his Conscience had been better imployed in bearing patiently the present trouble And indeed we are ordinarily better in our own conceit at any thing then what is our present work and duty and do fancy that we could like any case but our present lot when yet it is the will of God we should take it as it is Yet herein 1. We may with admiration behold the invincible power of a good Conscience that cannot only grapple with death when it cometh but can run to meet it and that on any tearms and at greatest disadvantage and can even then expect comfort in and by it So was it with Job here I should yet have comfort c. A good Conscience is neither afraid of death nor of wrath as it should seem cutting us off nor even of destroying of foundations Psal 11.3 4. nor of any trouble Job 34.29 even which may shake others Isai 33.14 15 16. And the reason of this is every lot to the reconciled man hath this in it from God fear not ye Mat. 28.5 Which may invite men to be careful that their own hearts do not condemn them 1 Joh. 3.21 Act. 24.16 2. We may hence also gather That no fortitude against death or any trouble is worth the speaking of but what is grounded on a good Conscience For Job founds his resolution and comfort on this I have not concealed the words of the holy One. Natural Magnanimity is of little worth without this Only they who would be resolute and magnanimous upon the account of a good Conscience ought not only to have a good Conscience in the particular cause and matter of their tryal but in their other carriage also the want whereof will weaken their hands in most cleanly tryals and especially wherein Job was somewhat faulty in the way of their deportment under trouble which ought to be such as may witness that it is Conscience and not their own spirits that lead them Jam. 1.20 3. Men in trying their resolution and courage flowing from a good Conscience ought not to take themselves at the first word but ought to search and search again For so doth Job repeat his confidence upon this ground once and again I should yet have comfort yea I would harden my self in sorrow let him not spare Our hearts are very deceitful in undertaking and therefore godly jealousie fear and suâ—pition are oft-times antecedent to true courage Hab. 3.16 17 18. 4. The testimony of a good Conscience yielding hope of a blessed issue will make present trouble to be tolerable and more easie For Job expecting to be approved of God at death would yet have comfort and harden himself in sorrow in expectation of so great a good 5. Such as would approve themselves to be sincere ought to entertain right thoughts of God particularly of his holiness For the rise of his upright walk was that he looked on God as the holy One. This doth not only evince that God is not to be reflected upon in any of his dealings Psal 22.3 and in this Job's Principles were sound though his Passions did sometimes over-drive him to complain But doth also teach that none can have communion with God but such as study holiness nor can the holy God endure wickedness Psal 5.5 6 7. Hab. 1.13 And they who want holiness may come to him the Fountain of Holiness to get it 6. Such as do rightly improve the study of the holiness of God to press the necessity of real holiness upon themselves ought with Job not to conceal the words of the holy One. Which imports 1. God must be taken up obeyed and acknowledged according as he hath revealed himself and his will in his Words For they had the words of God among them even in Jobs days though not yet written and to those he cleaves neither lying of God by Error contrary to his Word nor taking up God and his Will according to his own fancy and humour 2. When God reveals his will in any particular it is our duty not to smother or put out our light and so sin against God and his Deputy in our bosom but we ought to avow and profess it in our station For he concealed not these words 3. Beside our Profession of Truth we must be careful not to belie it in our practice For thus also he concealed not the words of the holy One as is above explained Vers 11 What is my strength that I should hope and what is mine end that I should prolong my life 12. Is my strength the strength of Stones or is my flesh of Brass The second Argument wherein he appeals to themselves is taken from his inability to subsist under this trouble and consequently the improbability of the restitution they promised him upon his repentance He had no strength that might give him ground of hope to bear this trouble and avoid death and upon his repentance to be restored as Eliphaz promised unto him For he had not flesh with sense only as Beasts have but with reason also which sharpeneth crosses Far less was his flesh of stones or brass which want both sense and reason to endure this and therefore nothing was fitter for him then to resolve for death As for those words What is mine end c Some understand them thus For what end should I live which is a very sinful question if God will have us live Others thus What evil is in mine end that I should be afraid to die wherein can death prejudice me that I should so seek to avoid it But it agrees best with the rest of the purpose thus as if Job had said Seeing my strength is so disproportionable to my trouble my end by the ordinary course of nature especially being so crushed cannot be far off So that it were folly suppose I should be delivered to hope for any continuance of time wherein I might get reparation of these great evils or what can I expect or design in the rest of my short time that I should seek to prolong it and not presently desire to die So doth himself express it Chap. 16.22 In sum his Argument is this He hath neither strength to subsist under these troubles till he should repent and be restored as Eliphaz had prescribed nor could he look for any thing in the declining part of his life the expectation whereof might encourage him to endure his present troubles till he attained it But he had rather lose all the expected good before he endured the present troubles waiting for it This Argument thus explained doth insinuate these Truths 1. God hath made mans constitution such as it is easily subduable by afflictions For Jobs strength could afford him no hope of bearing through till he saw an issue on the back of troubles Man is made weak and more infirm then brass
record A desire which is repeated much to the same purpose Chap. 31.35 c. and which sheweth how confident he is of being in the right in that he cared not into whose hands this debate came or who cognosced upon it For further clearing of this purpose a few things would be considered And 1. For the matter which he would have written my words some restrict it to the following confession of his faith v. 25 26 27. Others extend it to the whole discourses in this cause and Chap. 31.35 he extends his desire further wishing that what they opposed to him were written also It is most safe and clear to understand it here of all that he had said in these debates and particularly in defence of his integrity Consider 2. His scope in this desire to have his words written It needs not to be extended nor yet restricted only to that time of the Resurrection v. 25 26 27. as if his meaning were that he would have his defences kept on record till that time to be discussed there For there will be no need of such Books for clearing of processes in that day But his scope is this Being confident that he was in the right and that he would carry his cause in that day of the Resurrection and General Judgment and therefore he subjoyns his assurance of that joyning it to this desire by the causal particle for v. 25. to point out the grounds he goeth upon in this desire He desires that his defences may be recorded that all Ages present and to come might know and judge of them as being sure that however his Friends were not moved with what he spake yet he should carry his cause and all impartial Judges would take his part Consider 3. As for the way of recording his words which he so passionately desires there is a gradation in it 1. He would have them written 2. Not only so but he would have them printed in a Book Not after the way in use among us which was not then known nor long after But as the Original word imports he would have them recorded as publick Statutes use to be that is engraven in fair and legible Characters that all might easily read them and the writing not be obliterated and that they may be kept safe as Statutes use to be secured and that not in loose Schedules but in a Volume Book or Register 3. Because Books may be eaten by moths or worms and so what is written in them may be lost Therefore he desires that his words may be graven upon a Rock to be kept for ever as publike monuments are and that with an iron pen of which Jer. 17.1 whereby the letters were cut in the Rock and with lead which was poured into the letters thus cut in the Rock to make them more legible By all which he evidenceth his desire to have his Doctrine perpetuated that it might bear witness that he was an honest man though afflicted by God and traduced by his Friends Consider 4. As for the validity of this way of proving his integrity by such a desire Albeit Job had his weaknesses and passions in his debates which upon better advisement he would wish deleted or that they had never been And albeit this his desire to have what he had said perpetuated do not necessarily or of it self prove his integrity For men may stiffely enough cleave to Errours yet if we restrict his desire to his defences in the main cause wherein he was sound and will consider that his desire is grounded upon his confidence after-mentioned v. 25 c. and that it is uttered by him when to his his own apprehension he is ready to die we may safely conclude that his confident desire in such a case speaks much for his honesty From the verses thus cleared Learn 1. Saints may be strangely frustrated in their desires for satisfaction and case under trouble As Job here desiring pity from his Friends v. 21. doth not obtain it but must row to some other shore and seek some other way of case Till a tryal be perfected whatever we look to for ease may not only disappoint us but augment our grief Which teacheth the afflicted to be sober in their expectations to look for disappointments when they essay lawful means of case and to fix upon God who only can command refreshment and case though even in so doing we may also meet with an humbling tryal Psal 77.3 2. It is the very sad and humbling lot of Saints under trouble that they are under a cloud of mistakes and prejudices from others so that to be cleared of those were much to them yea or to have hope of being cleared afterward For this is Job's tryal that under his afflictions he is mistaken by those who are present with him and that it would be a great comfort to him if there were a probability that he should be cleared afterward When-ever Saints come to be in affliction they may expect many tentations will be fastened upon their lot and in particular that they will be mistaken by men and it may be by their dearest friends and have their integrity and approbation with God under and because of thir afflictions questioned This as it is a sad tryal shaking the very foundations upon which they must stand in a storm and great cruelty in men to pluck this from them as Job insinuates Chap. 6.29 So when it is the lot of any Saint it should make them sober and to be content with little were it but to have hope to be cleared even when they are dead which Job longs after here 3. However the integrity of Sains be questioned under tryal yet it is their duty not to quit it For Job here doth still cleave to it and when for the present he could not get it cleared he doth propound other ways of being vindicated afterward See also Chap. 27.3 6. And though in this his passion and excesses are not to be justified for which he is checked Chap. 34.6 Yet it is certain that tentations and assaults with the continuance thereof are let loose upon Saints under trouble of purpose to try if they cleave to God and the testimony of a good Conscience and therefore they discover their weakness and their dross in the furnace if they quit it Yea having the command of God to maintain their integrity they sin if they do otherwise 1. This may teach Saints their duty both in debates from without and conflâ—cts from within 4. Such as have a good Conscience and Truth on their side need not seek to corners for shelter For Job cares not who in all ages cognosce upon his cause and way Yea he would have it recorded for that end Truth is a strong Second which will support and vindicate its maintainers And men should study so to walk and act as if not only all the present Generation throughout the world saw them but all their actings and discourses were
