The Speaker is Bildad; I shall not stay upon the person, who this Bildad was, of what line and pedigree, was touched in open­ing the 11. verse of the second Chapter, and therefore I shall passe to the matter about which he speaks.

He begins very chidingly, ‘How long wilt thou speak these things?’

The words import either, first, admiration, How long! As if he had said, Could any man have beleeved that thou wouldst have spoken such things as these, and these so long! How strangely hast thou forgot thy self, to twist such a threed, and spin out a discourse so sinfully, so frowardly, so long?

Secondly, The words may carry a sense of indignation in the [Page 4] Speaker, How long wilt thou speak these things? As if he had said, I am not able to bear thee any longer, I cannot endure such language, it grates harshly upon mine ear and is a burden to my spirit; for shame give over, hold thy peace, enjoyn thy self silence, lock up thy lips, How long wilt thou speak these things?

Thirdly, The charge of an accusation may lie under these words, How long wilt thou speak these things? That is, How long wilt thou speak vain and foolish words, indiscreet and false words, dangerous and blasphemous words, imputing injustice unto God? Interrogatio ex adjuncto tem­pore acu eos ad dit reprehensio­ni. Sanct. Art thou obstinate and pertinacious? Wilt thou not yet hearken to the admonitions and wholsome counsell of thy friends? How long! Thus he taxes and censures him, How long wilt thou speak? We have the like sense in that Question, Psal. 4.2. where David contests with his hardened enemies, O ye sons of men, how long will ye turn my glorie into shame? How long will ye love va­nitie, and seek after leesing? How long, and how long? it is mat­ter of admiration, to thinke that reasonable creatures should be so unreasonable to love vanity, and to love it long. His spirit rises and boyls so high with holy indignation, to see men so foolish, that his mouth must run over in censure and accusation, How long! The text of wisdomes expostulation, Prov. 1.22. (How long ye simple ones will ye love simplicitie?) bears the same glosse, one interpre­tation fits both.

These things.] The demonstrative particle may have reference to the words immediately fore-going, and only to them, How long wilt thou speak these things? That is, the things which thou hast spoken in the sixth and seventh Chapters. The language is under­valuing and contemptuous, How long wilt thou speak these things? Such poor stuff. How long wilt thou trouble thy Auditours with such matter, such fruitlesse, frothy, crude, and undigested matter; matter so injurious, so dishonourable to God, so unsavoury, and unedifying to man.

Taking Job (under Bildads apprehension) as having failed and erred in his discourse. Observe, first,

Perseverance in evil is worse then the doing of evil, How long wilt thou sp [...]ak these things? If thou having spoken once amisse had'st re­call'd thy self, and stopped there, it had been more excusable, To outlash sometimes in a word, may be a wise mans case: but to [Page 5] make such a continued studied oration as this, and be out in all, and all to be an invective against heaven, who is able to bear it? To speak or do ill though but once, is too often by once; To act evil often, is to double every act. The shortest time is too long to serve any lust in. When the Apostle Peter (1 Pet. 4.3.) saith, The time past of our life may suffice us to have wrought the will of the Gentiles; his meaning is, the time past is too much: our lusts have got too much of our lives, as the world hath got too much of our loves. One minute is more then we owe to the service of sinne. The sufficiency here spoken of is an excesse; the time past of our lives is too much to work the will of the Gentiles. We may not make an equall division of our lives between our lusts and Christ, so much to Christ, so much to lust. Nothing is more unequall then this equality. We can never serve Christ too long, nor sinne too short a time. We cannot bestow too much of our breath in holy speeches and conferences; nor can we bestow too little in those which are vain and sinfull. We may justly take off those who are most concise and laconicall in uselesse discourses, with, How long will you speak these things? Frothie words are the waste of time as well as of breath.

Secondly, Note, Bildad rebukes Job for his lavish language.

It is our dutie to be watchfull over our words. How long wilt thou speak thus? We must observe our own words, and know what we speak. We should stop our own mouths, and put our selves to si­lence, when the tongue grows unruly. It were very happy that some had power as well as authority over their own mouths, and knew how to put that bridle (spoken of in the Psalm) upon their own lips. It is better for a man to stop his own mouth by prudence, then that another should stop it by reproof.

Thirdly, Taking Bildads supposition still, that Job was in the wrong. Note,

It is our dutie to give check to fruitlesse and frothie speeches, much more to blasp [...]emous and wicked speeches. Bildad thought it high time to silence Job, seeing Job would not silence himself. The Apostle represents to Titus the tongue-folly of the Cretians, There are many u [...]ruly and vain talkers among you, especially they of the circumcision; and what must be done with these, who cared so little what they said? He is counsell'd how to deal with them in the next words, Whose mouths must be stopped, who subvert whole houses, &c. It is a sinne in the hearer to let another speak sinfully [Page 6] without a signification of his distaste. The word which the Apo­stle useth to Titus, [...]. is a metaphor taken from the muzling of bark­ing, bauling dogs, when they open unseasonably and are unquiet, Rationall conviction is a Gospel-muzle, and an effectuall stop-mouth for unruly talkers. And it is observable, that the Apostle useth this similitude of muzling a dogge, when he speaks of those of the cir­cumcision, concerning whom he had given caution in a very suta­ble character (Phil. 3.2.) Beware of doggs, beware of evil workers, beware of the concision; that is, of those who stood for circumci­sion. Writing to the Philippians, he cals them doggs; and his ad­vice to Titus is, they must be muz [...]'d. The noxious issues of the tongue must either be cured or stopped, Evil words corrupt (which is worse then the corrupting of good air) good manners. An infe­ction taken in at the ear, hath often poyson'd the heart.

Fourthly, Taking Bildad as mistaken (and so he was) in this reproof and censure upon Job. Observe

Reproofs and often grounded upon mistakes. It is easie to reprove, what we doe not apprehend. Bildad perceived not the reach and drift of Job, and yet he fals heavily upon him with reproofs. A due understanding of his scope, would have given a fair comment up­on his words. But Bildad clothes the speech of Job, in a sense which he abhorred; and having put it in that ugly dresse, he re­proves and censures it accordingly. Many disfigure the opinions and doctrines of others with conceits of their own, and presuming they hold or mean thus and thus, they dispute not against the reall opinion of the opposite party, but their own disguise. As the per­sons of the Primitive Christians were often put into Lions, or Bears-skins, by their barbarous and heathenish persecutours, and then baited with doggs; so are the opinions of many later Christi­ans debated.

The Hebrew word for word runs thus, And the words of thy mouth a strong winde: We resume in this later clause, How long, and adde, be like, to supply the sense. There is no tearm of com­parison expressed in the originall, yet the strength of one is imply­ed, and therefore to fill up the meaning, we render, And how long shall the words of thy mouth be as a strong winde? M. Broughton translates it without a note of similitude, How long wilt thou talk in this sort, that the words of thy mouth be a vehement winde?

Words are air or breath formed and articulated, by the instru­ments of speech. Hence breath and words are put for the same in divers Scriptures (Psal. 33.6.) By the word of the Lord were the hea­vens made, and all the host of them by the breath of his mouth. Breath in the later clause, is no more then word in the first, for it was a powerfull word, which caused all the creatures to stand out in their severall forms. So Isa. 11.4. He shall smite the earth with the rod of his mouth, and with the breath of his lips (or with the winde of his lips) shall he stay the wicked; It is not blowing upon wicked men that will slay them, but it is speaking to them; there is a power in the word of a Prophet, when spoken in the Name of Christ, which de­stroyes those who will not obey it, Hos. 6.5. I have hewed them by my Prophets, I have slain them by the words of my mouth.

Secondly,Graeci & lati­ni Prophetas quosdam ex He­braeo Cabiros cognominarunt, ob insignem eo­rum ad extra gravitatem & loquacitatem idem dicti Co­rybantes. Bold. Quos Authores latini Divos potes, seu poten­tes vocant, Graecis [...] dicuntur ab hac voce, quae potem sive po­tentem denotat. Drus. Ad magnani­mitatem referri potest, quod cor­pore attenuato exhaustis (que) vi­ribus fortiter tamen persiste­ret in loquendo & respondendo. Cajet. Iobi oratio non fuit frigida & languidased ve­hemens & con­citata. Pined. Bildad is conceived to allude to a certain sort or sect of men. For from Cabir here translated strong, the name of cer­tain Poets or old Prophets is derived, whom the Greeks and La­tines called Cabirs or Cabirims. These men had an affected out­ward gravity, yet were full of words, and much given to Battolo­gie, repeating the same things over and over. Bildad ranks Job (say some) with those Prophets, How long shall the words of thy mouth be like those roming Cabirs, who by a needlesse multiplying of words, grated the eares, and burdened the spirits of all the hearers? Why doest thou speak, as if thou couldst carry the matter with empty words, and bare repetitions.

Thirdly, The word strong winde, may note the stoutnesse of Jobs spirit, or the magnanimity he exprest in his words. Jobs lan­guage was not cold and chill, as if his breath were frozen, but he spake with hight and heat, The spirit and courage of a man, breaths out at his lips; How long shall the words of thy mouth be a strong winde? When wilt thou yeeld to God, and lie humbly at his feet? What a heart hast thou? Thou speakest as big, as if thou hadst ne­ver been touched, as if God never laid one stroke upon thee; thou hast a weak body, but a stiff spirit: Thou speakest as if thou wouldst bear all down before thee, and by thy boldnesse, storm and bluster those out of countenance, who are here to give thee counsell.

Fourthly, Take in the similitude, How long shall the words of thy mouth be as a strong winde? That is, how long wilt thou speak so much, and speak so fiercely. For the word Caber is more then Gadol, which signifies barely great. Gramarians note, that it sig­nifies [Page 8] both continued quantity and discreet quantity, multitude and magnitude. How many words wilt thou speak? and how great words wilt thou speak?Spiritus multi­plex ermones oris tui. Vulg [...] Spiritus multiloquus. Sept. Shall thy words be as a great, various, en­folded winde? (so the Vulgar,) Wilt thou blow all the points of the compasse at once, and like a whirle-winde, invade and circle us on every side.

Such words are like a strong winde.

First, Because of their blustering noise. There are stormy and tempestuous words. The tempest of the tongue is one of the greatest tempests in the world. Passionate language troubles both the air and ear, makes all unquiet, like an enraged angry winde.

Secondly, In such words as in stormy windes there is great strength to bear all down before them, or to sway all to that point they blow for. As all the trees in a forrest look that way which the winde sits: so all the spirits in any Assembly, are apt to turn that way which words bearing a fair shew of reason direct. How often are the judgements and opinions of men, carried by words either to good or evil, to truth or errour. And unlesse a man have good abilities of judgement and reason, to manage what he knows or holds, and to make himself master of it: It is a hard thing upon a large winde of anothers discourse, not to have his opinion turn­ed. Hence the Apostle (Tit. 1.11.) speaking of vain-talkers, saith, Their words subvert whole houses; as a strong winde, so strong words blow houses down, They subvert whole houses; as that sub­verts the frame and materials of the house, so this the people or in­habitants of the house; when Christ breathed graciously towards Zacheus, he said (Luk. 19.9.) This day is salvation come to this house; when false teachers breathe erroniously, subversion comes to many houses. The Apostle (Ephes 4.14.) using this similitude a­bout the doctrines of men, adviseth us to look to our ground, and that we be well rooted; That we be no more children, tossed too and fro, and carried with every winde of doctrine; as if he had said, The winde that blows from the lips of seducers (unlesse you be well established) will carry you to and fro like children, or wave your tops up and down as trees, yea endanger the pulling you up by the roots.

Thirdly, Strong words are as strong windes in a good sense, for as many strong windes purge and cleanse the air, making it more pure and healthy, so those strong wholesome windes from the mouths of men, purge the minde of errour and cleanse the soul of [Page 9] sinne: This is the speciall means which Christ hath set up to cleanse his people from infectious and noisome opinions. These he disper­ses and dispels by the breath of his Ministers, in the faithfull and au­thoritative dispensation of the Gospel.

Fourthly, There are ill qualities in strong windes; some are in­fectious windes, they corrupt the ayr, conveying ill vapours to the places on which they breathe: So there is a strong, unwholsome winde of words, which carries unto sin or errour. How often are the spirits and manners of men infected and poison'd by such a breath?

Fifthly, They may be compared unto strong windes, in regard of the lightnesse of them; the winde hath little solidity in it, and that's it, which Bildad especially reproveth in Job; here are a great many words, much of the tongue, but here's little matter, Words without weight are but winde: when you gather them up, weigh and consider them fully, you can make nothing of them, ther's no tack in them. Winde will not feed, no more will such words; but wholesome and faithfull words are meat and drinke, strength and nourishment to the soul: Sound discourse yeelds a well tempered understanding, many refreshing morsels.

Lastly, They are like strong windes for the swiftnesse of them; words passe speedily, and fill all quickly; Their line is gone out tho­row all the earth, and their words to the end of the world, Psal. 19.4. Another Psalm speaks as much of wicked men, Their tongue walk­eth thorow the earth, Psal. 73.9. as the winde runs from one part of the world to another: So doe words, when they are sent upon an errand, either to doe good, or to doe hurt; Therefore God chose the Ministery of the Word, as an instrument to save his people. And it is the fittest instrument, running swiftly into the ears, and so conducting truth into the hearts of thousands at once. Upon the day of Pentecost (Act. 2.2, 3.) when the Disciples met toge­ther, the text saith, Suddenly there came a sound from heaven as of a rushing mighty winde, and it filled all the house where they were sit­ting; first comes a rushing winde; what followeth? There appear­ed unto them cloven tongues with fire. These represented the man­ner how the Gospel should be conveyed thorow the world: The holy Ghost is sent in tongues, to shew that by tongues tipt and in­spired, acted and moved by the holy Ghost, the world should be subdued to the knowledge of Jesus Christ. The tongue is the chief Organ of speech. And observe, with the tongues there comes a [Page 10] wind, a rushing wind, implying that words spoken by those tongues should be as a mighty rushing winde, and like that winde, which fil­led all the house where they sate, should fill the world, even all Na­tions with the sound of the Gospel; that, like a strong winde they should bear down the errours, sins and lusts of men before them, and like a wholsome winde, purge and winnow out all the filthines and uncleannesse, the chaff and dust of mens spirits. By cloven tongues and a rushing winde, wonders have been wrought in the world. As those unruly talkers (Tit. 1.11.) subverted, so those who talk by rule, have converted whole houses; The winde of words blows both good and evil to the world; and we may as much encourage holy tongues, Let your words he long and long, a strong winde: as check a vain talker in the language of Bildad, How long shall thy words be a strong winde.

From this generall reproof, Bildad descends to a speciall charge against Job.

As if he had said, Job, thou hast spoken words which like a strong winde pervert all things, and turn them up-side-down. But, Doth God pervert? Doth he turn things up-side-down. This blasphemy is the interpretation of many of thy complaints. Thou seemest to lay this asper­sion upon God. But (with indignation I speak it) doth God pervert judgement?

The Question is resolvable into a vehement negation, God doth not pervert judgement, neither doth the Almighty pervert justice. He gives it with a question for greater emphasis, Doth God pervert judgement? Dost thou thinke he will? Farre be it from thee to thinke so; Injustice lies farre from the heart of God, justice lies at his heart, He loveth judgement, Psal. 37.28.

To clear the Text, I shall briefly touch upon the single terms, 1. God. 2. Almighty. 3. Judgement. 4. Justice: And then shew what it is to pervert judgement and justice; from all it will appear, how extremely opposite it is to the very nature of God to pervert either.

[...] Fortis po­tens. Doth God.] The word is, El, signifying the strong God, the mighty God, the powerfull God. In the second clause, Doth the Al­mighty pervert justice? We have the word, Shaddai, which name of God was largely opened at the seventeenth verse of the fifth [Page 11] Chapter. I shall not stay upon it here, but only as it respects the point in hand,Shaddai netat robustum & sufficientem ad omnia perpetrā ­da & executio­ni manda [...]da, quae facienda jud caverit: ali­qui vertunt, in­victum. Alij vertunt u­betrimum, abun­dantem coplosū, cujus virtus, & munificentia, per omnia per­meat, & cujus uberibus & bo­nitare omnia a­lantar & nu­triantur, qui nullius indiget, qui bonorum no­strorum nulla cupiditate tan­gitur. Pined. [...]. Sept. Quod sic expli­cant, qui cun­ctarum rerum naturas summo ordine & equi­tate constituit, is in te affliger­do, quod justum est, non subver­tet. and so there are three interpretations of that title observable.

1. It notes God all-sufficient to doe what he pleaseth, or to ef­fect what he designeth: if he gives direction for any judgement to be executed, he is Shaddai, It shall be done. As he is El, a power­full Judge to give sentence, so he is Shaddai, an Almighty God to execute the sentence: There is no resisting his power, no getting out of his hands, his name is Shaddai.

Secondly, The word signifies, one who hath all abundance, plenty and fulnesse in himself; As also, whose power, goodnesse and boun­ty, flow out to the supply of others, himself having no need to receive from any other. He is a fountain of all for all. Hence Shaddai cannot but doe justice; He that hath abundance in himself needs not take bribes to pervert justice, Needy Judges are often co­vetous Judges: they who have not a fulnesse of their own, are under a great temptation to wrong others, to supply their wants. But he that gives to all, needs not receive from any. This consideration sets God infinitely above one of the strongest temptations to injustice.

Thirdly, The word Shaddai, is rendered, The maker of all things. Will the Almighty, the maker of all things, who hath set the world in such an exquisite forme and order, who hath given so much beau­ty to the creature; will he put things out of order, or doe such a deformed act as this, pervert justice? He that is the maker of all things, and hath made them in number, weight and measure, will he turn the world up-side-down, or make confusion in the world▪ it is not possible he should.

So then the name Shaddai, in these three senses, is aptly applied to God, in opposition to the perverting of justice. As Abraham debates the matter with him (Gen. 18.25.) Shall not the Judge of all the earth doe right? It is impossible for God who judgeth all men, to doe an act of injustice unto any man. He that judgeth all can doe injustice to none. God takes no advantage to be unjust, because none can call him to account for injustice. They should be furthest from doing wrong, who need not fear any appeal from them, or complaint against them, if they doe wrong. The Judge of the whole earth hath none to judge him. He will do right to all, who cannot be judged by any.

Further, Consider those two words, judgement and justice. [Page 12] Judgement and justice are often put in Scripture for the same, and when put together, the later is as an epithite to the former, Psal. 119.121. I have done judgement and justice: that is, I have done judgement justly, exactly, to a hair. Sometimes they have a distinct signification.

Facere legem & praeceptum est facere judicium. Deus ideo leges suas judicia vocat, quod aequissima sunt, quae praescribit.First, Judgement signifies, that right which every man ought to doe at all times (Psal. 106.3. Isa. 5.7.)

Secondly, The Law or rule it self according to which every man is to do right, Levit. 26.26. Psal. 19.10. God cals all his Laws judge­ments, because they are all, most just and equall. Judgement hath a three-fold opposition, by which we may understand the nature of it.

First, Judgement is opposed to anger, rigour and severity, Jer. 10.24. Correct me, O Lord, but with judgement, not in thine angere That is, Correct me mercifully, moderately, and in measure: suf­fer not thy whole displeasure to arise;Ezek. 44.14. doe not exact the utmost farthing. In which sense the judgements of God upon wicked men in hell, shall be without judgement: And thus to doe a thing without judgement, is all one, as to do it without mercy.

2. Judgement is opposed to folly, or to foolishnesse: Judge­ment is wisdome; when we say, Such an one is a man of judge­ment, we mean, he is a wise man. Thus judgement is an ability to judge.

3. Judgement opposed to injustice and wrong, which is the vul­gar and common meaning.

We may take it in any of these senses here. As judgement is op­posed to anger, so it is moderation in justice, Will the Lord pervert judgement? That is, will not he be as moderate in execut [...]ng judge­ment, as equity can admit? Hos. 11.9. I will not execute the fierce­nesse of mine anger. I will not return to destroy Ephraim, for I am God and not man, the Holy One in the midst of thee, and I will not en­ter into the City. As an enemy having taken a City, to shew them some favour, saith, I will not enter your City with my Army, to spoyl and plunder you: so God speaks here, Though men be as wic­ked as they can, yet God will not be as angry as he can.

Again, Will he pervert judgement, as it imports wisdome? No, he walks exactly by the rule of wisdome, of the highest and purest wisdome. There are no mists or clouds of ignorance before the eye of his understanding. And as he hath no darknesse, so no false lights.

Lastly, Take it as opposed to injustice; [...] Iudicium jus, & mos seu mo­dus in judican­do. Iudicium est in vero abs (que) erro­re cognoscendo, justitia in tri­buendo cui (que) quod suum est. Iudicium paenā respicit, justitia compensationem bene actorum. Drus. Will the Lord pervert judgement? Will he wrong any man? Carries he a matter sinisterly or partially? He will not do it.

Againe, As judgement and justice are taken precisely or di­stinctly.

First, Judgement signifies due order in trying and finding out the state of a cause: And justice the giving of sentence upon that triall.

Secondly, Judgement is a clear knowledge of what ought to be done: And justice is the doing of that which we know. Justice is an evennesse and uprightnesse of conscience, in passing every thing according to received light.

Thirdly, Some distinguish them thus: Judgement is in con­demning those that are guilty, and justice is in absolving and ac­quitting those that are innocent, or rewarding those who have done well.

Fourthly, Thus: Judgement respects capitall causes which are for life; and justice respects civill causes, which are for estate or liberty.

Take them in any of these senses, or under whatsoever other distin­ction they are considerable. The Lord God El-Shaddai, is no per­verter of either. He never disturbs or cloggs the order of tryall; He is no hinderer of the sentence from due execution. He exactly understands every cause, and he awards what is due to every per­son. He wrongs no man in life or limb, in estate or liberty.

Thus we see what judgement and justice are: I shall now open what it is to pervert judgement and justice. The same word is used in both.Istae re­petitiones div na eloquia multum commē ­dant, sive eadem verba alia sen­tentia, sive aliis verbis eadem sententia repe­tatur: illa enim ejusdem rei re­sumptio, moram quandam in meditando & ponderando requirit, quod in psalmis fre­quens August. [...] Pervertit, subvertit, detor­quet à recto & aequo, supplan­tat. Vulg. Est autem in verbo (supplan­to) perbella Metaphora, pro­priè est objecto, vel supposito pede aliquem ad casum in pel­lere.

Doth God pervert?] Some translate it, supplant justice. And so it imports, secret, cunning waies of injustice; for to supplant, pro­perly is to come behinde a man, and to strike up his heels, and cast him down, or to lay somewhat in his way, upon which he may trip or stumble, and then fall. God doth not supplant justice, he layes no plots, he sets no snares to entangle or overthrow a man in his cause.

More largely, The word signifieth, To make crooked, and so it very well answers the point in hand. Judgement and justice are both carried by a straight line: They are the rectitude of our actions. To pervert judgement, is to make crooked lines: So we have the word (Eccles. 1.16.) That which is crooked cannot be made straight. [Page 14] He means it of civill, not naturall things, whose crookednesse is often cured by art; but who can cure all civill evils; man is not a­ble by all his diligence to turn the course of things which God hath determined, though to him there appear much crookednesse, and many distortions. Solomon himself makes this interpretation (Chap. 7.13.) where he shews, that it is best to submit to God, be­cause his will is irresistible, and the effects of it unavoidable, Con­sider the work of God, for who can make that straight which he hath made crooked? So then, to pervert judgement is to make judge­ment crooked; or to make judgement (to which all things and persons should bow) to bow it self down, as the word is also u­sed, Eccles. 12.3. In the description of old-age, The strong men shall bow themselves; the leggs and knees in old-age bow and dou­ble under us. To pervert justice is to creeple justice, to make it lame and halt. This word is translated to overthrow (Job 19.6.) Know now that God hath overthrown me, and hath compast me in with his net. Iob speaks in a great passion, as if God had come upon him violently in judgement, and cast him: We say a man is overthrown or cast in his sute. God overthrows men and Nations; but he ne­ver overthrows justice. A man who overthrowes his adversary, may settle justice. Iob looked upon himself, as one against whom God had entred his action, and overthrown him in the sute. Lamenting Ieremy cries out (Lam. 3.59.) O Lord, thou hast seen my wrong (it is this word) Thou hast seen how I am vexed, and wrested by the hard dealings of men, judge thou my cause; Thou wilt judge me aright, and set me straight again.

Judgement is perverted two waies,

• 1. By subtilty.
• 2. By power.

First, Some pervert judgement by subtilty; They are wise to do evil. The Lord hath infinite wisdome, and so is able to go beyond and over-reach all creatures; he is wise enough to be-fool all the world: but he is not wise to doe evil; His wisedome is not a trap or a snare to others, but an unerring guide and light to himself.

2. Some pervert judgement by violence and force: if they can­not untie the knot by craft, they will cut it asunder by power; and if they have not law for it, they have will for it, and an arm for it, and it shall be done. The Lord can doe what he will, but he hath no will to doe what is evil. He can put forth as much [Page 15] strength as he desires, but he hath no desire to pervert justice, or to act his power to over-aw and master it.

Further, To pervert judgement and justice, hath these two things in it.

• 1. To darken and obscure the rule of judgement.
• 2. To torture or mis-interpret the rule of judgement.

1. Judgement is perverted by darkning and obscuring the law or rule of justice. God doth not doe so. He never casts a mist be­fore his Word, or a vail over it, that he may act against it.

2. Neither doth he mis-interpret his law. A good law ill ex­pounded is made the warrant of an evil judgement. A glosse cor­rupting the text of the Law corrupts justice. Where tongue and con­science are set to sale, the wit must finde out somewhat to help the market.

The words opened invite these Observations. First, That

God is most exact in judgement, God is a just God. It is a high truth, and we should adore it, that whatsoever God doth, he is just in doing it. When reason cannot reach, or make it out, yet faith must; and we must honour God in what we cannot under­stand: The Lord is righteous in all his waies, though his waies are past finding out. For,

1. He hears every cause before he judges. He doth not judge one side, before he knows the other, or judge any man before he hath heard him fully out: We see both (Gen. 11. and Gen. 18.) in those two great acts of justice, when God confounded the build­ers of Babel, and when he destroyed Sodome, I will goe down and see whether it be altogether according to the report that is come up unto me. God needs no intelligence to be brought him unto heaven: neither doth he that fils all places goe to any place to enform him­self: but he speaks thus, to note how exact he is in point of justice; To shew, that he deals with the children of men, as a man: who, hearing a report of such a thing done, saith, I will not judge of it by what I hear, but I will goe see whether it be so or no. Without evidence of the fact, the sentence cannot be just, though it may be right.

2. He examineth and takes confession, which is another point of justice. So he proceeded with our first parents (Gen. 3.) propo­sing interrogatories unto them, and then the judgement is pro­nounced according unto what was confest; he judgeth them out of their own mouths, ver. 17. Because thou hast done this, and [Page 16] hearkened unto the voice of thy wife, therefore, &c.

3. God proceeds by the evidence of the Law, as well as by the evidence of the fact; and this also sets forth the exactnesse of his judgement: These two things make judgement perfect; you must not only have the evidence of the fact, that such a thing is done, but you must have the evidence of the Law condemning such a deed. Though God himself be an everlasting Law, and he may judge all from his own breast; yet he hath given out a Law, which gives the knowledge of sinne. It is said, Rom. 2. They that have sinned without the Law, shall perish without the Law, as if some should be judged without Law: but he means without a Law formally published, not materially enacted. For he speaks of the Gentiles, who were not within the hearing of Mount Sinai, and had not seen that formality of a Law written in tables of stone; yet they had a Law written in their hearts; They that have not heard the Law published or seen it written in a book, shall be judged by the Law written in their hearts, their conscience bearing them witnesse, and their thoughts accusing, or else excusing one another.

4. God is impartiall in giving judgement. He doth not strike one and spare another, who is under the same condemnation; no­thing can sway or bias him, nothing can preponderate the balance of justice in his hand; you cannot put in any consideration to sway his beam, beside the right.

There are three things which usually cause men to pervert justice, The Lord is free from them all.

1. Fear of greatnesse. Some would doe justice, but they dare not, the businesse concerns a great man, and to doe justice upon such, is, To take a Bear by the tooth (as we say) or to play with the paw of a Lion. Now the Lord is not turned away for fear, nor deferrs he justice for any mans big looks, The day of the Lord (saith the Pro­phet, Isa. 2.) shall be against the high Oaks. He is El-Shaddai, the All-mighty, the all-powerfull God, and therefore cares not for the might or power of man.

2. Hope of reward, that's another thing which causeth many to pervert judgement. With some their hope is stronger then their fear: They care not for the greatnesse of men, but they hope for gain. A bribe taken or promised clogs and obstructs the course of justice (Hos. 4.14.) Her Rulers with shame doe love, Give ye; the Hebrew is, Her shields, Magistrates should be as shields to the peo­ple to protect them, but what did they? They love, Give ye, that [Page 17] word pleased them. They were more pleased with receiving re­wards, then with doing right. The Lord is above all gifts, he is Shaddai, he hath all in himself, and needs not that any should give unto him; and he tels them expressely (Ezek. 7.19.) That their silver and their gold shall not be able to deliver them in the day of his wrath; offer thousands of silver and gold, he will not stay judge­ment a minute for it, Prov. 11.4. Riches profit not in the day of wrath; In the day of mans wrath they sometimes will, but never in the day of Gods.

Thirdly, Affection and neernesse of relation pervert judgement. Many have clean hands, free from bribes, and stout hearts free from fears, yet they are overcome with affection and relations; these put out the eye of justice. The Lord is above all relations. As he com­mands us in our cleaving unto Christ, not to know father or mother, Yea to hate Father and mother, wife, Etiamsi fuisset Ieconia mihi charissimus, quē semper in oculis serrem. Jun. &c. (and those are neerest to us) that we may keep close unto Christ: So himself doth not know the neerest relation, to pervert judgement or doe wrong in favour of it. Hence he saith of Coniah (Jer. 22.24.) Though Coniah be as the signet upon my right hand, yet will I pluck him thence; Let him plead neernesse (as men doe, such a man is of your bloud or alliance, pray spare him) God will not spare the signet on his right hand, that is, he will not stop justice upon any pretence of neernesse or usefulnesse.

5. God is exact (take them dictinctly) both in judgement and in justice. He is as curious in searching out the cause, as in senten­cing the person. As ready to acquit the innocent, as to condemn the guilty: as carefull to relieve the oppressed, as to chasten the op­pressour: asPervertii jus, qui non punit improbos, per­vertit justiti­am, qui non re­munerat ju­storum bona opera. Drus. zealous in rewarding those who deserve well, as in punishing those who doe evil. Not to reward is as great injustice, as not to punish. What God hath promised shall be performed, and what he threatens shall be inflicted. He will neither discou­rage goodnesse by neglecting it, nor encourage sinne by winking at it. He hath bread in one hand, and a sword in the other.

Thus we see, The Lord is most exact in justice (Psal. 48.10.) The right hand of the Lord is full of righteousnesse. His power and might are his right hand; and that right hand hath nothing but righteous­nesse in it. Few men come to that of Laban, It is in the power of mine hand to doe thee hurt, but I will not: most doe as much hurt as is in their power. God hath all power in his hand, but he wrongs no man. As none have now any cause to say, that they have recei­ved [Page 18] wrong from the hand of God: so at last all shall confesse they have not.

Further, Bildad speaking upon supposition, that God was wronged injustice, teacheth us, That

It is a duty to vindicate the justice of God, whensoever we hear i [...] wronged. When we hear any wounding God is his faithfulnesse, truth, or justice, we should presently stand up to plead for him; What, will God be unfaithfull? Will God pervert judgement? Will God be untrue? &c. Thus we should plead for God. When Jeremy could not make out the justice of God, he is an advocate for his justice, Lord, thou art righteous, yet let me plead with thee. He would not have the matter once questioned, though the manner was enquired.

Lastly, Observe, That

The judgements of God may be secrets to us, but they are never in­juries to us. Justice is in all the dealings of God, but his justice is not alwaies visible. His judgements are founded upon reason, when upon his will, for his will is the highest reason. God cannot be un­just, and he ever punishes those who are. He is so farre from sub­verting judgement, that he subverteth Kings and Magistrates, yea Nations and Kingdoms for subverting judgement; To subvert a man in his cause, the Lord approveth not, Lam. 3.36. The Hebrew is, The Lord seeth not: That is, he doth not see it to approve it; but he doth see it to punish it. He is an avenger of those who will not avenge the oppressed. And as he looks for judgement in all places, so especially among his own people, upon whom he bestows most mercy. (Isa. 5.2.) When the Lord done so much for his vine­yard, He looked for judgements, and behold oppression; for righteous­nesse, but behold a cry. God makes privy search thorow a Nation to finde this jewell: Judgement between man and man in com­merce, which is, commutative justice; judgement from Magistrates to the people, which is distributive justice: for these God is search­ing at this day; one of the greatest sins among us, is, the perverting of judgement: And untill judgement return to man, how can we expect mercy should return from God? (Jer. 5.1.) Runne to and fro thorow the streets of Jerusalem, and seek in the broad places thereof, if you can finde a man, if there be any that executeth judgement, that loves the truth, and I will pardon it. A Land is seldom fill'd with the judgements of God, till it is emptied of judgement among men. What a sad thing is it that there should be so many cries against in­justice [Page 19] on earth, in a time when there is so much crying out for mer­cy from heaven! That in such a time when the judgements of God are upon our selves, we should not learn righteousnesse to act it a­mong our selves! I am perswaded the Sword of warre had been ru­sting in it's sheath to this day, if the Sword of justice had been used as it ought, both to punish offenders, and protect the innocent. And when the sword of justice shall be both waies imployed, I doubt not but the sword of warre shall be sheathed again, and im­ployed no more, but be beaten into plow-shares, and our spears into pruning hoks. Keep ye judgement (saith the Lord by his Prophet, Isa 56.1) for my salvation is neer to come, and my righteousnesse to be revealed. God hath done terrible things in righteousnesse a­mong us, and we hope he will doe comfortable things in righteous­nesse among us: seeing the righteous destructions of God have been upon us, and his righteous salvations (we hope) are neer us, let not our righteousnesse be farre off.

There may be a two-fold sense given of these words.

First, Thus: Although thy children have sinned against him, and he hath cast them away for their iniquity: yet, if thou wile seek unto him, he will doe thee good. Which translation makes the sense more clear then ours, If thy children have sinned against him, &c. The one is a supposition of what might be; the other a concession of what was.

Secondly, By way of proportion, thus: As thy children have sin­ned against him, so he hath cast them away for their transgression. And so Bildad argueth with Job upon the same principle that Eliphaz had done before, scil. that his sonnes and himself had exceedingly provoked God, and that therefore God had sent that judgement, and laid that heavy stroke upon them, If thy children, or, although thy children have sinned.

[...] Against him.] That word is to be opened a little. The He­brew is, Have sinned to him. Which is indifferently translated, [Page 21] either before him or against him; we take the later.

Every sinne is committed against God; that's the first. Sinne is most opposite to God. It is against God in his nature: against God in his will: against God in his very being. Sin would thrust God out of the world, if it were possible; and therefore it is rightly translated, They have sinned against him. No marvell if God doe so much against sinners, when sin doth so much against him; but is it not a miracle, that God should doe any thing, espe­cially such great things for sinners, when sinne doth so much a­gainst him? David (Psal. 51.4.) saw his sinne was so much against God, that he overlooks all others against whom it was, [...] Tibi, tibi soli. Against thee, thee only have I sinned, and done this evil in thy sight, which some mis-interpret, as if, because he was a King, he could doe no injury to his subjects, and therefore saith, Against thee, thee only have I sinned. But, They who rule men, may sinne against man: and David sinned in that act against man; First, by doing private wrong. Secondly, by giving publike scandall. The reason then why Da­vid spake thus, was because the sinne he had committed was so much against God, that though he had grievously offended against man, in taking away the life of one subject, the chastity of another, and by endangering the whole army to compasse a cover for his sinne, yet, in this his sinne exceeded in sinfulnesse, that he sinned against God; and therefore he saith, Against thee, thee only; or, take it comparatively, the sinne is so much against thee, that what is against any other is not worth the naming. God is not only wrong­ed, but he is chiefly wronged in every sinne. As, because in the wrong done to the life or estate of a subject, the King is chiefly wronged, therefore all inditements runne in this stile, Against the peace of our Soveraign Lord the King, his Crown and Dignity. Lastly, That place may be understood in the second sense of, Against thee, that is, Before thee; and so it seems to be expounded in the later part, Against thee only have I sinned, and done this evil in thy sight, that is, though others took no notice of this, though it was done in secret (2 Sam. 12.12.) yet it was committed clearly and plainly before thine eyes, thine eyes, which are ten thousand times brighter then the Sunne, beheld me in the darknesse of that folly; and therefore against thee have I sinned, and done this evil in thy sight; as noting that though it were conceal'd and hidden from men, yet it could not be conceal'd and hidden from God. If thy children have sinned against hi [...]

Bildads position is true in it self, but false in the application, If thy children have sinned against him. It is a truth that godly parents may have wicked children. Grace doth not alwaies run in a bloud. But it was unevident unto Bildad that Jobs children had sinned a­gainst God in his sense. It is not the common sinner whom Bildad meaneth; by sinning against God he intends, not the inevitable a­ctings of sinfull nature, but the voluntary studied improvements, heightnings, and provocations of sinfull nature.

Further, In that he concludes, They were cast away for their transgression: He faileth again. It is a truth, that sinne is the meri­torious cause of punishment, Thy destruction is from thy self, saith the Lord, Hos. 13.9. Thy way and thy doings have procured these things unto thee, Jer. 4.18. Sinne will help us to sorrow enough. Yet this is not a truth, that every man is afflicted for his sinne. As no man knows the love or hatred of God: so no man knows the sinne or holinesse of man by all that is before him: we cannot ar­gue every one is cast away for his transgression, because he is cast away.

[...]The Hebrew is very elegant, He hath sent them away in the hand of their transgression: or, He hath put them into the hand of their transgression. M. Broughton translates it so. As thy children have sinned against him: so he hath sent them into the hand of their trespas­ses. Into the hand, that is, into the power, as (Chap. 5.20. the hand of the Sword, is, the power of the Sword: and (Psal. 63.10.) They shall fall by the Sword; the Hebrew is, They shall fall by the hand of the Sword. Then, He hath delivered them into the hand of their transgression, is, into the power of their transgression.

[...] Simpliciter mittere aut e­jicere signifi­cat, quaficum recto tramire aberrassent ab­errandi copiam pro libidine fe­cisset.There are two things considerable about this expression of send­ing or giving up into the hand of transgression.

1. It may note, That God had delivered up Jobs children unto the raign or dominion of their own sinfull hearts, or had laid the raines in their necks, suffering their lusts to hurry them whither they would, to carry them captive unto every sinne, and rush them head-long into every evil. The word—here used, signifies either simply, to send, or violently to cast, or to put a thing away from us: and so, it is as much as if Bildad had said, For [...]uch as [Page 23] thy children would sin against God, he suffered them to sin their fill; they being wicked, he gave them up to doe all wickednesses; They loved to wander from him, and he let them wander. We have this sense of the word (Prov. 29.15) A childe left unto himself brings his mother to shame: The Hebrew is, A childe sent away, sent to himself, or put into his own hands, A childe sent away to himself, or left alone, bringeth shame, that is, will certainly runne into vile and enormi­ous courses, to the shame of her that bare him. A childe left, or sent to himself, is one that hath no guide, no governour, no instru­ctour but himself. A man that will learn only of himself, hath but a fool to his Master, How much more then a weak childe, what a master, what a tutour hath a childe, if he have none but himself. To be left or sent out to themselves is, to have none to counsell or advise them in a right way, or to give them any stop and check in an ill way. The character that Paul and Barnabas gave of the former times, when they preached to the Heathens at Lystra, was this (Act. 14.16.) We exhort you to turn unto the living God that made heaven and earth, who in times past suffered all Nations to walk in their own waies. He let them goe, and never staied them at all, they had no bridle of restraint, not so much as a word to bring them back; He suffered all Nations, as if he had said, He left them in the hand of their transgression, that their own evil hearts should doe what they would with them. In which sense we may also under­stand that place (Act. 17.30.) when Paul at Athens disputed with the Philosophers, he tels them that now God began to look to­wards them, and had sent them the knowledge of Christ, The times of that ignorance God wicked at; but now he calleth all men every where to repent. The words undergoe a two-fold interpretation; Some thus, to note the indulgence of God, The time past of that ignorance God winked at; that is, he did not deal severely and strict­ly with them, when they sinned, because they had no means, or so little means to keep them from sinne. And there is a truth in it,N [...]hil aliud filtie volunt Pauli verba quam cae­citati addict o [...] fuisse homines, donec se illis Deus patefaci­at Calv. for though ignorance doth not totally excuse sinne, yet it doth a­bate the degree and measure of sinne. But there is another sense, which I rather embrace, The times of that ignorance God winked at; that is, in those times wherein there was so much darknesse and blindenesse in the world, God let men goe on in their sinne; they sinned, and he never called upon them, he never opposed them, or sent any to teach them better. God did not manifest his will to them as unto the Jews, Psal. 147.19, 20. He sheweth his word unto [Page 24] Jacob, his statutes and judgements unto Israel; he hath not dealt so with any Nation, &c. So that this winking is opposed to favour, rather then to justice. To have the eye upon a place, or upon per­sons, is to shew them favour, 1 King. 8.29. The later branch clears this meaning, But now he calleth all men every where to repent: now he doth not leave men in the hands of their transgressions: He doth not winke and let them doe what they list; now Gospel-light is risen to the world, and there are many sent out to call in and reclaim wandering prodigals, many to cry, Return, return. He speaks of it as of the mercy and priviledge of that age, beyond what the former ages had enjoyed. That of the same Apostle hath a parallel sense (Rom. 1.20. & 26.) where describing the dealings of God with the Gentiles, who sinned against the light of nature, he concludes, Therefore God left them in the darknesse of nature, in the worst of nature: they came not up so high, as the principles of nature might have led them in the worship of God, therefore he left them below the principles of nature in the things of man, He gave them up to vile affect [...]ons, which is as much as to say, He put them in the hands of their transgressions. And, ver. 28. He gave them over to a reprobate minde, to a minde that could not judge aright, which had not a true understanding of any thing: Hence they elected the worst, and reprobated the best things. The like we have (Psal. 81.11.) of Gods own people the Jews, So I gave them up unto their own hearts lusts, and they walked in their own counsels. The Hebrew is, I sent them into the pertinacy of their hearts, because I had so often called upon them, and they would not hearken, nor return unto me, therefore I said, forasmuch as you will not hear, you shall not hear; because you will not obey, you shall have none to call you to obedience; follow the counsels of your own hearts, as long as you will. This is the first sense, of putting or sending them into the hand of their transgression, scil. a leaving them to the raign of their lusts.

