James 4.3 Vers 18. O earth cover not thou my bloud and let my cry have no place In this and the two following verses we have the Third Branch of this part of the Chapter Wherein Job confirms the former assertion by three Arguments The first in this verse is by way of imprecation wherein seeing he cannot be cleared otherwise he asserts the testimony of his good conscience by assenting that all the creatures particularly the earth bear witness against him by not concealing his injustice or bloudy crimes if he were guilty of any and consenting that his cry and prayer be not heard if it be not pure As for this way of proving his integrity whatever was Job's distemper when he reflected upon his Friends obstinacy who would not give credit to him Yet the thing it self is not to be condemned as being practiced by Saints in the case of malitious slanders Psal 7.3 4 5. It is far from that sinful disposition that prompts men to curse themselves or others and doth only import That he is convinced that wickedness deserveth such punishments That his Conscience could not but submit to them as just if he were what they called him and That he was so sure of his own integrity that he declined no punishment if it were found he was wicked Whence Learn 1. Innocent Saints may be so oppressed and over-clouded with slanders and unjust aspersions that their innocency cannot be got cleared in an ordinary way Therefore is Job put thus to appeal to the creatures as afterward he appeals to God 2. A man that is reconciled to God through Christ and hath a good Conscience in the matter of his walk may rest secure that no testimony or discovery from Heaven or Earth will make against him and that however he may be belied and slandered yet he will never be condemned as wicked For Job declines no evidence against him here from the earth or from Heaven in sending a return to his cry This points out the great advantage of having the heart sprinkled from an evil Conscience See 1 Joh. 3.21 3. Truly-godly men do so much hate sin and adore the Holiness and Justice of God that they will subscribe to all the judgments due to wickedness as just For so much doth this way of arguing import that none can decline this as the due reward of wickedness and hypocrisie And this the Consciences of the very wicked will be forced to acknowledge at last 4. Cruel and bloudy crimes will not be got hid kept secret let men palliate and cloke them as they will For this assent of Job is sounded upon a Truth that the earth will not cover blood or blood will not hide were there nothing but the very earth to discover it Gen. 4.10 11. Isai 26.21 See also in the matter of oppression Hab. 2.10 11. So that an ill Conscience and unpardoned guilt will prove bad company and it will be to no purpose to bear down the the oppressed that they dare not complain so long as every creature hath a tongue to cry and bear witness against the oppressour 5. Whatever men think of it in the day of their case when they neglect Prayer or superficially go about it yet it is the saddest of strokes not to be heard of God in a strait For Job assents to that as a very sad judgment if his cry have no place See Numb 16.15 1 Sam. 28.6 Hence it is that Saints pray so much for audience Psal 20.3 and rejoyce so much in the hope of it Micah 7.8 6. Albeit the wicked do ordinarily neglect Prayer and albeit sometime God may reward their hypocritical Prayers with temporal advantages 1 King 21.27 28 29. Yet this misery is abiding the wicked that the most profane of them shall be convinced of the usefulness of Prayer and when they set about it in their greatest straits they shall not be heard For so much is here imported that a wicked man may cry and that it shall have no place See Job 27.9 Prov. 1.28 Micah 3.4 Joh 9.31 And no wonder this befal them considering that their persons are not reconciled that they have sleighted Gods call and that they are not sincere in their Prayers nor set on work by the Conscience of sin but only from the sense of troubles Hos 7.14 Vers 19. Also now behold my witness is in heaven and my record is on high The Second Argument confirming his Assertion is taken from Gods testimony and witness-bearing to his integrity which he points out to be admired and repeats it here in divers expressions to confirm the certainty thereof Whence Learn 1. As God is the Judge of all men so he is a witness and observer also of their ways For he is a record and witness He is a witness whose testimony cannot be declined Jer. 29.23 Mal. 3.5 And as this assures us that his procedure cannot be unjust seeing he proceeds upon his own infallible knowledge so it should excite men to walk as before such a Witness and Observer Rom. 1.9 Phil. 1.8 and should perswade upright walkers to be comforted in his testimony 2. Mens Consciences or their Profession that they have a good Conscience will not bear them out unless also God bear witness unto what they say For saith he Also with the former proof v. 18 my witness is in Heaven Where this is not it is heinous impiety for men to pretend or make their boast of their Consciences 3. Innocent Saints may be brought to that low condition that beside their own Consciences they will not find any on earth to witness for them but all speaking against them both friends and foes yea and Gods dispensations and their own inward tentations also For Job can find no witness among men till he ascend to a witness in Heaven It is good for us to know how low Saints may be brought that we stumble not when it is our lot 4. God will be a witness to his sincere Saints were there never so many against them His testimony waits not for the concurrence of others no not of Saints nor will it proceed according to what his own sad dispensations seem to speak of his mind For he is a witness for Job whom his godly Friends did condemn yea whom himself as Job thought had set up as his mark v. 12 13. and that even now while he is dealing so severely with him 5. Gods Testimony and Approbation is not only desirable but sufficient were there never so many against it as being on high above all that can oppose it For however self-seekers cannot be content to want the praise of men and do prefer it to the praise of God Joh. 12.41 42. Yet Job accounts it enough that his witness is in Heaven and his record on high See Rom. 8.31 6. Such as rightly esteem of Gods testimony will look upon it as an admirable favour They will admire his condescendence to own them whom all are ready to condemn and
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
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
of it in hope of restitution of himself who was not yet cut off The meaning of the words shortly is That as if he had been a seeker of God and an upright man God would have preserved him from troubles So if yet he would seek God timously and humbly ver 5 and would endeavour a sutable disposition and carriage beseeming a seeker of God ver 6. God would not lie by from helping of him as he seemed to do but would appear and make his estate and family wherein he walked righteously to prosper ver 6. Yea for as small and low as now he was God would make his latter estate increase above his former prosperity ver 7. This Doctrine is leavened with the common errour of all those Friends That true Piety will either keep off affliction when God hath a man to try or take off the affliction before the tryal be perfected Yet laying aside his mistakes useful thingâ— may be gathered from this Doctrine As. 1. Quarelling ordinarily hinders mens use-making and improving of their sad lots Therefore doth Bildad wisely upon his own supposition and principles call Job from quarrelling justice in what was done to himself or to his sons to seek unto God 2. Seeking of God and Piety should not be laid aside or cast off as useless notwithstanding any lot that may befal us For notwithstanding all that God had done to Job or his family Bildad still exhorts him to seek unto God This is Satans great design in all troubles to drive us to disrelish Piety 2 King 6.33 Psal 73.13 14. from which if we be preserved we are more then conquerours And it ought to be our care under such lots to try not only if we be following Piety but if we be accounting it good so to do Psal 73.28 3. Such as are truly pious and penitent and so lie neerest a comfortable issue from troubles are here described by very genuine characters 1. They seek unto God as their chief refuge in all distresses So that nothing presseth them but they take it as a call to go to God with it and they will not let their work lie upon their own hand so long as there is relief ease and clearing of their case to be had in God or from God as Gen. â—5 22 2. They seek unto God betimes especially under affliction They make haste and delay not to do their duty as Psal 119.60 And they are instant and diligent with God according as their necessities press them For afflictions are sent not only to call us to seek God but to be diligent in it and to rouz us up from laziness and formality 3. They are taught to have high and reverent thoughts of God whom they are ready to forget and sleight when they are at ease For then God is the Almighty 4. They become humble under Gods hand not swelling in pride because they are afflicted but stooping to the dust before so great a party For they make supplication which is the way of the poor Prov. 18.23 to the Almighty See Jam 4.10 5. Whatever testimony they have of their integrity yet free grace is only their claim in all their addresses to God For they make supplication which in the Original further imports an imploying of and having recourse to grace alone in their distresses 6. They ought also to make Conscience of joyning a personal upright frame and walk with their addresses to God For they must be pure and upright Pure as to the sincerity of their heart and disposition and upright in their conversation See 2 Tim. 2.19 Psal 66.18 Where these are they not only presuppose and evidence personal reconciliation which portendeth good to the person whatever his lot be But they testifie that the man is seeking God sincerely for a right end and will improve the returns he gets to the best advantage and not consume them upon his lusts Jam. 4.3 As also that his afflictions have been blessed to him to draw him to this purity and sincerity if at any time he have formerly swarved from them 7. As they ought to be holy in all manner of conversation 1 Pet. 1.15 So especially in their behaviour in reference to their domestical affairs for the advancing whereof men are most ready to take sinistruous courses and among their domestick and intimate relations where usually men take greatest liberty For their habitation must be the habitation of their righteousness an house which they do not build up by iniquity or unrighteousness Hab. 2.12 and wherein they walk righteously Psal 101.2 Doct. 4. When men are brought sincerely to seek God they ought to manage their saddest lots with hope in God For upon condition that Job will follow his counsel he allows him hope notwithstanding all that had befaln him See 1 Sam. 30.6 Psal 42.5 11. Job 35.14 And this hope is most necessary not only to the honouring of God but to prevent the blasting of our diligence and crushing of our endeavours through discouragement 5. Albeit sincere seekers of God are not allowed to expect that all that is promised here shall be always performed within time For it is not to be expected that God will always make their habitation prosperous in the world nor yet that he will from the small beginnings and appearances to which they may be redacted by affliction raise them up to a prosperous condition beyond whatever they formerly enjoyed both which seem to be implyed in that comparison v. 7. Yet thus far the true seeker of God may lay hold on these encouragements 1. That seekers of God have the promise of all these to assure them that what they receive of them is in love and that none of them shall be withheld in so far as is for their good Psal 34.10 See 1 Tim. 4.8 1 Cor. 3.21 22 23. 