Hospitality v. 32. That he was an ingenuous Confessour of his failings v. 33. And That he was full of fortitude in prosecuting and maintaining of Justice v. 34. Unto all which he subjoyns a desire That he may have a fair hearing with any Adversary before God v. 35 36 37. And closeth with a further profession That he was just and upright in his dealings with Labourers and others v. 38 39 40. Verse 1. I made a covenant with mine eyes why then should I think upon a maid THe first vertue whereof Job makes profession is Chastity as to a maid or that he was free of the sin of Fornication This he not only asserts but confirms his assertion by giving an account of the reasons which pressed him thereunto One whereof is couched in his very profession or assertion in this Verse and other express reasons are subjoyned v. 2 3 4. In this Verse we have 1. His profession or assertion That he was careful to avoid even thinking upon a maid to lust after her and that for this end he made a covenant with his eyes or keeped them as it were under a Law and firm resolution and endeavour that they might not wander after nor dwell upon objects of his lust lest otherwise they might prove a mean to poyson and infect his heart 2. The Reason of this resolution here couched Why then Or Why should I think upon a maid This Reason concludes strongly whether we consider it abstractly and in it self Why should I think c. That is I considered that there is no advantage and profit nor even true and solid pleasure in such a course and therefore would not follow it Or whether we consider it relatively and as it may have a respect to the covenant he had made I made a covenant Why then should I think c. That is being under such bonds and resolutions it had been a double guiltiness if he had suffered his mind to wander It is here further to be considered That he makes this profession of being free of uncleanness with maids not as if he had been guilty of other kinds of uncleanness whereof also he purgeth himself v. 9. But because maids when they were grown up and become marriageable as the word here imports were apt to have proven a great tentation to him especially in his youth and therefore he begins first to clear himself of that and that even in his youth he was kept free of that evil to which men in that period of their life are very prone And withall he doth hereby testifie his tenderness in that he kept himself from that evil which ordinarily is looked upon by many as a small sin In general from the scope of this whole discourse Learn 1. As true piety and greatness are not inconsistent so holiness is no reproach but an ornament to men in greatest dignity For Job the greatest man of these in the East Chap. 1.3 is a very pious and tender man Which may reprove these who because of their Grandeur do look upon piety as below them and must take liberty to prove their greatness by breaking the commands of God It also reproves them who are ready to look upon such accurate walking in any person farr more in great persons as preciseness and needless scrupulosity It is a very great evil and a sad prognostick to a Land when great persons are thus principled Eccl. 10.16 2. True grace being tenderly entertained will flourish wonderfully under many disadvantages For here we see a man hath so eminent knowledge and is so careful of the practice of holy duties even before the Law was written that he makes conscience of very small things Which may give a sad check to them who are more loose in times of greater light and those who lay all the blame of their many neglects only upon their disadvantages and external impediments 3. True piety must not be measured by mens observing of any one particular duty or other but it is a very comprehensive task of many duties all which must be made conscience of or at least a respect must be be had to all the Commandements enjoyning them Ps 119.6 For here Job proveth his integrity and piety by so many particular proofs and evidences Mens tenderness or seeming to be tender in one duty doth not warrant them to take a latitude to themselves in many other duties as many do put on a mask of piety in some things that they may walk as they please in many other things See Jam. 2.10 4. Such as would prove themselves to be truly godly and would have the testimony of a good conscience and be able to silence Calumniatours in a day of tryal ought to make much conscience of the duties of the second Table Therefore Job instanceth his integrity chiefly in those as being undoubted evidences of his piety and furnishing him with arguments to refute his Friends See Mal. 2.13 Mat. 5.23 24. 5. Where men have been and are tender walkers that will afford them a sweet cordial in trouble and when they are reproached by others For now Job finds it sweet when he reflects upon his former life that he hath so many things to say for himself It is true they who find after such a reflection that they have deborded much have yet a remedy if they goe to him who is exalted to give repentance and remission of sins Yet it is unspeakably sweet when mens consciences afford them such an ample testimony in a day of trouble that they have walked uprightly in the general course of their life Is 38.3 And for attaining of this men should examine their own wayes frequently and seriously that so they may be distinct in giving an account thereof as Job is here For confusion and indistinctness is a great obstructer whether of humiliation and amendment of faults that they may come up to such a testimony or of comfort if they have walked uprightly And men should remember that times may come when applause may fail them and prosperity abandon them which bear up many against challenges Hos 12.7 8. And that they will be driven to try what testimony their consciences will afford them without which they will be in peril to sink as here it was with Job And therefore they should be accurate and sincere that their consciences do not spting a leak upon them in their greatest storms In particular from this Verse Learn 1. Fornication is an evil condemned by God and which hath been hateful to godly men in all ages when in a right frame For Job here avoided it If we speak generally of unlawful lusts they brought judgements upon the Old World upon Sodom and upon the Benjamites Judg. 20. They draw men to other sins as Uncleanness drew the Israelites to commit Idolatry with the Midianites Num. 25.1 2. And they waste mens bodies and estates Pro. 5. And even Fornication is a transgression against the Law of God and is a wrong done by
done to the Image of Baal 1 King 19.18 and to the Calves of Dan and Bethel Hos 13.2 But if the Objects were further off as the Sun and Moon are the worshippers first held out their hands toward these objects and then brought their hand to their mouth and kissed it in testimony that they honoured these objects and that they acknowledged they held their breath of them Thirdly We have to consider the reasons perswading Job to avoid complyance with this Idolatry v. 28. Namely because it was a capital crime and a denial of the most high God in giving that glory to the Creatures which is due to him only From these Verses Learn 1. Albeit some men little regard Principles of true Religion in doctrine or worship and albeit many make use of a blameless civil conversation to commend their errours and superstition Yet God requires purity of Religion as well as of conversation without which men will never be truly pure in their conversation for faith must purifie the heart Act. 15.9 that the conversation may be pure nor will God accept of what they pretend to of it Therefore Job finds it necessary in proving his integrity to vindicate himself in the matter of his Religion as well as in the duties of the second Table Hereby shewing that faith and a good conscience must not be separated 1 Tim. 1.19 2. So farr have the posterity of Adam degenerated that not only many of them who have some knowledge of him by his Word do corrupt his instituted service and worship by their own superstitious devices and inventions But others of them are so farr blinded and plagued that they worship the Creature instead of the Creator For Jobs Apology intimates that to worship the Sun and Moon was frequent in his dayes Yea not only did they worship these more glorious and excellent Creatures but even the basest of them and the very hearbs in their Gardens See Rom. 1.23 25. This is the just fruit of mens not retaining God in their knowledge and of their not glorifying him as God when they know him Rom. 1.21 28. And a sad document of the bruitishness of man and what he will prove if he be given up to his own hearts lusts And it should be matter of Humiliation to us that God is so little glorified in the World and the Creature put in his room 3. Even the most godly men have need to be upon their guard lest the grossest Idolatry infect them if it prevail where they live and be set off with rational and specious pretences For Job purgeth himself of this as an evil to which he had strong tentations if grace had not restrained him considering that it was generally in practice in the Countries about and that the splendour of these Luminaries and the light and influences that come from them were specious reasons to plead for religious respects to be paid to them However men at this distance may think Pagan-Idolatry no tentation and may wonder that Israel was so often infected with it Yet if it were our tentation and tryal we would find it more taking and men within the visible Church who are taken with the evils prevailing in it have just cause to fear that they might be overtaken with that also if they had a strong tentation to it And particularly as in the Church of the Jews formality in performing Gods instituted worship drew on superstition Is 29.13 and from that they fell oft-times into gross Idolatry So every formal and superstitious person doth witness his inclination to follow these abominations if he were tryed And if a covetous person be an Idolater Eph. 5.5 Col. 3.5 he would readily being tempted worship the very creatures rather than be deprived of his Idol And therefore Job joyns Idolatrous confidence in wealth v. 24 25. with worshipping of the Creatures v. 26 27 because they are evils which have some affinity and because the one would readily draw men to the other 4. Albeit the Sun and Moon as well as other creatures of God may and ought to be studied and meditated upon for profitable ends and uses Ps 8.3 Yet men ought to guard lest in contemplating of them their minds be diverted and drawn off God and be fixed upon them as the fountain of these benefits they receive by them For Job declined thus to behold the Sun when it shined and