Expulit eos è mundo propter praevaricit [...] ­nem. Pagn. Permifit eis pervenire, quod scelus eorum postulabat. Tygur.Secondly, (Which is the sense our translation holds out) Thou hast left them, or sent them into the hand of their transgression; That is, Thou hast left them in those evils, which their transgressions did deserve and call for. Our reading carries that meaning, He hath cast them away for their transgression: Others thus, He hath thrust them out of the world for their transgression, He hath suffered that to befall them which their transgression called for. According to these, the sense is, Thy children sinned against him, and he hath let those evils [Page 25] which their sinne deserved fall upon them; He hath rewarded them ac­cording to their iniquity (Isa. 64.6, 7.) Our iniquities like the winde have taken us away: Thou hast hid thy face from us, and hast consu­med (or melted) us, because of our iniquities. The Hebrew is,Allisisti nos in manu iniquita­tis nostrae. Vol. Thou hast consumed or melted us in the hand, or in the power of our in­iquities. And somewhat parallel to this sense, is that (Gen. 4.6.) If thou dost ill (saith God to Cain) sinne lies at the door; As if he had said, Thou shalt be given into the hand of sinne presently, thy sinne shall arrest thee, and bring those evils upon thee which it de­serveth, thou shalt not need any other punishment, then thy own wickednesse.

Hands and power are ascribed to sinne, because God gives men over to those punishments which their sins challenge at his hands. Some sinnes have a louder voice then others; but every sinne unpar­doned (the mouth whereof is not stopt by the bloud of Christ) cries to God for vengeance, till God put the sinner into the hand of sin, that he may at once receive pay for, and from his own folly. Ob­serve from the former interpretation. First, That

The Lord doth often in judgement give man up to the power of his sin­full lusts.

This is a generall truth, though we cannot draw it down to the instance of Jobs children: The Lord in wrath leaves man to himself. Every man by nature sins freely, and many are left by God to a ju­diciary freedome in sinning. He cannot restrain himself, and some­times God will not restrain him, but lets him take his fill of sinne, and be as wicked as he will (Revel. 22.11.) He that is unjust, let him be unjust still; he that is filthy, let him be filthy still. This per­mission is the highest and sorest affliction. This liberty is worse then any bondage. Thus also the Church leaves those to their igno­rance, who obstinately refuse instruction (1 Cor. 14.38.) He tha [...] is ignorant, let him be ignorant still. Those souls are in a desperate condition, who are put out of the care either of God or of his Church. Secondly, Observe, That

Sin is a punishment.

Sinne is the punishment of sinne: Thy children sinned against him, and he gave them into the hand of their sinne;Tu, Domine, dixisti & ita est, ut omna malus animus sibi ipsi fit poena. August. he never goes unpunished for sinne, who sins and repents not. Thou, Lord (saith one of the Ancients) hast decreed it, and so it is, That every evil minde is it's own scourge. The Apostle tels us (Heb. 10.31.) that it is a fearfull thing to fall into the hand of the living God: it is indeed; [Page 26] and it is as fearfull a thing to fall into the hand of deadly sins, or dead works. How dreadfull a thing is it to be under the power and tyranny of our own hearts. The committing of sinne is worse then the enduring of trouble? The Lord doth not only punish men according to their sins, but he makes their sinne their punishment, yea, their sins are their punishers. He puts them into the hand of sin, as into the hand of a tormentour. A Heathen could threaten a wicked man,Ʋlciscentur eū mones sui. Ci­cero ad Attich. thus, His manners shall be his revenge. Holinesse car­ries its reward with it, and though no creature will recompense the good we doe, yet doing good is a recompence. In keeping the Commandments of God, there is an exceeding great reward, Psal. 19.11. The act of keeping them is a reward, as well as the issue. A good work is pay enough to the worker. So also is an evil work, Prov. 1.32. The turning away of the simple shall slay him. A simple childe, that will not be ruled, counsell'd or ordered (such Solomon speaks of, Ye simple ones, how long will ye love simplicity? That is, your own foolish, vain waies.) The turning away of such simple ones from the counsell of the wise, shall slay them. The way of sinne is death, as well as the end or wages of it. As faith the Proverb of the Ancients (they are the words of David concerning Saul, 1 Sam. 24.14.) Wickednesse proceedeth from the wicked, but mine hand shall not be upon him. David knew that Saul was a man so wicked, that he needed no other revenger but his own self, his own sinne would bring misery enough upon him: therefore, saith he, Wickednesse proceedeth from the wicked, that is, the punishment of wickednesse proceedeth from the wicked man himself. Observe the occasion of those words, it was, when some about David advi­sed him to slay Saul; not I, saith he, my hand shall not be upon him, I know he is a man so given up to sinne, so enslaved to his own vile affections, that ther's enough upon him already, and in a short time more will be upon him, Wickednesse proceedeth from the wic­ked, but mine hand shall not be upon him; I will leave him to the hand of his sin, which is his plague already, and which in a little time will attach him, and doe me right, though he never would. When God took up a resolution against his own people, that he would not hear or be intreated, and protested his minde could not be to­wards them, he saith (Jer. 15.2.) Let them go forth, such as are for the sword to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity. This was a dread­full sentence; but for God to say to a people, Let them go forth in [Page 27] the waies of their sinne; he that is for drunkennesse, to be drunk; he that is for uncleannesse, to be unclean; he that is for pride, to be proud; he that is for swearing to oaths; and he that is for envy, to be envious; and he that is for idolatry, to his idols. O how un­conceivably miserable are such a people! To be left in the hand of these sins, is a spirituall judgement; and these sinnes will quick­ly bring in temporall judgements, and not long hence e­ternall.

From the later interpretation, Observe,

Sinne shall not alway goe away unpunished by outward, sensi­ble evils.

God will sinke and cast men away for their transgressions: If sinne be in the house, punishment lies at the doors, and will turn the lock and open it, or break it open upon the sinner. And though he hide himself in vaults or secret corners, yet his iniquity will finde him out. He that will not cast away his transgression, shall be cast away for his transgression, whether he will or no.

So much for these words, wherein Bildad sets before Job the sin­fulnesse of his children, thereby to vindicate the justice of God in giving them up to the dominion of their sin, or to destruction for their sinne. In the next words he advises Job to take heed by their harms, and assures him of happy successe, in case he doe. As if he had said, Though they perished in their transgression, yet doe not thou despair. For,

God hath been just in punishing thy children, and he will be mercifull in pardoning thee, in accepting thy person, in prosper­ing thy estate, if now at last thou apply thy self to seek him dili­gently; Though thy children have fallen into the hand of their trans­gression, yet there is hope that thou maiest escape. Thus he deals with him in a way of counsell, as Eliphaz had done before, Chap. 5. v. 8. I would seek unto God, and unto God would I commit my cause; this is the counsell I give thee, and the course I would take my self. Bildad speaks the same in effect, and almost in the letter; If thou wouldest seek unto God betimes, and make thy supplication unto the Almighty, &c, He would awake for thee.

There are two parts of Bildads counsell.

• 1. To humble himself in prayer, ver. 5.
• [Page 28]2. To purge himself by repentance, ver. 6.

Or, we may look upon this counsell as a patern of repentance, and turning to God, in three things.

• 1. To seek unto God.
• 2. To acknowledge our own unworthinesse to receive any mercy from God.
• 3. To be sincere and upright-hearted with God in both.

[...] Est qua­fi aurorare aut diluculare Deū. Di [...]igenter, se­dulo, & mag­no studio quae­rere. Qui mare sur­git precandi causa, dicitur manicare Deū. D [...]us.We have met with the word more then once before; and in strictnesse of translation it sounds thus much, If thou wouldest seek unto God in the morning; or, If thou wouldest morning God, be with him early in the morning, that is, If thou wouldest seek unto him dili­gently: they that come in the morning about businesse, are diligent in their businesse. The Apostles rule is (Heb. 3.) To day harden not your hearts; but here Bildad adviseth, Whilest it is morning, which is the first part or beginning of the day, pour out thy heart to God. So then, it may be taken for seeking God either at the first of the day, the morning; or, for any earnest, diligent and fer­vent seeking unto God in any part of the day; To seek God dili­gently, though in the night, is according to this Hebraisme, a seeking him in the morning.

It was an ancient custome to seek God in the morning (take it in the letter) early in the morning. David professes this, Psal. 5.3. My voice shalt thou hear in the morning, O Lord, in the morn­ing will I direct my prayer unto thee, and will look up. And Heathens, by the light of nature, took this course in their profane and super­stitious worship.Herodot l 10. Plin Ep. 57. ad Tr [...]j [...]. Tertul. Apol. to p. 2. Herodotus in his tenth book, tels us of the Persian Magi, who addressed themselves early in the morning to seek their false gods. And the Primitive Christians were wondered at for their early devotions. Pliny in an Epistle to Trajan, and Ter­tullian in his Apologeticks for the Christians, report their assem­blies, before day-break to pray and call upon God. And there hath been, and still is a superstitious abuse of this among the Papists, who call their morning prayers, their Mattins, because they begin early in the morning.

Hence, observe, First,

Prayer is our seeking unto God.

That's the generall description of prayer. When we pray, our work is to get neer to God, to finde God; every soul that praies [Page 29] indeed, feeles it selfe at a losse for somewhat, that God only can bestow. In God all that we want is to be found, and therefore he invites us to seek him. In this life the Saints are a generation of seekers: in the next, they shall be a generation of enjoyers; when God is fully found, there's nothing more to be sought: Having him, we have all. The work of heaven is to blesse God for what we have found, not to seek him for what we want.

Secondly, God must be sought unto without delay.

As it is with vows, so with prayers, Deferre not to pay them; deferre not to pray, Isa. 5.5. Seek him whilest he may be found, Matth. 6.33. Seek first the Kingdom of God; first in time; not only chiefly, but early, put not God behinde in the later end of the day, or in the later end of your businesses. It is best to begin with him who is best.

Thirdly, God must be sought unto with diligence.

We must lay our strength and spirits out in seeking God. It is not a sleight enquiry which findes out God. We read that he is found of some who seek him not at all, but that he is found of any, who seek him negligently, we read not. Free-grace prevents those who have no ability to seek him, but it meets not those who will not lay out their abilities in seeking him. If thou wouldest seek unto God betimes.

The word which we translate [Make thy supplication] is very significant of the manner how we should seek unto God, namely,Verbum [...] de­notat gratuitā illā commisera­tionem, quae sine ullo merito im­penditur. bottoming our selves upon free-grace alone. A thought of our own worth is inconsistent with a supplication; Call upon the Al­mighty for pity, saith M. Broughton, when we supplicate, we de­sire that to be done for us, for which there is no reason in us why it should be done. To make supplication: is to seek help and relief freely or gratis, acknowledging there is nothing in us worthy love. That adverb used in the first, and repeated in the second Chapter, where the devil objects, Doth Job serve God for nought, that is, without respect of good pay for his pains from God, that adverb (I say) comes from this verb. As we ought to serve God (in this sense) for nought, and not like mercenaries for our hire: So God helps us for nought, without looking to any thing in us, or from us, as an hire of his help. The Baptist had his name (John) from this [Page 30] word, either because he preached the free-grace of God in Christ, then exhibited; or, because God bestowed him upon his parents in their old-age, as a speciall grace and favour: The poor (saith Solomon, Prov. 18.23.) useth intreaties; some render it thus, The poor maketh, or speaketh supplications; a poor man hath nothing of desert to plead, why he should receive your charity, but he lies at your feet, and begs somewhat, because he is in want, because mise­ry hath arrested and taken hold upon him: The poor useth intreaties, he doth not call for any thing of right, and he will not wrest any thing from you by force; he only supplicates your favour. We in our drawing nigh unto God should pray for grace and favour, as a poor man, begging an alms, who makes this his plea, that he is poor. So then, Bildads counsell to Job is this, Stand not upon thy tearms with God, plead not thine own integrity and good works, but cast thy self at his feet for mercy, Make thy supplication unto him. The word is used by Moses, Deut. 3.23. when he describeth his own unbelief, for which God said he should not goe into Canaan, And I besought the Lord at that time, saying, &c. When Moses perceived God was angry, he did not reckon his former good ser­vices to balance this failing, but he sought unto God for mercy, as one that had never done him any service at all. And as man ex­presses his desires of free-grace by this word, so doth the Lord his highest actings of it, Exod. 33.19. I will be gracious unto whom I will be gracious. To shew, that to make supplication, is, to desire the Lord to be gracious: and that to be gracious is to doe that, which is desired by a supplication; the same word in the Hebrew signifies, both an act of lowest humility in us, namely the making a supplication, and an act of the highest grace in God, namely the granting of a suppli­cation. Hence observe,

First, In seeking God we must look to receive all from his free-grace and undeserved favour.

Seek unto God, and make thy supplication to him. Mercy in God is the spring of all the mercies received by man. What can a beg­gar, who comes to a King, ask upon desert? That's the condition of every one that comes to God: we are a company of beggars, the riches both of temporall and spiritual blessings are treasur'd up in God. Blessed are the poor in spirit, they who look upon them­selves as mean and low, as not having a rag of goodnesse about them, as emptied of themselves, are the vessels which God will fill, He that is full loatheth a honey-comb, and he that thinks he is full, is [Page 31] loathed so much by God, that his reall emptines shall never be filled. When Jacob held God so fast that he would not let him go without a blessing, he had quite let go all hold, yea, or opinion of his worthines to receive a blessing, I am lesse then the least of all thy mercies (Gen. 32.10.) Then we are fit to receive great things from God, when we are little, & then fittest, when we are least in our own eyes. Yea, we must supplicate God, not only as a beggar, but as a traitour or a rebell doth a King: who hath not only nothing in him to commend him to his acceptance, or procure his favour, but much to provoke his wrath, and incurre the weight of his displeasure. Every sinne in it self renders us rebels against God. And though his own people, comming unto him in Christ, are under another notion, they are his sonnes, yet, even they ought to have such apprehensions of themselves for sinne. Abraham believed in him that justifieth the un­godly, Rom. 4.5. Even Abraham, after he was justified in the sight of God through faith, looked upon himself as ungodly, in reference to his own works. In all our approaches to God, we should re­flect upon our selves, not only as having many wants, and no wor­thinesse, but as having many sinnes, and (of our own) no good­nesse. God (in justice) visits iniquity upon them that hate him (Exod. 20.6.) And he sheweth mercy unto thousands of them that love him, and keep his Commandments; They who love God and keep his Commandments, receive all from mercy. Justice punisheth those who break the Commandment, but mercy doth them good who keep the Commandments. We have at any time sin enough to me­rit the wrath of God; but we never have goodnesse enough to me­rit his favour. And as no objection from our sinfulnesse can obstruct the way of free-grace from moving towards us: so no argument from our holinesse can open the way, for free-grace to move to­wards us. In all our duties we are to lie in the dust, yea, we are to lay our duties in the dust, and to seek all of God in humble sup­plications.

Consider this verse in connexion with the former, and then two points are observable from it. Bildad assuring Job, that though his sons had fallen by their sinne, yet, if himself would seek unto God, and make his supplication it might be well with him, teach­eth us,

First, That the fals of others, whether into sinne, or under judgement for sin, should be warnings to us.

Thou seest what is become of thy sons: let them be as a looking-glasse [Page 32] for thee. Children may teach their parents, parents are often whipt upon their childrens backs. The hand of God upon others points towards us, and while they are smitten we are instructed. The Apostle summes up the most remarkable judgements which fell upon the Jews in their passage from Aegypt to Canaan, and clo­seth all with this application to Christians, These things happened un­to them as ensamples, and they are written for our admonition, &c. to the intent that we should not lust, 1 Cor. 10.11. As if he had said, God let them fall into the hand of their sinnes, and their fals may help us to keep our feet. Their fals were types (so the word is) these things happened unto them typically, in them we may see what God will doe with us, if we take their course, and goe their way.

[...], proprè significat notā insculptā pulsa­tione seu percus­sione effectam Beza in Joh. 20 25. [...], percute­re. Ʋnde Ars Typographica.The Greek is very elegant and expressive of this sense. For a type is such a form or representation of a thing, as is made by hard pressing or striking of it, such as we see in stamps and seals. It is the leaving of a mark with a blow; implying, that the Lord by those strokes upon his ancient people, left marks upon their bodies or printed letters there (the Greek word for a Printer is a Type­writer) which were legible to their posterity, and are to this day. Hence the scarre which the nails made in the hands of our blessed Saviour upon the crosse, is called, The print of the nails; or, The type of the nails, Joh. 20.25. Such a type or print sufferings leave behinde them. How many such types have we this day. Where can we goe, but we may see the print of the Sword, and thrust our hands into wounded sides, Let us not be faithlesse, but belie­ving? The Apostle Peter, (2 Epist. 2.6.) brings the apostate An­gels, the old world, filthy Sodome, as admonitory examples un­to those that should live ungodly. They made themselves evil ex­amples by committing sinne, and God made them good ensamples by punishing them for their sin.

Secondly, From the connexion, observe,

That they who are equall in sinne, may be unequall in punish­ment.

Job was (in the judgement of his friends) as deep in sinne as his children; but though he had sinned like them, or more then they, yet he might be unlike them in suffering, or suffer lesse then they. God (saith Bildad) hath taken them quite away, he hath but woun­ded you, and if you seek unto God he is ready to heal you. The same sinners for matter, are in heaven and in hell, that is, take two who [Page 33] have committed the same sins for matter, and for degree also (as sinne is a transgression of the Law) and the one of these may be found in heaven, and the other in hell at the last day. Yea, I be­lieve, there are many in heaven, that have committed greater sins then some that are in hell. It is not the matter of sinne commit­ted, but the obstinacy, impenitency, or unbelief of the sinner, which bindes on the guilt, and seals up the sinner to judgements temporall, and to condemnation eternall.

Bildad counsels Job to seek God, yet he puts in a caution, If thou wert pure and upright: As if he had said, I advise thee to seek unto God, and to make thy supplication to him; but take heed of doing this with a purpose to continue in thy sinne, If thou wouldst seek unto God, and make thy supplication to him in purity, and upright­nesse of heart, He would awaken for thee. Holy Prayers awake God. Be holy, and thou shalt be sure of audience and acceptance when thou praiest.

In the former verse he gave advice for the duty to be performed, here he gives advice in reference to the person who is to perform the duty. Thy duty is to seek unto God, and to make supplicati­on to the Almighty, but look thine own heart be pure and up­right. Take heed of comming to a holy God in thine unho­linesse.

Pure and upright.] The word signifieth to shine or glister, [...] est lucere in mo­dum vitrè at (que) crystalli. as glasse or crystall, noting, that the purity of our lives in holinesse shines as light, Mat. 5. Let your light so shine before men. The works of the Saints should be clear as Crystall; The word is used (Lam. 4.7.) to set forth the exactest beauty, Her Nazarites were purer then snow, they were whiter then milk, they were more ruddy in body then rubies, their polishing was of Saphyr. The oil (Levit. 24.2.) and the frankinsense (Exod. 30.4.Thus lucidissi­mum, pellucidū.) appointed for the use of the Sanctuary, are both thus expressed, pure oil, pure frankin­cense, shining oil, or shining frankincense, transparent oil, &c. such as you may look thorow, not obscure or dark. The oil and fran­kincense were a type of their purity, who had communion with God in holy things. The same word is used by David, complain­ing under a temptation (Psal. 73.15.) of lost labour, or labour in vain in washing himself. Some wash in vain, because they are still [Page 34] unclean, and get not out their spots; others thinke they wash in vain, because, though clean, they cannot obtain their comforts. Thus David thought he had washed in vain, I said, Verily I have cleansed mine heart in vain, and washed my hands in innocency, for I am chastened, Peccatum vo­catur macula, & sanctitas mundities, quòd quae maculata & in [...]ecta erāt habebantur pro­fana & divino co [...]spectu indig­na. &c. David by cleansing got the sin-spots out as well as most men, but he could not get the affliction-spots out, this was his temptation. Sinne is a blot, a spot, an uncleannesse, a filthi­nesse; holinesse is purity, beauty, honour, light; Things which have the greatest excellency and lustre, are but the shadows of holinesse.

There is a two-fold purity: First, The purity of our natures, which is received at conversion. Secondly, The purity of our con­versations, which is renewed by repentance; we may understand both, or either in this place.

Purus ad cor pertinet, rectus ad actiones, ut dicat, purus cor­de, rectus opere. D [...]us. And upright.] It is the word used in the first verse of the first Chapter, Perfect and upright. Here pure and upright: we may thus distinguish them: purity referres to outward acted holinesse; or holinesse of life; and uprightnesse, to inward sincerity, or holinesse of the heart; and so his meaning is, If thou wert pure in thy waies, and sincere in thine ends; If thy outward man, and inward man were washed and reformed, Then he would awake, &c. Observe hence,

First, Holy persons fit for holy duties, and only they.

Sin is our separation from God, and holy duties are acts of com­munion with him: how then shall sin and duty stand together?

Make thy supplication, seek unto God, but be thou pure and up­right. What have unholy persons to doe about holy things? God cannot like the services of those who are unlike him. Prayer puri­fies, yet purifying must be a preparative to prayer. Psal. 66.18. If I regard iniquity in my heart (if I lodge filthinesse there) God will not bear me; he will not regard my prayer. The blinde man saw this truth, Joh. 9.31. (it seems this was a received maxime among them) God heareth not sinners. We are commanded to pray, left­ing up pure hands, 1 Tim. 2.8. An Heathen being at sea in a great storm, and perceiving many wicked wretches with him in the ship, calling upon the gods,Silete (inquit) ne vos hic na­vigare dij sen­tiant. Bias. O (saith he) forbear prayer, hold your tongues, I would not have the gods take notice that you are here, they will sure drown us all if they doe. If an Heathen by the light of na­ture could say this, much more may we by the light of Scripture, That God heareth not sinners, Isa. 1. When you spread forth your [Page 35] hands, I will hide mine eyes from you, yea, when ye make many prayers, I will not hear, your hands are full of bloud. As he speaks out the fulnesse of the grace of God (Come let us reason together, though your sinnes be as scarlet, they shall be as white as snow, &c.) So also the necessity of gracious purity in man, Wash ye, make ye cleane, &c. Ob­serve,

Secondly, The prayers of the pure and upright are prevailing prayers.

In the next words God awakes, Jam. 5.16. The effectuall fer­vent prayer of a righteous man availeth much. Fervency of prayer effects nothing, unlesse the person praying be righteous, God is not melted into compassion by the heat of our words, but by the holinesse of our hearts. In the prayer of a righteous man there is strength, prevailing strength, such, as God himself yeelds to. As a Prince thou hast power with God, and hast prevailed, saith he to Jacob when he wrestled with him. Observe,

Thirdly, It is no way contrary to the doctrine of free-grace to say we must be holy, if we desire to be heard.

Bildads doctrine is an excellent piece of Divinity, Though he said before, Thou must seek unto God, and make supplication to him, that out of his free-grace he would bestow a blessing upon thee, yet he adds, If thou were pure and upright. Though we are not heard, because we are pure and upright, yet none can come with a warrantable confidence to be heard in their impurity and hypo­crisie: if they do, God will reject their confidences, and they shall not prosper in them. It is impudence, not confidence, to make supplication to God with a reserve, or a resolve in secret, to go on in sinne. The greatest sinners in the world may come to God, they that are most impure and filthy, may finde favour; yet every man that commeth unto God, must come with this desire, to have his impurities removed, and his backslidings healed, Ʋnto the wicked, saith God, What hast thou to doe to declare my statutes, or to take my covenant in thy mouth, seeing thou hatest instrustion, and castest my words behinde thee, Psal. 50.16. It no way crosses the doctrine of grace, when with the same breath we say, God will doe us good freely for his own names sake, and that, we must be pure and up­right who come to God, With the pure thou wilt shew thy self pure, and with the upright man thou w [...]lt shew thy self upright, and with the froward thou wilt shew thy self froward, Psal. 18.25, 26. But doth the Lord take colour from every one he meets, or change his tem­per [Page 36] as the company changes? That's the weaknesse of sinfull man, he cannot doe so, with whom there is no variablenesse nor shadow of changing. God is pure and upright with the unclean and hypo­criticall, as well as with the pure and upright, and his actions shew him to be so. God shews himself froward with the froward, when he deals with them, as he hath said he will deal with the froward; deny them, and reject them. God shews himself pure with the pure, when he deals with them as he hath said he will; hear them and accept them. Though there be nothing in purity and sincerity, which deserveth mercy, yet we cannot expect mercy without them. Our comforts are not grounded upon our graces, but our comforts are the fruits or consequents of our graces.

Bildad having shewed Job his duty, shews him a promise of mercy, If thou wert pure and upright, surely now he would a­wake for thee. There is a three-fold gradation of mercie in this promise.

• 1. That God would Awake for him.
• 2. That God would Prosper, or pacifie his habitation.
• 3. That God would Abundantly encrease and multiply him in his later end.

The first step of mercy, is, That God would awake for him. Surely now he would awake for thee. And there are three things observa­ble about this.

First, The certainty of it, in the word [Surely] without all doubt or peradventure, if thou wouldest thus seek to him, He would awake.

Secondly, The speedinesse of it; Surely now he would awake, [Now] without delay or demurre; thou shouldest no sooner seek to God, but finde an answer of mercy from him.

Thirdly, The benefit of it to Job, He would awake for thee. For Job might say, [...] I may awaken a sleepie Lion to rise up against me; God may be angry with my prayer, and in stead of blessing pour out some further judgement upon me: No, saith Bildad, I assure thee, if thou thus seek to him, He will awake for thee, not against thee.

God sometimes awakes against us, Jer. 31.28. It shall come to passe, that as I have watched over them, to pluck up and to break down, and to destroy; and to afflict, so will I watch over them to build and to plant, saith the Lord. As the Lord would watch to doe them a good turn; so he had watcht to doe them (as we speak) a shrewd [Page 37] turn. He threatens them with such a watchfulnesse, Chap. 44.27. I will watch over them for evil, and not for good. When we are dull and sleepy in doing the will of God, he will be watchfull and a­ctive to afflict us. And when men cannot sleep till they doe evil, God will not sleep till he brings evil. So, Daniel, in the ninth of that Prophecy and the 14. verse, having humbled himself before God in prayer and fasting, and confessed the sins of the people, concludes, Therefore hath the Lord watched upon the evil, and brought it upon us. God not only awakes, but watches to doe a people e­vil, who have long abused his goodnesse; As men in maliciousnesse of spirit watch for advantages, and spie out opportunities to re­venge themselves, All my familiars watch for my halting, saith Jere­my, Chap. 20.12. So the Lord in abundant holinesse and exact­nesse of justice, though with a great deal of wrath and severity, watches to revenge himself of a wicked people. He takes all op­portunities and advantages against them, Thou hast watched evil, and brought it upon us. His love to a returning people is as vigilant, as his anger against a blacksliding people.

Awake.] The word signifies both to awake, and to arise. There are two interpretations of this awaking.

Some take the words transitively, thus, He will awake good for thee. Suscitabit super te bonum. Transitivè acci­pitur; excitabit super te, sc. bo­num quod nu [...]c in te sopitū est. Not, of Job awakening God by prayer, but of God awakening pro­sperity, or stirring up blessings for Job. As if Bildad had said, Joh, now blessings are (as it were) asleep, but if thou pray, God will awaken them; He will stirre up mercies for thee, he will cure thy broken condi­tion, he will restore that which is fallen, repair that which is ruined, and fetch thee up out of the grave of thy desolate estate. As a mans spirits, gifts, yea graces are sometime asleep and need awakening, so also are, and doe our outward comforts. It is frequent in Scripture to call the repairing of a mans estate, or the bringing of good to him, the raising of him up, He raiseth the poor out of the dust; he awa­kens them out of that low condition. Job was in the dust, and his children in the grave, God made a resurrection of both for him. That's a good sense.

But rather understand it (as our translation reads) of God a­wakening, He will awake for thee.

He will awake.] The Psalmist assures us (Psal. 121.4.) He that keepeth Israel doth neither slumber nor sleep. God never sleep­eth: [Page 38] How is it then said, that God awakes?

For the opening of this metaphor; First, As, The Church confesses and professes (Cant. 5.2.) I sleep, but my heart waketh; when the Church is asleep, yet her heart is awake towards God: So much more, when in regard of outward providences God seems to be asleep, his heart is awake toward his Church, his heart (scil. his affection, &c.) never slumbereth nor sleepeth.

Secondly, God is said to sleep, when he doth not answer our prayers; and when he hears prayer, then he is said to awake. Hence the Septuagint render this text, [...]. Depre­cationem exau­diet tuam. Sept. not as we, He will awake; but, He will hear thy prayer for deliverance.

Thirdly, God sleeps, not in regard of the act, but the conse­quents of sleep. Naturall sleep is the binding or locking up of the senses. The eye and ear of God is never bound. But to mans ap­prehension the affairs of the world passe, as if God did neither hear nor see. When men are asleep things are done, which they can take no notice of, much lesse stop and prevent. The Parable tels us (Mat. 13.) While men slept, the envious man came and sowed tares: While the housholder slept, the thief brake the house: and the Pharisees direct the watchmen to say of Christ in the sepul­chre, While we slept his Disciples came and stole him away. So now, when things are so carried in the world, as if the God of heaven did not regard or take notice of them;Dormire vide­tur cum te re­linquit in his calamitatibus. Drus. when he doth not prevent or hinder evil; when he doth not stop or restrain the rage and ma­lice of men; this retiring of himself in the way of his providence, is called his sleep.

The complaint runnes high, Psal. 44.9, &c. Lord, thou goest not forth with our Armies, we are become a reproach unto our enemies; Thou sellest thy people for nought; we are killed like sheep all the day long. There's a description of the confusion of things, then fol­loweth (vers. 23.) Awake, why sleepest thou, O Lord? Arise, cast us not off for ever; wherefore hidest thou thy face, and forgettest our affliction and our oppression. Such a time was accounted the sleeping time of God.

Hence when God in the workings of his providence, searcheth out the wicked, and brings them to destruction; when he breaks their designs, and turns their counsels backwards; when he turns their wickednesse upon their own heads, and catches them in the snare which they have laid for others, then he is said to awake, Ps. 78.65. He gave his people over to the sword, and the fire consumed the [Page 39] young men; then the Lord awakened as one out of sleep, and like a gi­ant refreshed with wine, He smote his enemies in the hinder parts, and put them to a perpetuall shame. Such a time was accounted Gods wa­king time.

So then, Sleeping and awaking, note only the changes of pro­vidence. Hence also the providence of God is described by an eye 2 Chron. 16.9.) which is the proper organ of sleeping, or waking; and the exactnesse of providence, is set out by seven eyes, Zech. 3.9. The Scripture speaks this language in reference to our soul-sleep and awakening. When we sin and let things goe which way they will in our hearts, without taking any care, or keeping our watch against temptation, then we are asleep in sinne: And when we be­gin to consider our estates, and return to our selves, when we take notice how it is with us, and ask our hearts the question, What have we done? This in a spirituall sense is our awakening, Awake thou that sleepest, Ephes. 5.14. Our spirituall sleeping and waking are the decaies or quicknings of soul-endeavours. And Gods providen­tiall sleeping and waking are the seeming stops and visible motions of his power, mercy and justice in the world. This is the awaking which Bildad promises. If thou wouldest seek God, &c. Surely he would awake for thee.

The words opened teach us.

First, That holy prayer shall certainly be heard.

If thou make thy supplication to him, surely he will awake. God cannot sleep when a poor believing soul cries in his ears, If I regard iniquity in my heart, God will not hear my prayer (Psal. 66.18.) But verily God hath heard me, he hath not turned away my prayer, nor his mercy from me. What, God turn prayer away? No, he cannot lie still (as I may so speak) when prayer knocks at the door, he must arise and open presently. That's a second note,

Prayer shall be heard presently.

What? presently? Yes, presently heard, though not presently answered; Surely now he will awaken for thee, even now. Holy pray­ers are never deferred the hearing, no not a minute, Isa. 65.24. Before they call I will hear, and while they are yet speaking I will an­swer. In the very act of praying the answer came forth: yea the answer sometimes antedates our asking, and the grant commeth before the petition. The giving out of the answer may be de­ferr'd, but the answer is not deferr'd. We may be heard, and heard graciously, and yet not presently receive the thing we ask; but e­very [Page 40] prayer is heard and laid up, assoon as put up; he hangs it upon the file, he hath it safe by him. Prayer receives an answer in hea­ven, assoon as spoken upon earth, though the answer be not re­turned to us on earth. God sleeps not at the prayer of those who are a­wake in prayer. Thirdly, Observe,

Prayer is the best means to awaken God.

God hath many waies to awaken man; and he hath directed man a way to awaken himself. When we are asleep he awakeneth us chiefly two waies: First, by the voice of his word: Secondly, by the voice of his rod. He now awakens us by the loud sounding trumpet, and the alarms of warre: when God awakeneth us by judgements, it is time for us to awaken him by prayer. We finde two things in Scripture which awaken God. First, the prayers of his own people. And secondly, the rage and blasphemy of his e­nemies, Psal. 78.65. The Prophet having described the cruelty and rage of the enemy, adds, Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine: David makes this an argument in prayer, (Psal. 7.) Because of the rage of mine enemies awake for me to the judgement which thou hast commanded. As if he had said, Lord, shall mine enemies rage, and wilt thou sleep? Wilt not thou awake for me? Arise, I pray thee. The noise of blasphemy, and the cry of violence from wicked men, stir up God when he seems to lie asleep. The noise of prayer, the cries and cals of faith in his own people, will not let him sleep. A man whose heart is drenched in the world, and drowned in rivers of earthly pleasures, praies himself asleep, and his prayers bring God asleep to: he sleeps when he praies, and God sleeps at his prayers, that is, God regards not his prayer; he is as one that sleepeth, as if he heard not what was said. A wordly man doth not hear what he speaks, he knows not what his own requests are. God sleepeth when men are thus asleep. But when we (as the Apostle directs) watch and pray, then God awakes at our prayers. As in the for­mer verse Job was counselled to awake to pray to God, so now he is promised, That the Lord will awake when he praieth.

Fourthly, Seeing the Lord is awakened by prayer. W [...] learn, That

Prayer ought to be very strong and fervent.

As men are graduall in their sleep, so is the Lord in his. A man is sometimes so slumberingly asleep that the least noise will awake him, you cannot stirre, but he will hear it. At another time a man is [Page 41] so dead asleep, that though you hollow in his ear you cannot a­wake him, thunder cannot stirre him. Sometimes God departs so little, that the least voice calleth him again, he comes at the first word; at another time he is gone so farre, that (as to a man in a deep sleep) you must crie and cry again, call and call again, cry a­loud before he hears. And we may (in a safe sense) apply that to the true God, which Elijah did to that false god, Baal; when his Priests were calling to him from morning to night, Elijah mocking, bids them cry aloud, it may be (saith he) he sleepeth: We may say (with reverence) thus, when any pray to God, and he doth not hear, pray aloud; not in regard of the voice and outward sound, but pray with louder desires of heart, with more fervency and zeal of spirit, Peradventure God sleepeth; peradventure he is in a deep sleep at this time, and he will not suddenly be awakened, there­fore cry aloud. When God seemed to depart farre from the Church of the Jews, with how much fervency do they cry after him (Isa. 51.9.) Awake, awake, put on strength, O arm of the Lord, awake, as in the ancient daies, &c? They double and treble it upon him, and cry with an out-stretched voice, Art not thou he that hath cut Rahab, and wounded the dragon? What a clamour, what a ho­ly stirre was here, to awaken God. God himself sometimes seems (as it were) willing to take his rest; as when he said to Moses, Let me alone; he spake like a man that is in bed, or very sleepy, Doe not trouble me, let me alone; as he in the Gospel (Luk. 11.7.) when he was awakened in the night to come and give bread unto his neighbour, Doe not trouble me (saith he) the doors are shut, and I am in bed with my children, I cannot rise and give thee, let me alone. Thus in some sense the Lord expresses himself to his people, I am now in bed, doe not trouble me, Let me alone. What must we do in this case? We must knock harder at the door, as he in the Go­spel did, For whom, though his neighbour would not rise and give him, because he was his friend, yet because of his importunity he rises and gives him as many loaves as he needed. We must be the more impor­tunate to awake God, by how much he seems more unwilling to hear us; our modesty (in this case) pleases him not: we must call and call again: He will take it well at our hands, if we doe so. We must give our selves no rest, and let him take none; so the Prophet resolves (Isa. 62.1.) For Jerusalems sake, I will take no rest, I will never give over praying; and at the sixth verse, I have set watch­men upon thy wals, O Jerusalem, which shall never hold their peace [Page 42] day nor night, you that make mention of the Lord, keep not silence, and give him no rest, till he establish, and till he make Jerusalem a praise in the earth. If the Lord should carry it in the present answers of his providence, as if he were willing to rest, and desired not to be troubled in this businesse; be not you so put off: but with a holy boldnesse and confidence come to him and awaken him: take no answer, till ye have an answer. He is best pleased and most at ease, when (in prayer) we give him no rest. Lastly, Observe,

If God doe but awake for us, all is presently well with us.

If the eye of God be upon us for good, that brings us in all good: therefore (Zech. 2. ult.) when the Church was in her re­turn from Babylon, the Prophet concludes with an exultation of spirit, Be silent, O all flesh, before the Lord, for he is raised up out of his holy habitation; it is this word, He is awaked out of his holy habi­tation, now be silent, O all flesh, before the Lord: All flesh, ye that are the wicked of the world, ye that are enemies, be ye silent, leave your boasting, your reproaching and blaspheming, for the Lord is awaked, now he begins to stirre for his people, he will stop your mouths shortly: All flesh, takes in the Church and people of God too, O be ye silent, in regard of your fears and doubtings, mur­murings and distracted complainings, silence all these, why? The Lord is awaked, he is raised up out of his holy habitation; that is, he that seemed before to confine himself to those higher regions, and as the Atheist speaks in Job, to walk in the circle of the heavens, not intermedling with the earth: This God is now awaked, he is raised out of his holy habitation, and now ye shall know that he orders all things here below: therefore be silent, O all flesh. When Christ was asleep (Matth. 8.25.) A grievous tempest arose (saith the text) insomuch as the Ship was covered with waves. When storms and tempests are upon the Church, God is then asleep, though even then he directs the storms, and gives law to the proud waves. But what did the Disciples in this storm? They awoke Christ, Master, save us, we perish; and assoon as ever Christ was a­wakened, He rebuked the storme, and there was a great calm. Thus, when we are tost up and down with contrary windes, and in dan­ger to be split and sunke, if God once awake, all is calm. How quietly may they sleep for whom God wakes. I doe not say they should sleep carelesly, but confidently they may. God doth not wake for us, to the intent we should sleep in security; but we may sleepe quietly, when He shewes himselfe awake for us, [Page 43] who (indeed) never slumbereth nor sleepeth. And if God awake not for us, all our watchfulnesse is as uselesse to us, as our sleepinesse, The watchman waketh but in vain, except the Lord keep the City. Except he awake our watching can doe no good; and if he awake, good will come, though we be asleep. It is our duty to be carefull, and it is our comfort that the care of God is enough for us. The eye of divine providence helps us in many humane impro­vidences. What their happinesse is for whom God awakes, see in the next words.

This is the second degree or step of mercy promised; when the Lord awakes, he vvill awake to purpose. We say of some men, Early up, and never the near; They awake, and doe little work: but if God awakes, see what he doth, ‘He will make the habitation of thy righteousnesse prosperous.’

Some of the Rabbins understand these words as a description of the soul; The habitation of thy righteousnesse, that is,Anima est ju­stitiae & omniū virtutum domi­cilium. Aben. Ezr. thy soul shall prosper, because the soul is the proper seat of righteousnesse and holinesse. Righteousnesse belongeth to the inward man. Righ­teousnesse being a spirituall thing, is housed and lodged in the spirit, that's the habitation of it.

There are others of the Jews, who take this habitation of righte­ousnes for the body, because the body is the habitation of the soul, in which righteousnesse is seated, and so the habitation of righteousnesse by a second remove is the outward man. The Lord shall blesse thy body, which now lieth in a wofull plight, distemper'd and disfigured with sores and sicknesses.

But rather take the word habitation in those two ordinary Scri­pture-senses, either strictly for the place where Job dwelt; or more largely, for all that did belong unto him. The habitation of a man, is all his estate, and all that appertains to his estate; He will make thy habitation, that is, thy children, thy servants, thy fields, thy cattell, thy stock, thy all, to be prosperous. [...]

The Chaldee Paraphrase readeth,Significat domū vel speciem, pul, chritudinem ju­stitiae tuae. Tar. He will make thy beautifull place to be prosperous. The word signifies beauty as well as an habi­tation, as was shewed, upon Chap. 5. ver. 3. thither I referre the Reader. Then, habitation is the seat of a mans outward estate, and his estate: the shell and the kernell, the outside and inside of all he hath.

That is, the habitation where righteousnesse doth flourish, or wherein thou livest righteously.

But what is righteousnesse?

Righteousnesse is a very comprehensive word. The Philosopher tels us, it takes in all other vertues whatsoever, It is not a part of vertue, but all vertue.

When righteousnesse is set as distinct from holinesse and piety, then it is restrained to our dealings with men. Righteousnesse re­lates to men, and holinesse to God, Luk. 1.75. Tit. 2.12. Gospel-grace teaches us to live soberly, in opposition to the intemperance of our bodies: righteously, in opposition to wrong in our actions, godly, in opposition to all impiety and prophanenesse of our mindes.