2. That however sense may say God is asleep and doth not regard them Psal 44.23 24. Yet he is really awake for them that seek him and careful to cause all things work together for their good Rom. 8.28 3. When the Consciences of the godly are calmed and they have a testimony that they are seeking God and approved of him so soon doth their dark sky clear up and all their lots how hard soever do look amiably upon them For then they will discern that God who seemed not to notice them is doing them good and that they are in a way of prospering though continued under trouble And as opened eyes will make the godly discern much advantage in that very lot wherein before they saw nothing but terrour as it befel Hagar Gen. 22.15 16 19. and Elisha's servant 2 King 6.15 16 17 So neerness unto God is the way to come by this comfortable sight 4. God is pleased sometimes to single out some of his people and make good all these promises concerning temporal deliverances unto them Not that all should expect the like but that hereby they may perceive that neither power nor good
to cause him know himself 3. No man can free himself from being quarreller of Gods Righteousness except the man who is sensible of sinfulness and misery under afflictions though he cannot condescend upon a particular cause for which God afflicts him Thus Job takes up man to be a frail sinful creature though he knew not in particular wherefore God contended with him Chap. 10.2 that he may witness that he is not quarrelling 4. Sense of sin is an especial mean to make a man carry right before God under trouble Therefore Job begins with this as his chief Argument why he would not quarrel with God For trouble and terrour may crush and silence the spirits of men but sense of sin bows them and makes them stoop to God In ver 3. Job as hath been said amplifieth that Argument formerly insinuated taken from mans sinfulness We need not enquire who this He is that will contend and with whom For it may be understood both of God and of the man that dare offer to quarrel with him And in sum it cometh to this Man is so environed with so innumerable infirmities and sins that if he should attempt to enter the lists with God and Gold undertake to contend with him he could not clear himself of one among never so many challenges but should be as often condemned as accused Hence Learn 1. Man is naturally a contentious striving creature As here is implied he would be at contending Not only is he apt to be contentious with men 1 Cor. 11.16 Rom. 2.8 Hab. 1.3 which is a fruit of flesh Gal. 5.19 20. but he is even ready to quarrel with God in the matter of his deep counsels Rom. 9.20 of his Law and Directions Rom. 8.7 Joh. 6.60 of his Providences and dispensations Psal 73. Jer. 12.1 Isa 45.9 58.3 and particularly in the matter of denying his own righteousness Rom. 10.3 This we should look upon as the result of our pride and the ordinary root and rise of much of our vexing exercise whereby we obstruct the use and profit we might reap by our condition 2. Nothing will subdue this proud contentious humour in man but sin discovered and charged home putting man to answer Either the Lord awaking the Consciences of contenders with him or with men either and so putting other work in their hand and curing their idleness which causeth contention or permitting them to fall in some sin to recover them from conceit and security which make them so quarrelsome 3. The best of the Children of God are environed with innumerable evils and frailties which may humble them For there are thousands of them here See Jam. 3.2 These should be seriously laid to heart Psal 40 11 12. lest we prove them to be not infirmities but presumptuous sins They should also be watched over and observed in every step of our way and when this is remembered it will call for charity one toward another and to bear one anothers burdens 4. Our unrighteousness and multitude of failings must be of Gods discovering when he comes to contend For he must make the challenge and put them to answer This is not only true of the wicked Psal 50.21 and of refined Formalists Rom. 7.9 But even of Saints who with David may lie over for a time in sin without discerning it either in the Glass of the Law or checks of their own Conscience till God come and put the Conscience to it So little cause have we to lean to our inherent grace And when we are most tender and vigilant in observing our own escapes yet how little are we able to pry into the Law or our own Consciences Who knoweth the perfection of the Law the depth of his own heart and all his escapes See 1 Joh. 3.20 This teacheth us to be mindful what strangers we are to our own errours Psal 19 12. and that therefore we ought not to lean to our own verdict of our selves 1 Cor. 4.4 Psal 139 23 24. 5. Albeit a spirit of bondage under tentation may cause Saints restore what they took not away and subscribe to every accusation of Satan as a true challenge yet all Gods challenges are true whether we see it or the conscience take with it or not And they are challenges which no man can ward off or answer but in a Mediator Every challenge of God is in it self a sentence of condemnation as often as we are challenged by him so often are we condemned For Man cannot answer him even one of a thousand He can neither deny them nor defend himself but must succumb in that debate See Rom. 3 4. Psal 130.3 and 143.2 This may demonstrate their folly who will not be concluded by the verdict of God in his Word concerning them but do stand out against it or who being convinced do not flee to a mediatour in whom alone they are able to answer to their dittay Vers 4. He is wise in heart and mighty in strength who hath hardened himself against him and hath prospered The Second Argument confirming this Assertion concerning the Righteousness of God and that he is not to be contended with as unrighteous is taken from the consideration of his power and wisdom This is propounded in this verse and amplified and enlarged in the several branches thereof His power especially though not secluding his wisdom ver 5. 10. and his wisdom especially ver 11. In this verse God is asserted to be wise and mighty where he is said to be wise in heart which is an expression borrowed from what the Scripture speaks of mens wisdom where the heart is taken not only for the seat of wisdom Prov 2 10. but for wisdom it self a man of heart is a wise man Job 34 34. Prov. 6 3â— 19 8. in the Original So the meaning here is that God is singularly and infinitely wise and powerful And in this 1. There is a proof of Gods Righteousness supposed For he neither wants wisdom which might cause him err or mistake in any thing nor wants he power for execution to cause him fail and come short in any of his purposes as we see men of best integrity may miscarry or come short through want of either of those 2. There is proposed an express argument wherefore God should not be contended with He being so wise and powerful none will offer to contend with him but fools seeing they are not able to prosecute a controversie with him either by skill or power And this is confirmed from experience that never any who yet essayed this course found it thrive in their hand Hence Learn 1. A right study of the Attributes of God will prove a solid ground for religious dispositions toward God it will help faith to judge what he is doing and will do and teach us to expect that his operations according to his Word will be like himself and that our behaviour before him should be sutable to such a One Therefore doth Job recâ—â—r to
were mistaken without it 2. A Child of God may seem to have all godly men and 〈◊〉 their experiences on his top when yet he is in the â—ight as here it was with Job Having observed these Cautions if we lay aside mistakes and mis-applications the General Doctrine here held â—orth may teach 1. Such as take pains to instruct others in matters of importance especially in the matter of Truth and Errour ought to be hearkened unto carefully and nor despised providing what they say be examined by the Word For saith he I will shew thee hear me 2. Men should take heed that they speak not any thing in the matters of God or to mens souls and spiritual conditions but what they certainly know For so much doth Eliphaz yield to he his duty while he professeth that only that which he hath seen or punctually observed will he declare in this grand Question in debate And though even such as are thus most accurate may err as he did yet others are more likely to err See 2 Cor. 4.13 3. Such as truly observe and understand spiritual things will not disdain to take help of the knowledge of others for their own furtherance and confirmation For Eliphaz who thinks himself sure in thâ—s matter professeth that he not only had seen it himself but wise men have told it c. 4. It is the duty of men in their stations not to hide what they know of God and his way but they should be careful to have Truth perpetuated in their Families and among their Posterity For wise men have told this from their Fathers they had it from their Fathers and did communicate it to others who were to succeed after them This their care before the