the Moon walking in brithtness as the first degree of Idolizing them and tending to draw him to perform religious worship to them 5. Albeit men be not come to that length of declining as to commit any outward Idolatrous act yet they may commit Idolatry inwardly if their hearts and affections be so taken up with any excellency in the Creatures as to dote upon them For Job was careful that his heart should not be enticed secretly or inwardly though as yet it appeared not in any external practice For when the heart is thus possessed as when the World wondred after the Beast Rev. 13.3 it is Idolatry in the sight of God and draws men to outward acts of Idolatry Deut 11.16 And God who searcheth the heart and looketh to the heart especially in worship is provoked to jealousie when he finds an Idol placed there See Ezek. 6.9 6. Men have so much more need to guard against Idolartry especially in their hearts that is of a very insinuating and enticing nature and men by nature liking it better than the right way of worship they may be easily stollen off their feet by it For Job intimates that the heart is apt to be enticed in this matter and that secretly er'e men be aware 7. Albeit some be ready to think that they are not guilty of Idolatry whatever communion they have with Idolaters in the external performances of their worship so long as they keep their hearts free from approving or concurring with them Yet these very external practices are Idolatry in the sight of God For Job not only kept his heart but was careful that his mouth should not kiss his hand otherwise he would have judged himself guilty of Idolatry For it is upon this and the like practices only that Judges do cognosce and for thâ—se do they punish men as Idolaters v. 28. Such practices are sufficient to evidence mens obedience to injunctions of Idolaters Hos 13.2 and therefore cannot be free of Idolatry And if it were otherwise the three Children Dan. 3. had very foolishly exposed themselves to such an hazard for not falling down before the Image seeing they might easily have pretended to worship before the Image but without any respect to it 8. External signs of respect and reverence gâ—ven to any Creature upon a religious account is Idolatry For so did Job account of kissing of the hand from a religious respect to the Sun and Moon So also 1 King 19.18 Men may wheâ— their wits to invent distinctions which are but little if at all understood by the most part of those
on these tearms he beggs light Our darkness floweth oft-times from our ill improvement of light and Rebellion takes away reproofs Ezek. 3.26 as unfruitfulness turns corrections into destroying plagues Isaiah 1.5 Jer. 2.30 9. Even sincere and honest resolutions against sin had need to be often renewed lest we become remiss in them Therefore after that resolution and engagement v. 31. this is added 10. Even very sticking sins which cleave fast to us and do resist many resolutions may through grace be prevailed over if we follow forth our resolutions For though he should find need to double his resolutions yet reformation is not hopeless Therefore we should not set about this work in a discouraged way nor should difficulties in it cause us give it over 11. Who so will consider not only that there can be no true repentence for by-past sins without a resolution and endeavour of reformation for the future and that it is inconsistent with a gracious state to continue in any known sin without serious endeavours against it But what hath been the grosseness and the present folly and emptiness and subsequent bitterness of their former debordings they will see cause to fortifie their resolutions against them for the future Therefore this is premitted If I have done iniquity as a strong Argument to engage him to do no more For beside the adding of sin to sin Is 30.1 and that what men have already committed is more than enough 1 Pet. 4 3. it must argue strange madness when men hazard again upon these courses under which they have smarted See Prov. 23.34 35. Verse 33. Should it be according to thy mind He will recompence it whether thou refuse or whether thou choose and not I Therefore speak what thou knowest In this Verse Elihu presseth the former counsel and advice by a strong Argument which some do strangely put upon the wrack by looking upon some of the words as spoken by Elihu in his own person and some of them as spoken by him in the person of God as if God himself were immediately speaking of himself But the Translation comes nearest to the Original and the summ of the Argument is That it was best for Job to follow his advice seeing otherwise God would not be at his disposal but would take his own way to recompence his folly whether he liked it or not To this the words do well agree Wherein 1. He propounds a very pungent Question to Job Should it be according to thy mind Or Should it be from thee That is whether thought he it just that he should have the disposal of himself and his lots so that God should deal with him according as the prescription should flow from himself or according as he did carve out and were satisfied and no otherwise 2. He answers the Question himself by an assertion He will recompence it namely Jobs folly and rashness whether thou refuse or whether thou choose That is whether he consent or not or be well or ill pleased God will requite his folly and miscarriage unless he follow the advice he hath given him 3. He subjoynes a Negative and not I which may relate either to that of recompencing that it is God and not Elihu who will recompence him and therefore he should consider who is his party Or to that of refusing and choosing and so it imports that Elihu would be farr from taking Jobs way of it to be a chooser and refuser or a prescriber unto God 4. Upon all this he inferrs a Conclusion Therefore speak what thou knowest that is See if thou canst defend thy self against those former challenges mentioned in this debate and give reasons why God should not recompence thy folly and if thou find thy self unable for that then follow my advice So that this provocation and challenge imports That when Job had said all he could he would produce nothing which might warrant him to expect any safety but in taking his counsel From this Verse Learn 1. It is naturally incident to the Sons of men that they presume to be carvers of their own condition and would have their will in every thing For he supposeth that Job among the rest aimed at this to have things according to his mind or from with him As men naturally incline not to be subject to the Law of God in the matter of their duty Rom. 8.7 So neither to the will and good pleasure of God in the matter of their lot And hence flow their pride discontentment impatience c. when they get not their will 2. Whatever be mens inclinations that way yet their own consciences when seriously put to it cannot own nor approve of such presumption For Should it be according to thy mind saith he referring the matter to the impartial and serious verdict of Jobs own conscience 3. God will not cede or be subject to mens passions and humours but whether they will or not he will take his own way and so will make them patient perforce and let them see that they will gain nothing by impatience For Whether thou choose or whether thou refuse he will recompence 4. So long as men are impatient and submit not to the will of God their afflictions are not simple tryals but chastisements if it were but for that their folly and presumption For therefore doth he tell Job that God by the continuance of his affliction is recompencing those his miscarriages So that impatient persons should look upon this their guilt as pursued even in their otherwise most cleanly tryals 5. Impatient persons should consider that God is their party who will prove too hard for them and when Messengers are sent to them with hard tydings they should look to God and not to the Instruments in them For saith he He will recompence and not I. 6. It is also to be pondered that whatever men do in their passion yet sober minded men will be afraid to presume to prescribe unto God Therefore doth Elihu decline that as hath been explained 7. When men have said never so much in defence of their own presuming to prescribe unto God they will lose their cause For this Conclusion Therefore speak what thou knowest is a defiance to Job to produce any thing which might infringe what he hath said as the following Verses do further clear Verse 34. Let men of understanding tell me and let a wise man hearken unto me 35. Job hath spoken without knowledge and his words were without wisdome These Verses contain the second part of the Conclusion wherein as before he appeals to wise and judicious men whether Job can be assoyled and declared not to have spoken imprudently in his complaints against God And albeit Elihu propounds this by way of desire that such may resolve him whether it be so or not Yet it implyes a confident assertion that wise men will tell him or hearken and assent to what he hath said concerning Jobs folly in his discourses And so some
in debates As 1. The Friends being already engaged as hath been said hindered the discovery of their Errour by any thing he said 2. Job considered not that his necessity furnishing him with Oratory and Eloquence might make a lie very plausible as may be seen in his endeavour to justifie his desire of death Parts and Passion if Conscience do not over-rule will manage a bad cause strangly So that parts are a plague when men imploy them in an ill cause 3. Interest is very prevalent to hinder the fruit of Conference and debate No argument or debate could bring Jeroboam and his Successours to see the ill of the Golden Calves till the captivity discussed it It had been powerful light indeed which would have perswaded them to quit or hazard a Kingdom which they had usurped from the house of David This as it may teach us to lament the perversity of men who are ready to detain the truth in unrighteousness So also not to stuâ—ble albeit debates do nor decide differences among men till God come and determine where the lie is as he did in this debate 2. Let it not be iniquity ver 29. Some read it There shall be no iniquity That is if ye will hear me I freely forgive you all ye have wrongfully said hitherto Or do not fear that your hearing of me speak in my own defence shall be your sinâ— as if ye were faulty in not pleading for the holiness of God who afflicts me Others thus Let there be no iniquity That is when ye hear me let no iniquity which ye can mark in my discourse pass without a challenge But the Translation to which I adhere gives us this sense of the Argument That they should quit their prejudices and hear him lest as they had sinned in what they had done already So continuing therein it proved iniquity or an heinous sin and so it presseth the second branch of the Exhortation This teacheth 1. That the same action which in some respects and considered in it self may be accounted an infirmity yet being considered as vested with some circumstances is before God iniquity Thus Job accounts their persisting to oppose him iniquity This point may be true 1. In respect of the Principles of a course It is infirmity when men depart from God yet they do it not wickedly Psal 18.21 when they fall in a snare but through frailty when they err but it floweth simply from tenderness of the Conscience though erring But the same evils may be wickedness when followed wickedly malitiously with an high hand to serve an interest and reap advantage 2. In respect of perseverance An infirmity persisted in becomes iniquity it being incident to mâ—n to fall but devilish to lie still to fall and not arise to turn away and not return 3. In respect of the consequences of