But righteousnesse here takes in our whole duty, whether to God or man, The habitation of thy righteousnesse; that is, the place where thou exercisest all manner of holy and righteous duties to­ward God and toward man. Righteousnesse toward man, first, in distributive justice, giving every one his due in judgement, as thou art a Magistrate: Secondly, Righteousnesse towards man in com­mutative justice, giving every one his due in commerce, as thou art a neighbour.

It is an elegant expression. The Church is sometimes called so, Jer. 31.23. Thus saith the Lord God of hosts, the God of Israel, as yet they shall use this speech in the land of Judah, and in the Cities thereof, when I shall bring again their captivity. The Lord blesse thee, O habitation of righteousnesse, and mountain of holinesse. This speech they shall use: It seems it had been an ordinary salutation thus to bespeak Judah, O thou habitation of justice or righteousnesse, and mountain of holinesse. Every particular member of the Church is named, A tree of righteousnesse, Isa. 61.3. They shall be called trees of righteousnesse, the plantation of the Lord. Each Saint is a tree of righ­teousnesse, and all of them together are an habitation, a plantation of righteousnesse.

God himself is stiled, The habitation of righteousnesse, because he (in a way of highest excellency, or in the most superlative degree) is the seat of righteousnesse; all righteousnesse is (as it were) [Page 45] housed, and dwelling in him. The Prophet (Jer. 50.7.) descri­bing the unkinde usage which the true worshippers should finde in the daies of which he prophesieth; speaks thus, All that found them have devoured them, and their adversaries said, we offend not, because they have sinned against the Lord: They thought their bre­thren had sinned against the Lord, and that therefore they might trouble them without sinne; They have sinned against the Lord, the habitation of justice, even the Lord, the hope of their fathers. It is but ju­stice (say they) for us to punish those, who sin against the habitation of justice. Men (take it in passage) do evil sometimes out of conscience, and think they do God good service, while they really wrong their brethren.

He shall make the habitation of thy righteousnesse prosperous. [...] Pacificabit, p [...] ­catum reddet, i. e. integrum, perfectum, om­nibus bonis re­dundans, qualia affert pax. [...]. Sept.] That is, he shall make it peaceable and quiet, setled and established. The word signifies peace, plenty and prosperity. He shall pacifie or quiet the habitation of thy righteousnesse. The Septuagint thus, He shall restore it to, or repair it for thee.

There are three things in that word. It may note,

1. The quietnesse of all within his family. There shall be peace and a good agreement in thy habitation.

2. The abundance, the fruitfulnesse, the great encrease of all within his family, he will make thee thrive.

3. The peaceable holding or enjoyment of all those good things, free from forraign invasion or oppressions. Do thus, and then nei­ther Sabeans nor Chaldeans shall any more come upon thee and plunder thee. Thus he will make the habitation of thy righteousnesse prosperous.

The summe of all is, as if Bildad had said unto Job: Thy habi­tation hath heretofore been an habitation of unrighteousnesse, of im­piety, of tyranny, thy house hath been filled with spoyl and oppression, thy Tabernacle hath been a Sanctuary for wickednesse, a lodging or ren­dezvous for all manner of riot and intemperance, of rapine and injustice; but now, Job, if thou wilt make thy self pure and upright, thou shalt see the case will alter; whereas before troops and armies of miseries have invaded thee, and spoil'd all thou hadst within and without; now, if in thy house, where wickednesse formerly dwelt, righteousnesse shall enter and dwell, Ʋbi facta fuerit morum & stu­diorum, fie [...] etiā magna fortunae conversio. thou shalt see that with righteousnesse peace will en­ter too; Troubles will depart, when wickednesse departs, and evils of punishment will dislodge with the evil of sinne; when those better guests, righteousnesse and holinesse come into, and are welcom'd at thy house, [Page 46] then thy house shall be better; when thy heart, and thy life change, thy estate shall change; and those comforts which have so long been stran­gers from thee shall return; thy banished mercies shall come home again, adorn thy wals, and strengthen thy familie.

This is the summe of what he promiseth in these words, He will make the habitation of thy righteousnesse prosperous. Hence observe,

First, Prosperity is in the power of God.

If he awakes he can make us prosperous and peacefull. If he doe but speak the word our captivity shall teturn. He saith to a dry stick, flourish, and to a green tree, wither: his word is cloathed with power to do good or evil.

Secondly, Observe, A righteous habitation shall be a prosperous habitation.

Whether we respect persons, families or nations, thus it is in the ordinary dispensations of God. As in regard of our spirituall and eternall estate, The work of righteousnesse is peace (Isa. 32.17.) so, in regard of our temporall and outward. Christ, who is the Prince of righteousnesse, is also, the Prince of peace. He brought righteous­nesse into the world, and then peace came into the world. If he had not made an habitation of righteousnesse in the world, there had never been an habitation of peace in the world: in that work of his, the foundation of our prosperity was laid. Jesus Christ, who as a Priest purchased our peace, is also, The King of righteousnesse. Blessings crown the head of a righteous people (Jer. 31.23.) They shall say, the Lord blesse thee, O habitation of righteousnesse. If thou art a habitation of righteousnesse, a blessing shall rest upon thee; The Kingdom of God is not meat and drinke, but righteousnesse and peace, and joy in the holy Ghost, Rom. 14.17. as the spirituall King­dome of God is righteousnesse, peace, and joy in the holy Ghost: So the joy and peace of worldly Kingdoms, is not meat and drink, but righteousnesse. When Kingdoms are holy habitations, they will soon be quiet habitations. In Isa. 26.2. Open ye the gates that the righteous Nation which keepeth the truth may enter in; thou shalt keep him in perfect peace. God will give and preserve the peace of the righteous. Righteousnesse is the pillar of a State, and the parent of peace. The mountains (Psal. 72.3.) shall bring peace to the people, and the little hils by righteousnesse. Plant righteousnesse upon barren hils and mountains, and peace will flourish there.

I might hence inferre a corollary, by the rule of contrarie, That Ʋnrighteousnesse makes unprosperous and unpeacefull habitations. An habitation of idolatry and false worship, an habitation of cru­elty and hard dealing, shall be an habitation for owls and shreech-owls, a dwelling place for every unclean bird and beast; these shall take up their lodgings within such wals, and make their nests in such chambers.

Whilst we are fil'd (as the Apostle characterizeth the Gentiles, Rom. 1.) with all unrighteousnesse; it is no marvell if we are fill'd with all trouble. The Prophet Malachi brings in Edom thus re­flecting upon himself (Chap. 1.4.) whereas Edom saith, I am impo­verished &c. Edom began to be sensible all was not well with him. Hereupon he advises upon a way to help himself, and concludes thus, We will return and build the desolate places. This was their re­solve; but what saith God to it? Even this, Will ye build, ye shall build, I will give you leave to build, but I will throw it down again. I will spoyl your work. Why would the Lord be thus severe? The next words give a reason, They shall call thee, the border of wickednes, the people against whom the Lord hath indignation for ever. Wicked­nesse is a large word, and takes in all unrighteousnesse towards man, as well as impiety towards God. That building cannot stand long, where unrighteousnes lies between the timber and the stones. God will pull down by night, what such men build by day. If then we would have buildings stand, and our habitations prosperous, let us labour to build with justice, and make ours, the habitations of righteousnesse. Look upon it in families, that which withers the comfort of a family, in children, in servants, is the unrighteous­nesse found in a family; if there be unrighteousnesse there, no wonder, if there be decaies and discontents there too. If there be unrighteousnesse in Cities; If (Psal. 55.11.) deceit and guile go not out of our streets, no marvell if complainings goe not out of our streets. We call for peace and prosperity, O that peace would come! but if our hearts were set upon this, if we laboured every one with himself, and every one with his brother, and every one with the publike to the uttermost of his line, that we may in our persons, in our families, in our policies, be an habitation of righteousnesse; how soon should we all be a prosperous habitation, an habitation of peace?

Two things make a Nation an habitation of righteous­nesse.

First, When right is done speedily.

Secondly, When right is done impartially.

Tedious delaies make Courts, prisons of righteousnesse, not habitations of righteousnesse. Partiall distributions shew a place to be a market of righteousnesse (where he shall have it that bid [...] most for it) not an habitation of righteousnesse, where every one ought to have it that comes for it; Ye shall do no unrighteousnesse in judgement (saith the Law, Levit. 19.15.) how shall they avoid it? The next words give direction, Thou shalt not respect the person of the poor, nor honour the person of the mighty. Righteousnesse takes not notice of the persons of men, but of their causes. We must not do unrighteously in charity to the poor, as well as not in hopes, or for gifts from the rich.

Again, The Hebrew signifies a beautifull habitation. Righte­ousnesse loves to dwell in a fair house. It is so, when, first swept from bribes, these are filth in the house, and the corrupters of righteousnesse.

Secondly, A beautifull house hath store of lights in it. Justice and truth love not corners and close cels. Justice must act clearly: men cannot bear it, that, what fals upon their senses, should not be in the light of their understandings. God hath secret judgements, but man must not. One potsheard must shew another, why he forms or breaks him thus in judgement.

Lastly, The beauty of the house of justice arises from good Laws, and good men to execute them. Righteousnesse cannot act with­out a rule; and rules cannot act themselves. Good Laws without good Magistrates never made any people a habitation of righte­ousnesse. It is not good Laws, but good men which make a King­dome happy. Now, as unrighteousnes makes a strong people weak, a rich people poor, an honourable people base, a great estate to decrease, and come to nothing: So righteousnesse makes a weak people strong, a poor people rich, a mean people honourable, a little estate encrease and come to much. Thus Bildad assures Job with his next breath.

This is the third gradation. God will not only awake for thee, and make thee prosperous, but he will greatly encrease thee. Thou shalt not only be set in as good a condition as thou wast, but in a far better.

Though the head of thy estate (so the Hebrew) though the first of thy estate were small. [...] A quo quid in­cipit.

The word small, notes a smalnesse either in quantity or in quality; and it is opposed to a double greatnes (Gen. 25.23.) Jacob and Esau are thus distinguished, the one shall be great, the other small, which we translate, the Elder shall serve the younger; the greater shall serve the lesse.

Though thy beginning was small.] The City that Lot desired (Gen. 19.) is called Zoar, from this word, Is it not a little one? Though thy estate were but a Zoar, a little one, yet it shall be built of a larger compasse.

The Septuagint raises the sense of the later clause, [...]. Sept. Though thy beginning was small yet thy later end shall be ineffable, such as none shall be able to tell over or describe. Thy estate shall be beyond account.

A Question arises how we are to make this comparis [...]n between Jobs beginning and later end? Whether we are to referre it to the estate he had before his affliction, compared with what he should have after his affliction; or, whether we are to under­stand it of the augmentation and encrease of his estate after his affli­ction, which at the beginning should be but small, but afterwards should receive a mighty augmentation. The sense is good either way.

First, If we understand it of his estate before and after his trou­bles compared together, Though thy beginning or the first estate which God gave thee were small, yet thy later end, or the estate which God will give thee, when these storms are over-blown shall wonderfully encrease.

Against this it may be objected, How can the former estate of Job be called small, when as it is said (Chap. 1.) that Job had a very vast estate? We have heard the inventory of his goods, the totall summe or apprizement of all, being given in by God himself, That Job was the greatest of all the men in the East. How then can it be said, that his first estate was small? Though thy beginning were small.

I answer, comparatively it may be called small. An exceed­ing excesse of greatnesse, lessens and littles any other greatnesse. The Moone is a great light, but the light of the Sunne makes that light darknesse. That which is glorious hath no glory, by reason of the glory that excelleth; he that is rich or [Page 50] great hath no riches or greatnesse, by reason of riches and great­nesse which excell. Job had a fair estate before, and was the great­est man of all the men of the East; but his estate is promised to be such as shall obscure the former, and render it inconsiderable. Accordingly, it is said, in the story of his restoring (Chap. 42.10.) That the Lord turned the captivity of Job; also the Lord gave Job twice as much as he had before. Half is but a little to the whole. And at the 12. verse, The Lord blessed the later end of Job more then his beginning. Which words are a good exposition upon the text in hand. When Joseph sent for his father and brethren to come into Aegypt (Gen. 45.20.) he saith, but as for your stuff, do not regard that, for the good of all the land of Aegypt is before you. Joseph knew his father was a rich man. Jacob was no beggar: but let all that go for nothing, leave it to those that will take it up, all the good of Ae­gypt is before you, what is all you have to the riches of Aegypt? That's the first sense.

Observe [...]om it, That

The Lord is able to repair all our losses with abundant advan­tages.

We complain of losses; I have lost a great estate, saith one, but the Lord is able to give thee such an estate, as that the greatnesse of the former shall not be remembred.

Secondly, They who lose much, usually have great repairs.

Iob was great above all others in the East, but now he shall be made greater then himself. As in spirituals, they that have, to them more shall be given, and they shall have more abundance; so they that lose much in temporals, to them more is given sometimes then they have lost, and they shall have abundance.

There is a second sense, to which the letter of the originall doth rather incline, which makes both parts of the verse look only to his second estate, namely, his restauration: and so the sense is this, Though thou doest not presently thrive and grow up to a great estate, yet afterward thou shalt; Though after this breaking and undoing thou shouldst set up (as it were) but with a little stock, one friend bringing thee a peece of silver, another, a peece of gold, a third, a jewell, all making a purse for thee: and so thou beginnest but upon alms and charity, yet thy later end shall greatly encrease. As if Bildad had said, Though God should now begin to comfort, and restore thee but with small matters, yet doe not thinke he will so conclude with thee, he hath enough in store. The letter of the o­riginall [Page 51] is most clear for this, the words being assertive, rather then suppositive, Thy beginning shall be small, Cum dicat, erit, satis ind [...]cat se loqui de ijs bo­nis, quae habitu­rus est, si resipu­erit, non de ijs quae habuit, ante hanc tempesta­tem. Drus. Sic solet Deus ditare suos, non uno tempore si­mul, sed paula­tim: & ut I­tali dicunt, poco à poco, Galli, peu a peu. Idem. and thy later end shall great­ly encrease: which referrs to the time future, not past, as we and o­thers translate.

Hence observe, That

The Lord doth usually raise his people by degrees.

They do not receive all at once. It is true of persons, families and Nations. We must not look for all in a day. Outward mercies may come too fast upon us, there may be a glut of them. We may have more than we know how to order and take in, it may do hurt to receive all together. As it is with men that have been long pined with famine and hunger, and are grown out of their ordina­ry course, by reason of their necessitated abstinence: We doe not presently give them all manner of good cheer, or bring them to a full table, and let them eat as much as they will; but we give them a little and a little at a time, and so by degrees bring their stomacks on, till they be wrought for plenty. So when the Lord brings persons or nations very low, he doth not bring in a glut of mercies at first, this would be more then they are able to bear, as they may be undone, if they have all at one receit; but he gives they are able to take them in, and make a right use of them. As Iacob said to Esau his brother, when he invited him to march with him; no, saith Iacob, I cannot march thy pace, I must consider what my train is, I have flocks here that are great with young, And if I should over-drive them one day, they would all die: therefore (saith he) I will lead on softly, according as the cattell that are before me, and the children be able to endure. So it is in this case, the Lord in infinite wisdome gives, as men are able to receive. We may be over-mercy'd, as well as over-affli [...]ted; over-laden with comforts, as well as with sorrows. And therefore as the Lord doth correct in judgement and in measure: So also doth he restore. We have not full-tide in a moment, or in a quarter of an hour: it would be terrible, dangerous and troublesome, if when it is low water we should have full tide in a moment, but it comes in stealing by degrees, and at last it swels all over the banks. Such a stealing flood of mercies the Lord gives his people.

Therefore be caution'd. In the returns of mercy do not despise small things. Your beginnings may be inconsiderable, this is but a little, and that is but a little, but doe not despise the first [Page 52] or second little. So the Prophet counsels (Zech. 4.10.) De­spise not the day of small things: The beginnings of mercy were scarce discernable, and they looked upon them as nothing, they thought they would never come to any thing. Take heed (saith the Prophet) doe not despise small things, there's more a comming. Hast thou but a little? Doth God make but some little repairs of outward comforts? Do not sleight these, look up­on them as the beginnings of greater things. When Elijah sent his servant to go and look toward the sea whether he saw any sign of rain, he at last brought him word that he saw a little cloud arise out of the sea as big as a mans hand: would any one thinke that a prognostick of great rain? Elijahs servant might despise this, and say this is no sign of rain; but Elijah knew better, that little assured him there was a mighty showre at hand, he knew how it would work presently: Go, bid Ahab prepare his Chariot, and get him down, that the rain stop him not. Thus it is, respecting daily providences; if you see a mercy comming but as bigge as a mans hand, be psrswaded that the Lord sends it as a fore­runner, as that which shall usher in large and extensive mer­cies. If we see the glimmering light of day break, we are not an­gry, because it is not presently high noon, or, because we have not full light, we know the light will come by degrees; Thy beginning shall be small, but thy later end shall greatly en­crease.

[...] Significat pete­re, postulare & quidem cum precibus. Etiam sciscitari in dubiis.The word notes a very earnest, and a diligent search or enquiry: To enquire with industry, yea, with importunity. The grave hath it's name in Hebrew from this word, and so hath hell: because the grave (as it were) cals for, or enquires after all flesh; and hell with much earnestnesse gapes for wicked men, Eccl. 2.10. Whatsoe­ver mine eyes desired. The eye is a strong asker.

It is applied sometimes to persons, and then it signifies, to en­quire or consult what is to be done.De persona, sic consulere: de re­bus, sic petere. Merc. Sometimes it is applied to things, and then it signifies, to ask that a thing may be done. Pray­er is an enquiry after God, and the things of God, 1 Sam. 1.17, 20, 27. This word is used about Hannah's prayer to God for a childe, Hannah conceived and bare a son, and called his name Samuel, saying, Because I have asked him of the Lord.

Further, The word is applied to God, when he enquires after, or asks somewhat of us, as if he made his request and sute to us, (Deut. 10.12.) And now, Israel, what doth the Lord thy God require of thee? Or, what doth he enquire after in thee? It is this, To fear the Lord thy God &c.

Here, to enquire, is to use all endeavours and means to finde out the best informations and resolutions, which the fathers in those former ages were able to give Job in the controversie then a foot between him and his friends, Enquire, I pray thee.

By the former we are not to understand those that were im­mediately preceding only, or those that were preceding for some few generations past, [...]. but as the Septuagint well renders it, by for­mer generations, we may understand the first generation; begin at the first, and so come down all along, begin as high as thou canst. Enquire not only of those who lived since the floud, but of all who have been since God created man upon the earth; draw the line of thy search thorow all ages, and thou shalt finde the pe­degree of this truth from age to age, [...] à radice. [...] Continuè & successivè vixit, duravit: sensu & sono idem quod vox latina. Duro. from generation to generati­on. Enquire, I pray thee, of the former ‘Age.’

This word age, is taken three waies.

1. For the whole space of mans life; which, when it is doubled, [Page 55] signifies a very long life, Psal. 61.7. Thou shalt prolong the Kings life (or, according to the letter of the Hebrew, thou shalt adde daies to the daies of the King) and his years as many gen [...]rations; or, as generation and generation, age and age: long and long, that is, very long; Two lives, or two mens ages, being (as it were) laid into one.

2. For some speciall part of mans life. Mans life is divided in­to severall ages. Some divide it into four, alluding to the four parts of the year. Some, into five, infancy, childehood, youth, mans-estate, and old-age; comparing them to the five acts of an interlude, the Prologue whereof is infancy, and the Epilogue, decrepid old-age. Others into seven, in allusion to the seven Planets.

3. It is taken for an age of men, or the state of the time present.Aetatem vo­cant Hebraei genus hominum simul viventiū, sic aetas prava, adultera. Apud Graecos [...], signifi­cat intervallum septem annorū, unde medici ve­tant duas aeta­tes habenti, i. e. annos quatuor­decem nato ve­nam incidi, quod sanguine egeat. Suidas. So in the Gospel, Christ calleth the Scribes and Pharisees, A gene­ration of vipers, and an adulterous generation. As if he had said; You of this time and age of the world, are a viperous and an adul­terous brood. So Psal. 14.5. God is in the generation of the righteous: That is, he favours that generation, or sort of men; God is in all generations, but such he delights in most; the wicked have cause e­nough to fear those, in whom God delights.

T [...]t of the Prophet (which text hath variety of interpretati­ons) is taken in this sense (Isa. 53.8.) Who shall declare his gene­ration? It is the word of the text, Who shall declare his age, or the generation of Christ? Some understand it of his eter [...] generati­on. Others of his [...]rall generation, when he was [...]rnate, the mystery whereof was beyond words. A third, of that eternity which followed his passion. As if it were an Antithesis to those words, He was taken from prison, and he was cut off, but who shall declare his generation? You may quickly write up the daies that Christ lived here upon earth, they were but few, even his pilgri­mage was short on earth, but who can declare his generation? Those infinite and eternall ages and revolutions, thorow which he shall passe, though now you have quickly cut off his life? Others, by his generation understand the holy seed and issue, the children of Christ. His Crosse was fruitfull, and his sufferings productive of an infinite generation, Who can declare it? Though you cut off the Father, yet this father by dying will give life to an innumerable po­sterity, Who can declare his generation? So (vers. 10.) He shall see his seed. But besides all these we may with good probability inter­pret [Page 56] the word generation for the time when Christ sojourned in the flesh,Quis cogitare aut dicere po­test, quam per­versi fuerint homines, qui tempore ejus victuri sint. Pined. Who can declare his generation? That is, who can describe the time or the age wherein Christ lived? As if he had said, you see here in this glasse of prophecy how they will use Christ, how bloudi­ly and cruelly they will deal with him, he shall be imprisoned, he shall be cut off and numbred among transgressours, Who can de­clare his generation? What pen is able with lively colours to paint out the several wickednesses and tyrannies of that age, acted against, and inflicted upon that holy and innocent lamb Iesus Christ, who came to die for the sins of the world? Surely his generation, or the story of his age will be such, as no pen is able to draw out, or fully to delineate, Who shall declare his age?

The age which Bildad cals Iob to enquire into, is not a part of mans life, or the whole life of a man, or one age of men, or state of times, but the whole space of time from the very beginning, with all things done or suffered, and the persons who have been active or passive, doers or sufferers in those times. Thus enquire of the former age.

The reason why he called him to enquire of the former age, was, because in those times the will of God was not reduced to writing. The divinity of the first ages was traditionall; The Scriptures were not composed for more than 2000. years after the creation, bu [...] [...]he minde of God was either immediately revealed, or carried from fa­ther to son, from generation to generation; being preserved, not in paper and [...] or other formall records, but in the memories and hearts of t [...] [...]ithfull, untill the giving of the D [...]. Hence it was that Bildad refers Iob to those revelations, or to the experiences of the fathers concerning the dealings of God in former ages.Columnae duae inscriptae à ne­potibus Adami, characteres quosdam & figuras mathe­maticas, pro si­derum observa­tione potius quā ullam historiā, aut exquisitam de Deo & ejus providentia do­ctrinam habu­isse dicuntur. Beros. l. 8 Ant.

Berosus in his eighth book of Antiquities, reports that the fa­thers after Adam set up two great pillars, upon which, some affirm they inscribed many divine truths: but he tels us that those pillars, (of which some monuments were seen after the floud) were filled rather with Astronomicall observations, Mathematicall scheams of the heavens and figures of starrs; we cannot put much value upon either of these opinions. The former cannot warrant us that any thing was registred and written by Gods appointment, till the writing of the Law. And therefore Bildad, according to the usage of those times, sends Iob for information to the traditions and reports of the fathers. For after the Law was written, the Prophets, in case of emergent doubts and controversies, sent the peo­ple, [Page 57] not to the traditions or experiences of former ages, but, To the Law and to the testimony, if they speak not according to this word, it is because there is no light, or no morning in them, Isa. 8.20. The word once written was the rule, and though it cannot speak, yet it must teach us how to speak. If we speak not according to this, there is no light in us. But the word not being written, Bildad ad­vises Job well, Enquire of the former age, ‘And prepare thy self to the search of their fathers.’

Having counsel'd him to enquire of the former age; he addeth, [...] Prepare thy self to the search of their fathers; as if he had said,Fundare, apta­re parare, ordi­nare, stabilire significat. though I bid thee enquire, yet I would not have thee rush hand over head upon this enquiry, Prepare thy self. The word signifies to lay a good foundation; Due preparations are the foundations of action. Hence it signifies also to establish; because a matter is established and confirmed by wise preparations and considerate addresses to it. Those things stand fastest about which we make not too much haste. Further, the word signifies the fixing of the minde, Fix thy heart upon this work; keep thy spirits intent (Psal. 108.1.) My heart is fixed (saith David, which some render, My heart is pre­pared) I will sing and give praise. Prepare thy self ‘To the search of their fathers.’

Before he advised him to enquire of the former age, here, To search their fathers; as if he had said, Do not confine thy self to the immediately fore-passed times, but go as high as thou canst: The former age (as was touched upon that passage) may include all times past: but here to avoid all mistakes, he gives it in expresly. The fathers of the former age, are the fathers of every age. All that have lived before us, come under the relation of our fathers. The fathers were dead, but they lived in their monuments and works: these he must search, so farre as any mark or remembrance of them could be found. Hence observe,

First, That as it is a duty in all, so it was a custome in ancient times, carefully to record the dealings of God with them, for the use of ensuing generations.

To what end should Job search, if nothing were to be found; The Jews were commanded to remember the works of God for their learning after the word was written, Psal. 78.5. He estab­lished a testimony in Jacob, &c. That they should make them known [Page 58] to their children. God hath alwaies had a book of his acts and mo­numents, as well as of his laws and institutions. Names given to children and yearly feasts, to stones and pillars, have been the pre­servatives and memorials of his wonderfull works. The works of God are his holinesse, justice, power, mercy, truth made visible. The administrations of God in one age, are for the instruction of all ages. God spake with Jacob only in person at Bethel, yet there the Scripture saith he spake with all his posterity, Hos. 12.4. He found him in Bethel, and there he spake with us. It is then a debt to posterity, to shew them what God hath done for us. Ob­serve,

Secondly, That it is our duty to enquire into the dealings of God in all ages.

It was their duty before the word was written, and it is a duty still. The works of God are to be studied and read over as well as his word, Deut. 4.20. & 32. Ask now of the daies that are past, which were before thee, since the day that God created man upon earth; and ask from one side of heaven to another, enquire every way to see whe­ther ever God dealt with a people, as he hath dealt with thee, whe­ther God did ever assay to take to himself a Nation from the mid­dest of another Nation by temptations, and by signs, and by wonders, &c. Enquire this of all the former times. So, Deut. 32.7. Remem­ber the daies of old, consider the years of many generations, ask thy fa­ther and he will shew thee, thy Elders and they will tell thee. The Psalmist promises to rehearse what these were enjoyned to record, Psal. 78.3, 4. I will open my mouth in a parable, I will utter dark say­ings of old, which we have heard and known, and our fathers have told us. Our speaking of, and enquiring into, what God hath done, shews the harmony between his word and works. And the for­mer providences of God are food for our faith, as well as the pro­mises of God.

Thirdly, That which I shall rather insist upon, is this,

True antiquity ever gives a testimony to the truth.

Hence the Prophets send the people back to antiquity, Jer. 6.16. Enquire for the good old-way. Every old way is not a good way, but in every good old way we may walk safely and see the foot­steps of truth.Quod antiquis­simum verissi­ [...]um. It is a received rule, That is truest which is ancient­est. It is certainly so, for truth is not only ancient, but eternall. Truth is as old as God himself, for truth is nothing else but the minde of God, truth was with God from everlasting. Truth is com­monly [Page 59] called the daughter of time, yet (in a sense) it is the mo­ther of time, for it was before time was; and therefore (no questi­on) that which is ancientest is truest.

Yet there is a great abuse of this principle. Look back to anti­quity and consult with your fathers (say many) and see what they did, how they believed. But what is the antiquity they call us to consult with? It is not (as Moses spake in that place of Deute­ronomy) antiquity, since God created man upon earth, or since Jesus Christ was upon the earth, and gave out his Gospel-laws: but it is the antiquity of some later ages and editions, an antiquity far short of what is indeed the ancient time. The Apostle (1 Joh. 2.7.) gives us the definition of an old commandment, This is the old com­mandment which was from the beginning. Our sinfull nature is called the old man, and yet it is a corrupt man. It is called the old-man not that it is older then the new man; the new man is not of a younger house, or later date then the old man. Holinesse was before cor­ruption. And the image of God upon man, elder then sinne, the image of the devil. There are many corruptions in doctrine, in o­pinion, in worship, in practice, which go for very old: And there are many doctrines which we call new truths; Is it because those cor­ruptions are older then these new truths? No, new truths are elder then the oldest corruptions. That which we call the new world, was created in the beginning, though discovered but yesterday. So new truths were given from the beginning, only they were unknown till of late; and we may well conceive that some goodly regions of truth are still (terra incognita) undiscovered; God having reser­ved them for the honour, and industry of some divine Columbus, who may give us an exacter sea-card of divine mysteries, then the world hath yet seen, though enough hath been seen from the be­ginning for the safe steering of our course to heaven. He that would enquire and make a diligent search for truth, must goe to the first institutions, That's the old commandment which was from the begin­ning. The Prophet Ezekiel (Chap. 23.43.) speaks of some who were grown old in adulteries; that is, old in adulterating and corru­pting the truth, and worship of God, That which is old may be old in evil, and fuller of errours then it is of daies. We finde when the good Kings of Judah reformed, they did not search only into what was done in the ages immediately before them, or what their next fathers had done, but they searcht what was done in the times of their godly fathers, how many removes soever distant from them. [Page 60] Hezekiah (2 Chron. 29.6.) tels the Levites that their fathers were in an errour, that they had trespassed, and done that which was e­vil in the sight of the Lord, and had forsaken him; and Chap. 30.5. speaking of the observation of the Passeover, he saith, They had not done it of a long time in such sort as it was written; therefore, v. 7. he dehorteth them saying, Be not ye like your fathers which tre­spassed against the Lord God of your fathers; he doth not mean that they should not be like their first fathers, who had the truth purely committed to them, and so worshipped God purely; but be not like your immediate fore-fathers, or your corrupt fore-fathers, how many descents and generations so ever, ye can number from them. And this was a thing so strange, that when Hezekiah sent the Posts from City to City thorow the Countries of Ephraim and Manasseh with this message, that he would have a reformati­on according to the first institution or patern, and would not have them stay in what their fore-fathers had done; It is said, vers. 10. That they laughed the messengers to scorn, and they mocked them, what must we now be wiser then our fathers? Yes, saith he, you have done evil a long time, you and your fathers, therefore I must bring you back to your first fathers, in comparison of whom, the fathers you claim by were but children, and those degenerate chil­dren. It is said of Josiah's reformation (2 King. 23.22.) That there was not the like from the daies of the Judges, nor in all the daies of the Kings of Israel and Judah, he went to the very beginning of all, there had not been such a thing done before. So that if any should have objected, why may not such a reformation serve us as served those Kings and Judges? No, saith Josiah, I will search what was beyond their time, into the remotest antiquities. The Church makes humble confession (Psal. 106.6.) We have erred with our fathers; let not any turn this into a stubborn resolution, and say, We will erre with their fathers: if that be an errour which our fathers believed and practised, we will erre with them. So those rebelli­ous Jews pleaded (Jer. 44.17.) We will doe as our fathers. They who will doe as their fathers, may suffer with their fathers; they who will needs erre by their fathers copy, may goe to hell too by their fathers copy. Ierome once desired leave of Austin to erre with seven fathers whom he found of his opinion, I should not de­sire that leave, nor envy any one the priviledge. The Fathers are but children, when they erre, and they who will erre with their fa­thers, are worse then children.

Consider then to what antiquity and to what fathers you appeal. Many practices are very old, yet very erroneous. Many old say­ings and old doings, must be unsaid and undone, or we shall be un­done for ever. How many old sayings of the Jews doth Christ gain-say (Mat. 5.) Ye have heard that it hath been said by them of old time, thus and thus, But I say unto you &c. And (Mat. 19.) answer­ing the Question about divorce, Moses indeed for the hardnesse of your hearts, suffered you to put away your wives, but from the begin­ning it was not so. Besides, some (like the Gibeonites) feign anti­quity, they can put a gray beard upon a green head; and their o­pinions will be found fennowed and mouldy with errour, not with age. As we must take heed of novelties so we must be cautious a­bout antiquities. Some antiquities of old men are no better than old wives fables of which the Apostle bids us beware; unlearned old wives fables are as authentick as many learned mens antiqui­ties pleaded for. To have an itch after novelties, and to dote up­on antiquities, are alike vain and dangerous. Old fables and young fancies are with me at the same rate, No man having drunke old wine (saith Christ, Luk. 5.35.) strait way cals for new, for he saith the old is better. Old is better then new, if it be as good as new. But any new truth is better then the oldest errour; and every er­rour, the elder it is, the worser it is.

Again Bildad advises Job to prepare himself to the search of his fathers. Hence observe,

We must not presume to finde truth with ease, or to come sleightly by it.

Prepare thy self (Prov. 2.3.) If thou criest after knowledge, and liftest up thy voice for understanding: if thou dig for it as silver, and search for it as for hid treasures, then thou shalt finde, &c. A man that will finde silver, must prepare and fit himself to search for silver. That lies not upon the surface, but in the bosome and bowels of the earth. There are four things wherein this preparation consists.

1. Humility: God doth not teach but resist the proud, he gives more grace (humility is much grace) to the humble. A lowly minded man shall know the minde of the most high God.

2. Holinesse submitting to and practising the truth we know prepares us for the receiving of more truth. He that doth the will of Christ shall know his doctrine, Ioh. 7.17.

3. Prayer: Doth any man want wisdome, let him ask of God Jam. 1.5. Truth is the daughter of God, and he will not bestow her [Page 62] in marriage upon our mindes, unlesse we ask him.

4. Love unto truth. Truth is a beauty, and deserves our love; to love truth is not a civility, but a duty: to search for truth without love to truth, is a dishonour to truth; and as the not receiving the love of the truth, is the cause why many apostatize and fall from it, so it is a reason why many are still ignorant and cannot come at it. As God, the Father of truth must be askt his good will before we can have her: So truth the daughter of God shall be loved before we have her.

Bildad having thus advised Job to search antiquity, giveth him a reason of his advice, a modest reason, reflecting upon himself and upon his friends.

As if he had said, the reason, why we referre thee to the former ages, is, because we are able to say so little of our selves and from our own experience, we are but of yesterday, that is, the time we have lived is very little, our daies have been few upon earth. Truth is the daughter of time, and we are scarce sons of time, we are but of yesterday.

[...] Heri dicitur de die praeterito, tam de propin­quo, quam de longinquo, quasi diceres antea Rab Dav. Apostolus He­braizans, s [...]c u­titur voca [...]ulo, [...]. Heb 13.8. Yesterday] Taken in our common speech, signifies only the day immediately going before. 2. It is put for the time a little before, and is as much as lately, 2 King. 9.26. Surely I have seen yesterday the bloud of Naboth, and the bloud of his sonnes: That is, It is not long since Naboth and his sons were slain, and their bloud is as fresh in my memory, as if it were in my eye. 3. It is put for all time, how long so ever past (Heb. 13.8.) The Apostle Hebraizing, saith, Jesus Christ, the same yesterday and to day and for ever; yesterday is not put for the day immediately before, or for many daies before, but for all daies before, even from the beginning of the world; yea, not on­ly are all daies past included in yesterday, but the eternity, which is past.

Heri & nudius tertius, dum si­mul junguntur proverbialem conficivet hy­perbolem, tem­pus ru [...]er actū significantem. Sic etiam apud Graecos [...]. Bold. Yesterday and the day before, are often translated before or hereto­fore, Gen. 31.2, 5. Exod. 40.10. Ruth 2.11. 2 Sam. 5.2. noting time not much past, the present.

In this place by yesterday, we are not to understand all time past, nor the time immediately past, but small time past, We are but of yesterday, that is, we have lived but a while in the world (yet they were old men) the daies which we have seen are as nothing, he ex­presses [Page 63] their lives by the least compleat time past, to shew that they had lived but a little time past.

So, in Scripture, this phrase, [...] usurpatur in [...]efinitè de tempore praeter­ito ut cras de futuro. Drus. to morrow (opposite to yester­day) signifies not only the day immediately to come, but any time to come indefinitely (1 Sam. 28.19.) the devil answers Saul, To morrow thou and thy sonnes shall be with me; he did not know ex­actly and precisely that it should be the very next day, but he useth a word which would save his credit, if it should have fallen out many daies or some years after. To morrow may be any time to come. As then to morrow signifies the immediate day comming, [...]. Sensus est antea nunc. Nazianz. de Mat. or all time to come, so yesterday signifies the immediate day past, or all time past. Thus one of the Ancients speaks of Matthew, Yester­day a Publican, to day a Preacher: that is, he was heretofore a Pub­lican, and now a Preacher.

Bildad stileth himself and his friends yesterday, to shew they had been but short-lived, though they had lived long. Some have given us the date of their years, or an account how old they were. They reckon Bildad an hundred and fourty, Eliphaz an hundred and fifty, and Zophar an hundred and twenty years old.Histerni, quasi unius diei homi­nes sunt, novi & recentes. In what records the years of their nativities were found, I know not: but probable e­nough it is, that they were ancient men; And (Chap. 15.10.) Eli­phaz speaks as much, With us are both the gray-headed and very anci­ent men, much elder then thy father. Yet Bildad calleth himself and them, but as of yesterday, either absolutely, because the life of man is short, or comparatively to the lives of the fathers in the first age of the world, who lived much longer. His meaning then is, we will not bound thee to our experiences, who have lived but a while, but enform thy self from them who lived many years ago, and lived many years, some of them nine hundred years and more; enquire of Methuselah, and his contemporaries who are able to give thee a better account then we. Therefore he addeth, ‘And know nothing.’

The particle [And] is here causall, We are but of yesterday, therefore we know nothing; in which sense we read it often. Take an instance (Ezek. 23.31.) Thou hast walked in the way of thy sister, therefore I will give her cup into thine hand: The Hebrew is, And I will give her cup into thy hand, thou shalt pledge her in the same cup [Page 64] of affliction. So here, We are but of yesterday and know nothing; that is, We are but of yesterday, therefore we know nothing.

The negation is not absolute but comparative. We know nothing, that is, we neotericks know but little in comparison of those who lived long ago, and lived so long, even many centuries, ga­thering knowledge, and making up their observations: for (Chap. 12.12.) With the ancient is wisdome, and in length of daies understand­ing. Hence observe,

The short life of man is not sufficient to gain much knowledge.

We are but of yesterday, and we know nothing, we cannot know much who live but little. The great Physitian complained long ago, Life is short, Ars longa vita brevis. Hippoc. and art is long; Naturall life is not long enough for the jour­ney of naturall knowledge. How much lesse is it for divine know­ledge, in the mystery of Christ: which is the art of all arts, and sci­ence of sciences. Those mysteries are very long, and our lives are very short, therefore at our best, we come short in the knowledge of them. Hence the Apostle (1 Cor. 13.) speaking of the most per­fect knowledge we have in this life, concludes, We know but in part; there is a vast ocean of truths in the Gospel, but we are straight­necked vessels, we take in truth but by drops; we are long a taking it in, and we have not long to take it in; hence the emptinesse of those who are fullest. He that hath much to learn, and out a little to live, cannot learn much. And as our time is little, so we lose a great deal of our time.Non parum temporis habe­mus, sed multum perdimus Sen. Our losses of the time we have, hinder more then our having but little time. Our daies are few, but if we could number them, we should apply our selves to, and gain to our selves a sufficient stock of holy wisdome. The greatest reason why we profit no more in knowledge, is because we improve our time no more, though that be a reason also, because we have no more time.

Secondly, Observe, how modestly Bildad speaks of himself, and of his friends, We are but of yesterday, and we know nothing.

It becommeth us to have humble thoughts of our own knowledge, how much soever we know.

These were neither children nor fools, who had to do with Iob, they were the wisest of that age, Oracles of wisdom, yet we know nothing, saith Bildad. The best of our knowledge here, is to know our imperfections; it is as much knowledge as we can reach, to [Page 65] know wherein our knowledge commeth short. The Apostle (1 Cor. 8.2.) is direct, He that thinketh he knoweth any thing, know­eth nothing as he ought to know: He would not have us thinke that we know any thing: Though he had said in the former verse, We know that we all have knowledge; the Apostle knew it, but he would not have them thinke it. His meaning is, I grant there is know­ledge abroad in the world, I have some, and you have some. We know that we all have knowledge: which yet some understand, as if he spake in a secret irony, against those who brag'd so much of their knowledge, Yea, We know you have knowledge, [...] ge­minatio negan­tis particu ae vehementius negat. Bez. but let me tell you thus much, you who stand so much upon your knowledge, He that thinketh he knoweth any thing, knoweth nothing yet as he ought to know. How can that be? Is not a man to thinke that he knows what he knows? Must a man thinke himself ignorant, or other­wise, he must be accounted ignorant? Surely no. There are ve­ry many that know much, and they may thinke that they may know something, yea, that they know many things. [...] non signi­fi [...]at simpli [...]em aliquam persua­sionem, sed quae cum superbia & insolentia conjuncta est, alioquin nihil magis repugnat fidei, quam Aca­demica dubita­tio. Bez. But observe the word there, He that thinketh: the word doth not signifie a simple apprehension of a thing, or a bare and naked knowledge, for so a man may reflect upon his own knowledge, and know that he knows as well as what he knows: but it imports thinking, with a kinde of insolency and pride of spirit, with affectation, boasting and vain-glory in that knowledge. He that thinketh he knows any thing, that is, he that vaunts and stands upon his knowledge, who conceits he hath so much knowledge, such a head-peece that he can carry all before him by the strength of his wit and parts, such a knowing man knows nothing, That mans wisdome is but conceit, who is wise in his own conceit. In this sense we have the word (Mat. 3.9.) where the Baptist bespeaks the Pharisees, Thinke not to say within your selves, We have Abraham to our father; Thinke not, it was not a sinne for them to thinke that Abraham was their father, and that they were descended from him, but, thinke not, that is, doe not thinke of this, and so be proud of it. Be not lifted up upon an out­ward priviledge, which will stand you in no stead at all, if you stand upon it: Except you be changed and born again of the Spirit, it will not avail you that you are born of Abrahams flesh: If Abrahams faith be not in your hearts, it shall be no advantage to you that Abrahams bloud runs in your veins. The word is so used again (Phil. 3.4.) If any one thinketh he may be confident, I much more: If any one may have an opinion of himself in regard of outward priviledges, surely I [Page 66] may, but I will not. So then an opinion or a conceitednesse of our knowledge blasts all our knowledge, such a man knoweth nothing as he ought to know; he knoweth somewhat by rote, but he doth not know any thing (as a Christian ought) by heart. By how much we have the more true knowledge of the highest objects, by so much we have the lower thoughts of our knowledge. It is best to know as much as we can of the best things, and to thinke as little as we can of our selves.