Scriptures were written may exceedingly condemn our negligence 5. It should cause Truths be the more seriously pondered and imbraced that spiritually wise men are frequent in inculcating and pressing thereof For by this woold he commend his Doctrine that wise men have told and not hid it or have been earnest and frequent in inculcating of it Much more ought that to be seriously pondered which the Spirit of God doth frequently inculcate upon us in the Scriptures 6. It is not talking of wisdom but proofs thereof in mens actings that proves them wise For he proves they were wise men v. 18. by their being advanced and by their good and successful government To whom alone the Earth was given c. v. 19. And albeit wise men iâ— Gods righteous judgment may be over-powered and become fools or even godly wise men may be slighted Eccl. 9 15. or their affairs not succeed for their tryal and exercise Yet it is a certain rule that Wisdom is not to be tryed by words or discourses only 7. Invasions of Enemies especially strangers in Religion is a special mean to corrupt sound Doctrine For this as hath been explained commends the Doctrine of these Wise men that no stranger passed among them they were not invaded by others who were Idolaters who might have adulterated their Principles and corrupted their Religion Vers 20. The wicked man travelleth with pain all his days and the number of years is hidden to the oppressour Followeth to v. 31. the Second Branch of this part of the Chapter Which is the Thesis or Doctrine which he proves by his own experience and the consent of Antiquity And that is the miserable estate of wicked men agreeable to what Job now suffered whereof he makes a large Narration to convince Job that only the wicked were so afflicted and consequently that he could not be a godly man as he pretended This Narration may be summed up in three Heads 1. 〈◊〉 gives an account chiefly of the inward troubles and vexations of the wicked by reason of an evil Conscience v. 20. 24. 2. The Cause of this and their other miseries is interlaced v. 25. 28. 3. Unto this is subjoyned the outward Plagues which God sends upon them v. 29 30. In the first Head of this Narration containing chiefly an account of their inward vexations because of an evil Conscience we are to remark a few things in general for clearing 〈◊〉 way 1. That this Doctrine was not only gathered and observed by Eliphaz in his own experience but was indeed the Doctrine of the Ancients which they had from time to time inculcated that they might terrifie men from wickedness For Eliphaz asserteth they had taught this v. 17 18. and we are bound in charity to believe he speaks true 2. That in this Narration he pitcheth upon those particulars which himself had learned by experience or gathered from the instructions of the Ancients which seem most nearly to parallel Job's present case For in what he speaks of the wickeds pain and apprehensions in his prosperity v. 20 21 23. he reflects upon what Job had said Chap. 3.25 26. In speaking of the wickeds want of hope v. 22. he reflects upon Job's frequent Declarations that he expected never to get out of this trouble And in speaking of the fear and anguish of the wicked v. 24. he reflects upon the exercise that was upon Job's spirit Chap. 7.13 14. And so throughout all the rest of this Chapter he speaks so as might touch Job most nearly and prove him a wicked man being exercised as they are It was a poor trade yet such a trade this godly man was at to rake into every particular of his godly friends miseries that he might prove him wicked 3. That this Doctrine which he had learned from the Ancients concerning the case of the wicked is not erroneous whatever may be said of Eliphaz's Opinion in the Application thereof to the question in debate but holds true of them in several respects 1. That all the evils here recorded are deserved by all wicked men according to the tenour of the threatnings of the Law See Lev. 26.36 Deut. 28.65 and frequently throughout these Chapters 2. Some of the wicked meet with these plagues and particularly with this inward terror and vexation eminently that they may be a warning to all others as witness Cain's terror Gen. 4. and Pashur's Jer. 20.3 4. 3. Such of the wicked as are not put to this vexation at present yet have no security against it by vertue of any Promise but it may come upon them when they least expect it 4. Nor is the present quiet which wicked men enjoy any true or solid Peace of Conscience but a stupid security arising from negligence or some defect in their Consciences or from judicial Plagues inflâ—cted upon their heart by God 5. And then being exempted in this life from the extremity of this vexation will be sadly made up in end when in the Pit their Worm shall gnaw for ever 4. Notwithstanding all this which may and ought to be conceded as true in the Doctrine of the Ancients Yet Eliphaz errs here in his Scope and Application of this Doctrine And 1. As hath been often marked In that he understands
And who so look upon that act of justice aright as it is afterward inculcated in Scripture to warn sinners will find that it points out 1. That more ages than that one deserve the like punishment whatever be Gods indulgence 2. That the latter perillous declining times do especially deserve such an utter extermination And therefore that instance is laid before them by Peter 3. That there is no less wrath let forth in the lesser rods that come upon the like sinners yea in the very forbearance they get than was in that stroke For in that respect the parallel still holds 4. That though there had been no visible documents of Gods anger against sin since that time yet that is enough in reason to deter men from sin For it is an argument and document in all ages 5. That God could very easily cause the very course of Nature put an end to the rebellion of wicked men if it got a Commission As then the Windows of Heaven and the Fountains of the deep being opened the Rain consumed the World So also did the Stars in their courses fight against Sisera Judg. 5.20 From the words in Particular Learn 1. Ruine and destruction is the desert of wicked men whatever forbearance they get For so is proved by this instance that these sinners were cut down or as the Original hath it became wrinkled as drowned bodies do gather wrinckles So that neither Gods indulgence nor lesser rods do secure them against further plagues Isa 9.12 17 21. Amos 9.4 2. That this was done out of time or and no time may import 1. The sudden ripening of the wicked for judgments even before they have any time or be ripe in days Hence wicked men are said not to live out half their days Psal 55.23 So that it is folly for men to go on in sin thinking they may do well enough afterward when they know not how soon judgments may overtake them 2. Their sudden surprisal with judgments when they come For God in a very moment can overturn the wicked were there never so many of them as in a moment he surprised and overthrew the old world It is true they got warning by the Preaching of Noah and by his building of the Ark yet such was the power of their security that they were surprised Matth. 24.38 39. And it is righteous with God suddenly to cut off wicked men and to give them no time for repentance under judgments who would not take time for it before Which refutes the secure dreams of many who think to be very busie when calamities come upon them and so do please themselves in their present security Doct. 3. It is a plague on wicked men that they think they have foundations and that their prosperity in a sinful course is firmly bottomed For so is here supposed that they have foundations and that their prosperity in a sinful course is firmly bottomed Foâ— so is here supposed that they have a foundation These presumptuous dreams are the very snare of a sinful condition and do ripen men for sudden and violent judgments 4. Mens surest standing can no more bear out against Gods judgments than a weak building or the habitations of the old World could bear out against the floud but suddenly violently and irresistibly his hand will reach them For their foundation was overthrown with a floud 5. Justice will here or hereafter pursue wicked men so long as they have the least remainder of a ruine standing For thus will it be sooner or later that not only some of their superfluous enjoyments shall be taken from them but they shall be overthrown even their very foundation Vers 17. Which said unto God Depart from us and what can the Almighty do for them In the third Branch of this Argument he insists to point out the wickedness of these men or the old way of their sin Namely that they rejected God as needing nothing of him nor expecting any advantage by serving of him Here Eliphaz reflâ—cts upon what Job had spoken of the wicked Chap. 21.14 15. intending to contradict what Job had spoken concerning such For whereas Job had asserted Chap. 21.7 15. that even such insolent sinners went to their graves peaceably as to any thing visible in their lot His scope here is to maintain that such were visibly and eminently plagued But both their Assertions might be true For Job granted that some might be visibly destroyed Chap. 21.17 18 c. Only these few instances were not sufficient to invalidate Job's assertion concerning the more general lot of the wicked Doct. 1. God doth not cease to follow wicked men nor do they want some impressions of his presence and invitations to seek him as having a natural Conscience and the Law written in their hearts beside what common illumination some of them may have For so is here supposed in that they desire him to depart So that they are singularly plagued who have not so much as any such impressions 2. It is a mark of wicked men that those impressions of God are a trouble and vexation to them whereas godly men do bless God for challenges and that they find disquiet in their sin For so also is here imported that the presence of God with them is a trouble to them 3. Albeit Gods offers and the wickeds convictions and impressions thereof be their mercy if they would improve them yet it is their great study to reject them and to put out the light of their own Consciences and openly contemn God being never at ease till the Conscience be seared For they say unto God Depart from us Which may excite men to try their own Peace that it be not such a Lethargy as this 4. As this contempt of God and Religion is the greatest of evils so when men reject God in his convictions and offers of mercy they deserve that he should draw near them with judgments however he may forbear For so is here imported that the floud came upon these insolent wicked men 5. It is the Character of wicked men that as they are but mercenary in any service they pretend at any time to do to God So for the most part they see no profit in godliness as thinking themselves well enough otherwise or looking upon Piety as the way to ruine them For What can the Almighty do for them saith Eliphaz giving an account of their thoughts and the reason that moved them to say Depart from us even saith he because they saw not what God could do for them 6. As wicked men see no advantage in godliness so they fear no prejudice from God though they sleight it For so the words may also be read that they asked What the Almighty can do to them though they bid him depart Albeit he be the Almighty yet they have but low thoughts of him And as some dream of protection from him in their evil ways Mic. 3.11 Others that he will not be so severe