persevering in sin An infirmity faln in and persevered in doth not only draw on new sins but more obduration in the same sin A backslider turns an hater of such as persevere yea a persecuter of them Thus it was with Peter though mercy prevented the worst from denying his Lord and Master he comes to deny him with an Oath there after with an Oath and Curse And thus also Jobs Friends afterward turn more bitter in the debate and do witness little tenderness by their frequent reflections on him This may dash the Idol of mens credit and perswade them speedily to return from an evil course notwithstanding any disadvantage Doct. 2. Though men do ordinarily think light of sin if it be not followed with sad plagues yet sin in it self is very grievous to a godly man And if even infirmity ought not to be tolerated How much more will gross wickedness be hateful to right discerners For this is a strong Argument in Jobs account Return let it not be iniquity And thus did David judge when he esteemed so much of the pardon of the iniquity of sin Psal 32.5 3. My righteousness is in it v. 29. This presseth both parts of the Exhortation That they should hear him and consider the matter again and again notwithstanding their being engaged Considering how much it concerned him his righteousness which was his only prop and support being at the stake in the debate We need not inquire Whether Job speak here of the righteousness of his person by imputation of Christs Righteousness and of his way by Sanctification wherein he was Evangelically righteous or of the righteousness of his cause in debate betwixt them For both these were conjoyned here it being the very question debated betwixt them whether he was a righteous and godly man or not And for the strength and soundness of this Argument albeit Job looked so much to this his righteousness as made him forget his miscarriages in other particulars yet in this he is assoiled by God and declared a righteous man and being so it was his duty to maintain it Hence Learn 1. The Conscience of Integrity and Righteousness is a soveraign Cordial and support to a man in trouble For Job speaks of it as a thing of so great moment as he may not quit it My righteousness is in it So did Hezekiah find proof of its worth when he was threatned with death Isa 38.1 2 3. and David in his tryals and persecutions under Saul as appeareth from several of his Psalms This helps men to hold on their way Job 17.8 9. For such do walk surely Prov. 10.9 and have the testimony of their Consciences and consequently Gods approbation to comfort them Which should perswade us to a frequent use of that Prayer that integrity and uprightness may preserve us Psal 25.21 2 When men are under trouble they may expect that the testimony of their Consciences in the matter of their integrity will be assaulted whether by inward tentation or outward misconstruction or both For Job supposeth his righteousness is at the stake here This may not only be expected from the weakness of mens own spirits being broken with trouble from the malice of Satan who is not satisfied with any outward trouble upon Saints unless he disturb their peace and weaken their faith thereby and from the weakness prejudices and corrupt Principles of friends and observers But even the Lord hath an holy hand in it for the further tryal and exercise of his Children So that every thing which is quarrelled in a Saint under trouble must not therefore be cast as naught But 3. It is commendable in the people of God to maintain and cleave to their integrity when it is called in question by tentation from within and opposition and dispensations from without For so doth Job here notwithstanding he was afflicted by God and mistaken by his Friends It argueth great weakness when men subscribe to the truth of every doubt that tentation raiseth And they may approve themselves to God in defending their righteousness and integrity against tentation and under greatest disadvantages Psal 44.17 18 19. For not
only do they in so doing bear testimony for God and his Truth in that particular but they retain that which will be a strong Bulwark against many other assaults which Job expresseth well Chap. 10 15. If I be wicked wo were unto me For further clearing of this Point It may be enquired 1. What course shall we take to be clear off the truth of our integrity and righteousness when it is cryed down by men and sad dispensations seem to condemn us Answ In Job's case where the only thing in question was his Piety the matter may be cleared by these many Characters of true godliness recorded in the Word But for more general satisfaction in all cases those rules would be observed 1. Men may be righteous as to the state of their persons being justified by faith when yet some of their actions may be faulty Every thing that we ought to mourn for as a sin doth not alter the state of our persons but our feet may need to be washed when our body is already clean Joh. 13.9 10. This consideration may contribute to solve many doubts arising upon the sense of guilt and if well improved will advance and not hinder our repentance 2. Men ought to beware of turning such Scepticks as to question whether there be righteousness and unrighteousness a right and a wrong in the courses of men in the world or to be so unsettled as to quit and abandon every course as wrong which is crossed and borne down No dispensation of Providence condemneth any thing as sinful which the word accounts integrity It is a woful way of being above Scriptures when Providences thrust the Bible out of our hands and do hinder us to go to the Law and the Testimony thereby to judge of our own and others cause and way 3. Men may be heinously guilty of many sins before the Lord and because of them justly punished by him immediately or mediately And yet may be innocent as to the instruments afflicting them and as to the cause of their tryal by men David when he is lying in the dust before God because of his folly and sins of his youth yet croweth over Saul as an innocent man in the matter of his tryal and suffering And when God sent Judah into captivity yet he pleads their cause against the Chaldeans Thus the Church distinguisheth betwixt her case before God and before men in her suffering Mic. 7.9 and we ought not to confound them 4. Men may be righteous both before God and men in the main point of their tryal and yet may sin in many accessories and in the way of managing that which is right As here in this case Job bears all the strokes and God pleads more against his carriage then the carriage of his Friends and yet the issue of all is Ye have not spoken of me the thing that is right as my servant Job hath Chap. 42.8 It may be enquired 2. How they who under sufferings have a testimony of their integrity in any of the forementioned respects shall improve it or adhere to it in a right and acceptable way Answ Here Job's errour who managed a good cause sinfully may give us warning that we are apt to miscarry in this And therefore these rules are to be observed 1. Men are then right and do in a right way adhere to their integrity when they are so fixed as they are ready to suffer and abide a storm for their adherence thereunto It is a dangerous case when men are confirmed in their way meerly because it prospereth in their hand for what will they do when that Argument fails them or when let a cause be never so just men cannot suffer any thing for it And when I speak of suffering I do not only mean that men in a righteous cause do act in their stations amidst many hazards or do resolve to endure trouble from implacable men who bring them at under But that they do not accept deliverance albeit it were offered upon their forsaking what is right Heb. 11.35 2. Right maintainers of their integrity ought to be no less tender and zealous for it when sin would assault it within and so wound the Conscience then when tryals and outward dispensations would decry it 3. In this case also the Conscience of our integrity ought not to imbitter our spirits against God who exerciseth and afflicteth us which was Jobs fault Chap. 40 8. For albeit the Conscience of uprightness may help a man to courage and confidence in trouble yet we ought to be humble before God making as good use of cross dispensations as if we were unrighteous and mourning for any thing that God may have to say against us And this seems to have been Job's way at sometimes Chap. 9.15 10.15 though his passion did at other times ouer-drive him 4. Is there iniquity in my tongue c ver 30 The sum whereof is They ought to hear him for he will speak right things and if it were otherwise his judgment and experience would â—s easily discern it as his taste doth discern meat and having a tender Conscience he would abominate any unsound Principles as his taste would disrelish unsavoury meats In this matter he is so confident that he believes themselves are perswaded of it and therefore propounds it by way of question posing them if they judged otherwise of him And yet he did mistake himself for in some respects there was iniquity or sin at best in his tongue nor did his taste discern the perversity or sinfulness that was in his passionate desire of death upon which he insists so much in the next Chapter Hence Learn 1. It is duty of godly men and their property when in a right frame that their Consciences are very tender touch-stones of their Principles and way either to prevent their engaging in an evil way or to cause them relent it if they be engaged For so is here supposed that there should not be iniquity in their tongue and that their taste should discern perverse things Thus Joseph's Conscience broke the snares laid by his Mistriss Gen. 39 9. Thus David's reins did instruct him Psal 16.7 and his heart smote him when he had faln in an appearance of evil 1 Sam. 24 5. Hence it is a challenge that men are not ashamed when they do evil Jer. 6 15. This may give a check to men who bear down this light in themselves the doing whereof may soon lead them to do evils which even Pagans would be ashamed of Ezek. 16.27 2. Whatever be the duty of Gods people or their practice at sometimes in this particular Yet there may be great hazard in the best of men their leaning to their own discerning and spirits For Job missed his mark here in venturing too much on this Our own light spirits or impulses are dangerous guides seeing we have the Word wherewith we may consult in every thing and not only are all men lyars but many