But were not the daies of all the fathers a shadow? Yes, the longest life is but a long shadow; he means comparatively, our lives are shorter by much then theirs were, and therefore but a shadow.

There are three sorts of shadows. 1. Naturall. 2. Civill. 3. Spirituall.

First, A naturall shadow is a dark light caused by the comming of some thick body between us and the Sunne. This is a shadow in a proper and strict acception.

Secondly, Besides the naturall, there is a civill shadow, Prote­ction is a shadow: and to be under a shadow, is to be protected. We translate (Numb. 14, 9.) Their defence is departed from them, the Hebrew is, Their shadow, So Isa. 4.5. & 25.4.

Thirdly, A shadow is taken for a dark or imperfect representa­tion of things spirituall; so all the Ceremonies of the old Law are called shadows (Heb. 8.5. & 10.1. & 9.9. Col. 2.17.) Ceremonial vvorship is expressed by a shadow, because it was but an obscure representation of the truth: The Ceremonies were interposed be­tween Christ the true light and us, and so cast a shadow of him. Or, as a Painter, vvho is to draw the lively figure or shape of a man, at first makes an obscure draught, or some imperfect lines of the bo­dy, but afterwards gives it beauty and lustre to the life. The Mo­saicall rites were such a shadow of heavenly things. Yet further, a shadow (vvhich comes nearest the meaning of this text) notes the least imaginable sign or semblance of a thing: So (Jam. 1.17.) when the Apostle saith, That with God the Father of lights, there is not so much as a shadow of turning, he means, there is not the least sign or token of turning with God.

When Bildad saith, Our daies upon earth are but as a shadow, vve may understand it, either of the time past, and so our life is but as [Page 67] a shadow that is gone. Or, it may be meant of the whole life of man taken together. The life of man (take it from the beginning to the ending, from the Alpha to the Omega, from the first to the last of it) is a shadow. The comparison is frequent in Scripture, I shall not need to stay upon it. See two or three particulars of the resemblance.

1. The life of man is as a shadow,Ʋmbra est quid tnane, & nihil habens solidae substantiae. because it hath little in it that is substantiall, a shadow is opposed to a substance; our life rather seems to be, then is, it is so quickly gone.

2. A shadow (though sometimes it be put for protection and safety, yet) implies unsetlednesse and uncertainty;Ʋmbra denotat malefidam sta­tionem & pro­tectionem fuga­cem, nam qui sub umbra dor­mit proditur stati [...], at (que) tra­ditur radiis so [...]is. Pined. if a man stands or rests under a shadow, the shadow will leave him, 'twill be gone from him, and betray him to the scorching Sunne-beams; a sha­dow never keeps long in one place, but varies with the motion of the Sunne, and vvhen it is high noon the shadow goes quite up, and is not. There is such an uncertainty in the life of man, it holds not one tenour, it staies not in any state, there is a deceitfulnesse in it, changes are upon it. The greatest certainty of our lives, is, that they are uncertain.

In generall, the life of man being compared to a shadow, teach­es us, that it is short, moveable and unconstant, there is no hold or tack in it, Psal. 102.11. My daies are like a shadow that declineth. The encrease of our daies hath a declension in it, 1 Chron. 29.15. We are strangers before thee, and sojourners, as were all our fathers; our daies on the earth are as the shadow. How doth he explain that? There is none abiding in our daies, as there is no abiding in a shadow. Homo vocatur [...]. Pin. [...]. Soph [...]. Aesch. Many of the Ancients have represented the life of man, not only as a sha­dow, but lesse then a shadow, A dream of a shadow, a shadow of a sh [...]dow an Idol of a sh [...]dow which is the lowest expression that can be, as much as to say, a nothing of nothing. An Idol is nothing in the world. God made no such thing in the world. And though our daies be made by God in the world, yet they are no such thing as God made, or as the world makes them. We have met with points about the shortnes and transitorines of mans life often in this book, I shall therefore only adde a word here.

It is our wisdome forasmuch as our life on earth is as a shadow, that we improve this shadow to gain assurance of eternall light: Life here is but a fleeting shadow, that to come is an abiding substance. Shall we for the pleasures and comforts of a life, which is no more enduring then a shadow, hazard the pleasures and com­forts [Page 68] of a life, which endures for ever. A man hath not a shadow of reason,Attendat igitur homo in diebus umbrae suae, ut faciat aliquid dignum defide ratae l [...]cis suae. Aug in Ps. 143. not a shadow of true wisdome and understanding, who will spend out a shadowish life in those things which are but a sha­dow, neglecting that which is the true light, and will bring us to e­ternall light?

Bildad having put in this parenthesis as a reason why he sends Job to the fathers, gives him an encouragement at the tenth verse, to make this enquiry, he tels him what he shall get for his pains in con­sulting with those former ages, and with the fathers.

As if he had said, Thou shalt not lose thy labour by enquiring into those ancient times, shall not they teach thee? Certainly, they shall, thou shalt not come away empty, undirected, uncounsel'd.

How, could they teach? They were dead and gone, they were past many ages before. Bildad may be conceived to answer, Though the fathers are dead, yet they will speak to thee, and counsell thee, as well as if they lived and stood before thee with our selves. They shall teach thee, and they shall instruct thee. And more then that, they will not onely teach thee in a complement, and speak words to thee, but they will speak their very hearts to thee: thou shalt finde that they will give thee cordial counsell, They will utter words to thee out of their heart.

The meaning of that is, either: First in generall, they will give thee the reall conceptions of their mindes about these points, they will speak sincerely, they will not speak to thee from the teeth out­ward, but from the heart inward. Secondly, they will speak wise­ly and judiciously to thee about these things; they will utter, not so much words as oracles to thee out of their heart.

The heart is the seat of knowledge and understanding, and a wise man is (homo cordatus) a hearty man,Eloquia ex cor­de proferre, est sapienter loqui, sapiens corda­tus dicitur; stul­tus excors. a man with a heart; and a fool in Scripture is said to be a heartles man, a man without a heart; he cannot utter words from his heart, who wants a heart, he utters them from his mouth, or from his tongue. A fools heart is in his mouth, and a wise mans mouth is in his heart; he speaks that which lies in the [Page 69] in-most recesses and closets of his spirit: he speaks from meditati­on, he brings what he speaks to his heart,Cor loquitur, quae animus praemeditatus est; os loquitur sine medita­tione. and from his heart utters what he speaks. Christ assures us, That a good man out of the good treasure of his heart brings forth good things, and an evil man out of the evil treasure of his heart brings forth evil things. Every heart is a treasury. When a good man speaks evil, he speaks not from his heart (though he hath a stock of sinfulnesse in him) but from his lips; and when an evil man speaks good, he speaks it not from his heart, but from his lips: for he hath no stock or treasury of good within. An hypocrite speaks good with a heart and a heart, with a double heart. A fool speaks without a heart, yet of the two, it is better to have no heart then two.

Or we may take the meaning of the words, as a secret reproof of Job; If thou wilt look after these fathers, and search them, they will not speak as thou hast done, rashly, unadvisedly and indiscreet­ly, but they will speak from their hearts, they will utter things of weight and serious consideration. From hence observe,

First, That old men are presumed to have a great stock of know­ledge.

Go to the fathers, they will certainly teach thee. Every man should labour to have a proportion of knowledge to his proporti­on of years, we should not be children in understanding, when we are men in time. The Apostle reproves such as are so (Heb. 5.2.) When (saith he) for the time you ought to be teachers (look upon the yeers that are gone over your heads, and you ought to be teach­ers; you should have much in your hearts for the instruction of o­thers, yet so it is) you have need that one teach you again, which be the first principles of the oracles of God, and you are become such as have need of milk, and not of strong meat.

Secondly, observe, They who are dead and gone, yet speak to us as if they were living.

Bildad sends Job to the ancient fathers, Go, they will teach thee and utter words out of their heart. Whilest we consider what they have spoken and done, it is as if they now spake, Heb. 11.4. Abel by faith offered a better sacrifice then Cain, and being dead he yet speaketh. They who are dead speak by their works, and they speak by the words which they spake, while they were alive. The records which they have left give us counsell to this day. When the rich man (it is the scope of the Parable) I say, when the rich man (Luk. 16.2 [...].) desired that Lazarus might go from the dead to speak to his bre­thren, [Page 70] Abraham answers him, They have Moses and the Prophets, let them hear them, &c. If they hear not Moses and the Prophets, nei­ther will they be perswaded though one rose from the dead. They have Moses and the Prophets; but Moses and the Prophets were dead and gone; how have they Moses and the Prophets? they have not the men before them, but they had their writings and records: they who read the Prophets writings, hear their speakings. Books are si­lent voices.

If Moses and the Prophets may be heard when dead and gone, then much more may we hear Christ, since he died and rose, and his Apostles who are dead. And whereas some have an opinion that they do not know the minde of Christ, or that they cannot reform the Church or their Churches till Christ himself come from heaven to do it, or till there be Apostles sent personally to do it (they wanting an Apostle, cannot order the vvorship and ordinances of God, and therefore conclude against a present Church-state) I say to such, if that be your ground that you must have Christ and his Apostles to settle all for you; you have your desires. Look into the vvorks and vvord of Christ, into the vvritings and practices of his Apostles, both for your rule and patern. If Abraham could say, they have Moses and the Prophets, they may hear them: surely, vve may say much more, we have Christ and his Apostles vvhom vve may hear and consult about all the institutions and orders that concern the frame of his Church. We need not stay till Christ come down in person from heaven, or till new Apostles are sent, and fur­nished vvith instruction for this vvork, for we have Christ and his Apostles already, vve hear what Christ spake, vve read the rules vvhich he gave concerning the vvaies of his vvorship and govern­ment of his Church (in all the essentiall and constitutive parts of ei­ther) to the end of the world.

Thirdly, observe, They that teach others should teach their own hearts to speak.

It is best speaking to others with the heart. The heart will teach better then the tongue, yea better then the understanding, [...]he word which comes from the heart of the teacher, goes soonest to the heart of the hearer.

Fourthly, observe, The heart is the true repository or treasury of holy truths.

You may see where the fathers, the holy men in ancient time laid up truth: they utter words out of their heart, then, truth was laied [Page 71] up there. Truth is (as it vvere) the heart of God, and therefore we must put it into our hearts. David hid the Commandments of God in his heart: Mary laid up the words of Christ there. To have the word only swimming in our brains, is to as little purpose, as to have it only in our Note-books. To have truth only in our brains or in our books, will do us as little good as water in our shoes. It is a sad thing to consider how many thousand Sermons are written al­most word for word in books, and scarce a letter of them written in the heart. The promise of the new Covenant is, that God will write his law in our hearts: Let not any rest satisfied in having the word written in their books.

Observe further, Holy men of old did highly esteem the word and truths of God.

You may know the esteem they had of these by the place where they laid these; the heart is the best place, the fairest room in man. To put a thing into the heart, notes highest esteem and approbation. When we say a thing is in our hearts we cannot say more to expresse our esteem of it. When the Apostle (Phil. 1.7.) professes to the Phi­lippians, I have you in my heart; his meaning is, you are most dear and precious to me. When vve see a man preparing a speciall place, a safe place, a convenient place to lay a thing in, we conclude that the thing he vvould lay up is of value and account vvith him: vvhen vve are preparing and fitting our hearts to put the vvord and truths of God in, hereby we give a real testimony, that we honour the word of God. For the most part the truths of God (as we say of things we neglect) are cast at mens heels rather then laid up in their hearts. We may know the esteem a Queen of England had of the City of Calice, when she said, It was in her heart, and there they should finde it, if they opened her.

So much concerning these three verses, containing an argument from antiquity, and the testimony of the first ages, by which Bildad confirms his former position, That God is just.

It cannot. The originall word for a rush speaks its nature; the root signifying to suck and drink in, or alwaies to be guzling down. The rush lives in liquour, and is alwaies drinking. These abounded neer the banks of Nilus in Aegypt. There Moses was put into an Ark or skiff made of bulrushes, Exod. 2.3. The Prophet (Isa. 18.1, 2.) [Page 73] tels us of a land, sending Ambassadours by the sea, even in vessels of bulrushes upon the waters. [...] Elatus, eminu­it, est mediae significationis, sumitur pro vi­tiosa elatione, quae est superbia, etiam pro mag­nificentia & decore. Rivet. in Hos. 5.5. Limosu [...] juncus, palustres junc [...]. Amphibia.

In strength, lustre and beauty. The word implies growing with a kinde of pride, so plants doe in a rich or proper soyl, they lift up their heads, and carry it highly.

Which is as much as to say, can a man live without food? Mire is the rushes meat and drink. It loves and delights in a moorish soyl, and by the rivers side. A rush upon the dry land, is like a fish upon the dry land. At most the rush among vegetables and plants, is like those fowls and beasts among sensitives, which live part upon the water, and part upon the land.

The word signifies any fertile place for grasse, a medow, Gen. 41.2. Pharaoh saw in his dream seven welfavoured kine, and fat­fleshed, and they fed in a medow. Some render it so here, Can the medow grow without water? Both flags and medows are such drink­ers, that they quickly wither, if they want water: which Bildad gives us plainly in the next verse.

Whilest it is yet in his greennesse.] Or, shooting up in his stemme. [...] Abib est spica maturescens, ve [...]spica cum calamo, inde Ibbo virgultū aut lignum vi­rens in eo, sc. tempore quo est parens novarum frugum & fro [...] ­dium. Vel ob [...] pater, q. d. in paternitate sua. Some derive the Hebrew word from Ab, Father; and so it may be rendered from the letter of the Hebrew, though the expression be somewhat uncouth. While it is yet in it's paternity, or father­hood, that is, while it is flourishing and procreative. Others de­rive it from Abib, which signifies an ear of corn, or the ear with the stalk. Hence the moneth Abib among the Jews had its name, because in those climates, corn was then eared and began to be ripe; it was the first moneth to the Israelites, because of their co­ming out of Aegypt, and answered to part of our March, and part of April, Exod. 13.4. Chap. 23.15. This day came ye out in the moneth Abib, this moneth shall be to you the beginning of moneths. So then this greennesse of the rush implies the strength and best of it, the goodlinesse and beauty of it.

That is, before it is cropt and pull'd up by the hand, or is ful­ly ripe.

That is, sooner or more speedily then any other herb of lesser shew, but better rooting. There are two causes why trees wither, both which are here removed from the rush, and yet it withers.

First, Age, but the rush withers while it is young in its greennesse.

Secondly, Violence, when it is pull'd up or cut down by force of hand: but the rush withers, while it is not cut down. Both ar­gue enough, the little subsistency which the rush hath in it self; to seek any further account about it, were but to seek a knot in a rush.

Bildad having explained his similitude, now applies it. The com­parison may be made out three waies.

First, That hypocrites are kept in life and lustre, by outward, earthly supplies only, as the rush is by mire and water; and there­fore when these fail, they fail also.

Secondly, As the rush dies, because it hath no water; so an hy­pocrite declines and wastes, because he is not watered by the bles­sings of God, and hath no rooting in grace. The seed cast on the stony ground (Matth. 13.6.) withered, because it had no earth. [...]he lack of earth to the one is the same with the lack of water to the other.

Thirdly, In the generall, that as a rush flourishes a while, but quickly withers; so the best estate of an hypocrite, his greennesse is of no long continuance; his seeming graces, like his joyes, are but for a moment. Hence observe,

Naturall things are shadows to us of spirituall.

We may learn many lessons from speechlesse creatures. While we turn the leaves and peruse the contents of this great volume the book of nature, we may finde much of the God of nature. David took instructions from it daily (Psal. 8.) When I consider thy heavens, the work of thy fingers, the moon and the stars which thou hast ordained, what is man that thou art mindefull of him? I say like­wise, [Page 75] when we behold the grasse and flowers of the field, the flag, the rush in the water: we may not only put the Question, What is man? but we may resolve the Question, what the man is: when we look upon the meanest creatures, we may see peeces of our selves, they are as we are in many considerations, and we as they; what is man? Man is as grasse. What is a wicked man an hypo­crite? He is a rush, He is like the chaff which the winde drives away. What is a godly man? He is like a tree planted by the rivers of water that bringeth forth his fruit in his season. The Spirit of God from things sensible and visible, raiseth us up to things spirituall and in­visible.

The Ancients were very frequent in this kinde of study,Praemifit Deus naturam magi­stram, submissu­rus & prophe­tiam, quo facili­ùs credas pro­phetiae discipu­lus naturae. Tertul. Familiare est Syris & maxi­mè Palestinia ad omnem ser­monem suum parabolas jun­gere, ut quod per simplex praece­ptum teneri non potest, per simi­litudines tenea­tur. Hier. in c. 19. Mat. perusing the book of nature, and taking helps to better the understanding by every object of the eye. It is well observed by one of them, That God sent us the book of nature, before he sent the book of Scri­pture. The minde of God was written upon the things which he had made, before he made tables or books to write his minde in. The Fathers had many revelations from the beginning, but they had not Scripture from the beginning. Some conceive that Isaac going out into the fields to meditate, meditated upon the text of the creature, and used to raise his heart by those steps of earth to heavenly contemplations. It is said of Solomon (1 King. 4.32, 33.) That he spake three thousand Proverbs, and his songs were a thousand and five, and that he spake of trees, from the Cedar tree that is in Le­ba [...]n, even unto the hysop that springeth out of the wall; whichCuilibet specie: plantarum suam adhibuit para­bolam Joseph. in loc. Jose­phus expounds thus, Solomon applied his three thousand parables or similitudes unto those trees or plants about which he discoursed, drawing some divine morall from every plant, whose nature as a Philosopher he had described.

More distinctly for the spiritualizing of this similitude, consider wherein a wicked man or an hypocrite, is like unto a rush; the rush may be of good value to us, being thus improved.

First, The rush is a very spungy, hoven, hollow substance, it is not solid or close-grain'd: An hypocrite hath no solidity, we call him a hollow-hearted man.

Secondly, Hypocrites are well compared to a rush or a flag, be­cause in windy weather they sit which way soever the winde sits. They take no ha [...] by a storm, because they yeeld to every turn: let the winde blow which way it will, the rush breaks neither bo­dy nor branch. Let things turn which way they will, hypocrites [Page 76] can shift, and bend, and yeeld with them. And therefore when storms arise, which pull down and destroy many goodly trees of Gods own planting, these rushes continue. Hypocrites keep their standing, because they never stand. A great man being asked how he kept his honour and preferment in so many changes of winde and weather, of times and Princes, answered, By being a willow, and not an Oak. He that can sway, seldome breaks. Hypocrites in the Church and State, live by the same principles.

Thirdly, A bulrush or a flag in time of a storm hangs down the head, but when the storm is over, it holds up the head, and stands upright again. This resemblance between the hypocrite and a bulrush is given by the Prophet (Isa. 58.5.) Is this the fast that I have chosen, a day for a man to afflict his soul? Is it to bow downe his head as a bulrush, &c? The bulrush in a storm seems to be humbled to the very ground, but in fair weather it is as high as ever. Hypo­crites in times of publike humiliation, hang down their heads, and seem to lay their mouths in the dust, but when the day is past, they quickly forget their sorrows, If I (saith the Apostle, Gal. 1.18.) build again the things which I have destroyed, I make my self a trans­gressour. Hypocrites are the worst sort of transgressours, for they seem to destroy their sins one day, but they indeed build them again the next.

Fourthly, The rush and the flag grow only in miry places, where they may have abundance of water and moisture, which notes a kinde of sensuality in them, and therefore they have their names from drinking. So hypocrites seem to be heavenly, but are indeed earthly: they are like the rush, they cannot live without store of water, they are sensuall, they must please their appetites, and de­light their palates. The Apostle describes them so, They serve not the Lord Jesus, but their own bellies; they must be supported with the affluence of outward things, else they cannot hold out, in profession. Whereas the godly and true believers can live, when the water is drain'd or dry'd away, when outward things fail and are gone. So the Prophet Habakkuk professes, Chap. 3. ult. Al­though the fig-tree shall not blossome, neither shall fruit be in the vines, though the fields shall yeeld no meat, and there be no herds in the stalls, yet I will rejoyce in the Lord, and will joy in the God of my salvation. A godly man will grow when all the world decaies to him; he will rejoyce in God when all outward comforts fail him; hypo­crites must have sensuall supplies, or they are lost. A feigned love [Page 77] of spirituall things is ever joyned with a true love of worldly things. Christ speaks of some who followed him more for the loaves then for the word. And Judas followed his Masters bag, more then his Master.

Fifthly, Bulrushes or flags yeeld no fruit at all, they only make a fair shew; hypocrites how green so ever they are, what shew or profession soever they make, yeeld no fruit of holinesse.

Sixtly, A bulrush or a flag withers sooner then any other herb, that is, then other herbs that are not seated so near the water. And this agrees well with the hypocrite, for when the hypocrite begins once to wither, he withers quickly. He never had any true life, and he will not long appear to have any. When one that hath made a fair profession begins to decay, he decaies sooner than a meer civil man; a civil man will hold out in honesty and justice a great while, but a hypocrite gives over holinesse and godlinesse present­ly. Besides, God blasts and withers an hypocrite sooner than any other man, because he hath abused and wronged God more then any other man. When judgements come they fall first upon hypo­crites, The hypocrites in Zion tremble, Isa. 33. Trembling will take hold upon the prophane and openly wicked, but trembling takes hold foonest upon hypocrites; they have most cause to tremble, who were confident without a cause. False hope is the parent of reall fear; and they who believe without repenting, shall repent without believing.

So are the paths.] So, that is, thus it comes to passe,Sic sane illis ac­cidit & usu ve­nit, talis est eo­rum conditio. Drus. this is the way and the end of all those who forget God.

The path of a man is taken two vvaies.

First, For his state and condition, Psal. 1. The way of the wicked shall perish; that is, the vvhole state of a wicked man shall perish.

Secondly, For his course and conversation, Job 33.11. He put­teth my feet in the stocks, he marketh all my paths, that is, he takes no­tice of the vvhole course of my life; all my conversation, all my tradings and dealings are before God. This path of mans course and conversation is two-fold. There is an internall, and there is an externall path. The internall is that of the minde; the minde hath it's course, the heart hath a vvay, Isa. 57.17. He went on fro­wardly in the way of his heart. The external path is that of outward a­ctions: [Page 78] That which we usually doe, is our path. Thus the actions and works of God are called the paths of God, Job 40.19. Behe­meth is the chief of the waies of God. Prov. 8.22. The Lord possessed me in the beginning of his way, before his works of old. Psal. 77.13. Thy way, O God, is in the sanctuary; that is, thy actings and doings are seen there.

Our actions are compared to a path in two respects. 1. Because we are frequent in them, that which is a mans course he treads e­very day. 2. They are called our paths, because they lead us to same end; every path leads us to some place or other. Some a­ctions lead to life, and some to death, some lead to heaven, some to hell, some to Christ, and some to Satan, to one of these ends, we are travelling and journeying all the daies of our lives.

To forget God imports these four things.

1. Not to think of God, we forget that which we minde not. The first act of remembring is thinking. The thief on the crosse prayed, Lord remember me when thou commest into thy Kingdom; that is, think of me for good. God is not in all the thoughts of a wicked man [...]o obey or honour him, and a wicked man is not in all the thought of God (in this sense) to blesse or par­don him.

2. To forget God, is to disobey God, or not to doe the will of God, Deut. 8.11. Beware that thou forget not the Lord thy God in not keeping his Commandments. As to remember God is to do the will of God, Eccles. 12.1. Remember thy Creatour in the daies of thy youth: that is do the will of thy Creatour in the daies of thy youth: so to forget God, is to disobey God, not to doe his will. God is said to forget us when he doth not our will, that is, when we in prayer propose [...]u [...]d [...]fe to God to doe them for us, the not doing of those things for us, into forget us. David expostu­lates, Psal. 77.9. Hath the Lord forgotten to be gracious? He had praied much at the beginning of the Psalm with successe, I cried unto God with my mouth, even unto God with my voice, and he gave ear unto me. He puts up other requests, which finding no present answer or sensible acceptance, he cries out, Hath the Lord forgot­ten to be gracious? Now, as when the Lord doth not our will, he is said in Scripture to forget us, so when we do not the will of God, we indeed forget him.

[Page 79]3. To forget is lightly to esteem, to sleight the Lord. That which a man highly esteems, he keeps in his memory, and treasure it up there; and when a man forgets a thing,Oblivio affert contemptum. especially when he wilfully forgets it, he disrespects it, he sleights and contemns it, Jer. 30.14. All thy lovers have forgotten thee; that is, thy lovers care not for thee, they sleight and esteem lightly of thee. When a man comes not at one, whom he loves, he is said to forget him, Jer. 2.32. Can a maid forget her ornaments. or a bride her attire? A maid hath a great esteem of her ornaments; especially of her wedding ornaments, and therefore she is often thinking of them; it may be she can hardly sleep the night before, for thinking of the rich gar­ments, yea the bracelets and bables she is to wear upon the wed­ding day. Can a bride forget her attire? Will she throw these by the walls (as we speak) or cast them at her heels? Yet, saith the Lord, My people have forgotten me daies without number. They have lightly esteemed me, I am not so much to them as new clothes, who am indeed their life; I am not so much remembred as unne­cessary curiosities, from whom they receive all things necessary, and whose favour is the one thing necessary.

4. To forget God is to depart from God. We stay with God no longer then we remember him: as we cannot have communion with truth, so not with the God of truth, without an act of me­mory (Heb. 12.5.) Ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord &c. A word forgotten is to us of no more use then a word never spoken. We are without all the good we forget; and to forget God is (Ephes. 2.12.) to be without God in the world, or, to live on earth as if there were no God in heaven, either in regard of mercy to be received, or of duty to be performed. Hypocrites forget God all these waies; though their naturall memory may be good, yet spirituall memory (and that only holds spirituall things) they have none. Observe hence,

First, That the hypocrite is a forgotter of God.

Every wicked man is forgetfull of God. Hence we finde these put together, Psal. 9.17. The wicked shall be turned into hell, and all the Nations that forget God: But this is the speciall character of an hypocrite, he is a forgetter of God. Consider this (saith the Psalm­ist) ye that forget God; that is, ye hypocrites consider this ( [...] 50.22) for he speaks of such as had taken their covenant of God in their mouths; What hast thou to do (vers. 16.) to take my Covenant [Page 80] in thy mouth? As if he had said, thou professest to be in Covenant with me, to have an interest in me, Yet when thou sawest a thief, then thou consentest with him, and hast been partaker with adulterers, thou givest thy mouth to evil, &c. Hypocrites take the Covenant of God in their mouths, but cast it out of their lives, God is near in their mouths, but from their reins (Jer. 12.2.) If the hypocrite did not forget, that God is about his bed, and about his path, and espi­eth out all his waies, he could not be so false with God, so pollu­ted in his waies, so rotten in his inward parts. If an hypocrite did not forget, that God being a spirit delighteth to be worshipped in Spirit, he would never be satisfied in worshipping him with his body. If he did not forget that God is jealous, that he will not hold them guiltlesse who take his name in vain, he durst not (which is his every daies work) take the name of God in vain.

Secondly, observe, That forgetfulnesse of God (howsoever it seems no great matter, yet) is exceeding sinfull, a wickednesse of the highest stature.

Forgetfulnesse of God is therefore a great wickednesse, because God hath done so many things to be remembred by. What could the Lord have done more to make himself remembred then he hath done, Have I been a wildernesse to Israel, or a land of darknesse? (saith the Lord, Jer. 2.31.) the words are an aggravation of their forgetfulnesse. As if the Lord had said, I have been a light to you wheresoever you goe, and wheresoever I goe my steps drop fat­nesse for you, and am I forgotten? Where can we set a step but we tread upon a remembrance of God? Every creature holds forth God unto us. He hath left his remembrance upon every ordinance, Doe this in remembrance of me, saith Christ in that great ordinance of his Supper: yea all the works of his providence are remembran­cers of him. He leaves an impression of his wisdome, holinesse, ju­stice, power upon all he doth. Now for us to forget God who hath (as it were) studied so many waies to fasten himself in our remembrance, must needs be extreamly sinfull. Further it is very sinfull to forget God, because God doth so abundantly remem­ber us. He hath not only done that which may cause man to re­member him; but he hath man alwaies in his remembrance, espe­cially his own people, He hath graven them upon the palms of his hands, and they are continually before him. They who desire to pre­serve their friends fresh in memorie, get their pictures in their houses, or engrave them upon rings and jewels which they wear [Page 81] alwaies about them. But he that cuts the image of his friend in his flesh, or draws it upon his skin, how zealous is he of his friends re­membrance? Pictures and annulets may be lost, but our hands can­not fall off. When the Lord would shew how mindefull he is of his Church, he assures her that he carries her picture alwaies about him, not drawn upon a Tablet, or engraven upon the signet of his right hand, but upon the palms of his hands; as if he should say, I must lose my self, before I can lose the sight of memory of thee (Isa. 49.16.) He remembers her so, that he cannot forget her. And because the characters and stamps of nature are more abiding and indelible then those of art, therefore he saith (vers. 15.) Can a woman for­get her sucking childe, that she should not have compassion on the sonne of her womb? Yea, they may forget, yet will not I forget thee. A wo­man may break the bonds of nature, but God will never break the bonds of his own free-grace. May not all this raise us into Davids rapture of holy admiration, Psal. 8. Lord, what is man that thou art mindefull of him, and the sonn [...] of man, that thou visitest him with such remembrances? What is a wicked man, that God should give him bread to eat, and clothes to put on? And what is a godly man that God should give him Christ to eat, and cloath himself withall? That, God should remember us is a wonder of mercy; but what a wonder of unthankfulnesse is it, that we should not remember God? What, or who is God, that man should be so mindelesse of him? Is not God worthy of all our remembrance? Is it losse of time to call God into our thoughts? Do we ever, or in any thing remember our selves so much, as when we remember God most? It is a won­derfull favour that God should be mindefull of us at all; and is it not a wonderfull sinne, that man should be so unmindefull of God?

Thirdly, Observe, That, Forgetfulnesse of God is a mother-sinne, or the cause of all other sins.

It is the cause of this sinne of hypocrisie, Bildad puts it as a fruit of forgetting God. Forgetfulnesse of God is three-fold.

First, A forgetfulnesse that there is a God.

Secondly, A forgetfulnesse who, or what manner of God he is, Thou thoughtest that I was such an one as thy self (Psal. 50.) Thou forgettest what manner of God I am: thou presumest that will serve my turn, which serves thine, or that every thing will please me which pleases thee: thou saiest, because it is no great trouble to thee to steal and lie, &c. therefore it is no great trouble unto me neither.

Thirdly, To forget God, is to forget what God requires; this Forgetfulnesse of these three sorts is productive of any, of every sin.

Lastly, Observe, They that forget God shall quickly wither, how great and flourishing soever they are.

The reason is this, because the forgetting of God, is a departing from God, and he that departs from God departs from the fountain of life. If the rush go out of the water it quickly withers, and if men will depart from God, they shall quickly decay, neither grace nor comforts can hold out separated from Christ. Why is the godly man compared to a tree planted by the river side, which brings forth fruit in his season, whose leaf also shall not wither, and whatsoever he doth shall prosper? Why is the man that trusts in the Lord compared to a Tree planted by the waters, that spreads out her roots by the river, and shall not see when heat commeth? Jer. 17.7, 8. is it not because the Saints alwaies keep close to God, by Jesus Christ, who is as an e­verliving fountain of water to them, refreshing and moistening them so, with continuall supplies of the Spirit, that they shall not see when heat commeth? that is, they shall not be afflicted with those e­vil effects of heat, drought and barrennesse. They who keep Co­venant with God, may possibly feel some decaies, but die they shall not, they shall revive and sprout up again; They shall again put forth their leaves as a plant, and their fruit as the garden of E­den; They shall bring forth fruit in old age, they shall be fat and flourishing.

[...] Similavit, dissi­mulavit, ce ulte peccavit, per Metaphoram, pollutus, conta­minatus.The word which we translate hypocrite, comes from a root that signifies close and covered, and by a Metaphor, polluted, defiled, contaminated, because an hypocrite, though he be outwardly co­vered, and beautifully painted over, yet his paint is a spot upon him. All painting is but a spot, in comparison of naturall beauty. An hypocrite is not so much painted, as polluted. Hence he is called a vile person (Isa. 32.6.) The vile person will speak villany, and his heart will work iniquity to practise hypocrisie, and to utter er­rour against the Lord. We have the character of hypocrites, Isa. 58.3. They daily call upon my Name as a people that would know the Lord: As a people; an hypocrite doth but play a part in religion, he doth but personate another; like an actour upon a stage, who puts forth the severall postures and gestures of a King, when as himself is some mean fellow. An hypocrite is described acting a [Page 83] double part; the one is, similation: he labours to appear what he is not, he would seem to have some good which he hath not.Externasa [...]ie internam san­ctitatem men­titur. And the other is, dissimulation; he labours, not to appear what he is, he would hide and cover the evil that he hath. An hypocrite is one who seems to be what he is not, and would not seem what he is. He is a Jew outwardly, and his religion, circumcision outward in the flesh, Rom. 1.18. He seems to be religious (Jam. 1.26.) He is a whited sepulchre (Mat. 23.27.) stately on the out-side, within nothing but rotten­nesse and dead bones. The hypocrite hath a divided heart, Hos. 10.3. and a double minde, Jam. 1.8. He is not half enough for God, and too much for himself.

Hypocrites are of two sorts, some in a large, others in a strict sense. Most wicked men are hypocrites in a large sense, though some are above hypocrisie, they are arrived at impudence. The Prophet speaks of such (Isa. 3.9.) The shew of their countenance doth witnesse against them, and they declare their sin as Sodome, they hide it not. They declare it not as the mourners in Zion declare their sinne, who are ashamed of it; but they declare it as Sodome her sin, that they may delight in it. But though there are some such as these, yet the greatest number of wicked men fall under the notion of hypocrisie in a large sense, because they keep their sins close and hide them. Hence the works of sinne are called works of dark­nesse. Wicked men usually hide their wickednesse, and shew that which hath but a shew, their goodnesse. But in a strict sense, he is an hypocrite that seems to be very religious, who hath nothing but God, and Christ, and heaven in his mouth; but in his heart and se­cret practices nothing but earth and hell. The hypocrite is like the Onyx-stone, of which Naturalists write, that it is clear and bright in the superficies, but the center is dark and earthy. This genera­tion is pure, not only in their own eyes (Prov. 30.12.) but in the eyes of many men, possibly in the eyes of all men, yet are they not cleansed from their wickednesse.

The hypocrites hope shall perish.] That is, the time shall come when he shall give over the hope which he hath hoped, or the thing shall fail him, wherein he hoped. First, the object of his hope shall fail him, that is, those benefits, blessings, accommodations and com­forts which he looked for in the profession of religion, these shall fail him and prove false hopes. Hypocrites (Mat. 7.) plead with Christ for heaven, Lord, we have prophesied in thy Name, and in thy Name cast out devils, &c. but their hopes perished, Depart from [Page 84] me (saith Christ) I know you not. His hope perisheth when he can­not have the things he hoped for. Secondly, The act of his hope shall fail, his hope shall be so long deferred that his hope shall die: he never had any true ground of hope, and at the last he shall not have a shew of hope. His hope shall perish.

Observe from the name given hypocrites. First,

That hypocrites are filthy and polluted persons. None are so ugly in the eye of God, as they who paint for spirituall beauty. Pretended holines is more unlovely then professed unholines to them that can discern it. As it is said of Nabal (1 Sam. 20.) Nabal is his name, and folly is with him: So we may say of an hypocrite, filthinesse is his name, and filth is in him. Nabal had his name from folly, and hypo­crites have theirs from filthines.

Observe, secondly, Hypocrites may be full of hope for a time.

They have somewhat (though it be unsound) upon which they build, they think what they do and are will serve turn, and go for currant with God. This raises up their spirits. Some hypocrites will be full of hope, even while they are descending to the pit of despair. Some hypocrites are not convinced of their hypocrisie to the very last: such die in peace, while they are going down to eter­nall warre; They go away (as we use to say) like lambs, when their souls are among lions, and they are tumbling into the place of dragons.

Observe, thirdly, The hope of hypocrites will deceive and fail them. God rejects their confidences, they shall not prosper in them, Jer. 2.37.

Lastly, Observe, That to lose our hope is the utmost of evils.

Bildad doth not say that the hypocrite is damned, and shall go to hell, and endure the wrath of God for ever: This one expressi­on, Their hope shal perish, amounts to all this and more, if more can be. Do but sit down and imagine in your thoughts, and contrive the ut­most of all evils felt by men, yea, the utmost (were it possible) of all the evils of punishment that are in the thoughts of God, and all are wrapped up and comprehended in this one word, Their hope shall perish. Hell, and wrath, and fire, and brimstone, and the worm that never dies meet in this one word.

Bildad goes on to illustrate this by a further instance.

The hypocrite clings about the object of his hope, as a man that is ready to drown takes hold on any thing, upon a straw or a rotten stick; but though he lean upon his house, it shall not stand, &c.

These words contain the second similitude, which is both a con­firmation and a further illustration of the former; for having con­cluded in the 13. verse with these words, The hypocrites hope shall perish; he (as it were) doubleth and resumeth it here again, Whose hope shall be cut off and whose trust shall be a spiders web.

The originall beareth different interpretations, and from that, severall senses have been given of these words.

The word here used for [hope] is not the same in the Hebrew, [...] which we had in the last clause of the former verse, His hope shall perish. This word was opened at large in the fourth Chapter at the sixth verse, where we translate it confidence, Is not this thy hope, thy confidence, the uprightnesse of thy waies? Now, besides, that the word signifies hope or confidence, it signifies also folly, inconstancy, frowardnesse of spirit, vanity and levity of minde. And thus some render it here.

This hope shall be cut off. [...] Debilitatus lā ­guef actus fuit, per Metaphorā, maestitia, [...]olo­re, taedio affe­ctus fuit, pro­priè, tanquam [...], i. e. rem putidam, et quae nauseam parit, aversa­ri, & eam ab­horrere. Non enim plac [...] ­bit ei ve [...]ordia ejus. Vulg.] That word also beareth different in­terpretations.

1. To be weakned, to languish; and because those things which languish and are weak, either are cut off, or are ready to be cut off; therefore it signifies likewise cutting off.

2. Further, the word imports gradually, 1. displeasing, 2. loathing or abominating, 3. chiding or contending.

The words yeelding these senses, receive different translations and interpretations.

First thus, taking the former for inconstancy or folly, his folly shall displease him, or, His folly shall not please him: So the Vulgar, Hypocrites never please God, and at last they shall not please themselves. The waies and works of hypocrites are ever displeasing to God, and they shall at last be displeasing to themselves. Thats the sense of their translation.

And not only shall the waies of an hypocrite be displeasing, but they shall be a loathing, an abhorring to him: the Lord loaths him now, The prayer of the wicked is an abomination, and he shall loath himself hereafter.Haec displicen­tia cum fastidio quodam & ta­bescentia con­juncta est. There is a double loathing. There is, a loath­ing of repentance. And there is, a loathing of despair. The for­mer (though it be unpleasant, yet it) is an happy loathing of our selves. Such loathing of our selves is pleasing to God in the act, and will be pleasant to us in the fruit (Ezek. 6.9.) They shall loath themselves for the evils they have committed. And again, Ezek. 16.47. and 20.43. the word is taken for this loathing of repentance. But the hypocrite shall have another kinde of loathing. What? a loath­ing of despair, seeing himself utterly lost, and his hopes quite cut off, he shall be an abhorring to himself.

There is yet a third step or degree of sense in this word, He shall not only be displeased with himself, and loath himself, but he shall fall out with himself; his hope shall displease or vex him, into self-anger.Secum ipse liti gabit, rixabitur, quae omnia ad mentis commotionem & ani­mi cruciatum pertinent. Pin. Some render the word by contending or chiding: as a man that is displeased with another, falleth out with him, wrangleth and contendeth with him; so an hypocrite, at last shall chide, contend and wrangle with himself: he shall contend as much with himself at last, as ever the word of God contended with him before. An hypocrite never commeth to a Sermon, but God chides him, the Word of God contends with him, and the Spirit of God hath a controversie with him; this man will not be warned by the chiding of God, nor take that to heart, he still goes on in his hypocrisie. But when no reproofs nor chidings can prevail upon his heart, he is left to the reproofs and chidings of his own heart: which will read him such a lecture, and give him such a schooling as he never had in all his life. Conscience may be long silent, and it may long flatter, but when once it begins to speak, and to speak right, it is the most terrible Preacher in the world. There is no Boanerges or sonne of thunder hath so dreadfull a voice. Mount Sinai it self did not thunder so loud as conscience will. And as conscience speaks loud, so it speaks long. An hypocrite shall reprove and chide him­self for ever; What a fool was I? What a beast was I thus to flatter my self, thus to mask mine own filthinesse, and to dawb over the rottennesse of my heart with the fair covering of a verball pro­fession? Why did I wilfully deceive my self into irrecoverable perdition?

Again, Observe from, Whose folly shall displease him.

That the whole course of hypocrisie is nothing but foolishnesse.