confident desire to meet with God that he might plead his Integrity before him Chap. 23. As for the second fault charged upon him that he saved not the arm that hath no strength it may be taken onely as an amplification and enlargement of the former that in his discourse he had not regarded his low and weak condition which was as an arm wanting strength See Psal 10.15 Ezek. 30.21 c. Nor did he endeavour to keep him from being crushed But if we consider further that weak armes or hands import discouragement through unbelief hindering men to act any thing Isa 35.3 4. Heb. 12.12 the challenge may point out more particularly that he had spoken nothing to support his almost exhausted faith that so it might cleave to God but rather had affrighted him from looking to God And indeed faith may be very well called the arm of the soul whereby it exerciseth its strength Not only because it layeth hold on Christ who is the arm of the Lord Isa 53.1 But because the exercise of faith is an evidence of strength how weak so ever we be otherwise and because it must be our arm first to lay hold on God and then to work which is the method we should follow in our undertakings Thus this second challenge serveth to explain the former and sheweth that his want of strength consisted in his discouragement that he may yet more aggravate Bildad's fault who did not deal more tenderly with him From the first fault challenged Learn 1. Much trouble will try and discover mens weakness and make them very weak For Job is without power both in body and mind See Ps 22.14 15. and 109.22 23 24. and elsewhere This 1. Teacheth men not to judge of their strength by what they have in a day of prosperity nor to trust to their own strength when a day of tryal cometh which may shake their resolutions 2. It warns them not to mistake albeit tryal discover their weakness provided they shrink not from God nor weary through impatience 3. Yet those discoveries being made for our humiliation we ought to observe them narrowly for that end 4. Only we should guard lest we be accessary to the weakning of our selves by discouragement Doct. 2. Trouble is sent upon godly men not simply to discover some weakness only but even to empty them and take them clean off their own bottom For Job here is without power or hath no strength This is not to be mistaken for no less will drive us from confidence in our selves 2 Cor. 1.8 9 10. and when we are thus it is a fit time for God to appear Deut. 32.36 3. When Saints are thus weak it is the duty of godly friends to put forth their helping hand to relieve them For Job implyeth it was his duty to have helped him that was without power Brethren and friends are born for adversity and a sympathizers task is not little nor easie in such a time And therefore every man should see how he may be steadable in such a time else he is useless and as bad as no man Isa 59.16 that he be not looking on only or careless and especially that he be not rejoycing at or adding to the sorrow of the afflicted 4. A special mean of the weak godly mans help is the right applying of the word and truth of God which is of saving power and efficacy For Job's challenge implyeth that if Bildad had spoken truth to the purpose it would have helped him See Chap. 6.25 Psal 19.7 8. and 119. throughout A godly man so prizeth the truth and authority of the Word that it will comfort him though performance be wanting the rod causeth him have his recourse to the Word that he may receive instruction with his correction Ps 94.12 5. The people of God may expect not only to be even exhausted with trouble but that in such a case they will be disappointed of help from godly friends For so was it with Job here And this may not only encourage after-ages that such a tryal hath been essayed by others before them as by Job here by David Psal 142.4 1 Sam. 30.6 and elsewhere and by Christ in his own person But the thing it self may point out 1. How difficult it is exactly to try and humble us so that even when our power is gone we need more tryal from sleighting friends otherwise some ill root would lurk uncrushed in us 2. How difficult it is to drive us to God in trouble For we are ready to look elsewhere first till we be disappointed every where Ps 142.4 5. 3. How much trouble God can support us under even when our selves are crushed and our friends do fail us Psal 142.4 5. 2 Corinth 12 7 8 9 10. 4 How the Lord layeth aside all these means that his own help may be the more conspicuous Psal 27.10 Doct. 6. Men may preach sound truths who yet do no good to the afflicted thereby through want of their pertinency or due application For what Bildad spake was true in it self whatever were his mistakes and designs in it but nothing to Job's case and therefore did not help him Therefore Ministers ought to pray for prudence that they may speak to the condition of these with whom they have to do Isa 50.4 and 61.3 2 Tim. 2.15 And for this end they should consider 1. That it is a peculiar gift of God to have a word of wisdom distinct from a word of knowlâ—dge 1 Cor. 12.8 2. That wise and able men such as Job's Friends were may miscarry in the application of truths if left to themselves 3. That heat and debates may draw men away from that which should be their scope and from judging of things aright For this contributed to cause Bildad and the rest miscarry 4. That want of experience doth much hurt in mens dealing with afflicted persons For Job's Friends being of whole unbroken minds and unacquainted with such exercises did therefore prove so cruel to him Therefore Priests were compassed with infirmities that they might be compassionate Heb. 5.2 and Christ himself became acquainted with our sinless infirmities for that end Heb. 2.17 18. and 4.15 16. Doct. 7. A good way for men to know what they are doing is to examine their own consciences and commune with their own hearts Therefore Job by these questions puts him to it that he might impartially try how he had failed in his duty Here consider 1. Self-examination that we may know and seriously consider what we are doing is a great stranger among the most of men and it is an exercise from which they are very averse For Bildad must be put to it here See also Psa 4.4 Hag. 1.5 7. 2 Cor. 13.5 Such as walk most untenderly are most averse from this task whereby it comes to pass that their condition is confused and it becomes even as the shadow of death to them to think upon self-examination 2. It is not enough that men
with a sight of somewhat that is humbling and when it is so we ought not to look upon any such discovery as an impleading of our sincerity Verse 6. My righteousness I hold fast and will not let it go my heart shall not reproach me so long as I live In this Verse Job goeth on to give an account of this his resolution in two other expression One is that he will not let go his righteousness or his claim that he is an honest man oppose it who will The other is that so long as he liveth his heart shall never reproach him either that he is an hypocrite or that now he hath quit his claim of being an upright man by reason of their importunities or other tentations that assaulted him In both these expressions he speaks that which was right and his duty though he miscarry in the way of it as Elihu tells him From the first expression Learn 1. A mans righteousness is no small prize though sometime it be ill managed which if a godly man quit he loseth all his labour and comfort and cuts off all his hopes for the time to come seeing he can attain to no other righteousness than such as he had before Therefore Job stands so firmly to the defence of his righteousness though with too much pride and passion See Chap. 6.29 2. A mans righteousness and integrity may meet with much opposition for his tryal For here Job hath it to hold fast in opposition to many assaults and endeavours to pluck it from him And this sheweth that it is no sufficient cause why we should suspect or cast away any good in our selves because it is quarrelled For if any thing ought to be suspected it is rather that which Satan quarrels not 3. It is acceptable service in truly godly men not to quit their righteousness or the testimony of their consciences that they are righteous whosoever or whatsoever oppose it and let them be never so much reproached for their so doing For Job is peremptory say of him what they will my righteousness I hold fast Thus Jacob wrestled even with God and the Woman of Canaan with Christ and yet he came off an Israel or Prince with God and she with high commendations O woman great is thy faith 4. In maintaining of our righteousness we ought to have an especial eye upon our selves and our discouragements which being once given way unto will make way for other enemies to give us the foil Therefore he adds I will not let it go or become remiss as the word is and let my hands fall down as befell Moses hands Exod. 17.11 From the second expression Learn 1. The heart hath a reproaching and condemning power as being a register witness and Judge against a man when he goeth wrong For so Job supposeth here that in some cases the heart will reproach See Job 3 20. Rom. 2.15 2. The most tender walkers are most obnoxious to these heart-smitings when they goe wrong whereas others are not moved except when they commit some gross evils As here Job implyeth that he a godly man might readily be reproached by his own heart if he went wrong 3. Godly men are afraid of the checks and upbraidingâ— of their own consciences and therefore labour to prevent the causes and occasions thereof For Job is careful so to walk as his heart may not reproâ—ch him 4. Where sincerity is not the heart may justly reproach and condemn men let them profess what they will and so much the more as they have pretended to sincerity when they had it not For so Job supposeth that if he should renounce his integrity and grant he had been an hypocrite his heart might reproach him See 2 Cor. 1.12 Is 38.3 5. It is just cause of a conscience-reproach if men contradict the testimony of their consciences and belye their own integrity For Job also implyes that his heart might reproach him as a lyar if to gratifie them he disavowed his own integrity whereof he was assured in his conscience 6. Men should choose to let any other creature be their enemy rather than their own consciences For here Job resolves to endure all their ill usage rather than give occasion to his own heart to reproach him for letting goe his righteousness It cost that Prophet dear when he quit the light of his own conscience which he had from God to follow the pretended light of another 1 King 13. As Judas found no relief among his new friends when his conscience wakened upon him Matth. 