Uprightness hath boldness and nothing in God will be terrible to honesty and to the man reconciled through Christ For though God be the Almighty yet Job declines not to speak to him See Job 23.6 Psal 99.4 5. It is not mens passions and humours which ordinarily are aloft in trouble that will prevail with God or be approved in their addresses to him but when having solid grounds of confidence they do humbly and soberly plead them before him For thus as hath been explained Job desired to reason with God or humbly to plead his innocency and integrity upon solid grounds as Job 23.4 And though in his practice he miscarried as many good resolutions are over-powered by tentation especially in his expostulating about his afflictions yet this was his resolution Vers 4. But ye are forgers of lies ye are all Physitians of no value 5. O that you would altogether hold your peace and it should be your wisdom The first reason justifying this his desire and resolution and taken from their carriage is that they were unskilful in their way of dealing with him This is propounded v. 4. That they were all of them ignorant erroneous and unskilful in their dealing with him Forging false principles setting them forth with fine language and bearing him down with Truths that were impertinent Thus they alledged that either he behoved to be a grossly wicked man or a close hypocrite or else God could not be just who afflicted him seeing he punished none so as he did him but only wicked men As also that Gods Majesty was so great that he could not maintain his innocency before him And so while they dealt with him as a wicked man and exhorted him to repentance upon that accompt they proved unskilful and hurtful Physitians who either made use of Errour or misapplyed Truth to cure him and therefore he did justly quit them betake himself to God Unto this he subjoyns a wish v. 5. shewing that however they thought they behoved to speak Chap 11.3 yet he could save them a labour and would be obliged to them if they would continue silent as they had been at the beginning Chap â— 13 and let him debate his cause with God And as by so doing they should do him a kindness so they should evidence more wisdom by their silence then by babling thus to spoil his cure From v. 4. Learn 1. As there are lies and unsound doctrine oft-times hatched and vented in the Church so these may be very well busked For they may be forged or dressed up Psal 119.69 The word imports that they may be patched up so as the word is rendered to sow up Chap. 14.17 like so many old rags till they become some kind of garment or patched over with Fig tree leaves of pretenceâ— or fair shews that they may be taking Errour usually goeth not abroad without some such Mask and as forgers or inventers of them are worse then those whose simplicity and credulity is imposed upon to own them so those fine pretences do heighten the sin of the course See 1 Tim. 4.2 2. Where Dâ—ctrinal Lies and Untruths are discerned it is no ill manners to call them so in debate as Job saith his Friends were forgers of Lies To charge the maintainers of Eâ—rour with speaking against their mind and light which is a moral vice may be injurious and uncivil but they may lawfully be charged with untruth in the thing which they maintain And thus erroneous persons should be sharply deaâ—t withal Tit. 1.13 though with some difference and respect had to their condition Jude v 22 23. 3. A troubled afflâ—cted person is under a Souls-sickness that needs the tender and skilful Physitian as Job here insinuates concerning himâ—elf 4. Sound Doctrine is Souls-medicine in such an afflâ—cted condition For so would Job have accounted of it if they had ministred it It is an unsanctified afflâ—ction where that medicine is not souâ—ht after but loathed and the godly should beware that their afflictions do not out-grow Scripture-comforts and relief 5. False Doctrine or true Doctrine mis applyed will never give true comfort and a needy soul will soon find busked words and lies to be empty For thus doth Job account them Physicians of no value 6. It is not easie to apply spiritual Physick to a troubled Soul but even godly men who are well-affected to the Patient may prove Physitians of no value if they do not put themselves in Gods hand and deal soundly and prudently in their applications For thus did it prove with Job's Friends 7. When godly men in affliction are disappointed of their expectations and friends prove uselss or hurtful or forge lies against them their case is not desperate seeing they may go to God For so doth Job resolve to help himself v. 3. seeing they were forgers of lies and Physicians of no value From v. 5. Learn 1. A bad cause may have abundance of language to set it off As Job insinuates they had said enough and too much 2. Much empty talk will not ease the afflicted nor commend a cause to rational men For Job would be free of it O that you would altogether hold your peace 3 Men do not only not profit their bad cause but they bring no credit to themselves by their much speaking in it or for it and they would evidence more wit or at least hide their folly better by their silence For saith he O that you would altogether hold your peace and it should be your wisdom See Prov. 17.28 James 1.19 Vers 6. Hear now my reasoning and hearken to the pleadings of my lips 7 Will you speak wickedly for God and talk deceitfully for him 8. Will ye accept his person will ye contend for God The second reason taken also from their carriage is that they were sinfully partial in their judgments This he ushers in with a Preface v. 6. wherein as he had desired them to be silent v. 5. so now he desireth they would hearken to his impleading of their lies that they might be instructed And then he propounds his argument v 7 8. which is further pressed in the following verses wherein he doth not lay it to their charge as a sin simply that they pleaded or contended for God as the words would seem to bear v. 8. seeing God needed not as Baal to be pleaded for as being God who could plead for himself Judg. 6.31 For it is unquestionably lawful and a duty to plead for God and his interests But that which he challengeth is that in their contending for Gods righteousness they dealt partially in condemning him And this he poseth them with by way of question both in testimony of his indignation at their way and to evidence that their own Consciences could not justifie their procedure For clearing of this purpose Consider 1. This challenge will be clear if we remember what is the partiality and accepting of persons condemned among men with an eye to which Job
it from others or a reproof if they neglect it And that they do not put themselves to it either to prevent miscarriages or to mourn for them For ye should say Why persecute we him It is sad when Saints are not the first and most severe censurers of their own neglect of duty and when it may be said by others as of the wicked Psal 53.4 where is their Conscience and tenderness that they walk so contrary to their rule 8. Men engaged in debates and over-driven with passions do not readily see their own duty but their actions do out-run their reason and others will see what they ought to do better than themselves For Job must tell them what they should say See Jer. 8.6 Vers 29. Be ye afraid of the sword for wrath brâ—ngeth the punishments of the sword that ye may know there is a judgment In this verse we have Job's last Argument pressing his Challenge taken from their hazard if they went on thus to persecute him Wherein 1. He asserts they had cause to be afraid of the sword or some extraordinary judgment because of their cruelty 2. He confirms his Assertion from this that wrath bringeth the punishments of the sword that is if we take wrath largely the wrath and displeasure of God will inflict it and that because of their rage and wrath against him who was an afflicted godly man 3. He amplifieth and confirmeth the equity of this proceeding by pointing at Gods end in it that ye may know there is a judgment Whereby we are not to understand that by this their punishment God would have them to correct their former Errour and know that there is a judgment to come And that therefore they should not judge of men before the time nor expect that God by his dispensations within time should put a visible difference betwixt the wicked and the godly as their opinion led them to think But the meaning is That God by these punishments would teach them that there is a Providence to execute judgment upon these who offended as they did which they had but sleightly considered As for the Assertion and Exhortation that they should be afraid of the sword If we consider it in it self as is is an Argument diswading them from their cruelty It teacheth 1. The carriage even of Gods people particularly when they are cruel to the godly in affliction doth deserve and may draw on sad strokes even the Sword or some such Rod. So far may they miscarry not only a visible Church but even particular sincere Saints 2 Sam. 12.9 10. and so sharply may God pursue them especially for cruelty 2. The judgments of God even against his sinning people are dreadful Lev. 26. Deut. 28. 1 Sam. 3.11 12. and ought to be feared and will be feared by all godly men who are in their right wits For Job out of his own experience bids them he afraid of the Sword See Psal 90.11 Heb. 10.31 This is true of every judgment of God and of the Sword in particular 3. It is the duty and were the great advantage of men not to need to be put to learn the dreadfulness of Gods judgments by feeling them but to be afraid that they may prevent them For Job bids them before-hand be afraid of the Sword It is sad that we seldom fear Gods displeasure till we feel it and it is yet sadder if we fear not though we feel it but do harden our selves as may be gathered from those complaints Psal 90.11 Isa 1.5 4. There is no fear of Gods displeasure sound or acceptable but that which perswades men not to provoke him by sin or to quit sin if they fall in it For he perswades them so to be afraid as to give over their persecuting of him They do not fear God aright as a Judge who do not fear him as a Law-giver If we look upon this Exhortation not only in it self but as it is made use of by Job and is his counsel to his Friends who had injured him it teacheth further 1. Whatever be the dreams of secure souls yet such as know the sharpness of Gods displeasure against his sinning people and of the corrections that flow from it will even pity their very Enemies if they undergo them For therefore Job warns them who had injured him of their hazard 2. No injury can warrant us to neglect our duty toward those who have injured us or to wish or not study to prevent their hurt who wrong us especially when they are running the hazard of making God their party For therefore also doth Job warn them of their danger who were so cruel to him Mens wronging of God and us also doth not warrant us to sin against God and our own souls by the omission of any duty he hath enjoyned us 3. When men are tender and do duty to others it is not only their advantage to whom they do it but their own much more Therefore Job presseth this not only as their interest and advantage but as affording himself ease and comfort in that he is kept so tender toward them When we reckon right we will find that in doing duty to God or our Neighbours the advantage is chiefly our own and our selves have the greatest disadvantage if we neglect it From the Confirmation of this Assertion For wrath bringeth the punishments of the Sword Learn 1. Even the Children of God may lie under wrath and fatherly displeasure for their faults as here is supposed of these three godly men See 2 Chron. 19.2 Isa 64 7. 2. Rage and wrath against godly men is a special quarrel and cause of Gods displeasure For so this wrath doth also if not chiefly here signifie 3. Though men think little of Gods displeasure particularly against their rage at the godly when it is only intimated in the Word or may be read from their sin yet it will prove sad in the issue and portends sad corrections and those many of them pursuing sinners till they repent For if there be wrath then there are the punishments even many of them of the Sword If God be angry his wrath brings them as is here supplied in the Translation And as for mens wrath and rage it may be thus tendered wrath is the iniquities of the Sword or one of these sins which are punished with the Sword From Gods end in these Corrections That ye may know there is a judgment Learn 1. There is a Providence executing just judgments in the world For there is a judgment See Psal 58.11 But as Atheists deny this Ezek 9 9. Mal. 2.17 So the godly do not enough draw out the comforts of it 2. This Providence and Judgment of God will be exercised against them who rashly judge others For this is directed to them who rashly judged him him which is an heinous fault when the creature set is himself on Gods Throne to pronounce sentence against others Rom. 14.4 James 4.11 12. See Matth. 7.1 3.