Of all fools the hypocrite is the greatest; and the reason is, be­cause he takes a great deal of pains in profession, and hath no good at all by profession: he ventureth himself many times in the world to persecution; he runs the hazard of his credit, of his estate, of liberty and life. What a fool is this to take so much pains, and sub­ject himself to so many dangers in the outward profession of Christ, yet at last to lose the fruit and benefit of all? This folly must needs displease him: he shall at last see what an extreme fool he hath been, to trouble himself about that which bringeth him in no reall good, but will really double and encrease all evil upon him. No man sins at so dear a rate as the hypocrite.

A second translation takes the Noun (as we) for hope, and not for folly, and retains the former sense of the Verb; and so the words are thus, Whose hope shall loath him; that is,Quem fastidit spes sua Jun. Eum quasi fa­stidius fugit id­ipsum quod spe­rat. Jun. The thing which he hoped for shall loath him; how loath him? It shall loath him, not formally, but equivalently, because it shall doe that which man doth, when he loaths any thing; when we loath a thing, we flee or turn away from it; so, His hope shall hath him, that is, the thing which he hoped for shall flee farre away, and quite depart, it will not come near him. Good shall remove from the hypocrite when he expects and makes after it. An hypocrite at once loaths true grace, and hopes for true comforts: but comfort here and glory hereafter shall loath him, heaven shall shut against him.

Or take it for the act of hope (as others) he shall loath his hope; Spes ei molesta erit, quòd eâ ex­cidat, nec id con­sequatur quod expectarat. Merc. that is, the very hope which he hath had shall be grievous and vexa­tious to him; nothing shall grieve him more then this, that he hath hoped so much. His hope shall grieve and afflict him as bad as all his afflictions; Raised expectations disappointed, prove our greatest sorrows. That man sinks lowest in grief, whose heart was highest in hope. How extremely shall the hypocrite be grieved, who fals as low as hell, when his hopes were raised up as high as heaven? The hypo­crite both in his way, and in his end is like the King of Babylon. He saith in his heart, I will ascend into heaven, I will exalt my throne above the stars of God, I will ascend above the heights of the clouds, I will be like the most high, yet, he shall be brought down to hell, to the sides of the pit, Isa. 14.13, 14.

Take the words as we translate, so they yeeld a clear sense, and very agreeable to the originall, Whose hope shall be cut off. Sumitur Mela­phoricè, quòd ij quos taedet sese torquent, & vestes, & se membra (que) sua d [...]scindant ac lacerant. & v [...]lut dissecent. Merc. The word is rendred, Cut off, by a Metaphor, because when a man is [Page 88] exceedingly displeased and vexed (as the word properly signifies) he many times tears his garments, and even cuts his own flesh, like the idolatrous Priests of Baal, who were so angry, because they could not get an answer, that they cut themselves after their manner with knives and lancers, till the blood gushed out upon them, 1 King. 18.28. Grief cuts the heart alwaies, and sometime causes cutting of the flesh. The Lord complains (Psal. 95.10.) Fourty years long was I grieved with this generation, it is this word, fourty years long was I vexed and cut with this generation, with their murmurings, backsli­dings and unbelief. They did (as it were) cut the Lord to the heart; as in another place, They broke him with their whorish hearts, Eze. 6.9. God speaks there as a man, whose patience is almost spent, or, as an husband grieved with the disloialties of an adulte­rous wife.

And thus we may joyn it with hope, either as hope imports the act of hope, or the object of hope, Whose hope shall be cut off; the expectation which the hypocrite hath had shall come to an end. Or, a time is at hand when an hypocrite shall be past hoping. Observe hence,

Despairing is the cutting off of hope, and such is the condition of an hypocrite. To have hope cut off, is the greatest cut in the world. Will the hypocrite pray alwaies? No, at last his prayer shall be cut off; Will the hypocrite hope alwaies? No, at last his hope shall be cut off. The Saints in heaven have (in a sense) their hope cut off, because they are above hope: and at last all wicked mens hope shall be cut off, because they are below hope. It is better to have all our possessions cut off, then our hopes. Better have the threed of our lives cut off, then the Anchor-cord of our hope cut off, and so we left to the rage and tempest of despair.

Again, joyn it with the object of hope, thus,

All that an hypocrite hopeth for or expects, shall be utterly taken a­way, and cut off from him.

His worldly comfort will be gone, and heavenly comforts will never come. He shall finde that he hath been in a golden dream, that he hath been, as one that is hungry, who dreameth that he is eating, but when he awakes his soul is empty; or, as a thirsty man, that dreams he is drinking, but he awakes, and behold, he is faint, Isa. 29.8. When dreams satisfie hunger and thirst, the hypocrites hope shall be satisfied. Hypocrites shall have as good as they bring. They bring God nothing but words and empty professions; and they [Page 89] shall have nothing from God, but air and empty expectations; their reall hopes, or the thing they hoped for shall be cut off. When hypocrites awake out of their sleep, their hopes vanish as a dream. Not only doth the world, but the Christ on whom they hoped, prove a shadow, a fancy, an image, an idoll of their own making; Their hearts were filled with leaves, instead of gold, as the devil cosens his greedy votaries, Their hope shall be cut off.

As hope before, so here trust, may be put either for the act or object of trust: and both (by a Synecdoche) for the whole profes­sion of an hypocrite.

Hope and trust are often taken promiscuously. There is a gra­duall difference between them, not an essentiall. Trust being the strength of hope, or the acting of a strong faith. [...] The originall word signifies a very quiet, secure, setled trust; when a man trusts upon, or about a thing, w [...]thout casting so much as a jealous thought after it. Thus the hypocrite trusts; he never suspects himself; his heart saith all is well, Levit. 25.18. Ye shall dwell in the land in safety; the word is, Ye shall dwell in the land in trust, because an opinion of safety is the companion of trust; when we trust our condition is good, then we think our selves safe.

There are two things noted by this word:

First, Boldnesse and confidence.

Secondly, Security and peaceablenesse. The hypocrite feels no trouble, and he fears none; The language of his heart is like that of Babylon the mother of whoredoms and hypocrisie, who saith in her heart, I sit a Queen, and am no widow, and shall see no sorrow, Revel. 18.6.

This trust where it is true hath a double effect. The want of which discovers the falsenesse of it in the hypocrite.

First, It confirms and strengthens the heart against all oppositi­ons. And

Secondly, It encourages the heart against all dangers. He that trusts in God will walk thorow the valley of the shadow of death, and fear no evil. He dares take a bear by the tooth, or a lion by the beard. In both these the trust of the hypocrite faileth. He will work and go on boldly till he meets with opposition: he will work in a fair day, till he meets with a storm, and dangers threaten; but there he gives over. He that is not acquainted with the assurance of­fice [Page 90] of heaven, will seldome, if at all runne hazards here on earth. True trust brings God and the soul together, but the hypocrite never comes near God: and then no marvell if he be afraid to come near danger.

Note from it, before we put the words together, thus much,

That an hypocrite hath a trust of his own, a trust like himself.

Whose trust. An hypocrite doth most things which the upright and sincere hearted doe, and he seems to have every thing which the upright and sincere hearted have. Doe they pray? so doth he. Doe they hear? se doth he. Do they fast? so doth he. Have they faith? He hath a faith too. Have they the fear of God? he also hath a kinde of fear. Have they zeal? so hath he; yea, the zeal of hy­pocrisie burns hotter for a blast, then the zeal of sincerity. He hath grace proper to his state; false grace for his false heart; he hath trust, such as it is, a trust which belongeth to all of his rank; see the character of it in the next words.

[...] Tam animal, quam rete ejus, quod solet con­texere, significatThe Hebrew is, It shall be the spiders house; the web is the house of the spider. We have the same word, Isa. 59.5. They weave the spiders webbe. Isaiah speaks of such pretenders, They trust in va­nity, and speaklie. These were the spiders web, which they weaved.

But why is the trust of the hypocrite compared unto the spiders web? I shall clear that in four or five particulars, which will be as so many notes upon this text.

1. Because the profession, and all the works of an hypocrite are very weak and unstable, as the spiders web is. There is a kinde of curiosity in them, but there is no strength or stability in them. The spider works very curiously, but her house will not bear any stresse of weather, much lesse force of battery. The spiders web is no match for a broom or a whisk. Thus it is with the profession, the trust of hypocrites; you may see a neat spinning, a fine threed of profession, accurate weavings and contrivances, but when it comes to a push, it is not able to stand; if you doe but touch it, 'tis gone. Some will stand out longer then others, yet all fall, as Christ assures us (Mat. 7. ult.) it is the hypocrite who buildeth his house upon the sand; to have a house built upon the sand, is no bet­ter then to have a house built in the cicling; when the storm comes that house fals; and when the broom comes, this must down.

2. The trust of an hypocrite is called a spiders web, because he [Page 91] fetches and frames it (as it were) out of his own bowels: that whereunto he trusteth is wrought out of himself. That's the nature of the spider, she hath no extrinsecall materials to build her house with; she doth not hew her stones out of any quarry, or fetch her timber from any forest (as we may allude) the materials which she hath she fetcheth out of her own bowels. The Bee makes an house, and fetcheth the materials from this and that flower: so the Bee makes a comb for a house: but the spider sucks no flowers. Thus it is with hypocrites, their trust and hope is as the spiders web, made out of their own substance; they eviscerate themselves, they fetch all out of themselves. The meaning is, all their trust is in their own duties, in their own strength, in their own stock, in their own gifts, upon these they build, these are their house. We finde the Pharisees trust thus grounded, such was his house (Luk. 18.) I fast twice a week, I give alms, I pay all men their due. He was very exact in righteousnesse according to the Law, upon this, and out of this he makes his house; this is to make an house like a spider. Though it be our graces we trust upon, our trust will be a spiders web. The believer is well compared to a Bee, the Bee hath an house and honey, but the Bee fetcheth all from a­broad, from herbs and flowers: Believers have their house to dwell in, and their honey to feed upon, but they such all from the promises of Christ; yea, they suck it from Christ himself, they rest not in the letter of the promises, but they go to Christ who is the matter promised, and the accomplisher of all the promises. Here they build their house, and hew out the pillars of it.

3. Their trust shall be a spiders web, in the issue it shall perish like a spiders web. How is that? Assoon as the house comes to be cleansed, down go the spiders webs; when the house is swept, the cob-webs are first swept away. Thus it is with the trust of all hy­pocrites: when God sweeps his house, his Church, he quickly sweeps out these spiders webs (Isa. 14.23.) the Prophet speaks of the besome of God; the judgements of God are the besome of God, by which he sweepeth his house. God hath a double besome, or a double use of his besome; he hath a besome of destruction, and a besome of purgation. It is a besome of destruction to hypocrites, and it is a besome of purgation to his Saints. When either the be­some of destruction, or the besome of purgation is in hand, the trust of hypocrites is swept away. When the Prophet describes the Lord in his great and terrible judgements (Isa. 33.14.) the text [Page 92] saith, The sinners in Zion are afraid, fearfulnesse surprizeth the hypo­crite, who shall dwell with devouring fire? God provoked is a de­vouring fire. How shall stubble and spiders webs stand before him? When trouble comes, the trust of hypocrites goes to wrack, they tremble then, for their trust is but a spiders web, it cannot stand one stroak, or endure the flaming heat. The hope of a godly man grows strongest in times of trouble, he is purified in the fire; and the hope of an hypocrite weakens, till it be none at all in times of trouble, it is cast out of doors amongst the rubbish, or is consumed with the fire.

4. Take this parallel between the spiders web, and the professi­on of hypocrites. The spider makes his web to catch and ensnare others, to catch the poor flies. She hath a double use of her house, to lie in it, and to entrap flies in it. Her house is a snare. The pro­fession of an hypocrite is a spiders web in this notion; he makes it to catch flies with, to ensnare and deceive the simple, that he may prey upon them: He would count godlinesse a poor thing, did he not make a gain of godlines; That brings him in food and cloath­ing, he lives upon it. This his deceitfull web is so fine spun, and fairly woven that you cannot easily discern any thing, but truth and beau­ty in it: Hypocrites cannot be distinguisht by the out-side of what they do; their lewdnesse is under a cover. Some tell us that the Hebrew word for an hypocrite, may be derived from another, which signifies a cloud;Nebulo, à neb [...] ­la, qui men la­ciis suis nebulā quandam & tenebras objicit the wickednesse of such is wrapt up in a cloud; whence the latine word for a crafty, dishonest man, im­ports one who casts a cloud or a mist before his dishonesty: So that it is hard to make this discovery, till effects and issues make it. Only God looks quite thorow all clouds and coverings, he sees what is in the heart, though man cannot. God sees his contri­vances are only to serve his turn, and attain earthly ends.

Anima [...]culum illud valde im­bec [...]llum & ma liciosum at (que) meditabundu [...] poti [...]s quam pru [...]ens domici­lium aedificat in quo [...]e tutum existimat Bol.5. The hypocrite like the spider, thinks himself safe and out of harms way, when once lodg'd in this profession. He is ready to boast that the gates of hell shall not prevail against it. So much for the similitude.

Now follows the application of the similitude in the fifteenth verse.

Bildad goes on to bring down his similitude to this particular. [Page 93] Thus the spider doth, and thus the hypocrite: the spider leans up­on his house, there he dwels; and so the hypocrite he leans upon his house, there he dwels and rests himself.

The word which we translate lean, [...] Ni [...] innif [...] est, re [...]inotus fuit, incid [...]uit to [...]is viribus, per M [...]taphorā, considit. is often used in the old Te­stament, to note the vitall act of faith, the act of recumbency; Faith in the vitall act of it is a resting upon another. Now false faith imitates true faith, that will be resting and leaning. Faith whe­ther true or false cannot stand alone, it must have a lean-to.

It noteth leaning upon a staff, or upon any stay (1 Sam. 1.6.) Saul leaned upon his spear being weary in the battell. And, Prov. 3.5. Lean not to thine own understanding. Wise men, men of deep reach and judgement, lean to their own understandings, their wits are their props (Isa. 10.20.) The remnant of Israel shall no more stay themselves upon him that smote them but they shall stay upon the Lord, or, they shall lean upon the Lord, the holy One of Israel in truth. (2 Sam. 22.19.) they prevented me in the day of my calamity, but the Lord was my stay. God prevents his people with mercy, and their enemies prevent them with unkindenesses, but the love of God out-runs the malice of man; His love staies up those whom malice would cast down. The Lord was my stay. And hence, the Noun of this Verb in the Hebrew, signifies a staff, because we use a staff to lean and rest the body upon (Isa. 3.1.) Behold, the Lord of hosts doth take away from Jerusalem and from Judah, the stay and the staff, the whole stay of bread, and the whole stay of water. The stay of bread, or, the staff of bread; because bread is that upon which the life of man leans or depends, as we depend or lean upon a staff.Scita est Meta­phora [...]um ful­cimentum pani­usurpat pro pa­ne fulciente, s [...] ­nificans foris vim illam panū accedere Ʋt e­nim gressus se­num reguntur baculo, ita panis dicitur habere [...]acu um Mol. in Isa. 3.1. Bread is elegantly called a staff, because bread supports the life of man, as a staff doth the body. It implies this also, that the power, ver­tue and strength by which bread doth sustain us, comes from with­out; The staff of bread; he doth not call the bread it self a staff, but he saith, there is a staff of bread, the bread must have a staff (of blessing from God) or else it cannot be a staff (of strengthen­ing to us) as the bread is the immediate staff of our bodies: so the blessing of God is the immediate staff of the bread: the bread lean­eth upon the blessing of God, as we lean upon the bread. As an hun­gry man leans upon his bread, so an hypocrite leans upon his house, He shall lean upon his house. That's his stay.

But, what is his house? He shall lean upon his house.

The house of this hypocrite it is two-fold; or he hath two hou­ses. He hath a worldly house, and he hath a spirituall house. He hath one house made out of earthly materials; and another made out of heavenly materials.

Domum impij vocat bona & facultates ejus quibus homines se fulciant, jux­ta illud, opes di­vitis arac ejus valida. Drus.He hath an house made out of worldly materials, and so some interpret this place, He shall lean upon his house; that is, upon his riches, upon his relations, upon his greatnesse, upon his friends, upon his correspondencies, upon the estimation that he hath abroad in the world, upon his reputation with his neighbours at home.

These framed and put together are a house which the hypocrite builds for himself, upon these he rests: and that's a truth, the world is an hypocrites support, the house upon which he leans. The money in his chest upholds him, not faith in his heart; his goods please him more then goodnesse. He easily believes that he is in the favour of God, because he hath so much favour among men. That's one house.

Bildad might aim at this, because Job was a man of a full and vast estate, the richest and greatest of all the men in the East; as if he had said, Job, thou hast leaned upon thy outward abundance, upon thy sheep and oxen, upon thy children and servants, and now thou findest all but a spiders web, swept away in a moment. Yet (I conceive) he means rather a house built of heavenly materials. And there are three sorts of heavenly materials, out of which the hypocrite builds his house.

1. Gifts: he hath knowledge and understanding in the word and waies of God, the gift of prayer, the gift (it may be) of tongues, of prophecy and preaching. These are excellent ma­terials, and upon these he builds his trust, that he is in a good estate.

The second sort of materials, are holy duties, he praies, he hears, he fasteth, and he gives alms, and the like; These he doth, and out of these materials he builds his house, very strongly he hopes.

Thirdly, He hath finer stuff then all this to build his house of, he buildeth upon supposed graces; he can tell you, he hath faith, he hath love, he hath patience, he hath humility, and he hath sorrow for sinne; he can count all these things, and out of these he build­eth himself an house of speciall confidence, such a house as he doubts not will stand all windes and weathers: he hopes to stand safe in judgement, under the roof and goodly fabrick of this house.

Out of these three sorts of materials, spirituall gifts, spirituall duties, and supposed spirituall graces; upon all these, and out of these he buildeth, and thinks he hath made an house that shall stand for ever.

The point I shall give you, taking in those three sorts of materi­als is,

That gifts, duties and supposed graces are the stay and the staff, the house, and the strength of hypocrites.

Upon these they lean, and in these they secure themselves; they rest upon this bottom for eternity. Hence they even dare to plead with God himself about it (Mat. 7.22.) Many will say unto me in that day, Lord, Lord, have we not prophesied in thy Name, and in thy Name cast out devils, and done many great wonders? They tru­sted upon, Have we not prophesied? Have we not praied? Have we not done wonders? They thought those sufficient materials to build them a tower which should reach heaven it self; who can doubt but they who do such things as these shall do well? The gift of prophecy, the power to cast out devils, and work miracles, sound high, and make a great noise. Yet at last, this tower of their con­fidence proves but a Castle in the air, or a spiders web. How con­fident were they who could plead thus with God: He hath opened the secrets of heaven to us, and do you thinke he will shut the gates of heaven upon us? We have preached, we have been instru­ments of saving others, and shall not we be saved ourselves? We have cast out devils, and shall we be cast to the devil? We have not walked in an ordinary tract of Profession, but we have traded in wonders and done miracles, we have amazed the world with reports of the great things we have done, is all this nothing? Thus they plead with Christ, as if he were bound to save them by the law of these services: yet Christ tels them, Depart from me. I know you not: Surely, thought they, God will fetch his fewell for those ever­lasting burnings from among the rude Heathens, [...], &c. Chrysost. or debauched drunkards, adulterers, &c. not from among us. Were it not a wonder greater then any we have wrought, if we who have wrought great wonders should not be admitted? One of the An­cients represents them in such an amazement. What means this strange, unexpected answer from Christ, Depart, &c. Must we de­part who have lived so near thee? Must we be damned, whom thou hast thus honoured?

The Apostle Paul (Rom. 2.17.) speaking of the hypocriticall Jews, [Page 96] discovers such a confidence, Thou restest in the Law, as a man resteth in his house, there he sleeps, & is quiet, so these in the Law, there they were quiet; that is, in the priviledges and outward profession of the Law, or in a literall and outward obedience to the Law. The Jews built their house upon, or with legall righteousnesse, Thou restest in the Law; Tibi appl [...]u lis quod legem scriptam acce­peris, quòd fre­quenses in le­ctione & auditione legis he speaks both by way of narration; and likewise by way of redargution. He tels what they did, and how ill they did in doing so. Paul rejects this as refuse stuff, as hay and straw, as drosse and dung, as confidence in the flesh (Phil. 3.3, &c.) Those things which acted or enjoyed, are spirit, be­ing trusted, to are flesh. So Prayer is flesh, ordinances are flesh, the righteousnesse of the Law is flesh; yea, Grace it self trusted to is flesh. The duties which Christ hath appointed are the house of the hypocrite: but Christ himself is the house of the upright; He would be found in him, (Phil. 3.9.) not in duties or inherent graces. Saints desire that much grace may be found in them; but they dare not be found in graces; they would ever be acting graces, but never thrust­ing to them.

Secondly, Observe,

An hypocrites hope is high and strong, that his estate is good now, and that he shall receive good at the last.

He leaneth upon this house. Some are without hope in the world, of whom we may speak as the Apostle of an heretike (Tit. 3.11.) they are condemned of themselves. Some men have the sen­tence of condemnation in their own hearts. But there are others, as you see here, who have great and strong confidences in them­selves, who live and die with this confidence too; This they do upon the former witnesse. As the Apostle John speaks concerning the witnesse which the Saints have for heaven, There are three which bear witnesse &c. and these three are one: So there are three which bear witnesse to the hypocrite, and these three are one; they agree in one to deceive, as the other to give assurance.

First, The world that giveth many a man a witnesse and letters testimoniall, that his estate is good, his neighbours say so, they flat­ter him and cry peace peace to him.

Secondly, Satan applauds him, the devil gives him his good word, and tels him that certainly his estate is very good.

Thirdly, His own heart will seal to all, he shall have the witnesse in himself, as it is spoken of the true believer. So that the hypocrite having such witnesses, a witnesse within himself, a certificate un­der [Page 97] the hand of Satan, and letters commendatory from the world, all this must needs give him strength of hope, that his house shall stand for ever.

But see the issue, He leaneth upon his house, What then?

The word signifies to stand firmly and strongly, [...] Stetit, subsist it, mansit. or to continue standing. He thought that the materials which he had brought to­gether, and the hopes which he had raised upon them, would have been as Mount Zion, that cannot be removed, but he leaneth upon it, and it shall not stand.

Whence observe, All that an hypocrite trusteth unto shall deceive him at the last.

It shall not stand. Their webs shall not become garments, Nei­ther shall they cover themselves with their works, Isa. 59.6. The lan­guage is proverbiall, importing highest disappointment: Who would weave a web, if he knew he should never have a garment by it? Or work hard, when himself must go naked? Jer. 7.1, 2. the Lord sends to the people by his Prophet, Say to this people, Trust not to lying words; that is, words which will deceive and fail you, you trust and lean to them, but they will fall away from you: What were those words? Even that they had a goodly house to lean to, they cried, The temple of the Lord, the temple of the Lord: but I hope that's a strong house, as well as a beautifull, a man may lean upon that, upon the temple of the Lord, and do well. No, The temple of the Lord leaned upon will be but a spiders web; God gave the Jews a temple to worship him in, and many of them worship­ped the temple. We adore every duty we depend upon, and give the Ordinances of God the honour of God. We can stand no more by such trust to Ordinances, then we shall by the neglect of them.

These, and all the materials before mentioned, will be found too weak, they shall not stand. Gifts cannot commend to God. If a man had the tongue of men and angels, if all the knowledge that ever was scattered in the world were brought together into one head; this cannot commend him unto God. The devil is as full of knowledge as he can hold, and yet he is as full of wicked­nesse as he can hold. Duties cannot commend to God.

And there are two speciall reasons why the hypocrites duties cannot.

First, He is not at all changed in duties. He praies and sins, hears and sins, professes and continues wicked closely, if not openly.

Secondly, He leans upon his duties. Could we suppose true grace leaned on, that could not stand. Nothing is a sufficient strength for us to stay upon, but the free grace of God, and Jesus Christ: Lean to these houses, for they will stand for ever. Of all other hou­ses you shall say as Adam did of his wife, [...] Deducitur à Gnamad, muli­er quam dedisti mihi, ut adsta­ret, juvaret, es­set (que) vicarium auxilium, ipsa author hujus mali exstitit. Fagius in loc. [...] Quafi apud me stans. Gen. 3.12. (and it is the word here used in the Text) The woman which thou gavest to be with me, to stay by me, to be a helper and a support to me, this woman hath given me, and I did eat, she hath been the cause of my ruine. The same will be said of all the gifts, and duties and graces, which we stand upon. God hath given them us, and he hath given them us as meet helpers, but they will deceive and ruine us, if we lean on them. We shall fall by them, if we hope to stand by them (Psal. 23.4.) Thou art with me in trouble (saith David) therefore I shall not fall; it is this word, Thou standest with me. Christ will stand by us at all times, Thou standest with me, or by me: When the world faileth, and when gifts fail, and when duties fail, yea, when gra­ces fail, in degree and activity, then Jesus Christ, and free grace will stand by us, Isa. 26.7. Thou wilt keep him in perfect peace, whose minde is staied on thee. Christ is the only lean-to.

There is one clause further, ‘He shall hold it fast, but it shall not endure.’

This clause is of the same importance with the former, only the sense is somewhat heightned. It notes, that the hypocrite shall not only lean upon his house, but he shall take strong hold upon his house, He shall fasten on it; so M^r Broughton. A man may lean to a thing, and have no hold of it; he that takes hold of a thing would make it firm to himself, and himself firm to it. Thus the hypocrite leans upon his house, and takes fast hold of it; if it would fall from him, if any attempt to pull him away from it, or he sticks to it, he will not let it go.

[...] Eam mordicus tenens, se in ea stabilem & fir­mum semper fore putans. Merc.The word signifies to hold fast, strongly and prevailingly. Jobs wife (Chap. 2.) speaks thus, Dost thou still hold fast thine integrity? And God himself speaks in the same language concerning Job, Doest thou not see, though thou hast moved me to afflict him without cause, how he holdeth fast his integrity? The hypocrite (after his manner, Mordicus tenet) holds his duties, performancies, gifts, tufly, or (as it were) with his very teeth, he will hold them to [Page 99] the very death, and not let them go, the hypocrite will not give over, will not be beaten off from trusting to these false and weak props, here he sets up his rest, he will die by his gifts, his duties, his out­ward profession, and go no further.

It is our glory to hold integrity fast, to hold grace fast, yea and duties in point of practice and obedience; but it is our sin and dan­ger, to hold them fast in reliance and confidence.

It is a sad use which some make of this truth, when they hear that hypocrites hold fast upon duties, &c. they let go their duties; they let praier go, repentance, and sorrow for sin go; they say, it is no matter for duties, they need not trouble themselves, Christ doth all. This is to turn the grace of God into wantonnes. We must let go both our graces and our duties in point of justification, but hold them we must as our lives, in conversation, and the tenour of our lives. Praier, hearing, fasting, repenting must not die, while we live; Do them we must, but glory in them we must not.

He holdeth them fast, but (yet) it shall not endure. [...] á radice [...] Surrexit, ad standum ere­ctus, stabilis, so­lidus mansit, perseveravit. That's the last thing. We see as often as the hypocrite rises to take hold of his hopes, so often his hopes fail him: (before) It shall not stand (now) it shall not endure.

The word signifies, it shall not be established to him, he would e­stablish this house to himself, but it shall not be established, his worldly estate shall not be established, his duties, his graces, his gifts, shall not be established.

The word notes that establishment which is made by a politike act or edict. It is the Jews operative word, in which they enact laws, Esth. 9. The word is used three times (v. 29, 31, & 32.) for a po­liticall establishment of that decree about the deliverance of the Jews from the conspiracy of Haman, they established or made a Law for it. Laws are for continuance, therefore they are establish­ed and setled. An hypocrite would do so too, he would enact and establish what he doth, but it shall not endure, it will be null'd and repeal'd quickly.

The word also signifies, that which is substantiall (it shall not en­dure) that is, it shall not be as a substance, it shall appear at last to be but a shadow, Gen. 7.23. Every living substance was destroyed; it is this word, that is, every thing that stood up and subsisted. So, Deut. 11.6. the word signifies the substance and outward e­state which Korah, Dathan and Abiram had, They and their sub­stance went down into the pit. The hypocrite thinks his estate is a [Page 100] substantiall estate, yet both his worldly house, and his spirituall house, builded as was before described, shall moulder away and rot, they shall not endure. 1 King. 7.21. Solomon set up two pillars in the Temple, and an hypocrite in his building sets up two pillars, and he calleth them after the name that Solomon called his, the text saith, The one he called Jachin, and the other, Boaz; Jachin, he will esta­blish, and Boaz, strength. Which may note that the people of God, who worship him in his temple, have two pillars, two everlasting pil­lars, they have Christ, and the free grace of God to trust upon; these are the two pillars of the Temple, that support our hopes, and the one is truly called Jachin, established, and the other, Boaz, strength. The hypocrite hath a Temple, an house, and two pillars, upon which he makes these inscriptions, Ʋpon his worldly estate he writes Jachin, Established. Ʋpon his spirituall estate he writes Boaz Strength; but he will be deceived in both, They shall not endure, When a wic­ked man begins to fall, nothing shall support him. As it was said of Haman in regard of his outward honour, If these men be of the seed of the Jews, before whom thou hast begun to fall, thou shalt fall utterly: So, though when an hypocrite sees his house falling, he takes fast hold of it, and endeavours to support it, yet it shall not stand, fall it shall.Ʋbi semel cor­ruerit impius non erigetur. Merc. The righteous fals and rise again, he fals seven times in a day, and yet is raised up again, Prov. 24.16. but when an hypocrite begins to fall he falleth down, down, for ever. It is said of the righteous (Psal. 37.24.) Though he fall he shall not utterly be cast off, for the Lord upholdeth him with his hand; but when the hypocrite falleth he shall be utterly cast away, for his duties only hold him by the hand, he hath only somewhat of himself to support himself with, there­fore though he take hold of it, It shall not endure.

The word (green) signifies moist, juicy or sappy, proper to trees: [...] Madere humidū succosum esse. So M^r Broughton translates, He is juicefull before the Sunne. And others, He is full of sap. In which sense the word is used, Chap. 24.8. of this book, They are wet with the showres of the mountains, or, moist and sappy, receiving in many showres from the moun­tains.

A tree green, juicy and full of sap, is in the height of his strength and beauty: Juice and sap is to the tree, as bloud to the veins, and marrow to the bones of a man; and therefore as a young man in the prime and strength of his age is described by having his veins full of bloud, and his bones full of marrow, so a tree is described in it's greatest verdure, by having his root and branches full of sap and moisture. The hypocrite may be such a flourishing tree, He is green before the Sun.

[...]The Hebrew is, Before the face of the Sun. The word Shemesh (the Sunne) signifieth a Minister or servant, because the Sun is the great servant of the world, and ministreth those benefits of light, heat, influence. This (by the way) should have kept the Nations from adoring it as a God, which both in name and nature was their ser­vant. But what means this, Before the Sun?

1. Some take, before the Sun, to be only this, openly, conspicu­ously, and in the sight of all; for to do a thing before the Sun, is to do it without covert or secrecy, 2 Sam. 12.12. Thus the Lord threat­neth David, after that sin of privacy committed with Bathsheba, Thou didst it secretly, Ante solem, i. e. palam in oculis omnium. but I will do this before all Israel, and before the Sun: So the hypocrite, is green before the Sun; that is, he flou­risheth in the eye, view and sight of all men. He hath fair leaves and branches of outward profession in the Church, and of outward prosperity in the world.

2. Before the Sun, that is as a tree in Summer, when the Sunne returns to us, or turns upon us. In the beginning of the spring the Sun returns: having travell'd furthest off from us, it comes to the [Page 103] verticall point, and turns about to us again. So that, before the Sun, or the Sun looking towards us, is a description of the spring. And so it is, as if he had said, As a tree when the Sunne cometh to­wards it in the Spring, and shines hot upon it in the Summer, makes a fair shew: So the hypocrite is very green, joyfull, full of content­ment, whilest he hath the Sun of prosperity shining upon him, whilst those warm raies of outward comforts, heat and nourish him, so long he is green and flourishing.

3. Before the Sun, that is (according to others) before the Sun shines too hot upon him, before the Sun scorches and withers him;Antequam se [...] veniat. Bibl. Reg Ante ex­ortum & ardo­rem solis, i. e. antequā o [...] in­ardescens cum adurat. q. d. priusquā à Do­mino puniatur & visitatur. Ardor est ira Domini. Merc. as if he had said, The hypocrite is a green tree, till the heat comes upon him, till the Sun ariseth in his strength: but assoon as the heat of the day, or the year comes, this tree withers. An hypocrite cannot abide the extream heat of the Sun, whereas the godly have such an everlasting supply of moisture and sap, that let the Sunne shine as hot as it will upon them, they are green still. The ordina­ry heat of the Sun is put for prosperity: the extream heat of the Sun, is put for persecution. So, the meaning may be this, He is green before the Sun, that is, before the Sun of trouble and perse­cution ariseth, or (as some render it) before God looks angerly upon him and scorcheth his leaves, till then, He is green and flou­rishing. Before refers both to time, and presence.

4.Ante solem, i. e. in ardore solis arboris more, qu [...] pulchrè ali­qu [...]n [...]u s [...]cores­ [...] [...]stum non [...]im [...], [...]mo calo­ [...] solis moder [...] ­ [...] adjuvatur & alitur. Merc. Others take it as a description of the hypocrites outward flourishing, which may be such sometimes as holds out before the Sunne, that is, when the Sun is very hot upon him; And then this clause stands in opposition to the rush, which whilest it is yet in its greennesse withereth before any other herb. If the Sun rise hot upon the rush, it withereth presently, where it wants outward moisture. But here Bildad seems to grant, or at least to suppose, that the hy­pocrite may possibly rise to such a flourishing estate, that he holds his greennesse, even before the Sun, in a great deal of heat and trouble. Thus Before notes presence.

Either way the sense is good, He is green, before the Sun cometh with his heat, that is, he cannot endure the scorching time of trou­ble: or, he is green before the Sunne; that is, before some trouble or scorching, before some heat of persecution, this hypocrite may stand, He is green before the Sun.

Branch.] The word which we translate branch is derived from [Page 104] a root which signifies a little sucking childe, [...] Significat la­ctātem seu inf [...] ̄ ­tem lac sugen­tem: per Meta­phorā sumitur pro surculo aut tenero ramo qui sugit arborem. Teneriores ra­musculi lactāti­bus pueris sunt fimites. or an infant; and the reason is, because branches which come from a tree, draw moi­sture and sap from the tree, as an infant doth milk from the mo­thers brest: therefore we elegantly in our language, answering the Hebrew, call such branches suckers, and we cut them off where we see many sprouting from one fruit-bearing tree, because they draw too much from the tree, and hinder the fruit, that's the meaning of the Hebrew word, His suckers: So M. Broughton translates, His suckers sprout out over his orchard. By these branch­es we may understand either his children, or his honour, his re­lations, or his reputation, these shoot forth and shew them­selves as branches from a tree, His branches shoot forth in his garden.

Hortus [...] à ra­dice Ganan, ve­lavit metaphoricè protexit, quod septo pro­tegi solet.That is, in that place which he hath fenced or taken in for him­self; a garden is a plot separated and enclosed from those places which lie open and in common. So much the Hebrew word im­ports, comming from a root which signifies to protect or to fence a thing about, because gardens are places fenced, hedged, or wal­led in, Cant. 4.12. A garden enclosed is my beloved, Eccles. 2.5, 6. I made me gardens and orchards, and I planted trees in them of all (kinde of) fruits, I made me pools of water to water therewith the wood that bringeth forth trees.

His branches shoot forth in his garden.] That is, he appears very beautifull and glorious, very green and flourishing in his state or condition, in his dignity and honour. He lives as in a garden or pa­radise:Per hortum in­tellige omnes ra­tiones, quibus suam tuetur & auget magnitu­dinom Merc. So the word is translated (Gen. 2.8.) And the Lord God planted a paradise, or a garden of delight. The hypocrites garden is all that by which he preserves and keeps his worldly comforts, as we do plants and flowers of profit or delight in gardens. Thus the hypocrite grows as a goodly tree, and shooteth forth his branches.

This is the first part of the description of his flourishing estate. Hence note a point or two.

First, In generall (which hath heretofore been observed, there­fore I shall but touch it.) viz.

That a wicked man, an hypocrite may abound exceedingly in outward prosperity.

He is a tree, green before the Sun, and shooting forth his branch­es in his garden.

Secondly, Note, That the thriving of hypocrites, their greennesse and flourishing, is only outward.

The tree is green before the Sunne, but he is withered in his soul. Hypocrites do all before the Sunne, to be seen, or in the sight of men. They are of those who rebell against the light, which would keep them from sinne, and they say, No eye sees us, while they are sinning. But they love the light which shews any good they doe; then they say, O that all eyes did see us. Pharisees pray in the mar­kets, and blow a trumpet when they give alms, that the ears of all, as well as the bellies of the poor, may be filled with their cha­rity. Come, see my zeal, saith Jehu. Moses was faithfull, but he never said, Come, see my fidelity. Joshua was valiant in the battles of the Lord, yet he never said, Come, see my fortitude. The up­right heart cares not to be thus before the Sunne: He delights in secret holinesse. His goodnesse is not lesse priz'd, or lesse pleasing to him, because it is hidden. He takes infinitely more con­tent in being and doing good, then in being known to be or doe good.

Thirdly, Taking, before the Sunne, to note the extreme heat of the Sun, we may observe thus much from it,

That an hypocrite may endure trouble and persecution for his pro­fession.

He is not like the rush which presently withereth, but he is some­times like a tree that standeth it out before the Sunne a great while. We know that many have not only performed outward acts of ho­linesse, but they have sometimes suffered in a holy cause; they can be passive in obedience, as well as active, and yet have fallen away at the last. Before the Sun of prosperity the hypocrite will con­tinue green very long; and before the Sunne of persecution he may continue green a while. It is conceived by most that Alexander the Coppersmith, spoken of by Paul (2 Tim. 4.14.) as a man very grievous to him, Alexander the Coppersmith did me much evil, He opposed the Apostle, yet, I say, this Alexander is conceived to be the man of whom we read (Act. 19.32.) that stood to Paul, when he was in that danger at Ephesus; there he had like to have lost his life for appearing on his side, the text saith, They dragged him out of the multitude to the market place. It is possible for an hy­pocrite to be green before the Sunne of persecution, at least before some scorching beams of that Sun, though he is not able to bear it, when it comes to the utmost triall, to the extreme heat of the day.

Thus we see the hypocrites greennesse in his branches, yet that is not all, for in the next verse we finde his roots also, he is seem­ingly setled below, as well as beautifull above. And when a tree hath flourishing branches, and firm roots, what can be desired more? For, as when a tree is cut down root and branch, it is then utterly taken away; so when a tree flourisheth, root and branch, it is in best estate, and highest perfection. Both these meet here, not only doth he shoot forth his branches in his garden, But he wrappeth his roots about the heap, and seeth the place of stones.

The root of this hypocriticall tree, is, that by which he fastens himself,Radices sunt di­vitiae, liberi, a micitiae, digni­tates, honores. any accommodation or strength which he hath in the world, credit, riches, friends, whatsoever strengthens a man, that's his root: it is as necessary to fasten a tree, as to moisten and feed a tree: Now (saith Bildad) he spreads his roots, he hath not only excellent branches outwardly, but he laies his matter so, that he hath rooting also in the world; yea, he seems to have root­ing in the Church too.

[...] radice [...] Volvit â summo ad imum.The word in the Hebrew signifies, to roll, or to bring things to­gether, to put them up in a heap. Hence the Verb is used for that act of the soul in believing, whereby a Christian gathers himself to­gether, and all that he hath, and laies it upon the Lord, Psal. 22.8. He trusted in the Lord; the Hebrew is, He rolled himself upon the Lord. Hence it is translated to signifie; First, a tempest wherein the windes roll and are enfolded together. Secondly, a wave of the sea, which is a rolling water. Thirdly, as here a heap, be­cause in a heap, a great many stones are gathered or rolled toge­ther. As Gen. 31.47. after that contest and debate of Laban with Jacob about his departure, Jacob said, Let us gather stones together, or roll stones together, and make an heap; and Laban gave it a name, he called it, J [...]ger-shahadutha, which is to say, A heap of witnesse, because these stones were rolled together for a witnesse.

Lastly (which sense is applied by some interpreters to this text) The word signifies a spring or a fountain, Josh. 15.19. because springs and fountains are as the gathering together of waters: The [Page 107] sea is called the gathering together of waters (Gen. 1.) there wa­ters are rolled, and laid as upon a heap: and so proportionably e­very spring, fountain and river, is a place wherein the waters are rolled or wrapped together. Some translate the word thus, His roots are wrapped about the water, or about the fountain. And that further sets forth the seemingly sure and stedfast estate of the hypo­crite, as he hath goodly green branches above, so his roots are wrapped about the fountain, he looks as if he were planted by the waters side, as the flourishing tree described, Psal. 1. A godly man is as a tree planted by the rivers side; so the hypocrite seems to have his roots wrapped about the waters, as if he had an everlasting supply from an everliving fountain, as if his leaves should not wither, or his fruit fall off from him. That's one sense.

But most goe with our translation, His roots are wrapped about the heap, they are intricated and folded about the heap of stones; and so the meaning of it may be gi [...]en three waies.

1. In that it is said,Impius aliquā ­do floret inter varia impedi­menta. His roots are wrapped about the heap, the heap of stones; it notes his thriving against all opposition, here shadow­ed by heaps of stones. Heaps of stones are hinderances to the growing of a tree, to the rooting of it: therefore we set or plant trees in places free from stones; but to shew that he may even o­vercome, conquer and subdue those difficulties which hinder his growth, he saith, His roots are wrapped about the stones. The seed that was cast in stony ground could not take root, the stones hin­dered it from a due depth of earth, Mat. 13.15. So that Bildad according to this sense magnifies the hypocrite, and speaks high of him, He wrappeth his root about the stones, he grows in places of greatest disadvantage. A wicked man may conquer oppositions, and prevail against the pull-backs which hinder his worldly, yea and his seeming spirituall estate; he may encrease when he wants encouragements and means of encrease, yea, he sometimes en­creases against stops and discouragements, he thrives among stones.