27.3 4 5. 7. Men who have the testimony of a good conscience in their way have enough and that which may satisfie them For here Job will endure whatsoever may befall him so long as his heart doth not reproach him See 1 Job 3.21 A good conscience is sweet company and they undervalue their own mercy who are not satisfied with the testimony thereof if they be not countenanced in the World also Verse 7. Let mine enemy be as the wicked and he that riseth up against me as the unrighteous Followeth to v. 11. the second part of the Chapter Wherein by some Arguments he proveth that he was not a wicked man nor an hypocrite As for this Verse whatever may be said of his reflecting upon his Friends in what he speaks here not by way of Imprecation as wishing that their lot may be the same with that of the wicked and unrighteous but by way of intimation that they dealt like wicked men in their opposing of him and so exciting them to consider how wicked and unrighteous a way they walked in toward him And so it would teach 1. That good men such as they were may do wicked and unrighteous acts 2. Particularly That they may condemn the righteous oppress an honest mind and oppose a righteous cause as they did to him all which are wicked acts 3. That it is no breach of charity to speak home even to godly men and to tell them of it when they do wickedly as he doth here See Gal. 2.11 Yet it is much clearer to understand this Verse as containing an Argument proving that he was not wicked as they judged For however when he spake much of the prosperity of the wicked they might be ready to think that he favoured their cause Yet here he tells that he hated the course of the wicked so ill that were he to wish evil to his greatest enemies he could wish them no worse than the state and lot of the wicked be what it will Which is a strong Argument that himself was none of them seeing he abominated their condition at its best See Chap. 21.16 Psal 141.4 2 Sam. 18.32 1 Sam. 25.26 Dan. 4.19 Where we have the like form of speech tending much to the same scope Doct. 1. To be unrighteous by the want of imputed righteousness and by unrighteous dealing is a wicked estate For here the one explains the other He is wicked who is unrighteous 2.
consider seriously upon it they being ready to forget or sleight it See Is 29.15 6. Such as do seriously mind the all-seeing eye of God upon them will be afraid to sin in his very sight For this Argument perswaded Job to avoid Uncleanness v. 1. because God did see his wayes and count all his steps As gross sinners seek to secure themselves against hazard by denying of God Ps 14.1 2. and his Omniscience Is 29.15 Ezek. 8.12 So it evidences an height of impudence and obduration when men do acknowledge there is a God and that he is Omniscient holy just c. and yet they dare sin against him Verse 5. If I have walked with vanity or if my foot hath hasted to deceit 6. Let me be weighed in an even ballance that God may know mine integrity The second Vertue whereof Job makes profession is Sincerity and uprightness in his conversation That in his words and deeds and particularly in his dealing with others he followed right things rightly and sincerely without guile or dissimulation v. 5. This he propounds by way of supposition If I have walked with vanity c. which may be read by way of Interrogation Have I walked with vanity c. Surely not Or it may be looked upon as a tacite Oath and Imprecation if he had done otherwise But here it seems rather to joyn this with v. 6. wherein he confirms his profession by an express desire that God may be judge whether for so that If v. 5. may be rendred he hath walked with vanity or not And then he is sure that his integrity will appear in the sight of God Here we are to consider 1. That this even ballance or ballances of justice wherein Job desires to be weighed or that God would weigh him there for it is Let him weigh me is not to be understood of that rule of perfection to which no meer man in this life can come up but that rule whereby God judgeth of the sincerity of his Children 2. While he professeth this as his scope in this desire That God may know his integrity he doth not suppose God to be ignorant what he is till he weigh and try him For though he be bold enough in this desire yet we are not to think that he had such Atheistical thoughts of God But he speaks of God in tearms borrowed from among men And as men use to try and weigh things that they may know their worth and weight so he desires that his integrity in this matter may be tryed that so God who is Judge may approve of it and make it appear that he doth so in so farr as is needful Thus God is said to know mens wayes and their integrity or unsoundness in them when he takes a proof of them and manifests them to be what they are Gen. 22.12 Deut. 8.2 From v. 5 Learn 1. Among many courses of men which are an abomination in the sight of Gâ—d this is one when men turn deceivers pretending to be what they really are not in the sight and matters of God or pretending fair and honestly to men that they may cheat and deceive them For Job looked upon deceit as an heinous evil which therefore he made conscience to avoid This name of deceit may be given to all sin in so farr as it deceives all these in the end who follow it whatever pleasure or advantages it promiseth for the present Rom. 6.21 Yet here Job is only speaking of the particular sin of dissimulation and deceit and especially of fraud and deceit in his dealing with others And as the Lord abhorrs dissimulation in the matter of Religion and the profession thereof guile and deceit and the false confidences resulting thereupon and accompanying the same being inconsistent with true grace John 1.47 Ps 32.1 2. an hinderance to the Words success 1 Pet. 2.1 2. and to conversion Jer. 8.5 and 19.6 So he abhorrs mens dissimulation and want of ingenuity toward others Ps 12.1 2. and 36.3 Pro. 12.5 and cheats and deceits in bargains Hos 12.7 All which are contrary to the Law of God do make void the end and benefits of humane Society do render men more dangerous than very Thieves and in the issue do tend to deceive the deceivers themselves whose nimble wits will at last leave them in the mire 2. As all sinful wayes are but vain in regard they will do men no good but much evil 1 Sam. 21.21 And as men do but hunt after vanity in these designes which they drive by deceit Ps 4.2 Is 44.20 Particularly in their deceiving of others to gain the World Ps 62.9 10. Pro. 21.6 And all their pretences whereby they think to justifie their courses and silence their own consciences will prove lighter than vanity Ps 119.118 So the great snare enticing men unto and intangling them in deceit is the pestering of their hearts with these vanities or a fancy of felicity to be found in these things which they hunt after For here a walking with vanity or a musing and frequent contemplating upon the advantages they propose to themselves and the excuses whereby they think to justifie themselves which are all but really vanity is premitted as leading to this deceit For the dis-junctive Or should be read And to point out this deceit as an effect and evidence of walking with vanity So that here wise and serious consideration might avail much if men would but ponder that they do but labour for the wind in all those undertakings Eccl. 5.16 Yea that they labour in the very fire and weary themselves for very vanity Hab. 2.13 For when a man hath used all deceits to gain the World he doth reap only vanity if ever he come to repent he must restore all his purchase if he repent not God can easily blast all his enjoyments and bring him to shame for them And though God do not thus plague him yet he will still find himself farr enough from true happiness From all which we may see what self-deceiving hearts men have which drive them upon such unprofitable yea hurtful courses 3. It is an evidence that hearts are plagued with vain imaginations when they become violent and furious in driving men to evil courses For upon walking with vanity it followeth that the foot hasteth to deceit Not that it is lawful for men to use deceit though they should walk at leisure to it but that it is a great aggravation of their sin and an evidence that their hearts are poysoned with vanity when they run to it See Pro. 6.18 Rom. 3.15 And this is abominable especially in a Child of God who though he may through infirmity step aside unto vanity yet should not walk with it as his companion and delight and though his heart sometimes be haunted with vain thoughts which yet he ought to hate and mourn for Ps 119.113 yet they should not have such power with him as to drive him to sinful actings farr less to be