examine themselves what they are doing but they must try also how they are doing it as is here imported Men should try what is the end they drive at in what they go about what is their manner and way of doing that which is good and how they are useful by it So Ministers should not content themselves that they preach sound Doctrine if they speak in so high termes that they are not understood if it be not pertinent to the condition of the hearers if they utter it so as may alienate affections c. And professours should not please themselves with doing of things lawful if thereby they give offence c. Otherwise that which is not rightly done in the manner is upon the matter not done at all For these questions may be all resolved into negatives that hâ— had not helped him that was without power c. 3. Debates by reason of mens lusts are apt to kindle passions and to beget corrupt principles so that conscience hath little power till these storms be calmed For these questions exciting conscience to do its duty imports that conscience had been over-powered with the heat of debate and contradiction 4. Conscience may well be silenced for a time but it will never be gotten so bribed but it will tell truth when it gets leave to speak Therefore he appeals to Bildad's own conscience in these matters being sure it would pronounce against him 5. Men ought to consider what sad unfriends their consciences will be when they get leave to speak and tell them what they have done amiss Therefore Job leaveth him to his own conscience as a tormenter severe enough if once he communed seriously with it Doct. 8. It is a great mercy and a proof of Gods support to crushed Saints when they are not sunk with discouragements but are able to discern the unjust usage they meet with from friends As here Job though sadly crushed and afflicted discerned how Bildad had failed in his duty toward him and therefore answered and challenged him for it It is true his courage should be managed without passion and in tenderness and meekness wherein Job failed somewhat which yet is to be pitied for trouble may cause even a meek Moses miscarry and long-continuing and sharp afflictions may quite alter mens dispositions and make the meek become passionate See Eccl. 7.7 Yet 1. It is not an evidence of stubbornness but of Gods gracious support when Saints are enabled to endure such shakes which are a part of the tryal Ps 142.4 5. 2. Though such assaults should help us to feel our crosses better that we may deal more effectually with God about them Yet whatever we have else it is good to have our judgements clear to discern things as they are and that troubles do not cast a dark cloud upon our light For Job is able to discern wherein his Friends wronged him notwithstanding that he is so crushed with trouble From the second fault charged upon him leaving those things already marked which are common to the first with all the rest Learn 1. Godly mens resentments cannot but draw very deep when their friends are not only not helpfull but hurtful to them in their crush'd condition For Job here doubleth yea and afterward multiplyeth expressions about Bildad's failings to let him see how much he resented them Men at ease may speak or do that lightly or inconsiderately which yet will draw deep upon a tender mind Chap. 16.4 were it even but a look Psal 22.17 or a word Psal 69.26 and a broken mind is soon hurt For a little thing may waken all its sorrows upon it and raise many tentations as David's desertions under his persecutions and afflictions do witness And especially ill usage from friends will sadly affect afflicted Saints Psal 55.12 13 14. 2. Whatever help he afforded to afflicted Saints their Faith should especially be helped and cherished For the arm that hath no strength should be saved As the weakness of Saints is chiefly inward so especially it slows from their weakness in faith So that they are never weak how crushed soever who believe Therefore Christ prayed only for Peters faith in his conflict Luk. 22.31 32. For Faith will support a Saint till more help come It enableth him to goe about the cure of his grievances and prevents Apostacy 1 Sam. 30.6 and 12.20 21. It covereth all the rest of our armour and quencheth all fiery darts Eph. 6.16 It bodes and hopes well of God and sticks close to the verdict of his Word It will believe and close with righteousness when the person is convinced of unworthiness It rests upon the Word whatever Sense or present dispensations seem to say to the contrary It believes Gods love and tender heart notwithstanding his sad and heavy hand It trusts to his power in improbabilities and to his wisdome in confusions It looks not upon Gods sad word as his last word to the afflicted Saint It fixeth upon this that cleaving to God will make all prove well in the issue And that manifold difficulties are only sent to give it much work that it may acquit it self as becometh c. All which may teach how great care should be used that confidence be not cast away in trouble Heb. 10.35 And that when we know not what to do else we may only believe Luk. 8.50 3. The faith of Saints may seem to be quite gone in trouble for any thing that sense can discern or for any sensible encouragement that they reap thereby For this arm may have no strength and it may need to be saved or rescued which supposeth it to be exhausted and sunk Thus a Peter may be at sinking through the fainting of his faith Matth. 14.30 31. For 1. Satans Engines are especially levelled against Faith Luk. 22.31 32. in the shaking whereof his victory consists And Faith is a Warriour which may get sore assaults and it must not be measured only by its triumphs but by its fighting 2. Though we ought to study to have that testimony in a day of deliverance that we have by faith waited upon God in a day of trouble Is 25.9 Yet God allows not that we should carnally glory in the strength of our Faith as it is ours and therefore he will have us often emptied in this matter and our Faith often at his mercy that we may know whence the strength of our Faith cometh 3. Our mistakes may cause us apprehend our Faith to be more weak than indeed it is of which after For the Woman of Canaans faith was a strong faith when yet it was farr from triumphing and only importunate and humbly wrestling against discouragements 4. Our pride and peevishness may be ready to cast away our Faith because we have no more but naked Faith Heb. 10.35 1 Sam. 27.1 2 King 6.33 Hence we ought to adore the immutability of God whose purposes change not as our hearts change and as our Faith frequently succumbs and the love
a sad ingredient in his Cup that the days when God preserved him are gone and he is left a naked man without protection from trouble Thus also are Saints troubles heightned upon them when they compare their priviledges by Covenant with their present lot and allowance Ps 89.30 31 32 33 c. with v. 38 39 c. This puts us to try what it is that affects us most in our troubles whether it be the trouble it self or the want of a token for good and wonted proofes of God's care and love in it Only whatever affect us let us not upon any pretence loose the rains to our passion But let us seek after some other proof of God's love when we want that proof of preservation from trouble let us admire his wonderfull preserving of us under trouble 2 Cor. 4.8 9. and 6.9 10. When he doth not preserve us from trouble let us seek preservation from the evil of trouble Joh. 17.15 though we be not exempted from the trouble it self and whatever befall us let us seek to be kept unto salvation though God should make use even of trouble to hemme us in from wandering out of the way that leads to it 1 Pet. 1.5 6. From v. 3. Learn 1. The light of divine direction is very refreshfull to a childe of God as Job here intimates that it was a desirable mercy to have this candle shining upon him This he compares as also the consolations of God to a candle or lamp not because it is a dimme light as these are being compared with the bright Sun But in reference to our dark condition till this light come and enlighten our darkness as 2 Pet. 1.19 See Ps 43.3 We should beware of sleighting his mercy when we have it and should learn to be thankfull for it if we know the minde of God concerning our duty whatever we want beside 2. This mercy of divine direction is yet sweeter when it is joyned with consolation and the sense of Gods favour For that is also imported in the shineing of this candle Not that it is alwayes to be expected that these two will go together For they may have their duty pointed out who walk in darkness and have no light of comfort Isaiah 50.10 Nor are we to respect or undervalue the one because we want the other But it should suffice us to know that there is such a sweet cordial as enlightening and reviving consolations in Gods hand to dispence it as he will and that these two are thus joyned and comprehended in one expression partly because if the light of his direction be followed it may assure us that we have ground and matter of comfort however we be deprived or deprive our selvs of our allowance and that it will end in the light of comfort at last and will not prove like these sparks of our own kindling which will make us lye down at last in sorrow Is 50.11 partly if the light of comfort and encouragement in God be entertained it will elevate our Spirits to take up the light of direction more easily in dark cases whereas discouragement doth darken and fill with confusion And therefore David in his distressed condition began at encouragement in God and then consulted about his duty 1 Sam. 30.6 7. 3. Gâ—ds mercies ought to be observed and prized not onely in their kinde but in their measures Therefore be observes that this candle shined upon above or over his head to give him a fuâ—l and clear light it is true a day of small things is not to be despised Zâ—ch 4.10 Lam 3.22 And it is the duty of Saints to be very humble and low in their own eyes and vâ—â—y seâ—sible of their ill deservings that thereby they may be helped to prize every mercy Gen. 10.19 32.10 Ezr. 9.13 Yet eminent and singular mercies ought especially to be observed and esteemed Lesser comforts and dark directions ought to be acknowledged yet when our way is very clear and our comfort very full our guilt will be greater if such a mercy be not acknowledged and improved For to whom much is given much will be required of them Luke 12.48 4. Where God lets forth most proofs of his favour he may yet suffer some darke and exercising cases to continue whether of tentations to sin that they may be avoided or of dangers desertions and difficult cases which may afford needfull exercise and work For Job notwithstanding the shining of this candle had some darkness to walk through yea it was by means of these dark steps that he came to discern the mercy of having this candle We must not quarrel our conditions because of some mixtures in them For we must be fitted for enjoying much of God by much work and exercise and our best condition must have some mixture to ballance it 5. As it is the duty of Godly men and their property in so far as they are renewed in all cases to seek their light of direction comfort and issues from God For it must be his candle that shineth otherwise they are not satisfied So particularly in dark cases their Integrity is tried by the light of direction and comfort to which they look under them For it was by his light that Job walked through darkness This is indeed a searching tryal when troubles and difficulties are pressing and God is hiding his face and hedging up our way when other issues and comforts seem to be near at hand Yet Piety will teach men to undervalue all these and to wait still upon God Is 8.17 6. It is an acceptable service to God that men do not lye down and give over all activity when their case is dark and dâ—fficult but that they get up and be doing For Job essayed to walk through darkness when it came in his way See 1 Sam. 30.6 7. Discouragement is a great enemy to Duty and though men may pretend the conscience of sin in their fainting yet it hinders any effectual course for the removal thereof See Ezra 10.2 3 4. 7. When God gives directions to be followed and communicates his comforts in following thereof Saints will have little to do with their dark cases But the light of direction and comfort will quickly resolve into the lightsome estate of issue and deliverance For saith Job by his light I walked through darkness He walked through to a speedy issue and in the mean time it was an issue that he was supported in his walk by Gods directions and consolations So that much of God is sufficient for any dâ—fficulty wherewith we can encounter and when we finde mercy to know the way of our duty in dark cases and can cast our selves upon God and encourage and comfort our selves in him we may walk on chearfully and not look sad as was the practice of Hannah 1 Sam. 1.18 8. To have much to do and much of God and of furniture from him wherewith to do it is a most desirable and sweet life in