2. His roots are wrapped about the heap, notes, that he thrives,Ita latè radices diffundat ut fu [...]damenti struem offendat in aedibus Do­mini sui. Iun. In aliorum dā ­num propagatio denotatur. Idem or will thrive, if he can, though it be to the hinderance and damage of others: for by the heap some understand the foundation of an house, where stones are artificially heaped or laid together, not a naturall or accidentall heap. Trees that grow neer a house shoot their roots under or about the foundation of the house, and so may be dangerous to the whole structure. Thus the hypocrite will [Page 108] grow if he can, though he inwraps himself about the foundation of another mans house, raising or securing his estate upon his neigh­bours wrong or ruine.

Hypocrites care not whom they injure, so themselves may thrive, though they undermine the foundation of another mans house, and loosen his estate, to fasten their own.

3. His roots are wrapped about the heaps, may note the firmnesse, and the seeming strength of his standing. He is rooted, not in some loose and sandy earth, or in tougher clay, but his roots are wrap­ped about a heap of stones. As (Mat. 7.) the house founded upon the sand could not continue when the storms came, but the house founded upon the rock did; so a tree that is root­ed only in loose, sleight ground, cannot stand against a great tempest, we see such trees blown down; but that which is rooted among the stones, and wrapped about their heaps, that which in­terweaves and incorporates it s [...]lf (as it were) with a rock, this hath strength against all storms. Thus hypocrites pretend to Christ, and say they have wrapped themselves about, that rock; they will speak great words, and bid defiance to all the world can do, professing they have laid up a good foundation, and that the munition of rocks is their defence.

Domum lapidū cernet, id est in­ter lapides [...]i­citer provenit. [...] Sept. Inter lapides commorabitur. Vulg. Domum lapidū oculis vidit. Drus.The words may be translated, He dwelleth, and he staieth in the place of stones, or, He plants himself among the stones; and then it carries the same sense with the former clause: So M. Broughton, He platteth about the house of stone. The Septuagint thus, He shall live in the midst of the stones: And the Chaldee Paraphrast, He shall see with his eyes the place of stones. We are neer that sense, And se­eth the place of stones: That is (for all these rendrings of the He­brew will come to a fair agreement, and the result is this) he lives, abides, converses or dwels, even, where there seemes to be the least probability of his stay, he staieth in the place of stones.

[...] Domus vel ge­neraliter sedes, vel locus quo a­liquid capitur, vel continetur.The Hebrew is, house of stones; and house is taken either for that speciall place wherein men dwell, or generally for any place; so that, the house of stones, is either an house naturally built, Na­ture useth a kinde of art; or an house artificially built, art is but an imitation of nature. He seeth, that is, he seems to abide or conti­nue in that house of stones, he is very eminent or glorious in that [Page 109] place: The same word is read (Dan. 8.5.) where Daniel speak­ing of his vision, saith, [...] Cornu aspectus est cornu conspi­cuum & emi­nens, quod supra alià cernatur. Alij, cornu per­plexitatis, id est, perplexum & intricatum. Merc. The Goat which he saw in the vision had a no­table horn, the Chaldee is, a born of sight, he had a horn of sight, that is, a conspicuous or a notable horn: or, as others render it, he had a perplexed, enfolded, or enwrapped horn, a wreathed horn. So that the word signifies both the conspicuousnesse of a thing, and likewise the infoldednesse and complication of it.

A learned interpreter gives yet another sense, He looks into the house of stone; that is, he hinders the light, or darkens the house by perking up so proudly by, or neer the windows; as if he had said, he anoyes his Masters house both below and above, at the founda­tion, and at the windows.

The state of the hypocrite thus setled and made firm among stones, is yet a tottering one, it will not be able to stand, the 18. verse shews this.

There is much difficulty in giving a clear sense of these words.

If he.] Who is that? Who is the Antecedent to this he?

There is no antecedent exprest in the Hebrew. Some under­stand it thus, If he, that is, if the Lord, if God come to take ven­geance of this man, who seems to be a tree, so highly grown, and so deeply rooted.

Secondly, we may carry on the similitude thus, If he destroy him, that is, if the Gardener or the Husbandman; if the Master or owner of that ground or place, seeing a tree thus luxuriant, grow­ing so near the foundation of his house, and so wrapped about the place of stones, hindering the light, darkning the windows of his house; if he come to destroy or cut him down, it shall de­ny him.

Or, thirdly, If he destroy him; that is, if the Sunne destroy him: So M. Broughton translates, If the Sunne root him up from his place. But can the Sun root a tree up from his place? Yes, the Sun roots up a tree, when the Sun, before which a tree flourishes a while, casts his beams so hot upon it, that it is scorched. Extreme heat draws out all the moisture of a tree and kils it. In that sense the Sun may be said to root up a tree, the Sunne killing the tree, causeth it to be [Page 110] rooted up. Thus we see divers Antecedents answering the he, the agent in the Text.

[...] Absorbuit, de­voravit, Met [...] ­phoricè, corru­pit, destruxit, consumpsit, quia quod degluti­tur perditur, absumitur,The word which we translate destroy, signifies properly to swal­low down, as a man swallows down meat and drink: And it sig­nifies to swallow as a man swallows, when he is very hungry; a man that is very hungry eats his meat greedily; he throws it down whole into his throat rather then chews it. Now, because when meat is swallowed down, the meat is consumed and spent, and is destroyed and comes to nothing, therefore the Hebrews e­legantly translate that word, which properly signifies to swallow up,Pereleganter qui vinum mul­tum degiutiunt, àvino absorberi dicuntur, Pined to destroy; to destroy is to swallow up: And in that sense (Isa. 28.7.) wine is said to swallow up a man, that is, to destroy and consume him. Intemperate persons swallow up wine, and at last wine swallows up them: The wine drinks up their estates, their wits, their healths, their lives, their all at last. It is a metaphor taken also from cruell and savage beasts, who devour men; as Jacob saith of Joseph, Surely a wilde beast hath devoured, or swa [...]owed him up: And (Psal. 35.25.) vve have that word, applied to wicked men, conspiring against the Saints, they say, We have swallowed him up, ah, so would we have it; that is, we have utterly destroyed him, this pleases, this goes well on our side.

Then the meaning is, Though the tree be in this state, yet if the husbandman come, he can quickly destroy it from his place: Yea, though it be thus fairly grown, and firmly rooted, the Sunne is a­ble to kill this tree, and to draw out all it's moisture, and so leave it dry and feared, fit only to be stubbed up for fewell. Or take it for an hypocrite to whom the similitude referreth, If God come to destroy him out of his place, to swallow him up, ther's an end of him quickly, It shall deny him, saying, I have not seen him.

From this consideration, that the destruction of the tree is spo­ken of so immediately after the flourishing of it; That word, He is green &c. is no sooner out, but he adds, If he destroy him, &c. We may note,

That the destruction of hypocrites and wicked men cometh often upon them, in the height of their prosperity.

Even in the time of his greennesse, he shall be destroyed, and when his roots are wrapped about the heap. Trees stand so long sometimes, that they wither of themselves, and then we cut them [Page 111] down for the fire, but this man shall be cut down like a tree in his prime, in his flourishing, when affliction and withering seem far­thest off, when he thinks least of destruction, then it shall come up­on him; when his estate is like Jonah's gourd, a very pleasant plant, and a great rejoycing to him, a worme smites the roots and kils it.

That of Job (Chap. 20.22.) is full to this point, In the fulnesse of his sufficiency he shall be in straits: A strange thing that a man should be in straits, when he is in his greatest enlargement, that a man should be emptied when he is full, that a man should be no­thing, when he hath all sufficiency about him, yet thus it shall be, In the fulnesse of his sufficiency he shall be in straits. As a godly man hath a sufficiency in his wants, yea a fulnesse of sufficiency in his wants: So on the other side, an hypocrite, whose heart is false with God, hath want in his sufficiency, yea want in the fulnesse of his sufficiency. Which may be understood two waies; either that his fulnesse in the greatest sufficiency of it is unsatisfying; or that his fulnesse in the greatest sufficiency of it, is upon decaying and a­bating. (Psal. 78.13.) Whilest the meat was in their mouths, the wrath of God fell upon them; while meat is in the mouth, rich clothes upon the back, while store of money is in the purse, while the land brings forth abundance of encrease, even in all these sufficiencies a man may be in straits. As it was with Agag (1 Sam. 15.) Sure­ly (saith he) the bitternesse of death is past; he thought himself safe, and that the storm was quite blown over, but then, in that nick of time comes Samuel, and cutteth him in peeces. The Apostle Paul saith (2 Cor. 1.9.) I had the sentence of death in my self; that is, I concluded, I could not survive those sufferings, I thought my self a lost man: yet the Lord delivered him, and fetched him from the grave. But when hypocrites (like Agag) have the sentence, yea the sweetnesse of life in themselves; When they say peace and safety, then sudden destruction comes, as pain upon a woman in travell, and they shall not escape: God cuts them off. It fol­lows,

If he destroy him from his place; what then? It shall deny him, say­ing, I have not seen thee.

Here is a further aggravation of his misery, when he is destroy­ed, It shall deny him; What shall deny him? Some read it thus, his place shall deny him. Can a place speak, affirm, or deny? No, it cannot; but it is usuall in Scripture, by a Prosopopeia, a fiction of [Page 110] a person to ascribe speech to beasts, to trees and places too, things not only without reason, but without life. Such an elegancy is here, It shall deny him; that is, when he is destroyed, if any man shall ask the question, where is this man? Where is this goodly tree that stood here before? The place shall answer, He is not here now.

[...] [...]ontietur ei [...]. Sept. er prosopope ā tribuit sermonē & mendacium rei inanimae; quod insolens non est in his libris Ita è loco suo excidetur & in­teribit, ut nullus jam agnoscat eum ibi unquam fuisse. MercThe Hebrew is, The place shall lie; the place shall feign and say, we have not seen him; we know not what is become of him: So men use to answer, when they are either afraid or ashamed to own one that is asked for.

Some understand it of a person, Then one may deny him: I see then no more, so M. Broughton. Suppose a traveller, who often­times past by, and saw this goodly tree, when he commeth to the place again, sees it no more, the tree is down: So he, who hath past by such a mans house, and beheld his goodly seat, when he comes another time, there is no such man there, the man is gone, It, or, he shall deny him, saying, I have not seen thee.

We have neer the same words, Psal. 37.35, 36. where the flou­rishing estate of a wicked man is shadowed under the notion of a tree, I have seen the wicked flourish like a green bay-tree, &c. (yet) he past away, and he was not; as much as to say, if it be asked, what's become of him? A man shall answer, he hath not seen him; yea, I sought him, but he could not be found. Such a sense hath been shew­ed (Job 7.18.) upon those words, The place thereof shall know him no more; A clear riddance shall be made of all men out of the world, especially of wicked men. In that description (Dan. 2.35.) of the four Monarchies, under the similitude of a great Image, whose head was of gold, his brest and arms of silver, his belly and thighs of brasse, his legs of iron, and his feet of iron and clay; the text saith, Then was the iron, the clay, the brasse, the silver and the gold broken to peeces together, and became like the chaff of the Summer threshing floors, and the winde carried them away, that no place was found for them; or, as the Chaldee, They were found in no place: A time will come when all Monarchies and worldly Kingdoms, which have stood up in so much lustre, which have dazled the eyes of all be­holders with their splendour, and kept all their neighbour nations under by their power (a time shall come) when this clay, and iron, and brasse, and silver, and gold shall be all beaten to peeces, so [Page 113] that if a man ask, where are the four Monarchies? What's become of the pomp and state of those great Empires? The places of them shall know them no more; no man can tell where they are. There is such a meaning here, this green tree. This hypocrite shall have his branches so pull'd off, his roots so stubbed up, that it will be hard to give an account what's become of him.

We finde the happy and flourishing estate of the Church and people of God described, as if no place were large enough for them to dwell in (Zech. 10.10.) I will bring them again out of the land of Aegypt, and gather them out of Assyria, &c. that is, I will gather my Saints, my Church together from all the parts of the world where they have lived (while they could not live, but sculk­ing in corners) I will bring them together, so conspicuously, that there shall be no place found for them; that is, no place capacious e­nough to receive them and their families. We have the same pro­mise of enlargement (Isa. 49.) They shall say, The place is too strait for me, give place to me that I may dwell. Now, as the Saints shall be gathered together so eminently and abundantly, that no place shall be found big enough to hold them; so the hypocrite with all his greennesse and verdure shall be so blasted and rooted up, that the place where he was shall not be visible, as his; he shall be so farre from filling all places, that he shall fill none, The place where he dwelt shall spue him out, and by any remaining symptome it shall not be known, where that man was.

So then, the summe of all may be given thus, taking the compa­rison from the tree to this wicked man;

That as a tree highly grown and deeply rooted, may be so cut down and stubbed up, that it shall not be known whether ever it grew upon that place or no; so a wicked man though for a while he flourisheth and overcommeth all impediments that hinder him, in the eye of the world, yet at last himself and his family shall be so clean removed and swept a­way, his name and memory so blotted out, that there shall not be any print or foot-step of his being upon the face of the earth.

Whence note, That the memory of wicked men shall perish for ever, none shall own them.

If they be asked about them, they shall say, We have not seen them. Peter in his temptation denied Christ, Mat. 27. when they asked him, saying, Art not thou one of his Disciples? No, saith he, I know not the man. As the Saints under temptation, and as hypo­crites in their daily conversation deny Christ: so the time will come [Page 114] when hypocrites and wicked men shall be denied themselves, their places shall say, We know them no more. They shall be re­membred only as Pilate is remembred in that, which is called the Apostles Creed, who stands there upon record for his wickednesse, cowardize and injustice in condemning Christ, whom he knew to be innocent. Wicked men are either forgotten, or else remembred with a brand of disgrace. They who have been adored and flattered, and crept to like little gods, shall not be owned by the meanest men. E­ven their parasites who have hung about them, will fall off from them, and say, Who, we know them? we know no such men. It is prophesied (Zech. 8.23.) of the Jews, who are now a despised and scattered people (yet still a people in the heart of Christ) that God will bring them forth at last, and they shall be a people so much honoured, that ten men out of every Nation shall take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you. The despised Saints, such as the world hath cast out, and said, We will not see or take notice of them, shall be honoured or envied of all. Men will be glad to take hold of their skirts, and say, Come, let us go with you; O that we might have a part and a portion with you, for we know that God is with you! O that we had lived the lives, and might die the deaths of the righteous! O that our beginnings had been, and that our la­ter ends might be like theirs! Likewise a time will come, when hy­pocrites and wicked men shall be despised by their admirers, and cast out, as not worth the looking on by their grossest flatterers. It was a great honour which the Oratour gives Homer, Cic. in Orat. pro Arch. poet. a Heathen Poet, who was a man of such reputation, that many great Cities strove for him. One said, he was born here; another said, he was born there; a third, among us was the place of his birth. All de­sired to own him, because he was a man highly honoured for his learning in those times: So on the other side, every place shall be ashamed of some men; this place shall say, we have nothing to do with him; and that place shall say, we have nothing to doe with him; one shall disclaim him, and another shall disclaim him, all shall refuse him. It shall be the honour of Saints to be desired of all; and it shall be the shame and punishment of wicked men, to be cast out and disregarded by all. They who despise God, shall at last be lightly esteemed among men.

Bildad having thus enlarged his similitude, in all the parts of it, and at last laid the hypocrite as low as forgetfulnesse, so low that [Page 115] no man will own him, as he is alwaies so low that God will not own him, he concludes tryumphantly against him.

Here's his conclusion.

This is the joy.] The word which we translate joy, signifies the highest joy, a kinde of leaping for joy. [...] Dicitur quando gaudio gesti­mus, ut canes solent quando peregre adveni­enti Domino adulantur. En haec est ex­ultatio viae ejus ironic [...]s dictum Haec est laetitia qua sibi place­bit in magnitu­dine suâ. Ʋiam appellat statum in quo erat, q. d. en quo redeat ejus gau­dium dum ita sese efferret. Merc. It is an allusion to dogs or spaniels, who (you know) when their Masters come home, leap about them for joy, and in their language bid them welcome. Such a joy is here meant, a joy lifting up the heart, a leaping, an exulting joy. The word is often applied to the joy of the Saints, they rejoyce, and (as it were) leap about Jesus Christ, they triumph in the fa­vour of God. The leaping, the exulting joy, the best joy, all the joy which an hypocrite hath, is but this, vvhich hath been described; Is it not a desirable joy? a goodly joy sure? the words are ironicall, This is the joy of his way.

Of his way.] Way is taken for the course, purpose and institu­tion of a mans life, for the tenour of his conversation, which he holds in the world, This is the joy of his way: This is it. The parti­cle is demonstrative, This is it which I have told you; as if he had said, cast up all the comfort and happinesse of that flourishing tree, of the hypocrite, this is all that it comes to, his end is to be rooted up, and not so much as to be owned by those that knew him before.

There are three things which I should observe from this, This is the joy of his way.

First, That an hypocrite may have much joy in his way. He may rejoyce much in his condition, and thinke all's well. False hopes can produce false joyes. False faith brings forth a comfort like it self, a fading comfort, a shadow of comfort, as that is, but a shadow of faith. The fancy of faith is usually fuller of joy then true faith. Sa­tan helps forward this joy, and God for a time will not hinder it. Faith (though feigned) gives the soul a sight of such things as are worth the rejoycing in, and a supposed title to them will move joy, as well as a reall title doth. The stony ground received the word with joy. The promises are delicious to the sensitive and ra­tionall part, as well as to the spirituall and regenerate part. Hence (Heb. 6.) they that fall away are said to have had tastes of the joyes of the world to come. An hypocrite may thinke himself in hea­ven [Page 116] sometimes, and then like one in heaven, he cannot but re­joyce. He may have a glimpse of heaven upon earth, all whose heaven is earth. This is his joy.

Secondly, This, may be demonstrative, and answers the questi­on; what is his joy? It is this, His worldly comforts, his flourish­ing outward condition is his chiefest joy. Then note, The joy of hypocrites is chiefly bo [...]tomed upon outward things. It is not the joy of the Lord, no, nor joy in the Lord, Rejoyce in the Lord, and a­gain, I say rejoyce, is the Gospell-command. An hypocrite cannot rejoyce thus. When he rejoyces in the Lord, somewhat besides the Lord causeth his joy. He rejoyces in his green boughs, in his goodly branches, in his supposed strong root; but to rejoyce in God as God he knows not how. Davids joy was the opposite of this (Psal. 4.6.) Lord, lift thou up the light of thy countenance up­on me, and that will put gladnesse in my heart, more then in the time that their corn and wine encreased. Let me have the Sun-shine of thy love, and then though I have nothing but darknesse and clouds from the world, I shall rejoyce. But what saith the hypocrite? let my corn and wine encrease, let the Sunne of outward prosperity shine warm upon me, let me have my greennesse of creature-con­tentments, let me have credit and fair repute among men, these will put gladnesse in my heart. These glad his heart, when he hath not a dram of grace or goodnesse there.

Thirdly, The joy of an hypocrite is but for a moment. It is a perish­ing joy. This is the joy of his way; you see what it amounts to, how well it last. His greennesse is turned into withering, his root rots, and his fruit fals off. This is his joy. He is like those spoken of in the Epistle of Jude (vers. 14.) Trees twice dead, and plucked up by the roots. That's the conclusion of the hypocrite: he hath a name to live, but he is dead, twice dead, naturally dead in sinne, and ju­dicially dead under wrath: he was born spiritually dead, and his whole life is a passage to eternall death. He hath rejoyced a while, but he must mourn for ever. The portion of hypocrites is weeping and gnashing of teeth (Mat. 24.51.) Their joy is but for a morning or a day, weeping comes at night, & that night hath no morning after it.

Some read, Out of the earth shall somewhat else, some other thing grow: We, out of the earth (when these are removed) other persons shall grow, who shall inherit the place, and possesse the [Page 117] dwelling of these prosperous trees. For he follows the similitude of a tree, when, or where one is pulled up, another is planted and grows up in it's room. Or, others shall possesse what he hath gotten. In which sense Job speaks (Chap. 27.16, 17.Alij, qui alieni erunt ab eo, & quasi è terra a­lia germinabūt, in bona ipsius su cede [...]tes jux­ta illud, reposi­t [...]e sunt justo o­pes peccatoris. D [...]l.) Though he heap up silver as the dust, and prepare raiment as the clay, he may pre­pare it, but the just shall put it on, and the innocent shall divide the sil­ver. Which words may be a Comment upon these, Out of the earth shall others grow; that is, others shall rise up, God will bring a new generation to enjoy his ill-gotten substance, and eat the sweet of all his labours. Solomon (Eccles. 2.18.) was much afflicted, because he knew not who should grow up after him. I hated (saith he) all my labour which I have taken under the Sunne, because I shall leave it to a man, and I know not what he shall be, whe­ther a wise man or a fool. It is a part of the vanity which lies upon man-kinde, that after all a mans labour and pains, he must leave all unto some body, he knows not certainly who. But there is a greater and sorer vanity upon the hypocrite; he seldome staies to take his part, He shall not rost that which he hath tak [...]n in hunting (Pro. 12.) that is, he shall not have the benefit himself of what he hath, but others (unthought of) shall come out of the ground and grow in his place, This is the upshot or summe of all his misery, he hath laboured for others in temporall things, and he hath got nothing for himself in spi­rituall things.

Further, the words may carry this sense. That

When wi [...]ked men are taken away, the righteous shall grow in their roome.

Pull up the bryars and thorns, and then vines and fig-trees, li­lies and roses will grow the better. When wicked men are remo­ved, good men will prosper.

Again, Out of the earth shall others grow; they were not worth the ground they went upon, though they were worth a great deal of ground, therefore out of the ground shall others grow. God will raise up a generation which shall be more faithfull and serviceable unto him.

There is a fourth sense of this expression, Out of the earth shall others grow; that is, out of the meanest and lowest condition others shall grow: and so it carries an opposition between the condition of an hypocrite, and of a godly man. The hypocrite in his flou­rishing greennesse shall be cut down to the ground, but they whose hearts are sincere and upright, though they are as low as the [Page 118] ground, though they are upon the earth, and are trodden down as mire in the streets, yet they shall grow up. They who were growing high shall be cut down, and they who were below shall grow up; such as they feared not, nor suspected, shall prevail over them. They who are lowest, even as low as the earth, shall be rai­sed, built up and set on high in the world, when God speaks the word.

There is an Exposition of this whole context, about which (be­cause many close with it) I shall give a brief account. Divers of the learned understand this third similitude, not as describing the state of an hypocrite, but as an instance in opposition to the state of an hypocrite, set forth by the rush and by the spider in the former verses.

Hence it is that the Italian version begins the sixteenth verse thus, But the perfect man is green before the Sun, &c. And so the sense may be given to this effect. As if Bildad had said, Though hypocrites wither like a rush, or like a flag, though they are suddenly swept down like a spiders web, yet a godly man is a green tree before the Sunne; he is not like a rush without water, but like a tree planted by the rivers side, which is able to endure the heat of the Sunne, yea the hottest Sunne of persecution: [His branches shoot forth in his gar­den] he is no wilde tree, no tree of the forest, or of the wildernesse, he is a tree of the inclosed garden, which if it want the water from the clouds, the Gardener will take care to water it with his hand. Or [his roots are wrapped about the heap, about the fountain;] he is strongly set, and he hath water continually to feed and supply his branches; Thus the Church is so described by Balaam (Numb. 24.6.) How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! as the valleys are they spread forth, as gardens by the rivers sides, as the trees of Lign aloes, which the Lord hath plant­ed, and as Cedar-trees besides the waters. Thus the godly mans roots are wrapped about the fountain, and there he is fruitfull; though the Sunne shine hot upon him, yet it cannot exhale his moysture faster then the river can supply him with more. And he seeth the place of stones, he will live upon a flint, having a live­ly root of faith continually sucking in refreshings from Christ, un­der whose protection and favour he remains strong and abounding in the worke of the Lord. [But if he destroy him from his place, it shall deny him] that is, if the wicked of the world attempt to root the godly man up: the place, that is, the men of the place shall take part with them, own him, and deny to give him up into the [Page 119] hands of those who would destroy him. But if the place should not se­cure him, if the power and violence of the enemy destroy and pluck him up, yet this is his joy, a godly man may be destroyed, but none can destroy the joy of a godly man. [This is the joy of his way] he delights in persecution, he is as sorrowfull, but al­waies rejoycing, even in death it self, [And out of his earth shall others grow] He shall have a blessed posterity to stand up in his stead, in whom he shall live, when he is dead. Or, if the power of the adversary root him out of this earth, in which he lived, and drive him from this ground, from house and home, he shall grow in another earth (The originall may bear that sense.De terra alia germinabunt. Pagn.) If he be re­moved from this place, he shall grow in another place; if you take him from his owne Countrey, he can grow in any Countrey, and if he be plucked from all Countreys, he will grow up to, and in Heaven.

Thus the whole Context may be made out as a similitude of a godly man, in opposition to the hypocrite. But I rather ac­quiesse and settle in the interpretation before, that it is a third de­scription of the condition of an hypocrite. The originall and our translation fairly carry it so.

Bildad having thus farre prosecuted the point, vindicated the justice of God, and illustrated his former proof by a three­fold similitude, shuts up and states the point for God, that He is just, For he will not hurt the innocent, neither will he help the evil doers, &c.

Behold.] Is here a strong affirmation. This is a certain truth.

The strong God, or the puissant, will not cast away a perfect man. [...] God hath infinite power, but he putteth none of it forth,Deus fortis non abutitur poten­ti [...] sua ad con­terendun sim­plicem. Pined. to this purpose: he never laies out himself in opposing those who are per­fect and righteous, The powerfull God doth not cast away a perfect man.

The word which we translate, cast away, [...] was opened at the 14^th verse of this Chapter, and in the fifth Chapter, vers. 9.Fasti divit re­probavit. There it was translated by despising, Despise not thou the chastening of the Lord, cast not away, or cast not off the chastening of the Lord. And in the 14^th verse of this Chapter, The hypocrites hope shall be cut off, he shall cast away his hope, or his hope should cast away and abhorre him, for so the word bears.Non reprobabit innocentem. 7 [...] The Seventy translate it to that sense, He will not cast off; that is, he will not reprobate, or disapprove, he will not reject or discountenance a perfect man. And M. Broughton, Loc, the omnipotent will not loath the perfect. Either of the senses are full enough to the Text.

Only take notice that in the words there is a figure; for when it is said,Meiofis. That God will not cast away a perfect man; this is not all the meaning, as if God made no other reckoning of perfect men then thus, that he would not cast them away; more is intended then exprest, namely, that the Lord doth highly esteem and prize righteous men; he laies them, as it were, in his bosome and next his heart: thus the Lord deals with the righteous, His not casting away, is a near embracing.

There is a two-fold casting away; First, Temporall. Secondly, Eternall: and in neither of these senses doth God cast away a per­fect man. Not only shall he not perish eternally, but not tempo­rally. He doth not reject or cast him away for a moment; his love is an everlasting love, and there can be no breaches or gaps made in it, so as to cut off his love to the person, although he often sig­nifies displeasure against his sin.

[...]The word we had in the first Chapter, where it is used to ex­presse Jobs compleatnesse in spirituals: A compleatnesse, not in degrees, but in parts; sincerity fill'd up his soul, and so perfe­cted all the limbs and members of his inward man. Observe hence,

First, A gracious soul shall never be rejected of God.

Whatsoever God doth in the world, he will never doe this, Heb. 13.5. He hath said, I will never leave thee nor forsake thee. If God doth not leave a perfect man, he will not cast him away. The Apostle puts the question, (Rom. 11.1.) Hath God cast away his people? God forbid. God hath not cast away his people whom he fore-knew.

Perfect men are Gods jewels, not the rubbish or off-scouring of the world, though the world count them so. A wise man will not cast away jewels.

Perfect men are Gods servants, his faithfull servants; all the willing service he hath done him in the world (on this side Angels) is done by these men. A wise man will not cast away such as are truly serviceable unto him.

Perfect men are Gods children; they are borne of God, and sonnes of the most high. Naturall love will not cast away a childe.

Perfect men are Gods portion, the lot of his inheritance, his [Page 123] revenue comes in, he hath his in-comes of glory, by them. A man will not despise his own glory, he will not reject his own inheri­tance.

Further, They who are perfect come to him in his Sonne; and he hath pawned his truth for it (Joh. 6.37.) He that commeth to me, I will in no wise cast out: As if he had said, this thing is furthest from my heart of any thing in the world. God cals after many who goe away from him, but he casts away none who come to him. None come to him till he draws them, therefore he will not drive them away who come.

Again, Perfect men have the Spirit of God, God cannot cast away, or stop his ears at the voice of his own Spirit. They have the earnest of his Spirit; if God should go about to put them off, or lay them aside, they will shew God those tokens and pledg­es of his love, the earnest he hath given them to assure their hearts.

Lastly, He hath tied himself to them in the bond of a Covenant, they are fast to him in the everlasting bonds of his own love; there­fore they cannot be cast off. So he promises his people (Levit. 26.44.) though they should provoke him to afflict them, yet he would not reject them utterly; he might put them into the hands of their enemies, but he would never cease to be their friend, For all that, when they be in the land of their enemies, I will not cast them away. (Many think when the Saints are cast into trouble, that God hath cast them away: no, there is no such matter, when they are in their enemies hand, God holds them still in his hand, yea, in his heart.) I will not cast them away, neither will I abhorre them to destroy them utterly, and to break my Covenant with them, for I am the Lord their God. The Covenant holdeth God and his people so fast together, that they shall never part.

We finde the Church complaining grievously, as if she were cast away (Psal. 44.9.) Thou hast cast us off, and put us to shame, and goest not forth with our Armies: and verse 23. the Church praies, Arise, O Lord, cast us not off for ever. So (Psal. 60.1.) O God, thou hast cast us off: and vers. 9. Who will bring me into the strong City? Wilt not thou, O God, which hadst cast us off? God (to sense) casts off his own people, when he casteth them into dangers: but even then their faith takes hold of God, and Gods love takes hold of them. Though all this be come upon us, yet have we not forgotten thee, nor dealt falsely in thy Covenant (Psal. 44.17.) neither [Page 124] had God forgotten them, or dealt falsly in the Covenant: they were his people still, and as near unto him, as when they were fur­thest from those troubles.

God casts away some indeed, but they are such as he never had within the bonds of his Covenant. He casts away wicked men, as rubbish, as filth and dirt; such the Prophet speaks of (Hos. 9.15.) My God will cast them away, because they did not hearken unto him. These were imperfect, not perfect men. God cast these away, not from any interest they had in him, but because they never had any. Such as will not hearken unto the Word of God, God will cast away; why? They cast God away, when they cast the Word of God away. They cast the Covenant behinde their backs (Psal. 50.) no wonder God casts them behinde his back; he throws them o [...]t of doors, when they throw his truth out of their hearts. Perfect men love the truth of God for ever, and the God of truth loves them for ever.

Secondly, (For, as was said, these words expresse lesse then is meant.) Observe,

That perfect men are highly esteemed by God.

He prizes them greatly, he delighteth in them, They that honour me, I will honour, saith God; not only will I not cast them away, or abhorre them, but I will honour them. God esteems and pri­zes them, though the world disesteem and reject them. There is many a soul which the world tramples under their feet, as the mire in the streets, which at that time God laies in his bosom. Christ im­braceth some in his arms, whom the world, yea, whom their bre­thren hate, and smite with their tongues (Isa. 66.5.) Your brethren that hated you, that cast you out for my Names sake, said, Let the Lord be glorified (Not only the wicked world may doe this, but bre­thren, even those that are brethren indeed in the main, may pos­sibly hate a perfect man, and cast him out) your brethren that ha­ted you, and cast you out for my Names sake; but the Lord at that time loved them, as it follows, But he shall appear to your joy, and they shall be ashamed.

And if God doth not only not cast away perfect ones, but esteem them, then take these three cautions.

First, Ye that are perfect, be sure ye keep close to God, doe not cast him off; doe not cast away the word, any one truth or command of God. Cast not the waies of God away, for he will never cast you away.

Secondly, Ye that are perfect, Cast not away your confidence, Heb. 10.35. The Apostle had shewed how close God would stick to his people; now, saith he, if it be so, if he will bring his promi­ses to passe, then cast not away your confidence. There is a great strength of engagement in it, when we read that God will not cast away his people, that they should not cast away their con­fidence in God, which hath great recompence of reward.

Thirdly to all, take heed of casting of casting off or sleighting any perfect man; we should act towards men, and thinke of them as God doth. It is best to love where God loves, and to love most where he loves most. Negative promises, and negative threat­nings have greatest force in them. God holds them fastest; and loves them dearest, of whom he saith, I will not cast them away. God will not cast away a perfect man. There's a negative promise. Now see the portion of the wicked, that's given out in a negative threatning: God saith not what he will doe against them, but what he will not do for them, Neither will he help the evil doers.

Some read it, He will not put forth his hand to evil doers. Non perrigit manum malig­nis. Vulg. Ad a [...]tiae foedus pertinere videtur. So the letter of the Hebrew imports. And there may be a three-fold sense given of that reading. Putting forth the hand, notes, first, our taking men into society, fellowship and familiarity with us: when we would shew a man how we love him at our hearts, we put forth a hand, and take him by the hand. Now (saith he) God will not take an evil doer by the hand, to welcome or entertain him, to countenance and respect him (Exod. 23.1.) Put not thy hand with the wicked to be an unrighteous witnesse: Be not of the same side, communion and fellowship with him, in giving witnesse.

Secondly, (As the Septuagint gives the sense) He will not put forth his hand; that is, to receive a gift or an offering from wicked men. When a gift or a present is brought, the receiver (if he would testifie his liking and acceptance of it) puts forth his hand and receives it.Nec ullum mu­nus impij acci­pier. Sept. q. d. Non por­riget manus, ac­cepturus manus, impiorum dona non sunt Deo­grata. Pined. Now (saith Bildad) God will not put forth his hand to receive any offering or gift from wicked men; the obla­tions of wicked men are an abomination unto the Lord, The good deeds of evil doers are evil in his sight. He had no respect to Cain and his offering. He did not put forth his hand to receive Cains offering, but he put forth his hand to receive Abels offering. This is a profi­table sense.

Thirdly, It rather refers to Gods not assisting wicked men. So M^r Broughton renders it, He will not maintain the hand of the mis­chievous. To put forth or stretch out the hand, according to this Hebrew phrase, [...] Denotat fortiter apprehendere, aut potiùs ap­prehendendo consortare, & roborare hoc est praestare auxi­lium. Improbis non favet nec eos juvat. Merc. implies strong holding, or the taking of strong hold upon any thing, so as by taking hold of it to strengthen and confirm it, to give it help and assistance. A man that would give assistance to another in any businesse or work, puts forth his hand to him. When we want help, we usually bespeak a friend, Pray lend me your hand. Now here, The Lord will not put forth his hand to evil doers; that is, the Lord gives them no assistance or help in their wickednesse. If wicked men say, Lord, lend us thy hand: no, saith he, I will not lend you my hand. We finde this phrase frequent in Scripture. That (Gen. 19.16.) illustrates it fully; where Lot being warned to go out of Sodome (vers. 16.) while he lingred the men (that is, the Angels) laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters, the Lord be­ing mercifull unto him, and they brought him forth, and set him with­out the City. They laid hold upon their hands: It is the word of the text. When the Lord sees wicked men, in any distresse or dan­ger (as Lot was in Sodome) or when they want help and assistance in any businesse, he will not be mercifull to them in taking them by the hand, or in laying his hand strongly upon them, either to pull them out of the danger, or to give them help in difficulties. The sinne of Jerusalem is charged upon her in this language by the Pro­phet, in a parity with that of filthy Sodome. (Ezek. 16.49.) Neither did she strengthen the hand of the poor and needy: that is, she did not relieve, comfort or help them. The sinne opposite to this is charged upon the false Prophets by Jeremy (Chap. 23.14.) They strengthen the hands of evil doers, either by counsell or by counte­nance, by flatteries or connivence. We read (Nehem. 6.) how of­ten the enemies sent false alarms to Nehemiah, and the people that were with him, to terrifie and affright them: Nehemiah shews the enemies design in it, vers. 9. They all made us afraid, saying, their hands shall be weakned from the work that it be not done; therefore in the close Nehemiah praies, Lord, strengthen mine hands (it is this word) as if he had said, Lord, help me, put thine hands to mine. So (Isa. 35.3.) strengthen the weak hands, put your hands to their hands, Psal. 73.23. David acknowledging how he had almost fallen at the rising of the wicked, shews yet what kept him up, Neverthelesse, I am continually with thee, thou hast holden me by my right hand: the [Page 127] hand of providence is the power of God upholding our being, as the hand of Creation was the power of God giving us our being, Isa. 42.6. I the Lord have called thee in righteousnesse, and I will hold thine hand and help thee. So, Isa. 41.13. that is, by holding of thine hand I will help thee. The same word in the originall is used for hardening the heart (Exod. 9.12. [...]) because hardnesse of heart strengthens it to doe evil. A hard heart is armed for any sinne.

So then we see, when the Lord refuseth to put forth his hand, or to take strong hold (as the word imports) upon the hand of evil men, the meaning lies in one of these three things,

1. That he bears no favour to them, he doth not approve their cause or businesse.

2. That he gives them no assistance nor encouragement in their businesse.

3. That he will not deliver or rescue them out of their distresses; when they are sinking and falling he will not put forth his hand to hold them up, or to keep them from sinking. God is hot a Patron or a Protectour, an Adjutor or Aider of evil doers.

We must not take these evil doers for all and every one that doth evil, for then whom would God help? [...] We may then say (with reve­rence) God help us indeed: what a miserable condition were we then in, if God would not put forth his hand to help any that do evil? The evil doer is a man notoriously, professedly, studiously wicked, one that acts and devises evil against God and his waies. Every one who doth evil is not to be reckon'd an evil doer. A man doth evil in any one act: but one act doth not make him an evil doer. A Magi­strate must count him an evil doer, who doth evil; and therefore he must take vengeance (in many cases) of him that doth evil (though but once) Rom. 13.4. and though he repent. The Angels were cast as evil doers for one act, and so was man in innocency: but now the evil doer is one who multiplies and continues in evil deeds; to such as these the Lord will not put forth his hand, or give them his help. Observe then,

First, That God is no friend, no assistant unto men in sinfull waies.

He will not strengthen the hands, or help forward the work of wicked men. God is the punisher and judge of evil doers, therefore not their helper.

Evil doers oppose not only Gods law, but his nature, therefore he will not help them. He cannot exercise one Attribute against another; his power will not work against his holinesse, or against his will.

There is a two-fold help which God giveth,

First, A common help.

Secondly, A speciall help.

We grant that God strengthens the hands even of evil doers in regard of a common help: For no man could put forth his hand to any evil, as a sinner, if God did not give him a generall assistance, as a creature. In this sense the strength by which men rebell and sinne against God, comes from God. But he doth not strengthen their hands, or give them help by any speciall assistance. In the doing of good, we have a common assistance to the act, as there is a naturall motion in it, which God gives his people with the rest of the world: but this will not carry them out to doe good compleatly. To bring forth any gracious act, they must have a speciall assistance. Hence Christ saith, Without me ye can do nothing; he means it not of that generall support which Christ gives to man, by which all live and move, and have their being in him (in that sense no man is able to doe any thing without Christ, for in him all things cons st) but when he saith, Without me ye can doe nothing, he means, without my speciall assistance and strength ye cannot perform holy and spiritu­all duties, acceptable unto God. So the Apostle, We have no suf­ficiency of our selves, so much as to thinke a good thought. We have no sufficiency to thinke any thought without some assistance; but to thinke a good thought, we have not any sufficiency without a speciall assistance. Wicked men are not able to doe evil, without a common assistance; but they have no speciall assistance from God to do evil. He doth neither stir up and excite then lusts to the act, nor supply their lusts while they are acting. Wicked men have as­sistance enough in both from their own hearts, and from Satan. Though man hath no sufficiency in himself to thinke one good thought, yet he hath a sufficiency in himself to thinke all evil thoughts; As he is a creature he acts, and as he is a corrupt creature he sins. Man hath full power and free-will to do evil therefore the Lord doth not put forth his hand to help the evil doer.

But it will be necessary for the understanding of this and other like Scripture, to consider somewhat more distinctly, what God doth in reference to evil acts, or the acts of evil doers. He con­curs, [Page 129] but not with such a concurrence, as amounts to the helping of evil doers, or the strengthening of their hands.

The first help which God gives evil doers, is privative, or negative, the calling in, or not giving out of that power, by which they might do good, or avoid evil. Thus he departed from Saul and then Saul went on, worse and worse against David. God hath somewhat to doe with evil doers, when he with-draws that help from them, by which they might be kept from doing evil. Or, when he doth not assist them against the evil of their own hearts, and the pollutions of the world. This deserting and leaving them unto themselves, laies them open to sin. Yet the sin which a man thus deserted commits, can no more be charged upon God, then the darknesse of the night can be charged upon the Sunne for going down; sinne follows divine desertion, not as an effect doth the cause, but as a consequent doth it's antecedent.

Secondly, He delivers or gives them up, first, to Satan: And secondly, to their own counsels, to a reprobate minde and vile af­fections, Psal. 81.12. Rom. 1.24, 26. This tradition is an act beyond desertion; there is a greater spirituall judgement in it, when God makes a mans own wickednesse active against him, then when he doth not make his Spirit or grace active in him. It were better to be put into the hands of all the tyrants in the world, yea, better be put into the hands of the devil, then into the hands of our own lusts and passions. God doth not give a reprobate minde or vile affe­ctions, but he gives up to them.

Thirdly, Evil doers in their doing evil are ordered by God. Wic­ked men (in every sinfull act) runne beyond the line of obedi­ence, but they cannot runne beyond the line of providence. God limits and circumscribes the acts of wicked men, for otherwise e­very wicked man would be a monster, a none-such in wickednesse, if he could; every one would be a Cain, an Ahab, a Nero, a Cal [...] ­gula, &c. The sinfulnesse of men would be, not only out of mea­sure sinfull intensive, in regard of the quality of it, but out of mea­sure sinfull extensive, in regard of the quantity of it, it would break all bounds, carry all down before it, did not the Lord order and direct the disorders and confusions of it. There is a sea of wicked­nesse in the heart of a wicked man, which is as boysterous and un­ruly as the naturall sea, and if the Lord did not set bounds to that sea of wickednesse, and say, Hitherto shalt thou come and no further, it would overwhelm all. Thus farre also God hath to doe in the [Page 130] sinfulnesse of men, to limit and stay them, to restrain and keep them in compasse, while they sinne. Every sinne goes without the compasse of that law which God hath given, but no sinne can get beyond the compasse of that leave which God gives.