violent in them Therefore men ought to look not only to the evil which they do but to their violence and impetuousness in doing of it which though sometimes it prove Satans last fits before he be dispossessed as in Paul Act. 26.11 12 13. yet in it self it is an evidence of strong corruptions and that men are posting to Hell See Pro. 4.16 Jer. 50.38 Mic. 7.3 4. Men may be very upright and sincere in their way who yet are little believed in the World that they are so For it is here made a question If or Whether Job have walked with vanity c. And he is put to prove his uprightness if not by Oath as some understand this form of expression yet by an express desire that God may be judge and by arguments and reasons Thus David is put to vindicate his own integrity Ps 7.3 4 5. And Paul was accounted a deceiver though yet he was true 2 Cor. 6.8 And it is not to be thought strange though godly men be oppressed with calumnies and mistakes and be put to make Apologies for themselves For hereby the Lord leads them to eye him and his approbation which they usually forget when men are satisfied with all they do and self-seekers may read Gods mercy in such a lot if they improve it well From v. 6. Learn 1. It is not mens opinion or conceit of their own uprightness that will bear them out unless God do see it and approve it For saith he Let him weigh me as it is in the Original See 2 Cor. 10.18 Men had need to try well their condition before they rest satisfied and they have cause to suspect their own blindness and self-love in this tryal 2. It is an evidence of true piety and sincerity when men are willing to have their condition tryed as knowing the deceitfulness of their own hearts and being unwilling to be deceived in that matter For saith he Let him weigh me See Ps 139 21 22. with 23 24. 3. That wherein godly men are able to approve themselves and which God noticeth in trying of them is not their perfect conformity to the Law of God but their integrity and sincerity For it is his integrity which here he offers to tryal And this may be attained by these who are not perfect if so be that having fled to Christ for righteousness they endeavour a sincere obedience and respect to all the Commandements Luk. 1.6 Ps 119.6 do mourn for and set themselves in opposition unto the remainders of corruption in themselves Rom. 7. And do close all these endeavours with a renewed closing with Christ in whom they are compleat 4. Sincerity will be judged and tryed not by the great bulk or fair shews of duties but by their real and solid worth Therefore he desires to be weighed alluding to the practice of skillful Merchants who will not be cheated with the bulk of Commodities but will try their real weight in ballances 5. There is a Standard of the Gospel according to which a godly sincere man needs not fear to be tryed For this Let him weigh me in an even ballance or in ballances of justice imports not only his desire to be tryed but his confidence that being tryed his integrity shall appear See Ps 17.1 2 3. 6. If God know and approve mens integrity it is the less matter what men do think or judge For this satisfies Job If God know his integrity It is true when godly men are misconstructed by others it cannot but be an exercise unto them even albeit they have the testimony of Gods approbation Yet if Gods approbation and the testimony of a good conscience do not support them under that exercise it is just they be deprived of these also Verse 7. If my step hath turned out of the way and mine heart walked after mine eyes and if any blot hath cleaved to my hands 8. Then let me sow and let another eat yea let my Off-spring be rooted out The third Vertue whereof he makes profession is Justice and Righteousness in his conversation and particularly that he was free of unjust purchase and gain He professeth in general That in his practice he did not debord from the way or rule set before him and that his heart did not follow the lust of his eyes when they were allured with any pleasant or taking object And particularly he professeth that no blot of unhonest gain or what was not his own did cleave to him v. 7. The confirmation whereof v. 8. is by way of Imprecation or consenting to it as equitable that another should eat what he had sowen and pluck up what he had planted if he had done otherwise than he saith As for what he saith v. 7. that his heart had not walked after his eyes it must be understood of a full consent of his heart For no doubt he had tentations and might sometime be over-powered with tentation though it prevailed not to make him do unjustly And for his Off-spring v. 8. if we understand it of his Children as some do the meaning must be That if he had been unjust he grants it had been equitable his Children had been cut off in wrath and judgement which way of their being cut off he did ever deny as being conscious to himself of his own integrity Or That if yet he had any Children it were just they should be cut off if he had beâ—n an unjust person But the word seems more clearly to point at his plantings which in justice might be rooted up if he had deprived others of 〈◊〉 lawful possessions From these Verses Learn 1. Men are not left to walk at randome and as thâ—y please but have a way prescribed wherein to walk For here Job acknowledgeth there was the way whereof he was bound to take notice 2. It is the duty of such as would approve themselves to God not to walk presumptuously as if they had not a Lord over them but to keep themselves in all the steps of their practice within the bounds of the rule prescâ—bed to them For Jobs step turned not out of the way He looked to evâ—ry particular step that he might not debord in it God is supreme Lord and if we acknowledge him not to be so in his directions he will prove himself to be supreme in his providential dâ—spensations punishing our presumption 3 It is not sufficient before God that men look to their outward practice unless also they guard their hearts the enslaving whereof by corruption and lusts is both a sin in it self before God and may tend to grossest out-breakings Therefore as he looked to his step so also to the walk or frame and inclinations of his heart See Pro. 4.23 4. Beside the inward corruption and inclination of mens hearts toward evil they are obnoxious to baits and tentations from without which their Senses and particularly their eyes are ready to let in to their hearts For so is here intimated That as the heart doth
to mourn and be humbled Yet it is an evidence of honesty when conscience is made of smothering them that they break not out in practice Therefore Job subjoyns that he gave no evidence of his hearts being deceived by laying wait at his Neighbours door 5. It is an unquestionable evidence of an heart over-powred by lust and proves a man to be guilty before God of a sin when not only there are inclinations to it but fixed resolutions to follow it and when he is so vehement in his desires and pertinacious in his resolutions as he watcheth all opportunities to fullfil his desires Therefore Job describes the adulterous attempts of those whose hearts are deceived by this That they lay wait at their Neighbours door which imports not only their endeavour to conveigh their design closely as Chap. 24.15 But their vigilant observing of all opportunities to enjoy their Neighbours wife This argues strong inclinations to sin when men goe about it with deliberation and take so much pains for these forbidden pleasures and it proves them guilty of Adultery when they set themselves in a sinful way to goe about it although they have not actually commited it From v. 10. Learn 1. It is just with God that mens sin be written in their punishment and that they be requited as they have served others For Job subscribes to it as just that his wifes Adultery were a punishment of his committing Adultery with other mens wives See 2 Sam. 12.10 11. Thus also doth it justly fare with Oppressours Deceivers and other sinners Is 33.1 2. It is a sad though a just punishment when sin is punished with sin either by giving up the persons who sin to commit more sin Rom. 1.26 28. Ps 81.11 12. or by giving up their nearest relations to bring dishonour shame and other miseries upon them by their sinful miscarriages For thus his wifes Adultery would be a punishment of his uncleanness as Absoloms rebellion and incest were the punishments of Davids sin If this were considered many who see no punishment of sin if they be free of outward plagues would find themselves sadly plagued of God even in that they are permitted and given up to sin 3. Unlawful lusts are violent and growing where once they get access For if once his wife grind to another others in the plural number will be admitted to bow down upon her 4. It is the will of God that men be modest particularly in their expressions about uncleanness For so much doth Jobs expression of his wifes Adultery teach us See Eph. 4.29 and 5.4 From v. 11. Learn 1. No other consideration will be so effectual or acceptable to God in restraining of sin as when men study the sinfulness thereof and upon that account avoid it Therefore Job subjoyns his consideration of the nature of this sin as a strong and acceptable motive to keep him from it 2. As there are degrees of sin so Adultery with with another mans wife when it is well considered upon will be found one of the most gross acts of sin and a very horrid and flagitious evil Not only because it is contrary to an express Law of God and is supposed here v. 9. to be committed with deliberation for these are common to it with many other sins but because it is a violation of the strict bond of a Marriage-Covenant it breeds discord and want of peace in families abuseth mens families by substituting a spurious issue to succeed them in their inheritance or possessions and breeds many quarrels among men Therefore it is here called an heinous crime See Pro. 6.30 31 32 33 34 35. 3. It is one proof of the hainousness of Adultery that in all ages and places even before the Law was written and where it bare no sway it was punishable by the Magistrate in all Societies which pretended either to piety or civility For in Jobs time and country who lived before the Law it was an iniquity to be punished by the Judges or an iniquity of the Judges that is which belongs to the Magistrate to cognosce upon and punish it Thus was it also looked upon by Judab Gen. 38.24 and in Babylon where the written Law of God had no place Jer. 29.22 23. And where this sin is not punished by a Magistrate God justly causeth a Land smart for it Hos 4.2 4. It is a great evil and a shreud proof that men have no integrity or at least that it is dreadfully over-powred when men commit even these gross evils which are punishable by the Magistrates For as Job made conscience of all sin that thereby he might prove his integrity so particularly of iniquity to be punished by the Judges So that it must be very sad and evidence a very sinful frame at best when men make no conscience even of most scandalous or abominable sins were it even of these which are abhorred among the very Heathen 1 Cor. 5.1 From v. 12. Learn 1. The sense of Gods anger against sin and his vengeance which will pursue it is a very special motive above the fear of hazard from men to perswade men to avoid it Therefore after his considering what this sin might produce from the hand of Judges v. 11. he subjoyns this as yet a stronger motive that it kindles a fire of Gods anger 2. Though some may commit Uncleanness and Adultery whom the Magistrate cannot reach and Magistrates may be prone to spare others yet God will be about with all of them for it So much doth this argument subjoyned to the former import Thus many other evils which men do not notice such as disobedience to Parents profanation of the Sabbath c. do provoke God either to punish them by his own more immediate hand or to give them up to other sins which will bring them under the lash of justice 3. Gods anger against sin particularly Adultery is formidable in that it is never quenched except the sinner repent and flee to Christ but in the destruction of the sinner For it is a fire or this burning lust kindles a fire of Gods anger and judgements flowing there from that consumeth to destruction alluding to the destruction of Sodom which was destroyed by fire from Heaven as a meet recompence of their burning lusts 4. As Adultery is justly punished not only with eternal but temporal consumption and destruction of mens bodies Pro. 5.8 11. their reputation Pro. 5.8 9. and 6.32 33. and of their understanding Hos 4.11 So particularly with the destruction and ruine of their estates Pro. 5.8 10 and 6.26 Therefore he remarks in particular that this fire which consumeth to destruction would root out all his increase 5. To shut up this purpose it would be considered that though this with these preceding were arguments to disswade Job from committing this folly Yet we see by experience that many are so madd that though they know and cannot deny these truths they are not thereby deterred from these wicked pranks