20.12 And again pressed Exod. 22.28 which Paul expounds to be due even to the wicked High-Priest being in a lawfull Office Acts 23.5 And as fear and reverence toward this Ordinance of God is naturally imprinted upon the hearts of all men So piety will teach men to improve these impressions aright As Davids carriage towards Saul the Lords Anointed even when he was injured by him doth bear witness 6. It is a commendable Vertue in young men to be modest and bashfull and to reverence the aged especially when they are in authority For so did the young men here they saw him and hid themselves See Lev. 19.32 Is 3.5 7. No priviledge or advantage of age experience c. warrants men to contemne Gods Ordinance of of Magistracy For even the aged arose and stood up before Job Experience will teach men how good it is to reverence and submit to order and it is good when the Aged are in this examples to the younger in Church or State For Age contemning Authority and breaking Order is a great Solecisme 8. No advancement or power should hinder men from paying that homage to others which God requires of them in their station For Princes and Nobles being his Inferiours respected him And this also is a document to all Magistrates even those who are Supreme of their Subordination to God and of the duty they ought to pay to him upon that account as inferiour Magistrates do to them 9. As respect is due to Magistrates because of their very office which is the Ordinance of God So eminent graces and vertues in a Magistrate expressed in a right carriage and faithfull discharge of his office will enforce men to approve of them and respect them even albeit otherwise they were prone enough to take a liberty to themselves For it was not onely Jobs authority but his prudence eloquence zeal fortitude and activity in discharge of his Office that did conciliate this respect to him even among the rash young men and that made all so silent when he appeared and spake Thus also even Herod was enforced to observe and reverence John the Baptist Mark 6.20 Which should teach Rulers whether in Church or State to seek after much of the Spirit of their Calling especially in times when men are prone to turn licentious and contemn authority 10. It is a character of wise and discreet men to be swift to hear and slow to speak and to love to hear others who can profit them rather than to take all upon themselves For though those Princes and Nobles or inferiour Magistrates were accounted worthy to bear office as well as Job yet they give great proof of their wisdom in that out of respect to his ability and parts they choose rather silently to hear him than to appear much themselves Which may condemn these who envy the eminent parts of others and can think nothing well done unless themselves be eminently seen in doing of it 11. Highest dignities and greatest respects in the world are very uncertain For Job is now stripped of all this and may well wish for it but cannot finde it but rather is despised Chap. 30.1 See Eccl. 10.6 7. This overturning and contempt of men in authority comes to pass for their own sins as befell Nebuchadnezar Dan. 4. sometimes also for the sins of the people as God can severely punish them in the matter of their Rulers Prov. 28.2 and oft-times both these concurre And yet sometimes God may send this affliction for a trial and exercise to a godly Magistrate As Jobs experience doth witness The consideration of all which may 1. Warn men not to grasp too eagerly at Power especially by unlawfull means seeing their advancement may but contribute to make their fall the greater 2. It may warn them not to confide in their eminency or the respects which are payed them by men if either they provoke God or God have them to try and exercise 3. It teacheth godly men not to look upon their abasement were they brought even so low as Job was as inconsistent with a reconciled estate and Godâ— love 4. It teacheth others not to stumble when such Cedars are shaken and fall but rather to make ready for the like lots themselves if it please God to call them to endure them Doct. 12. It is a very sweet Cordial to a man in distress when be may with peace of conscience reflâ—ct upon his former exalted estate and the discharge of his duty therein As Job here doth No cross can be unsupportable to a man whose conscience is not bearing witness against him And even where that is there is yet access to the blood of sprinkling for pacifying and purging of the conscience Verse 11. When the ear heard me then it blessed me and when the eye saw me it gave witness to me In this Verse Job gives an account of a further degree of respect paid to him in the testimony and approbation that was given him by all men Who when they saw or heard him did pronounce him a blessed man and wished him to be still blessed and did bear witness to him that he was a godly man and faithful Magistrate As for this seeing and hearing of him which gave a rise to this blessing and testimony we may conceive the matter thus That when they saw him pass by on the street or enter in the place of Judgement v. 7. and heard him speak in judgement they did thus applaud unto him Or because here their hearing is put before seeing when they heard him speak for which they waited v. 10 21. and pronounce sentence and then saw him execute it they blessed him and testified that he was an honest and couragious man Or it may be understood more generally that where-ever men saw or heard him or even heard of him for the Original hath only saw and heard and me is a supplement they give him a testimony Doct. 1. Albeit respect and honour from men ought not to be hunted after yea in some cases it is formidable as one feared that he had done some ill turn when a wicked man commended him Luk. 6.26 Yet a good report upon the account of vertuous actions is honourable and to be desired For Job here reflects upon it as a very sweet time when the people bare witness to him and blessed him not authoritatively for so Superiours bless Inferiours Heb. 7.7 but by way of acclamation and declaration that he was a blessed man So that they who are thus well reported of ought to prize it as a mercy and improve it accordingly 2. It is a very sweet thing to see Magistrates so discharge their trust as they have the hearts and affâ—ctions of the people and they are encouraged to wish and pray for a blessing upon them For so was it with Job in the dayes of his prosperity And thus was David reverenced and highly esteemed of among his subjects 2 Sam. 3.36 And on the other side it is sad
family and estate Shewing that all things were turned upside down and that instead of Instruments of Musick whereof he made use in the dayes of his mirth nothing but sorrow was now to be heard in his family Whence Learn 1. It is not unlawful for godly men to use mirth and be chearful provided they time it well Is 22.12 13. Amos 6.5 6. and be moderate and do not place happiness in it Eccl. 2.1 2. For Job here implyeth that he had not declined mirth in former times 2. As Instruments of Musick are very ancient For the Harp and Organ or some such delâ—ctable and sweet sounding Instrument as the word signifieth were in Jobs dayes yea long before him Gen. 4.21 So they may lawfully be made use of in the lawful expressions of our mirth For Job made use of them in his dayes of mirth and chearfulness And beside the civil use of these Instruments they had also a Ceremonial use in the Worship of God during the Paedagogy of the Law and it may be Job made such use of them also as divers of the Ceremonies were in use even before the Promulgation of the Law at Sinai But under the Gospel though vocal singing be enjoyned as an Ordinance to be still continued Eph. 5.19 Col. 3.16 Jam. 5.13 Yet there is no Precept for Instrumental Musick in the Worship of God in the New Testament Nor was it made use of in Churches for divers ages after Christ But the Ancients do clearly declare that it was not to be used under the Gospel and that it was not used in their dayes And if men bring in one Instrument into the Churches which was used under the Law there can no reason be given why they may not as well bring in all the rest of them as Timbrels Harps Psalteries Trumpets Cymbals c. 3. Not only is the carnal mirth of wicked men justly put to silence and turned into doleful howlings and lamentations Is 24.7 8 9. Jer. 7.34 and 25.10 Jam. 4.9 Rev. 18.21 22 23. But even godly men who use mirth lawfully may be exercised with such a change For My Harp is turned into mourning and my Organ into the voice of them that weep So that men are not to expect that such mirth will alwayes continue And albeit such changes call men to examine their former wayes yet not alwayes to quarrel their former practice as sinful because there is a change of their note and song CHAP. XXXI This Chapter contains the third and last part of Jobs Discourse and Apology Wherein having declared in the two preceding Chapters what a sad change had befallen him now he proceeds to clear that notwithstanding all this change he was a sincere godly man For which end he describes and makes profession of his integrity in several duties especially of the second Table of the Law and confirms the truth of his assertions partly by giving an account of the reasons perswading him so to walk partly by imprecations or submission to punishments if it were otherwise than he asserted partly by positive assertions yet seconded by a tacite Oath or Imprecation insinuated in that expression If I did so or so partly by appealing to God and desiring to have his cause discussed before him v. 35. c. His scoâ—e in all which assertions is not to boast proudly with the Pharisee Luk. 18.11 12. of his own righteousness and integrity but to correct his Friends mistakes and perswade them of his honesty and integrity that so they might cease to reproach and afflict him any more and would rather pity him as an afflicted godly man For further clearing of this Discourse and his general scope in it Consider 1. It is not to be conceived that Job did place all his Religion and Piety in those things only which he here professeth to have been his study and practice But he mentions them only as so many fruits of his faith in the promised Messiah who alone was his righteousness and life And he insists mainly upon these particular practices whatever other religious practices were observed by him because those were proofs of his integrity in these matters wherein they suspected that he had been wanting when they judged him to have been an Oppressour a man puffed up with his prosperity unmerciful c. and proves that he was free of these gross evils which use to be remarkably punished in this life Hence we are not to conceive that Job doth here enumerate all the duties that are to be performed by a godly man though indeed he speak very amply and to most of all the Commandements eveâ— albeit he lived before the Law was given at Sinai for that were no easie task and it is not to be doubted but he made conscience of other duties also whereof he hath been giving some account in all his discourses and even in the former parts of this discourse he hath asserted his fidelity in his publick Office Chap. 29. and his sympathizing with others in trouble Chap. 30.25 But here he speaks abundantly to wipe off all these aspersions which were cast upon him by his Friends and others 2. As for his method and order in this enumeration of the duties he professeth to have observed we need not trouble our selves about it as if we were to conceive that either he observed the order of the Ten Commandements which were not then published on Sinai nor written on the two Tables nor is that method observed here or that he speaks of sins which he avoided in such an order as according to his growing age he might have been tempted to commit them as he begins at Fornication because it is incident to young men But we are thus to conceive that the holy man did enumerate them as they came to his remembrance in the discourse and therefore after it seems he was about to close v. 35 36 37. he vindicates himself from a new alledged crime which came not to be remembred till then v. 38 39 40. The Chapter may be taken up according to the several vertues and duties of holiness whereof he makes profession in this order That he was chast as to the matter of Fornication with a Maid v. 1 2 3 4. That he was sincere and upright in his conversation v. 5 6. And just and true in it v. 7 8. That he was free of Adultery or chast as to committing of Uncleanness with other mens Wives and lived in conjugal chastity with his own wife v. 9. 12. That he was moderate and righteous in his dealings with his very Servants v. 13 14 15. That he was humane and helpful to all in distress v. 16. 23. That he was no doater upon his wealth nor carnally confident because of it v. 24 25. That he was pure in his worship and free of Idolatry v. 26 27 28. That he was free of malice or a desire of private revenge even when he was tempted to it v. 29 30 31. That he was given to