Fourthly, We may say, God assists the motions of sinne, but not the motions to sinne, or the sinfulnesse of the motion. The strength of a wicked mans hand, while he sins is from the Lord, but the Lord doth not strengthen his hand to sinne. A sinner hath naturall help from God, but he hath no morall help from God; he hath all that from himself, from his own wicked heart, or from Satan. To eat was a naturall act in our first parents, this was from God; but to eat against the command was a morall act, and that was from man, and the serpent. As suppose that a Musician should touch or play upon a Lute that is out of tune, his touching the Lute is an artificiall act, but the sounding of it comes from the nature of the instru­ment: the sounding of the instrument is from the hand of him that plaies upon it, but, that it sounds untuneably, is, because the in­strument is out of tune. So the Lord by naturall assistance puts the hearts and hands of wicked men into motion, but that they move ir­regularly, that they make such harsh musick, that there is so much discord in their actions, that's from the disorder and untuneable­nesse of their own spirits, not from the hand of God. They have not any morall assistance from God in sinne, but a natu­rall only.

Or, take it negatively, God doth not help the evil doers.

First, He doth not help the evil doers, by instilling the least mo­tion of evil into them. He casts in, or infuses holy thoughts and motions into the hearts of his own people, to prepare them for holy performances, but he never dropt the least motion of evil into the heart of man, to fit him for wickednesse.

Secondly, The Lord doth not excite or stir up that naturall in­herent corruption that is in wicked men; he doth not provoke or blow up their lusts. He excites the graces of his own people, when they are to doe any good: they have a principle of grace in them, and this God breaths upon, moving and acting it by fresh assistan­ces. Neither of these waies doth the Lord assist evil doers.

Further, Taking the words (as they must) in a figure, when it is said, God doth not help the evil doers; the meaning is, he doth op­pose and resist them. Hence observe,

Wicked men are resisted and opposed by God in their evil doings.

God is so farre from giving them any help, that he sets himself a­gainst them. Understand this with a distinction.

There is a two-fold resistance or opposition that God makes a­gainst the evil doings of men. There is,

• 1. A morall opposition.
• 2. A naturall opposition.

Or there is,

• 1. A declarative resistance.
• 2. An operative resistance.

When it is said, that God doth resist (as this phrase imports or supposeth) wicked men in doing evil, we are to understand it, that he ever opposes them morally; that is, he ever laies a morall impediment in their way, and he ever opposes them declarative­ly, he declares his opposition in his Word. He never shews the least liking of wicked men in their waies. For when he saith, He that is filthy, let him be filthy still, and he that is unjust, let him be unjust still (Revel. 22.11.) he doth not at all approve, but threatens these sinners. This seeming admission is the highest rebuke of sinne. But take it for a naturall opposition, which is the bringing out of strength and power to stop men in the waies of sin: Thus the Lord doth not alwaies resist evil doers. For if he did, it were impossible that any wicked man should move one hairs breadth in doing evil; if God would put forth his power against man, he could not stir to sin against God: but God doth not so, neither is he bound to lay a naturall impediment in the waies of wicked men. It is enough to acquit him in his holinesse, that he ever laies a morall impediment in their way. He declareth his law against, and his dislike of their sins: and in this sense he alwaies resists them. All the sinne of man is against the will of God, yet no man sins whether God will or no. The declarative will of God is often resisted, but his operative will cannot be resisted. As (which may illustrate this) in the civill State, the laws of this Kingdome lay a morall impediment in the way of thievery and robbery, &c. It is perpetually declared by the law, that no man ought to take another mans estate from him vio­lently; but yet the Kingdome doth not ever set a naturall impedi­ment against, robbers, &c. That is, we doe not place a power of men to guard all high waies or houses, to see that no pas­senger shall be robbed, or house broken open: So the Lord laies a morall impediment in the way of wicked men alwaies, but he doth not alwaies set his power against them, whereby he is able [Page 132] (if he please) to disable wicked men from doing evil. Thirdly, Observe,

When wicked men are going down, down they shall.

Why? God will not put forth his hand to help them; they, whom God will not assist or help, cannot stand long. They in the Psalm thought they had got the godly man at an advantage, Come (say they) let us persecute and take him, for God hath forsaken him, and there is none to deliver him; Now we may have our wils of this man, for God stands by and doth not own him. If God be a neu­ter, his friends cannot stand long, how then shall his enemies stand, when he is their opposer? We may conclude against wicked men, that they shall be destroyed, for God hath forsaken them, he will not own them; and as Hamans wife told him sadly, Est. 6.13. If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt surely fall before him. When a man is going down, nothing can stay him, if God doe not: his hand must support a sink­ing and tottering person or Nation, or else either fals. When wic­ked enemies begin to fall, they shall fall and perish, for God will not put forth his hand to help the evil doers.

Now follows the effect of all. The effect first of Gods gracious helping of the righteous, He will not cast away the righteous man; and is that all? Shall a righteous man be only not rejected? As mans duty ought not, so the mercy of God doth not stay in nega­tives. The Lord hath positive blessings in store for his people; the later part of the promise affirms this, He will not cast away the righte­ous man.

Till he fill thy mouth with laughing.] And is it but just till then? Will the Lord, when he hath set his people a laughing, leave them and help them no more? Will he, when he hath given them cause of joy, cast them off? His people had better never laugh at all, then laugh upon those terms.Particula, donec non significat postea projici­endum esse à Deo simplicem, sed quod immutabiliter serva­bitur à Deo. No man can laugh long, nor at all (upon any due ground) if God leave him.

We are not to understand this [Till] to be a terminative, or a determinative particle, as if the Lords care and favour towards his people, should be only till he put them in a good estate, and then they must shift for themselves. God puts no such limits to his love. It cannot so much comfort the soul to know God loves us now, as it [Page 133] would trouble the soul, to thinke a time may come when he will not love us. The [till] here notes a continued act; it is as much as to say, He will never cast them off. The word [untill] both in the Hebrew and Greek, often notes everlastingnesse. God makes a promise to Jacob in this form (Gen. 28.19.) I will not leave thee, untill I have done that which I have spoken to thee of. And would he leave him then? No, the meaning is, I will never leave thee (Psa. 110.1.) Sit thou on my right hand, untill I make thine enemies thy footstool. Christ shall not be put from the right hand of God when his ene­mies are subdued under his feet, Christ shall sit there for ever.

Thy mouth.] Observe here the change of the person: he spake before in the third person, The Lord will not east away the perfect man, now he brings it home and applies it unto Job, Till he fill thy mouth with laughing; as if he had said, That which I spake in the third person, I meant it as appliable unto thy self, that generall truth may be made good to thy person, Till he fill thy mouth. Hoc quod dixi in tantum verū est, ut in te sen­tieris. Aquin. I doe not speak speculations or fleeing notions of things that shall never come to passe; If thou follow my counsell, thy own experience will quickly teach thee, That God will not cast thee off, till he fill thy mouth with laughing.

Laughter is an act of joy flowing from reason.Os impleri dici­tur risu, cum a­liquis tanta ani­mi hilaritate perfruitur, ut illa cordis bila­laritas per veci­ferationem con­clamationem ri­sum aut hujus­modi exteriora signa valde ap­pareat. Bold. To fill the mouth with laughing notes great joy, such an income of joy, so much mat­ter of joy, that the heart cannot hold it, but out it must at the mouth: joy begins at the heart, there's the seat of it: and when the heart is so full of it that it cannot hold, then it runs over at the mouth and lips; that is, we expresse the inward joy of the heart by some outward sign or token, speech or gesture. So then to say, I will not cast thee away, till I have filled thy mouth with laughing, and thy lips with rejoycing, is as much as to say, I will not leave thee, till thou hast more comfort then thine heart can hold, so much, that thou must give it vent at thy lips, and be speaking of it.

The word for laughter signifies as well inward as outward joy, heart-laughter as well as face-laughter. Besides there is a two-fold laughter.

First, A laughing of joy. And

Secondly, A laughing of scorn, called subsannation. With both these laughters the Lord will fill the mouths of his people.

First, With laughing for joy: for joy at their own comfortable [Page 134] and good estate, for joy that the Lord hath glorified himself in their deliverance. These things are great matter of joy to them. And then he will fill their mouths with a laughing of derision, they shall scorn their enemies who have scorned at them. God laughs at the proud opposers of his truth and people, Psal. 2. He that fit­teth in the heavens shall laugh, the Lord shall have them in derision. When the Lord hath confounded the plots of his enemies, he laugheth at them; his people also shall laugh, not insulting in the sinnes and miseries of men, but in the vengeance and disappoint­ments which God poureth upon them. The derisions and scorns of the Saints have more holinesse in them, then the devotions and prayers of wicked men. The word in the next clause is considerable.

We translate rejoycing, but the word properly signifies a joyfull sound. So it is used (Psal. 89.15.) Blessed is the people that know the joyfull found And it signifies to make a joyfull sound,Personavit, vo­cifer [...] est, vocem magnam edidit. either with the mouth, which is a naturall instrument, or with a trumpet or any other artificiall instrument. Blessed are the people that know the joyfull sound, that live within the sound of the silver trumpet which congregated the people of God, [...] est laetum clamorē tollere ut solent homines fiducia praediti & speerecti, ut milites ante praelium. Latini Barritum vocant; clamor quem Barritum vocant, non pri­us debet attolli quam acies u­tra (que) se ju [...]xe­rit. Veget. and gave notice of their solemn meetings for publike worship. This word is applied sometimes to that rude sound, or confused noise, which souldiers make when they come on to charge in battell; they commonly make a great cla­mour, to strike the adversary with terrour and amazement, and to encourage and raise their own spirits. The Greeks and Latins have their speciall terms to expresse it by, noted by the learned in the proprieties of those languages.

Again, That word is used for the confused noise of worsted or conquer'd enemies, when they flee and runne away. So (Judg. 7.31.) when Gideon had discomfited the host of the Amalekites, all the host ran and cried they made a dolefull sound: so the word bears, as well as a joyfull sound.

Thirdly, The word is chiefly used to note the sound or acclama­tion of souldiers after victory is obtained; a prevailing army shouts when the adverse forces are routed and overcome. Thus, in that famous instance (Josh. 6.5.) Joshua gives command, that when they make a long blast with the rams horns, and when they heard the sound of the trumpet, all the people should shout with a great shout. Which shout is expressed by the word of the text, and in the tenth [Page 135] verse he charges that they should not shout or make a noise with their voice till the seventh day, because that was designed for the day of victory, the day when the wall should fall: You shall not shout nor make any noise with your voice, neither shall any word pro­ceed out of your mouths, till the day I bid you shout, then shall ye shout. Balaam (Numb. 23.21.) confesses he could not curse Israel, be­cause the shout of a King was amongst them. It is this word. That shout of a King may be understood three waies.

First, That it was such a shout as Kings used to have in their re­ception and coronation; Such a shout, saith he, there is among this people, as if a King were to be received and crowned. Thus when Samuel brought Saul out, whom he had anointed for King, and said, See ye him whom the Lord hath chosen that there is none like him among all the people? And all the people shouted, and said, God save the King, 1 Sam. 10.24.

Or secondly, It noteth such a shout as is in an army, where a King in person is leader or victour.

Thirdly, The shout of a King is amongst them, because the voice of a King should be as the sound of a trumpet, or some loud instru­ment, to enform and direct his people, as also to enourage them.

From all, we see this rejoycing is no ordinary joy; It is a high, a triumphant joy, I will fill thy lips with rejoycing, till thou shall sing VICTORIA over all thine enemies and calamities.

Further, This also is in it, a rejoycing with praise: not a bare re­joycing in the blessings and deliverances, but a rejoycing in the praises of God, who hath given those blessings, and wrought, those deliverances. The Septuagint translate it by rendring of thanks, [...], i. e. confessio [...]e laudis & gra­tiarum actionis pro accepta re­sti tuta (que) soelici­tate. or a confession of praise, I will not cast thee away, till I have filled thy lips with rejoycing; that is, with my praises. Thus David praies (Psal. 71.8.) Let my mouth be filled with thy praise, and with thine ho­nour all the day long. Praise filling the heart fils the mouth; joy as well as sorrow pent up, stifles the Spirit. Hence we may observe,

First, That as joy is the portion of the people of God, so in good time they shall receive their portion.

He will not cast off a perfect man, till he fill his mouth with joy, and his lips with rejoycing. Joy is their due, and joy they shall have. Hereafter they shall have their Masters joy, Enter into your Ma­sters joy, will Christ say at last. Now they shall have such a joy as be­fits them, whilest they are in their Masters service. And as rejoy­cing is the portion, so the proper portion, the peculiar of godly [Page 136] men. Though laughing, as it is a naturall act, is common to all men, yet in the sense we speak of, laughter is appropriated unto godly and perfect men: They only can laugh indeed who have mourn­ed indeed. Tibi ridet & mihi, non sibi. A wicked man doth but feign a laugh. He laughs to thee and to me, but he doth not laugh to himself: He hath no true laughter, while he laughs. His laughter is madnesse, and proceeds from his ignorance, not from his reason. Besides other marks of difference which shall be put between the servants of God and their enemies, this is one, My servants shall rejoyce, and ye shall be ashamed (Isa. 65.13.) This joy arises two waies.

First, From the greatnesse of the blessing, which they receive for themselves. We must rejoyce in the least mercy, how greatly then in the greatest? Our joyes take their measure by our mercies. When Sarah had a Son, she said, God hath made me to laugh, so that all that hear me shall laugh with me, Gen. 21.6. Her mercy in recei­ving a sonne was so great, that it would serve a whole world to make merry with. The man that had found his lost sheep, laid it on his shoulders, rejoycing (it was a pleasant burden to him) and when he came home, he called together his friends and neighbours, say­ing, Rejoyce with me (Luk. 15.6.) As some afflictions are so big, that all our own sorrows are not large enough to weep and mourn over them: so some blessings are so big, that they call out more then our own affections to rejoyce over them.

Secondly, This overflowing joy arises from the greatnesse of those judgements, which are poured out upon the enemies of the Saints. The overthrow of Pharaoh at the red sea, of Jabin and Si­sera at the brook Kishon, filled all hearts and mouths with laughter, and so shall the overthrow of Babylon, Rev. 15.

Thus, when God doth great things for his people, and great things against his enemies, then it is time to rejoyce greatly (Psal. 126.1.) The Lord hath done great things for us, whereof we rejoyce, say the captive Jews in the morning or first dawnings of their de­liverance from Babylon; and more then so, Then was our mouth fill'd with laughter, and our tongue with singing. And there is cause of great rejoycing in those great things, because then God fulfils his promises, and makes his Name glorious in his providences. Then God is greatly honoured, when his people are greatly delivered; then the blasphemies of wicked men are unanswerably confuted, and their mouths for ever stopped. From all these considerations the hearts of the Saints are filled with laughter, and their mouths with [Page 137] rejoycing in a day when God works great things. At such times joy, and this degree of it, is not only our priviledge, but our duty. When we carry a message of thanks to God, we must not come with uncheerfull countenances, or sowr faces. It is a comely thing, when our affections keep time and proportion with the di­spensations of God. When we cannot sing the songs of Sion, or use our harps by the waters of Babylon, and when we cannot but sing either in the restoring of Sion, or in the ruines of Ba­bylon.

Some may object those texts, Woe to them that laugh, &c. (Luk. 6.25.) It seems laughter is the portion of wicked men, for woe (we are sure) is their portion. It's true, worldly laughter, a laughter in corn, and wine, and oil, a laughter in riches, and honours, and carnall pleasures, as such, is a laughter with a woe annexed. But to laugh in the sense of the goodnesse of God, giving us outward good things to expresse our selves joyfully, when God expresses himself graciously, is not only comely, but holy. When Gods heart comes out at his hand, and is seen in his actions, our hearts should come out at our mouths, and be heard in our exultations.

Thus we have seen the effect of the goodnesse of God upon his own people. See the effect of his justice upon wicked men.

God resists, or will not put forth his hand to evil doers, then follows, They shall be brought to shame. Shame is opposite to laugh­ing: he that rejoyceth, usually holds up his head, and cares not who sees him; but he that is ashamed, holds down his head, and endures not to be seen. Some men laugh in their sleeves (as we say) but all men would be ashamed in their sleeves.

The word hath a double signification.

First, It imports the putting forth of bitter hatred, when a man sets himself maliciously against his brother.

Secondly, It is taken comparatively for a lesser or more remisse putting forth of love. He may be said to hate, who wants a due heat and height of love. In that sense Jacob was taxed for hating Leah, Gen. 29.31. When the Lord saw that Leah was hated, &c. Take hatred in the common notion, and then surely Jacob was not [Page 138] a man so forgetfull of a husbands duty, as to hate his wife: the meaning then is only this, The Lord saw that Leah had a lesse portion of love than Rachel had, or lesse then her conjugall relation called for. Jacob did not love her with that strength of affection with which he loved Rachel. Which exposition is clear (vers. 30.) and he (name­ly Jacob) loved Rachel more then Leah; then, Leah was loved, yet Jacobs loving of Rachel more then Leah, is called, hating of Leah. Not to love another in that degree we ought, is a degree of hatred. And in this sense we may take it here; for though such as maliciously, and professedly set themselves against the righteous are chiefly in­tended and fitted for this vesture of shame; yet it is cut out also for them, who doe not love and esteem the righteous, who do not prize and rejoyce in them, as the beauty and dignity which Christ hath put upon them, invites them to doe. These haters shall be cloathed with shame; according to the degree of their hatred shall be the degree of their shame.

[...] à radice [...]To be ashamed at all is a great punishment; what is it then to be cloathed with shame? To be cloathed with shame is a great punishment, and most proper for those who are proud of their cloathing.Puduit aliquem rei vel facti. Our English word abasht is as near it in [...]ound as in sense.

Shame is the fruit of sinne. When there was no sinne in the world, there was no shame in the world, The man and his wife were both naked, and were not ashamed. Innocency knew no shame, and glory shall know none. It is good to be ashamed when we have done evil, but it is best to doe no evil, whereof to be ashamed. Shame is a perturbation or trouble of minde, expressed outwardly by holding down the head, or by blushing in the face. And it ariseth three waies.

1. From doing somewhat against common light: though every act of evil hath matter of shame in it, yet a man is not naturally a­shamed of it, unlesse it be done against the light of nature. Not to be ashamed of such sinnes, is to put out the light of nature. Such men are grown down into beasts. The impudence of Jerusalem is set forth in sinning against the light of Scripture without blush­ing, Isa. 3.9. Were they at all ashamed? Some are so modest, that they are ashamed to hear of, much more to be praised for the good which they have done: Others are so impudent, that they are not asha­med to hear of, no, nor to be reproved for, the evil which they [Page 139] have done, Were they at all ashamed? As if he had said, what a boldnes or impudence is this people come to, they are not ashamed of those things, which are clearly forbidden in the Word. A good man is ashamed of any thing he hath done against the light of Scripture. Every man is ashamed of what he doth against the light of nature.

2. Shame arises from long delay, or detainments much beyond expectation. When Moses staid long in the Mount, the people were ashamed (Exod. 32.1.) So Judg. 3.25. when Eglon staid long in the inner parlour, the text saith, his servants, who waited with­out, were ashamed.

3. Shame ariseth from utter disappointments. If hope deferred causeth shame, then much more hope destroyed. When a man sees his hopes quite cut off, so that he can no way reach the thing he looked for, shame takes hold of him strongly. David praies (Psal. 119.116.) Ʋphold me according to thy word, that I may live, and let me not be ashamed of my hope; that is, let me not lose my hope, for then I shall be ashamed; my enemies will rejoyce and hoot at me, where's the word upon which you trusted to be up­holden? Read Isa. 19.9. Psal. 27.6. Psal. 119.116. In all which Scri­ptures we finde shame following the totall frustration and disap­pointment of hope.

Evil doers shall be ashamed upon these three grounds, they have done things against common light. They shall stay waiting and gaping long for what they desire. They shall see themselves total­ly disappointed and defeated in their desires; hence shame shall fill their faces, and they shall be covered with it as with a gar­ment.

Here is more then bare shame waiting upon them, the text saith, They shall be cloathed with shame. To be cloathed is applied both to ornament and dishonour. There are three degrees of expression in Scripture about shame.

1. Barely to be ashamed, that's the lowest.

2. To have the face covered with shame; Let not them that wait on thee, O Lord God of hosts, be ashamed for my sake. Because for thy sake I have born reproach, shame hath covered my face (Psal. 69.6, 7.) The Prophet complains, that his face was covered with shame; his enemies endeavoured to blot and asperse him, they poured con­tempt and reproaches upon his face, that is, upon his reputation in the world (to doe so, is to cover the face with shame) there­fore [Page 140] he praies, Let not those that wait on thee be confounded for my sake. Lord, they have covered me with shame, but doe thou vindi­cate my reputation and mine honour; let not them that wait on thee be ashamed for my sake, because I have had shame upon me for thy sake: that is, let not any be discouraged in thy service, through my sufferings. The Apostle feared some would faint, be­cause of his tribulations, Eph. 3.13.

Indui confusione est Hebraismus quo exprimitur omnimoda & u [...]di (que) con un­d [...]ns verecūdia. Bold. Vestimenta di­cuntur abomi­nari, quasi ma­culam contrabe­re timentes.3. To be cloathed with shame, which implies the whole man under a covering of disgrace. Some are so cloathed with sin, that their very cloaths are ashamed of them, being unwilling to touch or hide such sinnes. Job speaks that sense in the ninth Chapter (vers. 31.) con­cerning his own righteousnesse in justification, If I wash my self with snow-water, and make my hands never so clean, yet thou wilt plunge me in the ditch, and mine own cloaths shall a [...]horre me; that is, if I should set my self up in my own righteousnesse; my own cloaths would be doth to cover such a piece of spirituall pride, as that act would witnesse me to be.

To be cloathed with shame notes four things.

First, The extent or abundance of it. To be cloathed with ho­nour, is to have much honour. To be cloathed with humility, is to be very humble (1 Pet. 5.5.) He that is cloathed is covered all o­ver with his cloathing.

Secondly, The publikenesse of it, that shame cannot be hid. A man cannot goe abroad but his cloathingis seen:Manifestè con­fundentur. Aqu. the filthinesse which lies underneath may be hid, but his cloathing cannot. Their shame shall cloath them, they shall not put their shame under their cloaths, their shame shall be in sight.

Thirdly, They shall be cloathed with shame, may be understood thus,Est quasi prae­mium peccati, mercedis onim nomine Syndones olim dabantur. Shame shall be their reward. They have been doing the busines of Satan, he set them a work, now see what livery they shall have at last, into what sute the devil will put them. They shall goe in a livery of dishonour. Servants are cloathed by their Masters; Satan cloaths his servants, and this is their cloathing, they shall be cloath­ed with shame. Samson was to give thirty change of garments to the Philistines for a reward, if they could declare his riddle (Judg. 14.12.Natura pudore tact [...] sa [...]guinē ante se pro ve­lamento diffun­d [...]t & obte [...]dit. Macr. l. 7. c 11.) Satan gives liveries and garments of shame to those who study out his riddles, and do his drudgery.

Fourthly, If we take the letter of the Hebraisme, to be cloathed with shame implies thus much, that when a man hath done a thing of which he is ashamed; he (as it were) sends forth bloud into [Page 141] the face, in a blush, to cover that foul act, he puts out a red gar­ment, or a scarlet vail to hide his filthinesse. Thus he is cloathed with shame. Modesty commands nature, and (where it is but ho­nestly natur'd) prevails with it to cast this covering over all un­comelines in speech or practice; and though this blush appears only in the face, yet the whole body is dipt and died with the same color.

Hence also they who are ashamed,Solent qui eru­bescunt manum faciei, quia op­probrium ac de­decus timent ad­movere. Bold. either hold their hands before their faces to cover them, or hold their heads down that they may not be discovered. Observe,

That which evil men glory in, will be matter of their abasement.

The Apostle saith, They glory in their shame (Phil. 3.19.) not for­mally, but materially. No man can glory in any thing under the notion of shame, but many glory in that which is in it self shamefull, [...] Idolum cujus pudet cultorem, post quam ab eo in periculis de­stitutus, nec a [...] jutus fuerit. and will be their shame. The Hebrew expresses an Idol, by a word that signifies shame, or a shamefull thing (and it is the root of that in the text) because Idols, first or last, make their worshippers a­shamed, Jer. 11.13. According to the number of thy Cities were thy gods, O Judah, ye have set up altars to that shamefull thing. Idolaters shall see at last how foolish they have been in worshipping a stock or a stone, in adoring the inventions of their own brains, which can do them no good in an evil day: every Idol is a shamefull thing, be­cause it deceiveth it's worshippers: so every sinfull act will be like an Idol, matter of shame, because every sin is a deceit, Isa. 26. They shall be ashamed for their envy at my people: They shall see their envy against the people of God was unreasonable, groundlesse and fruit­lesse, therefore they shall be ashamed; and if they shall be asha­med of their envy against the people of God, how shall they be a­shamed of their opposition and injuries, of their oppression and in­justice, Isa. 41.11. Behold all they that were incensed against thee shall be ashamed. The Churches enemies glory in their own shame, and the Church shall glory in the shame of her enemies; therefore she is cal­led to behold it, as a piece of her glory.

Observe further, They that hate thee shall be cloathed with shame, then, wicked men are haters of the righteous. They are haters of God, therefore they must be haters of those who have the Image of God upon them. As he that loves, so he that hates him that begets, hates him also that is begotten. Naturall men are such haters of ho­linesse, that they hate that which is but the image, the Idol of holi­nesse, hypocrisie, they cannot endure a man, who doth but seem religi­ous. It is said of the Panther, that he bears such hatred against man, [Page 142] that if he see but the picture of a man, he will tear it to pieces. Ma­ny men have such an hatred against true, reall goodnesse, that they cannot abide the shadow or appearance of it.

We have met many passages to this purpose. Dwelling place in the Hebrew is a tabernacle, because they were wont to dwell in taber­nacles. And when he saith, His tabernacle shall be brought to nought, The meaning is, His whole estate shall be brought to nought, not only the wals of his house shall be overthrown, but all his goods, his riches, his honours, his titles, his children, his relations, whatso­ever is dear to him shall be brought to nought; the Hebrew is, It shall not be; it shall be, as if such a thing had never been in the world. God will at last make an utter consumption of wicked men. None who have tabernacles in the world, shall long have a tabernacle in the world. But the fall of these mens tabernacles shall not be ac­cording to the condition of mortality only. As Moses speaks of Corah, Dathan, &c. These men shall not die the common death of all men, a remarkable judgement shall overtake them. Some take tabernacle, to note their religious duties, their worship and service of God, and so their spirituall estate. Wicked men will serve God outwardly, they have their tabernacles as well as the Saints, they pray and hear, &c. But, be it a civill, or be it a religious tabernacle, down it must, all their riches and all their religion shall come to nought.

This is a confirmation of the former grant. I (faith he) ac­knowledge no man can be just, by inherent righteousnesse before God, For, If he would comend with him, he cannot answer him one of a thousand.

[...] Voluit, optavit.The word, If he would, is, If he have a minde, or delight to contend, if any man takes pleasure in contending with God, he shall quick­ly (as we speak) have his hands full, and his belly full of it.

From this word the Church is called Hephzibah, that is, my plea­sure is in her (Isa. 64.2.) And (Psal. 16.3.) David professes of the Saints (Hephsiham) my pleasure, or, my delight is in them. So here, [...] if any one hath a pleasure, or a delight, or would take upon him to contend with God, or (as the word signifies) to chide,In foro & extra litigavit, disce­ptavit, causam egit, seu dixit, etiam jurgavit, de verbali tan­tum contentione seu actione dici­tur. Merc. Contentio haec, est rationibus, objectionibus, responsionibus, argumentatio­nibus cum Deo agere. Pined. to argue, and plead with God. The word may be taken either for an angry chiding, or a rationall chiding, which is di­sputing. The place where the Israelites did contend or chide with Moses, is called Meribah, from this word, Exod. 17.7. And after Gideon had pul'd down Baals altar, a great controversie or conten­tion, a pleading or arguing ensued, therefore he was called Jerub­baal, a contender or pleader with Baal, Judg. 6.21.

Now (saith Job) if a man take delight to contend, plead or ar­gue with the Lord, What will be the issue of it? He is like to have a cold pull of it, He cannot answer him one of a thousand, poor crea­ture! Before I open that, take this observation.

Man naturally loves to be contending.

Some cannot live but in this fire, and in troubled waters (1 Cor. 11.16.) If any man seems to be contentious, or as the Greek carries it, [...] est cui victoria po­tiorest veri­tate. Est. in 1 Cor. 11. [...], non aliud est quam [...]. Si quis fi­bi in eo placeat, quod contentio­sus sit. Dan. Heins. exerc. a lover of victory. Contentious spirits love victory more then truth, and to overcome more then to teach or be taught. Besides the verb, which we (in this text of the Apostle) translate seems, doth rather signifie, is pleased to be, desires, or hath a will to be con­tentions, yea, boasts and prides himself in it. So the word ( [...]) is used, Mat. 3.9. and Gal. 6.3. If a man thinke himself to be some­thing, &c. That is, if he boast and take upon him as if he were some great man. Thus some glory to be medling and contending in all Questions. Yea, though it be upon as unequall terms, as Jehoash the King of Israel, by his parable, supposed Amaziah King of Ju­dah would warre with him (2 King. 14.9.) The thistle that was in Lebanon, sent to the Cedar that was in Lebanon, &c. Thistles will sometimes challenge Cedars; whom we may counsell, as he doth, tarry at home, why shouldest thou meddle to thy hurt? It argues folly enough in any man to love contention with man, and pride enough to love contention with men above him. Then how mad are they [Page 151] both with folly and pride, who attempt to contend with God? Whom, as it follows, They cannot answer, ‘One of a thousand.’

A thousand is a great number, a full number, [...] Paedagogus, dux quod alijs prae­ire solet, sicut Al [...]ph prima li­tera reliquas omnes praecedit, hinc Eleph, mille numerorū princeps. and therefore it is put for all great numbers. It is a leading number, therefore the word in the Hebrew for a thousand, commeth from a root which signifies to lead, and the Noun, Duke or a Captain, who is a chief and a leader of men, Gen. 36. The Dukes of Edom, or the leaders of Edom, As also a master or teacher, because he goes afore, and is a chief over those he instructs. And hence the number thousand in the Hebrew hath it's name, because a thousand, is (as it were) a prince among numbers, a chief number, a captain number; and is therefore put for all great numbers, or for the greatest numbers that can be imagined: to say, one of a thousand, is, as much as to say, One amongst all. One is not a number, it is but the seed, prin­ciple or beginning of number, Aunity hath a seminall vertue in it; all numbers are made out of ones, but one it self is no number. So that to say, One of a thousand, is to put the greatest and the least number in opposition, it is as much as to say, a man cannot answer God in any thing that ever he did in the whole course of his life (2 Pet. 3.8.) One day is with the Lord as a thousand years, Ʋnitas huic nu­mero opposita, pro nihilo habe­tur. and a thou­sand years as one day. When he saith, a thousand years, he means all years, all time put together, is but as one day to the Lord. A day was the first distinction of time; the first perfect time that was cre­ated, was a day: now put a thousand years together, it is but as one day to the Lord; All times and one time are all one to him who inhabits eternity. In Psal. 90.6. it is, a thousand years are but as ye­sterday, which notes all time past, as Peter notes, all time to come, is, but as one day.

One of a thousand, referred to a person, notes a choice, excellent man, among all men (Job 33.23.) If there be an interpreter, one a­mong a thousand, one choice man amongst many, or amongst all. He that rightly expounds the text of a troubled conscience, and in­terprets the minde of God to such a soul, is a chief, the flower of a thousand, a man of men. Christ (Cant. 5.10.) is called, the chief­est of ten thousand; the Hebrew is, a Standard-bearer, such are choice men, elect of the multitude, Christ is the elect of all the mul­titudes in the whole world; bring all Armies of men together, or an Army of man-kinde, chose amongst them all, and you cannot [Page 152] finde such another as Christ is, he is the choice of ten thou­sand, that is, the choice of all the thousands that are in the world.

He cannot answer.] Some referre it only to the person. He, that is, one man of a thousand men, is not able to answer God.

Secondly, We may referre it to the matter, to the objections or charges, that shall be brought against him, he cannot answer to one thing of a thousand. So M Broughton; as if he had said, If God brings many charges, or laies many articles against him, he is not able to satisfie God, or give a good account in one.

Vilem hominum conditionem ju­dex contemnet. Polychron. Tantum non est homo, ut Deus eum sua respon­sione dignetur. Vatabl. Illud non pote­rit, idem erit quod nolet, vel per transpositio­nem verborum, poterit non re­spondere.Thirdly, Some referre it to God himself, If he, (that is, man) should contend with him, he would not answer him one of a thousand, that is, God would not answer him one of a thousand: as if he had said, the matters will be so triviall and so sleight, the charges that a man can bring against God, or the objections he can make will be so easie, that the Lord will not vouchsafe to answer one word of a thousand. Some men will plead priviledge to some charges, and all their answer shall be, they may chuse, or it is at their liberty whether they will answer or no. Here he would not (referred to God) is as much as he needs not, he is no way obliged to answer, he may claim priviledge. Further, when arguments are poor and empty, a man will say in dispute, These things are not worth answering; or of a book, there is not one page that is worth a confutation, it carries its own confutation. Such a sense may be made out here, God will not dishonour himself by contending with so weak an adversary as man, or by answering such simple ar­guments.

Rogatus homo in judicio divi­no, haesitabit, ae­stuabit obmu­tescet.But rather (as before) referre it to man, He cannot answer him one of a thousand; that is, if God come to question man, to lay such and such matters to his charge, or object against him, poor creature, he must shut his mouth, put up his books, he hath nothing to say, he must hide his face, for he cannot answer him one of a thousand. So in the 14^th verse of this Chapter. How much lesse shall I answer him, and chuse out my words to plead with him? Hence observe,

First, That there is in man a spirit ready to contend against God himself.

If he contend with him, or, if he plead with him, which supposes [Page 153] that there is such a principle of pride in the heart of man. The heart of man is very full of quarrels and contentions with man, but fuller of quarrels with God himself. The great controversie between God and man, is, whose will shall stand, Gods will or mans. God directs man one way, and man contendeth he will go another way. There is a natural unanswerablenes between the heart of man, & every thing that God doth or speaks; hence it is that man cals God so often to answer. There is a contention, first, about that work of God, the foundation-stone of all the works of God, his decrees and counsels. While the Apostle (Rom. 9.20.) stops such mouths, he shews how rea­dy they are to open, O man, Who art thou that repliest against God? Thou wilt say, wherefore doth he complain? Thus man begins to con­tend. But, O man, who art thou, that thou shouldest dare to re­ply upon God? Wilt thou be venturing to question the righteous God? Must he be accountable to thee for what he did before thou hadst a being?

Secondly, What contentions are there continually about the rules which God gives man to order his life by? Man thinks this is an unreasonable rule, that's a hard rule, and a third is an unprofi­table rule; how many rise up against the Law, to which they should submit, and would shift off obedience to the rule, by complaints against it? The carnall minde (or, the minding of the flesh) is enmi­ty against God, it is not subject to the law of God, neither indeed can be (Rom. 8.7.) Words importing highest opposition, and that, ir­reconciliable. It is not, it cannot be subject; the minde is never subject to the Law, till it be changed into the Law. Christ saith, that one iota or title of the Law shall not passe, till all be fulfilled; it is as true, that not one iota or title of the Law can be fulfilled by us, till our carnall mindes passe away. Paul found just as much stubbornnesse and contrariety against the will of God remaining in him, as there was of a carnall minde remaining in him (Rom. 7.) As man desires not the knowledge of the will of God (Job 21.14.) and secretly wishes that he were ignorant of what he knows, so he wishes there were no such thing to be known; and that the re­vealed will of God were lesse by so much, as it specially opposeth his will.

Thirdly, The contest about providence grows as high in the hearts of men, as that about predestination to life, or the rule of life. The Saints sometimes (modestly) enter this controversie, Let me plead with thee, saith Jeremy, Chap. 12.1. He doth it, we see, [Page 154] with a great deal of trembling and submission; he seems to ask leave before he doth it. Hypocrites contend with God proudly a­bout their own good works, (Isa. 58.3.) Wherefore have we fasted, and thou seest not? As if they had done so well, that God himself could not mend it. Carnall men plead with God profanely about his works; as if he had done so ill, that they could mend it. Ye say, the way of the Lord is not equall: hear now, O house of Israel, is not my way equall? Are not your waies unequall, Ezek. 18.25. They charg­ed God with ill dealing, because he punished them, who did evil. Wherefore will ye plead with me? ye all have transgressed against me, saith the Lord (Jer. 2.29.) they began to plead with God about his dispensations, as if he had been unrighteous or rigorous; Wherefore will ye plead with me? I will plead with you, saith God, vers. 9. God may plead and contend with man, but shall man plead and contend with God? Ye have all sinned and transgressed a­gainst me; that's enough to stop your mouths; I can answer you with one word, Ye are a company of sinners, then plead not with me. Plead with your mother, plead, Hos. 2.2. let man plead with man, man with his neighbour. The wit of one man may compare with the wit of another, and their justice may hold plea with one another. But neither the justice, nor the wit of man will serve him to plead with God. That is a second observation,

Man is not able to maintain his cause, and hold plea, either against the works of God, or for his own.

If he dispute with God in the schools, or fee an advocate to im­plead him at the barre, he is not able to answer him one of a thou­sand, (Isa. 45.9.) Woe be to him that striveth with his maker; it is this word, Wee be to him that contendeth with his maker, for he shall not be able to make out one argument, or prove any thing against him; such a man is in a very sad condition, woe unto him. David praies, Ps. 143.2. Enter not into judgement with thy servant for in thy sight shall no flesh living be just [...]ed; As if he had said, Lord, if the holiest and purest, if the best of men should come and stand before thee in judgement, or plead with thee, they could not be justified: therefore David was so farre from contending with God, that he deprecates Gods contending with him, enter not into judgement with thy servant: such a charge is laid upon Job (Chap. 33.13.) Why dost thou strive with him? for he giveth not an account of any of his matters. And if he should condescend to give an account, can any man gain by it? The Lord argues so convincingly, That every mouth must be stopped, and [Page 155] all the world become guilty before God, Rom. 3.19. Every mouth shall be stopped, when God opens his. When God speaks, man hath nothing to say against him, Every mouth is stopped, with this one word, Man is a sinner. The Apostle points at some (Tit. 1.11.) Whose mouths must be stopped, he means, with reason to convince them that they are in an errour. By this one argument, That all men are sinners, God stops their mouths forever.

Thirdly, By way of corallary, we may give you that generall ttuth,

That no man can be justified by his works.

If we contend with him, we cannot answer him one of a thousand. He that mixeth but one sin with a thousand good actions, cannot be ju­stified by his works; how then shall he be justified by works, who hath not one perfectly good action amongst a thousand sins? Man is not able to answer for one thing he doth of a thousand, no not for one thing he doth of all that he hath done. He that would be justified by his works must not have one ill action amongst all his actions. One flie in the box of ointment corrupts all; one defect makes a sinner, but many good actions cannot make one righteous, If our heart condemn us, God is greater then our heart (1 Joh. 3.20.) Should man contend with his own heart, that will condemn him, his own heart would bring a thousand witnesses against him sooner then one for him. Conscience is a thousand witnesses; man cannot answer before that tribunall; how much lesse can he answer God, Who is greater then our hearts, and knoweth all things! That's the argument Job goes on with, to prove that man cannot be justified before God.

Which words are a further illustration both of the justice of God, and of mans duty to be humbled and abased before him.

Here is a double proof in these words.

A proof, first of Gods justice; why? He is wise in heart, Integerrimus judex cui nec sapientia ad ju­dicandum, nec potentia ad ex equendum deest therefore he knows how to do right: He is mighty in strength or power, there­fore he needs not pervert judgement, or doe wrong for fear of man. Fear of a higher power usually biasseth those who are in power. Here are two Attributes which keep the balances of divine judge­ment [Page 156] in a due poise, He is wise in heart and mighty in power, therefore there is no turning of him out of the path of justice.

Secondly, It is a proof or a confirmation of the other point a­bout which Bildad adviseth Iob, namely, that he ought to seek un­to God, and humble himself before him, it would be dangerous to contend or contest with God. Why? He is wise in heart and migh­ty in power. As if he had said, Shall ignorant, foolish man contend with the wise God? Shall weak man contend with the mighty God? Alas! man is no match for God, He is wise in heart and mighty in strength, who can enter such a controversie and pro­sper in it?

There are two waies to carry on a controversie.

First, By wit and policy.

Secondly, By strength and power. If man will take up the for­mer weapon against God, if he work by wit and dispute against God, God will be too hard for him, For he is wise in heart. If man will set his shoulders, or take up weapons against God, poor crea­ture, what can he doe? The Lord is mighty in strength; from both we see there is no dealing with him.

These two attributes render God at once the most dreadfull ad­versary,Dolus an virtus quis in hoste re­quiret? and the most desirable friend. It is a hard choice whether to have wit or power in an enemy? And who would not have both wit and power in his friend? God is here represented under these two notions, both meet in him, either of which in an enemy render him dreadfull. Will any man enter the lists, or meddle with an adversary (who would not rather humble himself, and make him his friend?) Who is wise in heart and mighty in power.