4.6 Eph. 5.4 proud speeches Ps 12 3. flattery Job 17.5 unjust censures and malicious slanders Ps 50.19 20. malicious imprecations as here and many the like debordings From Verse 31. Learn 1. It is a commendable practice in servants and domesticks to be affectionate to their masters faithfull to them in their just and lawfull interests and to resent injuries done unto them For whatever excess was here yet it is praise-worthy that the men of his tabernacle or domesticks who dwelt with him in his house which he accounts but a tabernacle love him so well that they cannot endure that any should wrong him So was Abrahams servant faithfull to him Gen. 24. 2. As the sons of men are apt to miscarry in all they do and to mix their own corruptions with what they go about So they are in greatest hazard to miscarry when they manage a good cause and have cleanly pretences for their debordings For they exceed here in their vindictive humour as revenge is alwayes violent and cruel in that they said O that we had of his that is Jobs enemies flesh we cannot be satisfied See Ps 27.7 And this was their pretence for it that they stood for an honest master and in a just quarrel But it is to be remembred that a wrong done to us by man doth not warrant us to wrong him again far less to wrong God And therefore we have especial need to be upon our guard when in our contending with men our cause is just 3. There is no good course wherein a godly man engageth but he may expect to meet with tentations to divert him from it For Job having resolved not to be vindictive wants not tentations to set him on edge So that men must not lye by from a good course because of difficulties and tentations but must resolve on a fighting life in all the good they undertake 4. Among other tentations to divert or retard mens progress in a good course ill counsell from friends and relations is most dangerous and ensnaring For the men of Jobs tabernacle are here spoken of as a strong tentation to drive him from his resolutions of meekness Thus frequently the servants of David were a trial to him as too often the servants of great persons prove snares to them 1 Sam. 24 4. and 26.8 2 Sam. 16.9 Thus also Ahabs wife was Satans instrument to prevail with him 1 King 21.25 And Satan thus assaulted Christ himself by borrowing Peters tongue to give him an evil counsell Matt. 16.22 23. which may assure them who are thus exercised that their Head Christ knoweth such a lot in his own experience 5. It is not commendable nor an evidence of grace that men simply abstain from an evil course unless they abstain when they have strong tentations to the contrary For by this Job proves his integrity that when his enemies provoked him and his domesticks by their clamours and resentments would have set him on edge yet he stuck by his resolution not to be revengefull Thus David also overcame the solicitations of his Servants and Followers So that they have but a poor excuse who cast the blame of all their miscarriages upon their tentations whereas tentations are let loose to be touchstones of their honesty Verse 32. The Stranger did not lodge in the street but I opened my doors to the Traveller The tenth Vertue whereof Job makes profession is Hospitality In those Times and Countries they had as yet in some Countries there they have but few publick Innes wherein Strangers and Travellers might be lodged and accommodated So that Travellers behoved to carry their provision with them and were necessitated to lye without unless some Hospital persons did invite and receive them into their houses as we may read in several passages of Scripture-history and among others Judg. 19.15 21. Now Job was a very charitable man to such so that he did not let strangers lodge without in the open streets yea he opened his doors to the Travellers or toward the way where Travellers used to pass by that is he not only secluded them not who came and sought lodging but he kept open house and open doors for all that pleased to come in and waited or caused some wait at his doors that looked toward the way to invite Travellers to come in as was the practice of Abraham Gen. 18.1 2. and of Lot Gen. 19.1 2. Doct. 1. Among other exercises of the Sons of men this is one That they are put to travel and wander through the World either to avoid persecution and other hazards or upon their lawful affairs whereby they come to be strangers and to want these accommodations which they had at home For here there were Strangers and Travellers who were objects of his Hospitality otherwise they were likely to lodge in the street These were of those who travelled in these Countries about their callings For we read not of any persecutions which might drive men then to wander in exile And in his dayes that humour of travelling out of curiosity to see other Countries and People whereby oft-times men improve their vices more than their vertues and many going abroad full of prejudices against the true Religion they return open enemies to it was not probably come in fashion As all men are but strangers and pilgrimes upon earth even when they are at home as godly men do well discern 1 Chr. 29.15 So strangers and travellers have a special opportunity to learn and improve this lesson well 2. It is the duty of all particularly of the Office-bearers in the Church of God 1 Tim. 3.2 Tit. 1.7 8. to be Hospital and it is an evidence of piety and tenderness to be so For Job produceth this his practice as an evidence of his piety and honesty See Rom. 12.13 And albeit Job was a rich man yet the command to be Hospital doth not reach such only For albeit the Hebrews were a persecuted and spoyled people Heb. 10.34 Yet this is enjoyned them as they are able to perform it Heb. 13.2 Where also a sweet encouragement is subjoyned taken from the consideration of the noble guests even Angels whom charitable persons have had occasion to entertain 3. Such as would approve themselves to God in the matter of their Hospitality and would prove their piety thereby ought to be Hospital not to their acquaintances and relations only but especially to strangers For so did Job here It was the stranger who lodged not in the street or without and abroad in the open air whether it were in the street of a City or not and it was the Traveller to whom he opened his doors So much doth Gods command intimate Heb 13.2 And by such practices as this will men be judged in the last day Mat. 25.34 35 41 42 43. And all those will make conscience of it who have had and do sincerely improve experiences of the heart of a stranger themselves Exod. 23 9. 4. It is not
their work will be about sin to discover and purge it out which they will look upon as a greater hast than to be rid of trouble For then he is advised to be exercised about offending as the consequent of the former step 10. When men are rightly exercised about sin especially under trouble they will look upon it as a very abominably corrupting and destroying evil As the word also signifieth 11. It is not enough that men especially under trouble discover sin or contemplate the abominableness thereof unless there be strong resolutions and endeavours to amend it and turn from it For he is advised to promise I will not offend Not that men can undertake never to sin though that be their duty but especially that they should oppose all sin and should never purpose to commit any sin And they should be as careful of this as they are about the pardon of sin committed 12. It is in particular a great evil to be avoided that men do not corrupt and lose the opportunity of a tryal which otherwise might do them much good by their miscarriages under it For this may be particularly intended in this engagement not to offend or corrupt as hath been explained And it is certain Jobs miscarriages under trouble were the evils which he was bound especially to amend and for which Elihu did quarrel him especially 13. Men even by their managing of the testimony of a good conscience too hotly under trouble may spoyl their own cause and lose a fair opportunity of good For therefore was Job a godly man to engage against offending thus Verse 32. That which I see not teach thou me if I have done iniquity I will do no more This Verse contains the rest of the Direction or what he should desire Namely That being resolved not to offend though he knew not his particular miscarriages yet he should seek light from God to inform him of his failings and should renew his resolutions to avoid what should be discovered to him particularly of his miscarriages under trouble Whence Learn 1. As the people of God when they are well exercised are sensible of their own sinfulness So they should have their eye upon it For the Original expression Beside what I see or contemplate imports that he should alwayes be seeing some sinfulness in himself See Is 59.12 As none will neglect examination and daily observing of their own wayes and miscarriages but they who are ignorant of themselves So it is better we see our failing this way by daily observation than that our consciences be