supreme Governour cannot hate right or abhorr to do right And the propounding thereof by way of question imports That to assert of him that he hated right was in effect to overturn and deny his Government or to say that he was not worthy to govern And so this part of the Verse concludes strongly from his Dominion as the latter part of the Verse concludes from his Justice that he who is most just ought not to be condemned From the first part of the Verse Learn 1. It is the duty of Magistrates to be healers and binders up of the breaches of the people neither seeking only their own advantage neglecting the people Ezek. 34.2 6. nor oppressing those whom they should protect Ezek. 34.21 For so much doth the word to govern here import See Ps 82.1 4. 2. Whatever men do yet God in his government is a tender binder up of the wounds and miseries of those who subject themselves to him For of him it is true that he binds up whom he governs See Psal 146.7 8 9. He is good unto all and his tender mercies are over all his works Psal 145.9 And among his own people he delights to give proof of his skill and tenderness in curing their grievances Ps 147.2 3. Is 30.26 3. It is the duty of Rulers to do that which is right simply and to be led by no byas nor interest For he that governs should be for what is right See Deut. 16.20 4. It is not enough that men and particularly Rulers do right unless it be done out of love to it For so is imported in that it should not be hated For if men do not delight in it they do interpretatively hate it 5. It is yet worse and a very hateful sin and ill qualification in Rulers when they not only do not right but do hate it As here it is very hainous that any should hate right and it renders men very unfit for government See Psal 36.4 Mic. 3.1 2 9. 6. God the supreme Lord and Governour doth alwayes right and that out of love to it For this Question imports that God who governs all doth not hate right but loves it his eyes being still upon the truth Jer. 5.3 So that righteous and upright persons cannot but be well and in safety under his protection Ps 11.7 7. Men do little consider how much their quarrellings do reflect upon God and how little able their consciences will be to abide it when those are charged upon them For by this Question he would let Job see that his complaints said that God was an hater of right and unfit to govern and he chargeth this upon his conscience as a crime that would be very grievous to him if once he did consider it seriously From the latter part of the Verse Learn 1. It is not enough that men have ordinary thoughts of Gods Attributes particularly of bis righteousness or that they forbear to quarrel him unless they have high thoughts of him For he intimates that God should be looked upon as most just or much eminently and mightily just 2. It adds to the commendation of God that he is not only just in his determinations but powerful to make his determinations effectual which just men oft-times are not able to do For so much is imported in this that he is mightily and powerfully just And this is a great comfort to his people Psal 94.14 15. 3. Albeit Gods Justice be unquestionable and his powerful execution answerable to his just determinations Yet men in some particular cases do not well discern this and so are prone to carp and quarrel and censure and condemn his procceedings For he chargeth Job with condemning by his censures and complaints him that is most just 4. Men need no severer censurers of their reflections upon God than their own consciences if they were put to it For so much doth this Question import Wilt thou condemn him c. So that mens consciences are certainly asleep when they are querulous and full of complaints Verse 18. Is it fit to say to a King Thou art wicked And to Princes Ye are ungodly 19. How much less to him that accepteth not the persons of Princes nor regardeth the rich more than the poor For they all are the work of his hands Followeth the enlargement and amplification of this Doctrine concerning the Dominion and Justice of God from several instances wherein the exercise thereof appears As those Verses are translated they contain a confirmation of the former Argument from a comparison instituted betwixt God and Kings and Princes That if they may not be reproached by any much less God who is above them and respects not them more than the meanest And so the words would import That however the greatest of men have faults and they have been sharply reproved for them by men who were employed by God so to do See 1 King 18.18 2 King 3.13 14. Is 1.10 Ezek. 21.25 Matth. 14.4 Luk. 13.32 Yet not only de facto are men sparing to meddle with the faults of great men but de jure men ought to carry very reverently toward them So as their power and authority should still be acknowledged and reverenced and submitted unto notwithstanding their personal faults Good Rulers should not be reproached and unjustly slandered Men should not presume to reprove their real faults unless they have a call to it and when men have a call and are bound to speak home to their faults they should goe about it with much reverence to their persons and authority See Exod. 22.28 Withall this reading and the scope of the Argument will import That men oft-times stand more in awe of great men than of God and they will be afraid to speak evil of them when yet they spare not to quarrel God which their own consciences cannot but condemn See Mal. 1.8 The first of these Verses may very well be read according to this sense without a Supplement For the Verb to say being in the Infinitive Mode with a note of Interrogation prefixed we may very well read it Is it to be said to a King c But seeing so great a Supplement is required in the following Verse to make up the comparison to this sense I choose rather to read it without any Supplements as carrying on the sentence from v. 17. and continuing the Interrogations till the end of v. 19. thus Wilt thou condemn him that is most just v. 17. Even him who saith to a King Thou art wicked or O Belial and wicked man and to Princes Ye are ungodly v. 18. Who accepteth not the persons of Princes c v. 19. And though the Verb in the Infinitive Mode v. 18. cannot so well be rendered Who saith Yet with the supply of a Preposition which is oft-times to be supplyed in this Language it may very well be rendered to the same purpose Even when he saith or Though he saith that is Wilt thou condemn him even notwithstanding
his perfect knowledge of the matter he is to treat of Where he speaks of himself modestly in the third person and doth not claim any absolute perfection of knowledge but only asserts that he was so versed in that subject as he knew his Doctrine was free of errour Doct. 1. Whosoever crave attention or have accesse to speak to others they ought to deal truly and sincerely in Gods matters especially with the afflicted For he professeth it his duty and resolution to speak truth and that his words shall not be false if Job will hearken to him It is a great cruelty in men to be venting errours when they are allowed and welcomed to speak to others 2. It is not enough that men pretend to truth nor should their pretences be taken off their hands unlesse they do really as they pretend And it is a double sin in men to deal falsely while they pretend the contrary Therefore saith he truly my words shall not be false professing his sincere resolution to deal singly and intimating that it were a great sin to belie so grave a profession 3. Men who would speak truth especially in dark cases ought to have not a superficial but a solide knowledge of what they speak For he supposeth they should be perfect in knowledge 4. As there is no necessity that men should be Scepticks but they may attain to such a measure of knowledge as they may be assured of the truth which they own So it is no evidence of vanity in men modestly to avow their certain knowledge of the truth that thereby they may gain ground upon those with whom they deal Yea it is their duty to commend themselves to their consciences as having knowledge and as being sincere in seeking and holding out of truth Therefore doth Elihu profess He that is perfect in knowledge is with thee 5. When truth is spoken from God men are bound to hear it with attention whether it please their humours and be fitted to their interests or not For that his words shall not be false and that he speaks from perfect knowledge is an Argument perswading to attention Verse 5. Behold God is mighty and despiseth not any he is mighty in strength and wisdom Followeth to v. 22. the first part of Elihu's discourse subjoyned to this Preface Or a vindication of the righteousnesse of God in his dealing with men It may be taken up in four heads In the first whereof in this verse is contained a general proposition of this truth or the summe of this part of his discourse That God is righteous in all his dispensations and proceedings with and about man Wherein beside the note of attention Behold 1. We have the Proposition it self which he is about to clear That God despiseth not any as this word any is added to the indefinite Proposition God despiseth not or sleights them not so far as to neglect to do them right for so despising is taken Chap. 31.13 with 14. And this imports both That he doth not slight any upon the account of their low condition so as not to do them right but he giveth right to the very poor v. 6. and That he doth not despise or reject any but upon a just and relevant cause as is after cleared v. 11 12. 2. This Proposition is amplified That God is mighty and great and yet he despiseth not any that is though he be great yet he is just And this meets with Jobs complaints that God was too great a party for him and took no notice of him See Chap. 10.3 and 19.7 and 23.13 14 15 16. and 30.21 and elsewhere 3. This amplification is yet further enlarged That he is mighty in strength and wisdom or heart See Chap. 34.10 Whereby we are not only to understand That seeing God is not only mighty in power to do what he will but in wisdom also and all other perfections therefore he will not employ his power tyrannically to do wrong to any But further That though he have not only strength but wisdom also to bear him out against all the world Yet this speaks his commendation that notwithstanding these advantages he will not despise any nor do them wrong Doct. 1. It is ignorance of God that is the root of mens distempers failings and mistakes of his dealing For therefore he seeks to cure Jobs evils by curing his ignorance And we find ignorance is the root of unbelief Ps 9.10 of slavish fears Is 51.12 13. of oppression of Gods people Exod. 5.2 of pride and self conceit and risings of heart before him Is 6.5 Job 42.5 6. and of all sinfull courses and mens secure presumption in them Psal 50.21 2. Who so know God aright will take him up as mighty great potent and abounding in all perfections For God is mighty The word imports a multiplication to wit of all perfections in God and so this general is branched out both in strength and wisdom in the end of the verse Hence Great service is due to him Mal. 1.14 and particularly great praise Ps 48.1 We may expect great yea and marvellous things from him according to the tenor of his promise Joel 2.21 His people serve a great Master who will not see them wronged Is 49.24 25 26. Jer. 50.34 And he is not to be opposed nor contended with but submitted unto in every thing Job 9.4 Is 45.9 3. It is not ordinary thoughts of Gods greatness that ought to satisfie but we should think upon that subject with admiration For saith he Behold God is mighty Ordinary thoughts of this Subject do but proclaim our contempt and hence it is that Saints are so much affected when they sometime fall upon the commendation of God as may be seen Psal 145. throughout 4. God is a just God and it is an admirable conjunction that he who is great should be also just and will not do wrong to any For this is propounded as admirable Behold God is mighty and despiseth not any See Job 23.6 Ps 99.4 and 145.9 17. Is 57.15 16. The very meanest may come to him notwithstanding his greatnesse and expect justice and equity This should humble us and make us ashamed when we think otherwise of any of his dispensations His greatness should make his condescendence admirable in our eyes and that he should be kind to us when he needs us not and in whose reverence we still are and much more should this warn great men not to be insolent and unjust since the great and absolute Lord is so condescending 5. This assertion concerning the righteousness of God is not easily received and digested even by godly men in their fits of tentation For it must be asserted against Job and he must be excited to behold it And this may humble us that a little distemper will soon make us quarrel God and will obscure his praise 6. Gods power is attended with infinite perfections and particularly with wisdom to guide all well For he is mighty in