wakened by the terrour of God and made to dwell upon that subject Psal 50.21 and 51.3 And it must be sad also when men who know many other things yet are ignorant of themselves 2. Saints who know themselves best will be sensible of their ignorance and short coming in taking up their defects For when Job cometh to be right he supposeth that he will apprehend there are evils beside what he seeth See Psal 19.12 Saints are not soon or easily satisfied with their own sight of their sinfulness but knowing the deceitfulness of their own hearts Jer. 17.9 when they have seen most they will know there is yet more to be seen for their ignorance whereof they will mourn as well as for the evils which they discern 3. As simple ignorance inadvertency unfound principles self-love the multitude of escapes c. are reasons why many of the people of Gods faults pass unobserved by them So in particular passion and distemper under trouble may bring them into many snares unawares For it is of these miscarriages under trouble especially that Elihu supposeth Job to be ignorant Thus did Moses miscarry at the Rock Psal 106.32 33. David spake often amiss in his hast and Jonah in his passion justifieth his fault Jon 4.9 4. It is the property of the Child of God when he is sensible that ignorance and inadvertency do not satisfie his conscience as knowing that he is bound to know the Rule of his duty and to try all his actions thereby and that sins even of ignorance need an expiatory sacrifice and pardon Lev. 4.2 3 c. And therefore he desireth not to be deluded but to know what really he is although he see it not for present For so much doth this desire to be taught what he seeth not import that a sensible Soul is teachable and earnestly desireth to be well informed concerning its own condition See Psal 25.4 5. and 139.21 22 23 24. It is sad when men do skin over their own bad condition and so long as they are not disquieted they will not trouble themselves but sport themselves with their own deceivings 5. It is not the testimony of any but of God alone that will quiet an honest conscience about its guilt or honesty For it is to God this desire is put up What I see not teach thou me Without Gods approbation all Davids shifts to cover his Adultery availed nothing 2 Sam. 11.27 And as God is the effectual teacher and convincer of men So in every thing we should see what he saith Exod. 18.23 1 Chron. 13.2 And what he saith the conscience must rest upon neither taking with guilt if he do not charge it upon it nor resting secure in any course how plausible or successful soever if he approve it not See Luk. 16.15 1 Cor. 4.4 2 Cor. 10.18 6. However God may give up sometimes with a stubborn people and will reprove them no more Ezek. 3.26 Yet it is his way with his own people not to let them goe away with their faults but either by their own consciences or some other means to bring their sin to their remembrance and be a reprover unto them which is their great mercy For this desire is grounded upon this that it is Gods ordinary way with his people to teach them what they see not as he made Davids heart to smite him and made Josephs brethren remember their cruelty toward him So that Saints had need to prevent such after-games when their sin shall find them out Numb 32.23 7. As the faults of the people of God especially under trouble may be very gross and yet not seen by themselves So they will not extenuate their faults when they do discern them In both these respects he is to call that whereof he can but suspect himself till it be discovered iniquity as being committed against professions and manifold engagements against mercies and under corrections beside the grosseness of it in its own nature Thus David was sensible of the iniquity of his sinne Ps 32.5 8. Discoveries of sin are then rightly improved when reformation or a serious resolution and endeavour of reformation follow thereupon And the way to keep the conscience tender and to have Gods light shining upon it for continual information is to take heed to those faults which it points at For so is here subjoyned If I have done iniquity I will do no more and
is a sad Spectacle for it is here supposed that in the throng of Job's exercises his Conscience was not acting its part but needs to be rowzed up 2. Mens Consciences will not still lie by but when God puts them to it they will judge righteous judgment and then men who have miscarried will have a sad game of it with their own Consciences For this Question â—mports that Job's Conscience will at last speak In particular From the first Branch of this Conclusion v. 2 Learn 1. Whatever hazard there be in a sinful course yet it will never be laid to heart as it ought unless the sinfulness of it be first noticed therefore he begins with letting him see the evil of his complaints and then informs him of the hazard and difficulty in his way 2. Man especially being under trouble is a quarrelsom and fretful Creature as here is supposed that man is ready to contend That which breeds all this is mans missing of happiness within time or his taking it ill that all things should not go according to his mind which is a fruit of his aspiring to be like God Gen. 3. and his ignorance and self-love while he knoweth not what is good for him And there is no cure for this evil but by Humility Mortification much Trust in God and submission to him and much of the Spirit of the Gospel 3. It may deter men from their quarrelsom unpatient humors when they consider that passion doth not spare to reflect even upon God for it contends with the Almighty And this is done either directly when complaints are venâ—ed against Gods dispensations which was Job's way or indirectly when Gods dispensations having imbittered us we do wreck our selves upon and are imbittered at what is nearest us 4. The sin and folly of this quarrelling and that there is no Instruction or edification in it according to the other Readings may appear if we consider 1. It is a contending with him who is Almighty and so doth argue great presumption and that we do neither know him nor our selves 2 It is a presuming to instruct him who is infinitely wise whereas we are but foolish as if it become us to guide and not to follow and submit 3. It is a presuming to reprove God as it is in the end of the v. or to argue him out of all his defences as if we did well in complaining and he had nothing to say for justifying his dealing See Jon. 4.9 All which were they well considered might make us abhor our selves for this evil Doct. 5. Though this evil be thus hainous yet men are not easily convinced of the evil of it when they are in their fits of Passion for it must be thus born in upon Job Men will be afraid to commit other sins who make no scruple to mistake God and to read all his dealing wrong Pride sets them on work to complain hat all is not to their mind and their passion blinds them that they see not the evil of it And beside they are ready to put a fair face upon their miscarriages pretending that they are only sensible of their own ill condition c. when in effect they are murmuring against God And therefore we are not to trust our first thoughts about our accession to this fault From the second Branch of the Conclusion v. 2. Learn 1. If the Conscience of sin will not the sense of difficulty and hazard may deter men from sin particularly from quarrelling of God therefore is that consideration subjoyned because the former oft-times doth not prevail 2. Though men got their will to debate with God yet they would not thereby gain their cause for they could not answer all the Questions wherewith God could pose them 3. Quarrellers of God will not escape but in due time they will be called to an account for their presumption for he that reproveth God must answer for it 4. Whenever God calleth Quarrellers to an account they will not be able to abide it but must succumb since they make their best friend their party for let him answer imports that God will not own him in it but let him take his own hazard which will be too heavy for him So that it is a folly for men to meddle with that which they are not able to maintain when God dealeth seriously with them Verse 3. Then Job answered the Lord and said 4. Behold I am vile what shall I answer thee I will lay mine hand upon my mouth 5. Once have I spoken but I will not answer yea twice but I will proceed no further In these Verses we have Job's Answer to this Proposal or his taking with and confessing of his fault Wherein Consider 1. The Rise of this Confession is That he who was resolute enough to fill his mouth with Arguments chap. 23.4 if once he could meet with God is now so damped with Gods immediate Parley and his unexpected and terrible appearing in the Whirlwind so confounded with the former non-plussing Questions and so affrighted with his discerning God to be angry that he is at first stricken silent and now when the Lord rowzeth him up and layeth the matter home to his Conscience he uttereth this Confession and then brings out this Answer 2. The Confession it self wherein he confesseth his vileness and that he hath nothing to answer and therefore will be silent from complaining and disputing v. 4. and will not persist in that which he had already once and twice that is too much and too often dwelt upon v. 5. 3. As for the quality of this Confession as no doubt it was for substance sound and sincere so the Lords not taking of it off his hand till by a second speech he draw out a fuâ—ler confession Chap. 42.1 2 c. doth evince that it was defective in somewhat Somewhat of this defect will come to be marked on v. 6. And we will find what his confession should have been when we come to consider what afterward it was Chap. 42. Only this in general appears That though he was confounded and his Reason silenced yet his passions were not calmed and therefore he promiseth only to stop his mouth v. 4. And though he acknowledge his former folly v. 5. yet not so humbly or fully as afterward he doth From these Verses Learn 1. Whatever be the high bended thoughts of men in their passion yet Gods appearing and interposing will soon cause them stoop As here Job passeth from his Compeerance and renounceth his former bold resolutions 2. Whoever be stubborn yet it is the duty and property of Godly men that they are soon convinced by God whereof here we have some begun evidences in Job 3. When a Child of God gets a right sight of his own distempers it will breed an admirable change and will make him wonder at the thoughts he is made to have of himself and his way different from what he formerly had and how incredible that