Humanitùs di­ctum, cor in He­braeo sumitur pro judicio & intellectuali potentia, ita homo vel Deus sapi­ens corde dici­tur, qui praestat sapientia. [...]in.It is spoken after the manner of men; the heart naturall is a princi­pall organ or part of the body, it is the seat of life, thither the spirits have their recourse, there they have one speciall seat of residence; the heart is chief in man. To say, God is wise in heart, is to say, He is most wise, because the heart is the seat of wisdome. As when we say of a man, he is holy in heart, or he is humble in heart, or up­right in heart, or he obeys God from his heart, we report such a man for exceeding humble, holy, upright and obedient. So when God is said to be wise in heart, it imports that he hath infinite wis­dome; his, is not only wisdome in the tongue, or some flashes of wit, but deep, solid, rooted wisdome: He is wise, yea, he is wis­dome [Page 157] at heart. A foolish man is without an heart. As an hypocrite hath two hearts, a double heart, an heart and an heart; so a foolish man hath never an heart. Hypocrites will be found at last to have no hearts, they are the greatest fools of all. Ephraim (Hos. 7.11.) is called, a silly Dove without heart. Sillinesse is heartlesnesse. Therefore in the 12^th Chapter of this book, ver. 3. the heart is put alone for understanding, I have an heart as well as you (saith Job) we translate it, I have understanding as well as you. Heart alone notes wisdome, but a wise heart notes abundance of wisdome. Hence observe,

God is infinitely wise.

He is wise in heart, wisdom it self. The Lord ingrosses all wisdom, and is therefore stiled by the Apostle, God only wise (1 Tim. 1.17.) he is only wise, because all wisdome is his; the creature hath none but what he gives out; he hath it all locked up in his own treasury, and as he dispenseth it, so man receives it.

There is a two-fold act of wisdome, and both most eminent in God. The first is, knowledge in the nature of things. The second is, knowledge how to order and dispose of things. The former is properly called Science; and the later, prudence. Where there is much of the former, and a want of the later, man in that case is like a ship that hath a very large sail, but wants a rudder to order it's course, and ballast to poise it. Both these meet in the Lord: he hath (as we may say) a vast sail, infinitely extending to the knowledge of all things: and he hath a most exact rudder, and ballast of prudence, to order and to manage all things. The know­ledge of some men is too hard for their wisdome, they are not ma­ster of their knowledge, though they may be masters in their art. The Lord knows all, and he rules all his knowledge.

It is much for man, to be stiled strong or mighty; [...] Differ [...] à [...] quod strenuit a­tem ad gesta praecla [...]a signi­ficat, idem quod Graecé [...] quae se foras ex­erit in opere. Merc. but mighty in strength is the stile of God. These in construction note the Almighti­nesse, the All-powerfulnesse, the All-sufficiency of the Lord; he is not only strong or mighty, but mighty in strength.

The word which we translate strength (referred to man) im­ports that naturall power and lively vigour which in man is the principle of strength, which nurses and feeds man with continuall supplies of activity. The Lord is mighty in this strength, he hath an infinite, an everlasting spring of strength in him, he spends no [Page 158] strength at all, how much soever he uses. His lamp consumes not with burning. His strength is ever vigorous, he knows no decaies or faintings, Hast thou not known, hast thou not heard that the ever­lasting God, the Lord, the Creatour of the ends of the earth fainteth not, neither is weary? (Isa. 40.28.) As if he had said, where hast thou been bred, that thou seemest to be a stranger to this truth? Man cannot doe much, and he faints in doing a little. God who can doe all things, never faints, how much soever he doth.

Strength maybe considered two waies. There is civill strength, and there is naturall strength. Civill strength is authority and pow­er to command. [...]. A man is armed and strengthened by laws and commissions. These put authority into his hands. The Lord is mighty in this strength, he hath all authority, all command in his hands, not by commission from others, but originally from him­self. Naturall strength executes and exercises the former; a man may have much civill strength, but if he want naturall strength, to put it in act, he can do little or nothing. As God by his Sove­raignty is above all creatures; so by his power he is able to bring all creatures under him, and subdue them to his command. Thus God is mighty in strength. He hath a right of authority, by which he may, and an arm of power, by which he can make all stoop to him. Hence observe,

The power of God is an infinite power.

There is nothing too hard for the Lord, If he will work, who shall let it? Isa. 43.13. No creature can supersedeat or stay the works of God, God can supersedeat all creatures; when creatures are in their full carreer, he can let them: The power of God is as large as his will; yea he can doe more then he wils. If the power of men were as large as their wils, what work would they quickly make in the world? If infinite strength were not mannaged by infinite wis­dome, what a wofull condition were we in? Both these are joyn­ed in God. Therefore we can fear no hurt from his power: he can doe what he will, but he will doe nothing which is hurtfull to his people; he will not wrong any creature, much lesse his ser­vants. The Lord (if I may so speak) is only weak about those things, which proceed from weaknesse. There are some things which he hath no strength to doe, because to doe them ar­gues a want of strength: he cannot deny himself, he can­not lie, he cannot doe any evil, he cannot sinne. These things [Page 159] import impotency, therefore the Lord cannot doe them. But whatsoever is for the good of his people, for the glory of his name, for the executing of his justice, for the fulfilling of his coun­sels, whatsoever is for the making good of his promises, for all these the Lord is mighty in strength.Vis confilij ex­pers mole ruit sua. Never fear either a defect of power in God, or a defect in mannaging that power. Sometimes power overthrows it self by it's own bulk and greatnesse; but mighty strength ordered with equall wisdome, is dreadfull to ene­mies, and comfortable to friends. A rude rout, an undigested Chaos of men, though very great, never did any great thing. But suppose a very numerous army of men, and every man in that army having as much wisdome as would fit a Generall to lead and com­mand them all, what could stand before them? Thus it is with God (and how admirable is the union and marriage of these two together!) he hath all power and all wisdome. Every degree of power in God is acted with a sutable degree of wisdome; therefore there can be no miscarriage.

Note further, how this Attribute runs thorow all the Attributes of God, He is mighty in strength; he is mighty also in truth, mighty in love, mighty in mercy, mighty in faithfulnesse: a mighty strength is in whatsoever God is.

Again, Take this generall concerning all the Attributes of God, when it is said, He is wise in heart and mighty in strength &c. These are not qualities in God; they are in men. Wisdome is to them an accident, and so is strength, whether civill strength or naturall, it may be severed from them, and they still keep their being. But the wisdome of God is the wise God, and the power of God is the powerfull God, and the knowledge of God is the knowing God. These Attributes are not accidents, but his essence, not qualities, but his nature.

From both these Attributes laid together, Job draws down his great conclusion, which he puts by way of question.

Shew me the man: having described the Lord in his wisdome and power, he challengeth all the world, and sends defiance to all crea­tures in heaven and in earth, to meet with this God. As if he had said, Friends, Doe ye thinke I have any thought to contend with God? No, I know not one who hath accepted this challenge, or har­dened himself against God and prospered. If my own conscience would [Page 160] not, yet their harms who have attempted it, might warn me from such pre­sumption.

[...] Indurare aut obdurescere. Metaphoricè à tactu ad alios sensus transfer­tur; & denotat crudele saevum, difficile, quod dura sunt diffi­cilia. Durum est quod in se per super­ficiem non cedit Arist. l. 4. Met. c. 4. Durities est qualitas densas & bene compa­ctas habens par­tes, difficulter cedens tactui. Arist. l. 2. de Gener.Hardening under a naturall consideration, comes by withdraw­ing the moisture out of any substance, whence the parts of it are condensed, grew stiff and unyeelding to the touch: So Philo­sophers define it. That is hard which doth not easily submit to im­pressions from without.

In a morall sense, to harden is to settle the spirit, or immovea­bly to resolve upon the doing or not doing of a thing: when a man doth purposely resolve and resolvedly purpose to carry on a design, he hardeneth himself to doe it. The word is used both in a good sense and in an ill sense. In a good sense, when a man is resolute to do the will of God, that is, when he grows so resolved, that he will not be removed by hopes or fears, by promises or by threats; When a man hath not a soft, sequacious spirit to be swaied this way and that way, but stands fixed and firm like a rock, such a resolute spi­rit in goodnesse, is a spirit hardened to doe good.

When the Lord had told Ezekiel that he should finde the ears of Israel lock'd against his messages, and their hearts hardened; he gives him assurance of a sutable ability to deal even with such (Ezek. 3.8, 9.) Behold, I have made thy face strong against their faces, and thy fore-head strong against their fore-heads, as an adamant harder then flint have I made thy fore-head. The words seem to carry an allusi­on to Buls or Rams, who use to run head against head, when they are enraged against one another. And so the sense is, as if the Lord had said, I know this people will be mad at thee, and runne upon thee like furious beasts; but trouble not thy self, I will (through my grace) make thee as strong in declaring my will, as they (through pride and unbelief) are strong in opposing it. Thou needest not fear to encounter these Buls and Rams: holinesse shall make thy fore-head, that is, thy purpose to performe my command, harder, then wickednesse shall make their fore-heads, that is, their purposes to disobey what I command. As to be hardened in sinne is worse then sinning, so to be hardened in doing good is better then doing good. Sinne and grace act most like themselves, when they act against all opposition. As an ada­mant have I made thy face. The adamant is insuperable, as the notation of theAdamas ejus creditur esse, naturae, ut do­met omnia, ne (que) ipse ab ulla vifi­ve arte domari possit. Ʋnde no­men traxit: [...], sonat indomitum, Sanct. in Ezek. 3. word imports. A heart thus hardened in holinesse overcomes all the fears and terrours which the world can raise against it. Heroicall Luther was thus hardened, when he said, he [Page 161] would goe to Worms, though the tiles upon every house in that Ci­ty were matcht with a like number of Devils, ready to resist him and the truth of Christ. But usually hardening is taken in an ill sense: and so to harden the spirit, noteth,

First, A resolving to sin, whatsoever God saith or doth.Obdurare cor est Deum loquentē nolle audire, contemnere, per­vicaciter resistere, nec se ejus verbo subjicere velle Par. in Heb. c. 3. v. 8. To sin against the word and works of God, that's hardening of the heart against God: when a man will go on in his way, though a threat be sounding in his ears, & a judgment appear terribly before his eyes; such a man is hardned indeed, he is grown valiant and couragious in wickednes.

Secondly, A man hardens himself against God, when he speaks stoutly against God: the hardnesse of the heart appears in the tongue (Mal. 3.13.) Your words have been stout against me. Stout words are a sign of stout spirits. Our language is usually the image of our mindes. So the word of the text is used (2 Sam. 19.43.) The words of the men of Judah were fiercer then the words of the men of Israel: Their words were harder then the words of the men of Israel; they spake more resolutely and manly. When a man sets himself to speak boldly against God, the waies or the works of God, he hardens himself against God fearfully.

Thirdly, We harden our selves against God when we are di­spleased with what God doth; That man makes a bold adven­ture, who dares passe but an unpleasing thought against the waies or works of God.

Fourthly, Not to be satisfied with what God doth, is a degree of hardening our selves against God: discontents and unquietnesses upon our spirits are oppositions.

Fiftly, Not to give God glory in what he doth, hath somewhat in it of hardening of our selves against God.

And lastly, He that will not give God glory in what he com­mands, is in a degree hardened against God. We may see what it is to harden our selves against God by the opposite of it (Prov. 28.14.) Blessed is the man that feareth alwaies, but he that hardeneth himself shall fall into mischief. Hardnesse is contrary to holy fear; holy fear is a disposition of heart ready to yeeld to God in every thing: A man thus fearing, quickly takes impressions of the word, will and works of God; and therefore whosoever doth not comply with God in holy submission to his will, hardens himself in part a­gainst God.

That which is here chiefly meant is, the grosser act of hardnesse, when men either speak or go on in their way acting against God; let [Page 162] him say what he will, his word stops them not; or do what he will, his works stop them not. They are like the adamant, the hammer of the Word makes no impression upon hard hearts, but recoyls back again upon him that strikes with it. More distinctly; this is either a sensible hardnesse of heart, of which the Church complains (Isa. 63.15.) Wherefore hast thou hardened our hearts? &c. or an insensi­ble hardnesse, which in some arises from ignorance, in others from malice and obstinacy.

Further, We read of Gods hardening mans heart, and some­times of mans hardening his own heart. There is a three-fold hard­nesse of heart.

First, Naturall, which is the common stock of all men; we re­ceive the stone of a hard heart by descent; every man comes into the world hardened against God.

Secondly, There is an acquired hardnesse of heart. Men har­den themselves, and adde to their former hardnesse. He stretcheth out his hand against God, and strengtheneth himself against the Al­mighty, Job 15.25. There is a growth in sin, as well as a growth in grace, many acts make hardnesse more habituall (2 Chron. 36.13.) He stiffened his neck, and hardened his heart from turn­ing unto the Lord. I know thy rebellion, and thy stiffe necke, Deut. 31.27.

Thirdly, There is a judiciary hardnesse of heart, an hard heart inflicted by God, as a Judge. When men will harden their hearts against God, he agrees it, their hearts shall be hard, he will take a­way all the means which should soften and moisten them, he will not give them any help to make them pliable to his will, or he will not blesse it to them. He will speak to his Prophets, and they shall make their hearts fat (that is, senslesse) and their ears heavy, that is, heedlesse under all they speak, Isa. 6.10. Thus also God hard­ned the heart of Pharaoh and of the Aegyptians by the ministery of Moses and Aaron.

So then we having hardnesse of heart by nature, doe by custome acquire a further hardnesse, and the Lord in wrath inflicteth hard­nesse, then the sinner is pertinacious in sinning. All these put toge­ther make him irrecoverably sinfull, His neck is an iron sinew, and his brow brasse, Isa. 48.4.

Observe, first, There is an active hardnesse of heart, or man hardens his own heart. Exod. 5. We read of Pharaoh hardening his heart, before the Lord hardened it; Who is the Lord (saith he) that I [Page 163] should let Israel goe? Here was Pharaoh hardening his heart, and steeling his spirit against the command of God, God sent him a command to let Israel goe; he replies, Who is the Lord? I know not the Lord; who is this that takes upon him to command me? Am not I King of Aegypt? I know no Peer, much lesse Superiour Lord. It was true indeed, poor creature! he did not know the Lord; Pharaoh spake right in that, I know not the Lord; if he had, he would never have said, I will not let Israel go, he would have let all goe at his command, had he known who the Lord was that commanded. Thus Sennacherib (2 Chron. 32.14.) blasphemes by his messengers, Who was there among all the gods of those Nations that my fathers utterly destroyed, that could deliver his people out of mine hand, that your God should be able to deliver you out of mine hand? These are hard words against God, and hardening words to man.

Every act of sinne hardens the heart of man, but the heat of blasphemy at once shews and puts it into the extremity of hard­nesse. Man hardens himself against God four waies especially.

First, Upon presumption of mercy; many doe evil, because they hear God is good; they turn his grace into wantonnesse, and are without all fear of the Lord, because there is mercy so much with the Lord.

Secondly, The patience of God or his delaies of judgement harden others, because God is slow to strike, they are swift to sin. If the sound of judgment be not at the heels of sin, they conclude, there is no such danger in sin; Solomon observed this (Eccles. 8.11.) Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to doe evil, or, it is full in them to doe evil. They have not some velleities and propensions, some moti­ons and inclinations, some queries and debates about it, but the matter (upon this ground) is fully stated and determined, they are so full of it, that they have no room in their hearts for better thoughts or counsels: the summe of all is, they are hardened and resolved to doe evil.

Thirdly, Grosse ignorance hardens many, 1. Ignorance of themselves. And, 2. Ignorance of God: he that knows not what he ought to doe, cares not much what he doth. None are so ven­turous as they, who know not their danger. Pharaoh said, I know not the Lord, he knew not the Lord, nor himself, therefore he ran on blinde-fold, and desperately hardened himself against the Lord.

Fourthly, Hardnesse of heart in sinning is contracted from the multitude of those who sinne. They thinke none shall suffer for that which so many doe. The Law of Moses said, Thou shalt not follow a multitude to doe evil (Exod. 23.2.) There is a speciall re­straint upon it, because man is so easily led by many. The heart is ready to flatter it self into an opinion, that God will not be very angry, when a practice is grown common: this is the course of the world, this is the way of most men; therefore surely no great danger in it. And examples harden chiefly upon three consi­derations.

Ego bomuncto non facerem. T [...]r.First, If great ones go that way; the Heathen brings in a young man, who hearing of the adulteries and wickednesses of the gods; said, what? Doe they so, and shall I stick at it?

Secondly, If some wise and learned men go that way, ignorant and unlearned men conclude they may.

Thirdly, If any godly men, such as make more then ordinary profession, doe such things, then who may not? The failings of the Saints are a countenance to wicked men in their follies. They are apt to follow the dark side of the cloud, and to approve those in what they doe ill, whom they scorn in what they doe well. They imitate their fals and sins, whose repentance they never thinke of imitating. How many harden their hearts by their doing what is evil, whose hearts have been broken, because they did evil? From the sinne which a holy man commits against his purpose and resolu­tion, many purpose and resolve to commit it.

Upon these and the like grounds, the heart of man is hardened against God. Take a brief of the degrees of this hardnesse; see by what steps the heart rises so high in sinning. Man doth not grow hard at once, much lesse hardest. But w [...]n once he begins to hard­en himself, where he shall make an end he knows not.

The first step is, the taking time and leave to meditate upon sinne, and roll it up and down in the thoughts. A hard heart lets vain thoughts dwell in it. A holy heart would not let them lodge with it.

A second step is, some tastes of pleasure and delight in sinne. It proves a sweet morsell under his tongue. As the heart grows more delighted in sinne, so more hardened in sinne. Nothing should be so bitter as sinne in the act, for nothing will be so bitter as sinne in the issue: but when the act is pleasant, the issue is seldome su­spected.

The third step is, custome in sinning. It argues great boldnesse to venture often. One said of him that had escaped danger at sea,Improbè Neptu­num accusat, qui iterum nau­fragium sacit. If you go again, you have no reason to complain, though you be wrack'd. Mariners are fearfull of storms at first, but through cu­stome they play with them. When a man comes ofs once safe from sinne, he will venture again, and so often, till at last he thinks there is scarce any venture at all in sinne. He growes bold and hardy.

By the fourth step of hardnesse he comes to defend and maintain his sinne. He hath spoken so long in his heart against the word, which forbiddeth him to sin, that now he can speak against it with his tongue. He hath a plea or an argument to make the evil he doth good. He appears a Patron, an Advocate for sin, who was be­fore but a practiser of it.

Fifthly, The hard heart grows angry and passionate with those, who give advice against sin; he is resolved, and a man that is resol­ved in his way, is angry if he be desired to remove out of his way: He that is resolved to sleep, loves not to be awakened. A touch or a jog from him that sits by, provokes him, he praies to be let alone. We should love the man while we hate and reprove his sin. But he that loves his sin will hate his reprovers.

Sixthly, Hard hearts grow too hard for the Word, they are Sermon-proof; they can sit under the Preacher, and hear from day to day, but nothing touches them. A man in armour feels not the stroak of a sword, much lesse the smart of a rod. This hardnesse of heart is a steel armour to the heart; it makes the man past feel­ing, till he be past healing. Some being often reproved hurden their hearts (Prov. 29.1.) till their hearts are too hard for all re­proofes.

And then seventhly, The heart is so hard that the sword of affli­ction doth not pierce it, the man is judgement-proof: let God strike him in his person or estate, let God set the world a fire about his ears, yet on goes he. He is like the man of whom Solomon speaks, (Prov. 23.34.) who lies sleeping in a storm upon the top of a mast.

Eightly, The hard heart sits down in the chair of the scorner, he derides the Word, and mocks at the judgements of God. When Lot spake to his sons in law about fire and brimstone, ready to fall upon Sodome and consume it, the text saith, He seemed as one that mocked unto his sonnes in Law? what, tell us of judgements? of fire [Page 166] descending from Heaven. When the skie falls we shall have Larkes.

Lastly, The hard heart gets up to the tribunall of the persecu­tour, and from scorner commences opposer of good men, and of the good waies of God; he will doe them the uttermost mischief he can, who would doe him all the good they can. Get thee from me (saith Pharaoh to Moses, Exod. 10.28.) Take heed to thy self: See my face no more; for in the day that thou seest my face thou shalt die. Pharaohs hard heart spake hard words, and was preparing to give hard blows: he had only so much of honour and ingenuity left, as to warn the Prophet to avoid the blow. Which yet is more then hard­nesse of heart leaves to all. Many an hard heart uses the hand before the tongue; and in stead of saying to his reprover, See my face no more, lest thou die, cals him before his face, that he may die, or seek his death behinde his back, and lies in wait for revenge. And here hardnesse of heart is at hardest. It is now a fit cushion for Satan: He sits softest upon this stone; The devil is never so much pleased, as when man is most hardened; the seed of his temptations takes root and prospers best in this stony ground.

But shall man prosper too? Shall any man thrive or make a gain by hardening himself against God? Shall he come off with honour or with profit? Job answereth, Who hath hardened himself against him, and hath prospered? Which may be resolved into this ne­gative proposition, [...] Et pacatus suit, vel in pace abiit (i. e.) foeliciter & bene cesse­rit. Merc. No man ever hardened himself against God and prospered.

The Hebrew thus, Hath any man hardened himself against God, and had peace? M^r Broughton renders near it, Hath any man hard­ned himself against God, and found quietnesse? To have peace or quietnesse, and to prosper, are the same in the language of the Jews, and in a hundred Texts of the old Testament.Nemo pertinax gloriari potest, quod post conse­cutam victoriā, pace potitus fue­rit. Pined. Nemo cum Deo pugnans, sic eum assidua pugna fatigavit, ut pa­cem accipiat ul­tro à Deo obla­tam. Idem.

We may understand Job either of these three waies.

First, No pertinacious hard hearted man could ever glory that he got the better, or the day of God, and so prospered into a peace by warre; that's a way of prosperity, in which he shall never tread. Gideon told the men of Penuel, When I come again in peace; that is, when I have conquered and return prosperous, then, &c. No man ever conquered God, and so returned in peace. Peace was never the trophie of a war with him.

Secondly, Who ever hardened himself against God and prospered? That is, did ever any man so weary out God by lengthening this [Page 167] warre, that God was (as it were) forced at last to offer him terms of peace? So it happens sometimes with men,Ab aequipollente pacem aliquis pugnando obti­nere potest, licet enim eum supe­ra [...]e non possit, tamen assi [...]uita­te pugnae eum fatigat, ut ad pacem reduca­tur. Aquin. Quis permansit, aut perstet [...]t, [...]. Sep. with Nations and Kingdoms. They not getting peace by victory, but being spent and tired out with warre, begin to thinke of treating. Did ever any one put the Lord to offer a treaty with articles of peace, to save himself from further trouble? They who have not strength enough to overcome, may yet have power enough to vex and weary their adversary. But God can neither be vanquish'd by force, nor vext with our policies into a peace with man.

Thirdly, Others give this sense, Who ever held out, or was able to persist in a war against the Lord? The wicked shall not stand before God in the day of judgement, much lesse in the day of battell; Who would set the bryars and thorns against me in battell? I would go thorow them, I would burn them together (Isa. 27.4.) The most steely and and flinty spirits in the world can no more stand before God, then briars and thorns can before a flaming fire. The Lord soon breaks and destroies all opposing power. And so there is a figure in the words, for, man doth not only not prosper, but he is undone and crusht for ever, by contending with God. Shall man prosper in a warre with God? No, it shall end in his own ruine and utter de­struction. Whence observe,

That nothing can be got but blows by contending with God.

The greatest Monarchs in the world have at one time or other found their matches, but the great God never found his match. Hoc est signum evidens, quod fortitu lo Dei omnem humanā fortitudinem exoedit; quia nullus cum eo pace [...] habere potest resist en­do, sed solum humiliter obe­diendo. Aquin. Vicisti, Galilae. Pharaoh contended with him, but did he prosper in it? You see what be­came of him at last, he was drown'd in the red sea. Julian con­tended with Christ, he scoffed at him, (he came up to the highest degrees, he sate in the chair of the scorner, and in the tribunall of the persecutour) but what got he at last? When he was wound­ed and threw up his bloud toward heaven, said he not? O Gali­lean, thou hast overcome: I acknowledge thy power, whose name and truth I have opposed. Christ whom he had derided, and a­gainst whom he hardened himself into scorns and scoffs, was too hard for him. All that harden themselves against God shall be worsted. Gather your selves together, O ye people, and ye shall be broken in peeces (Isa. 8.9.) Gather your selves together: against whom? Gather your selves together against the people of God, and ye shall be broken in pieces; Why? Emanuel, the Lord is with us. If no man can prosper by hardening himself against the people of God, because the Lord is with them, how shall any man [Page 168] prosper by hardening himself immediately against God? If Ema­nuel will not let any prosper against his people, certainly he will not let any prosper against himself. Therefore (Prov. 28.24.) Solomon laies it down directly, He that hardeneth his heart shall fall into mischief; and (Prov. 29.1.) He shall be destroyed, and that with­out remedy; there is no help for it, all the world cannot save him. A hard heart is it self the forest of all judgements, and it brings all judgements upon us. A hard heart treasureth up wrath against the day of wrath (Rom. 2.5.) As a hard heart is Satans treasury for sinne: so it is Gods treasury for wrath. The wals of that fiery To­phet are built up with these stones, with their hard hearts, who turn themselves into stones against the Lord.

Then take heed of hardening your selves against God. You know the counsell which Gamaliel gave, Act. 5.39. Refrain from these men, and let them alone, &c. (See how tremblingly he speaks) lest you be found even to fight against God; as if he had said, take heed what you doe, it is the most dreadfull thing in the world to contend with God; he speaks as of a thing he would not have them come near, or be in the remotest tendency to. Man will not meddle with a mortall man, if he be too hard for him: how should we tremble to meddle or contend with the immortall God! Christ, Luk. 14. warning his Disciples to consider afore-hand what it is to be his disci­ples, gives them an instance of a King: What King (saith he) go­ing to make warre against another King, sitteth not down first and consulteth, whether he be able with ten thousand, to meet him that com­meth against him with twenty thousand? Now, I say to you (if any such be here) that have hearts steel'd or harden'd against God, who challenge God the field, and send defiance to heaven, O sit down, sit down, consider whether you with your ten thousand, are able to meet God with his twenty thousand, that's great odds, half in half; but consider whether one single, simple man can stand a­gainst his twenty thousand; whether a man of no strength can stand against infinite strength; whether you who have no wisdom, are able to stand against him that is of infinite wisdome. Can ig­norance contend with knowledge, folly with wisdome, weaknesse with strength, an earthen vessel with an iron rod? O the boldnesse and madnesse of men, who will hazard themselves upon such disad­vantages. He is wise in heart, and mighty in power, who hath hardened himself against him, and hath prospered?

And as God is so powerfull that no wicked man in the world [Page 169] can mend himself by contending with him: so neither can any of his own people. If they harden themselves against God, they shall not prosper. To harden the heart against God, is not only the sin of a Pharaoh, of a Senacherib, and of a Julian, but possibly it may be the sin of a believer, the sin of a Saint. And therfore the Apostle, Heb. 3. gives them caution, Take heed lest any of your hearts be hardened through the deceitfulnesse of sin; and whose heart soever is hardned a­gainst God, that man good or bad shall not prosper, or have peace in it. It is mercy that God will not give his own peace, or let them thrive in sin. Grace prospers not, when the heart is hardened; joy prospers not, nor comfort, nor strength, when the heart is hard­ned: the whole state and stock of a beleever is impaired, when his heart is hardened.

And if the Saints harden their heart against God, God (in a sense) will harden his heart against them; that is, he will not ap­pear tender hearted, and compassionate towards them, in reference to present comforts; he will harden himself to afflict and chasten, when they harden themselves to sin and provoke.

When God afflicts his people, he hardens his heart against them; and it is seldome that he hardeneth his heart against them, till they harden their hearts against him. And the truth is, if they who are dearest to him do harden their hearts against him; if they quarrell and contend with him; if they rise up against his commands, or neglect his will, he will make their hearts submit, or he will make their hearts ake, and break their bones. If they harden their hearts against his fear, they shall feel his rod upon their backs and spirits too. Which of the Saints ever hardened himself against God, and hath prospered? No man, whether holy or prophane, righteous or wic­ked, could ever glory of a conquest over God, or triumph after a war with him.

That's the first instance. The word which we translate to remove, Senescere; quia quae sic invete­rascunt forticra & robustiora cum tempore so­lent evadere, ideo idem ver­bum significat roborari. [...]. Sept. signifies to wax old and strong, because things as they grow in age grow in strength. There is a declining age, and an encreasing age. Things very old impair, and things growing older encrease in strength; we have the word in that sense (Job 21.2.) Wherefore doe the wicked become old? yea, they are mighty in power; he putteth these two together, growing old and mighty in power. The Se­ptuagint render, Who maketh the mountains wax old, because, that which waxeth old is ready to vanish away (Heb. 8.13.) or to be re­moved and taken away, as the Ceremoniall Law was, of which the Apostle speaks in that place.

And because growing old implies a kinde of motion, therefore the word also signifies motion, even locall motion, a moving from or out of a place, Gen. 12.4. Abraham departed; he removed from the place, where he was. This locall motion is either naturall or violent: of this later understand the Text, Which removeth the mountains.

There are naturall mountains, and metaphoricall or figura­tive mountains: it is an act of the mighty power of God to re­move either.

Some understand this of metaphoricall or figurative mountains, and so mountains are great men, men of eminency, or of preemi­nency, the Kings and Princes of the world.Chaldeus per montes intelli­git reges, qui loco movet reges fortes, ut mont [...]s. Targ. The Chaldee is ex­presse for this sense, He removeth Kings, who are as strong and high as mountains. For as God hath ordered the superficies of the earth, and made some parts of it plain, others mountainous, some val­leys and some hils. So he hath disposed of men, some men stand as upon levell ground, men of an ordinary condition; others are as the low vallies, men of a poor condition; others are as the high mountains over-topping and over-looking the rest. The word is [Page 172] used in this metaphoricall sense, Isa. 41.15. I will make thee (saith the Lord to the Prophet) a new threshing instrument having teeth; And what shall this new threshing iestrument do? Thou shalt thresh the mountains and beat them small, and shalt make the hils as chaff. Here is a Prophet sent with a flail or a threshing instrument, and his businesse is to thresh the mountains, and to beat the hils: the mean­ing is, thou shalt destroy the great ones of the world, the hils, the mountains, those that thinke themselves impregnable or inaccessi­ble. But how could the Prophet thresh these mountains, and what was his flail? Gideon (Judg. 8.7.) threatens the men of Succoth, that he will tear or thresh their flesh with the thorns of the wildernesse, and with briars. And Damascus is threatned, because they threshed Gilead with threshing instruments of iron, Am. 1.3. That is, they put them to extreamest tortures. Our Prophet could not thus torture men. His threshing instrument having iron teeth, was only his tongue, the instrument of speech, With this he beat those proud mountains to dust, that is, he declared they should be beaten and destroied. Of such a mountain, the Lord by his Prophet speaks (Jer. 51.25.) Behold I am against thee, O destroying mountain, saith the Lord, which destroiest all the earth. Behold, I will stretch out mine hand upon thee, and will roll th [...]e down from the rocks, and make thee a burnt mountain. This mountain was the proud State of Babylon, which was opposite to the Church of God, this devouring moun­tain shall at last be a devoured mountain, devoured by fire, therefore he cals it a burnt mountain. Thus (Zech. 4.7.) Who art thou, O great mountain? before Zerubbabel thou shalt become a plain. The Prophet is assured, that all the power and strength, which opposed it self against the reformation and re-edification of Jerusalem should be laid levell with the ground.Per montes in­telligit rege [...], qui si ut mōtes, firmitate & [...]o hore perstant. R [...]. Dav in Ps 14 [...].5. So we may interpret (Psa. 144.5.) He toucheth the mountains and they smoke; the meaning is, when God doth but lay his hand upon great men, upon the migh­tiest of the world, he makes them smoke or fune, which some un­derstand of their anger, they are presently in a passion, if God do but touch them. Or, we may understand it of their consumption. A smoking mountain will soon be a burnt mountain. In our lan­guage, to make a man smoke, is a proverbiall, for destroying or subduing.

And besides, there are mountains (in this figurative sense) within us, as well as without us. The soul hath a mountain in it self, and it is an act of the great power of God, yea, of an higher [Page 173] and greater power of God to remove inward, than it is to remove outward mountains, Isa. 40.4. The Prophet fore-shewing the com­ming of Christ, and the sending of the Baptist to prepare his way, tels us, Every mountain and hill shall he made low. Christ did not throw down the outward power of men, who withstood him: he let Herod and Pilate prevail, but mountains and hils of sinne and unbelief in the soul, which made his passage into them impassible he overthrew. These mountains of high proud thoughts, the Apo­stle describes (2 Cor. 10.14.) Casting down imaginations, and every high thing, and bringing into captivity every thought (every mount­ainous thought) to the obedience of Christ.

These are metaphoricall mountains, the power of sinfull men without us, and the power of sinne, the pride of our own hearts within us. It is a mighty worke of God to remove these mountains.

But these are not proper to the Text, for the instances which follow, being all given in naturall things, shew, that those here in­tended are naturall mountains.

Taking mountains for earthly, materiall mountains, it is doubted how the Lord removes them.

There are different opinions about the point. Some understand it of a naturall motion.Montes naturae sua generabiles sunt & corru­ptibiles, additi­one partium ge­neran [...]ur & de­tractione partiū corrumpuntur. Aquin & Caj. Minimè miran­dum est, fi qua [...] terrae partes, quae nunc habi­tantur, olim mare occupabat, & quae nunc pelagus sunt, o [...]im habitaban­tur, sic campos & montes par est invicem commutari. S [...]b l 17. Philosophers disputing about mountains and hils, conclude that they are subject to generation and corru­ption; by the addition of many parts they are generated, that is, kneaded or gathered together, and become one huge heap of earth; and by the detraction, falling and crumbling off, or taking away of these parts, they are removed again. Thus we may ex­pound that (Job 14.18.) And surely the mountain falling cometh to nought.

Yet this cannot be the meaning of Job here. For though we grant that doctrine of the Philosophers, that there is a generation of mountains, and so a corruption of them, yet that corruption is so insensible, that it cannot be put among those works of God, which raise up the name of his glorious power.Divina pote [...] ­tia in [...]a [...]longa & segni monti­um remotione non se praebet vald [...] mirabilē, cu [...] remo fere [...], qui eam rem videat. Pined. That which fals not under observation, cannot cause admiration. Slow and imperceptible motions make small impressions either upon the fancie or understanding.

That here spoken of, is quick and violent, and by it's easie re­presentation to the eye, causeth wonder and astonishment in the beholders.

And so it imports a removing them by some violent motion. [Page 174] Thus the Lord is able to remove, and hath removed mountains, sometimes by earthquakes: sometimes by storms and tempests, sometime those mighty bulwarks are battered with thunder-bals discharged from the clouds (Psal. 97.5.) The hils melted like wax at the presence of the Lord. Hils melt down when he appears as a consuming fire (Psal. 104.32.) He looks upon the earth, and it trem­bleth, and he toucheth the hils, and they smoke. Those rocky mount­ains are as ready to take fire, as tinder or touch-wood, if but a spark of Gods anger fall upon them, God by a cast of his eye (as we may speak) can cast the earth into an ague-fit, he makes it shake and more, tremble with a look; He by a touch of his mighty arm, hurls mountains which way he pleaseth, as man doth a Tennis-ball. We read (Isa. 64.1.) How earnestly the Prophet praies, O that thou wouldst rent the heavens and come down, that the mountains might flow down at thy presence: Where he is conceived to allude to Gods comming down upon Mount Sinai at the giving of the Law, Exod. 19. which is said, To melt from before the Lord God of Israel, Judg. 5.3. Some understand it of that day of Christ, when he shall come to judge the world; others of that day when Christ came in the flesh to save the world; then the mountains were levell'd according to the preaching of the Baptist; but rather, the Prophet being affe­cted with the calamitous condition, which he fore-saw the Jews falling into, entreats the Lord to put forth himself in some notable works of his providence, which should as clearly manifest his pre­sence, as if they saw the heavens (speaking as of solid bodies) rent­ing, and God visibly comming down; then, those difficulties which lay in the way of their deliverance, and looked like huge mountains of iron, or of adamant, would presently dissolve like waxe, or ice before the Sunne or fire. The Prophet Micah de­scribes the effects of Gods power in the same stile (Chap. 1.3, 4.) Behold, the Lord cometh forth out of his place, and will come down and tread upon the high places of the earth, and the mountains shall be mol­ten under him, Ex quo & hoc loco non absurde colligitur fuisse proverbium ad significandum maximam oli (que) Deo convenie­tem potentiam. Bold. and the valleys shall be cleft: as wax before the fire, and as the waters which are poured down a steep place. So, to remove mountains is used proverbially, Job 18.4. Shall the earth be forsaken for thee, or shall the rock be removed out of his place; that is, shall God work wonders for thee? or, God will alter the course of nature, as soon as the course of his providence. To say God can remove mountains, is as much as to say, he hath power to doe what he will: and the reason is, because mountains are exceeding [Page 175] great and weighty bodies: mountains are firmly setled, now, to remove a thing, which is mighty in bulk, and strongly founded, is an argument of greatest strength. The stability of the Church is compared to the stability of mountains, Psal. 125.1. They that trust in the Lord shall be as Mount Zion, which cannot be removed, but standeth fast for ever. The righteousnesse of God is compared to a great mountain (Psal. 36.6.) because his righteousnesse is firm and unmoveable, Thy righteousnesse is like the great mountains, or the mountains of God. And (Psal. 46.2.) the doing of the great­est things,Isa. 54.10. the mountains. and the making of the greatest changes that possibly can happen in any Nation, or in the whole world are exprest by the removing of mountains, Though the earth be removed, and though the mountains be carried into the midst of the Sea, yet will we not fear, &c. That is things which carry the greatest impossi­bility to be done, or which are seldomest done, shall be done, be­fore we will doe this. As men, when they would shew how farre they are from submitting to such a thing, say, We will die first, &c. So here, Who, we fear? No, mountains shall be removed first. He breaths out the highest confidence of the Church, in the low­est, not only of her present, but possible dangers. As faith can re­present to us better things then any we enjoy, to raise our joy: so it can represent to us worse things (and put us harder cases) then any we feel, and yet carry us above fear. A faith removing mountains, is put for the strongest faith, Though I had all faith, so that I could remove mountains (1 Cor. 13.2.) that is, though I had the strongest faith, the faith of miracles. When Christ (Mat. 21.21.) would shew to the utmost what faith can doe, he faith, If ye have faith and doubt not, ye shall not only doe this which is done to the fig-tree, but also, if ye shall say to this mountain, be thou removed, and be thou cast into the sea, and it shall be done. As if he had said, if you have faith, ye may doe the greatest things imaginable or desirable, ye shall remove mountains. A mountain is immovable by the meer power of a creature. Faith takes that in hand, because faith acts in the power of the Creatour. And as the faith of man remo­ving mountains, notes a faith of miracles; so the power of God removing mountains, notes a miraculous power.

So then, taking this speech either for the removing of naturall mountains, or taking it proverbially, as it noteth the doing of the greatest things, and putting forth of the greatest power, it pro­veth the point, which Job hath here in hand, viz. That God is [Page 176] mighty in strength; Why? He is able to remove mountains. Observe from hence,

First, That the Lord if he pleaseth can alter and remove the parts of the earth, and change the frame and fabrique of nature.

He that made the mountains unmoveable to us, can himself re­move them. The Histories and Records of former times, tell us how God hath miraculously tossed mountains out of their places. Josephus in his ninth book of Antiquities,Mons in Burgun­dia a proximo monte dehi [...]cens, valles (que) proxi­mas co [...]rcta [...]s, multa agricola­rum millia op­pressit, &c. Ʋvernerus in fasciculo Josephus Ant. l 9. c 12. Vide Sen [...]cam, l. 5. c 15 & l. l. [...] 15. Natur. Quest. Plinium Nat. Hist l. 8. c 38. Cum in agro Mutinensi mon­tes duo inter se concurrehāt cre­p [...]tu maximo ossultantes, &c. Eo concursau villae omnes [...]lisae sunt, &c. cap. 11. mentions the re­moving of a mountain; and Pliny in the eighth book of his natu­rall History, Cap. 30. A later writer reports that in Burgundy, in the year, 1230. there were mountains seen moving, which over­threw many houses, to the great terrour of all the inhabitants of those countries. Josephus also reports the like done by an earth­quake. And another tels us of Mount Ossa joyned to Olympus by an earth-quake. So that take it in the letter, the Lord is able to remove mountains.

It should make us fear before the Lord, and give him glory while we remember that even the outward frame of the world, is subject to sudden changes; there is no mountain, no rock, but the little finger of God can move or pull it down. As David spake of his metaphoricall mountain, his great outward estate. Lord, thou hadst made it stand strong, yet thou didst hide away thy face, and I was troubled, Psal. 30.6. his mountain began to shake, and became a very mole-hill, uselesse to him, when God was displeased. If the Lord with-draw himself from our civill mountains, we are trou­bled, and if he touch the naturall mountains they are troubled. Our mountains will skip like Rams; and the little hils like Lambs, (Psal. 114.4.) when he is displeased.

Secondly, observe, That the power of God is made visible to us in the changes which he works in the creature, as well as in the constitution of the creature.

The power of God made the mountains and created the hils; the same power removes mountains, and turns them upside down. It argues as great a power to destroy the world as to settle the world. As the Apostle shews what divinity the Gentiles might have learned in that great book of the worlds creation (Rom. 1.20.) The invi­sible things of him from the creation of the world are clearly seen, being understood by the things which are made, even his eternall power and Godhead; So we may say on the other side, The invisible things of him from the confusions which are in the world, are clearly seen; or, [Page 177] they may be understood by the things which are removed and changed, in these you may read his eternall power and God-head. When God breaks the laws and course of nature, he shews his power as well as when he setled the laws and course of nature. He shews his power when he lets the sea out of it's place to overflow the earth, as well as when he bounded the sea, that it shall not overflow the earth. Some things are with farre lesse power destroied, then made, removed then setled, but no power can destroy the world, but that which made it, or suddenly remove a mountain, but that which setled it. The power of God must be acknowledged in al­tering as well as in ordering the naturall course or constitution of the creature.

And if we look to the change of Metaphoricall mountains, it is a truth, an illustrious truth, that the Lord displaies his mighty power, in removing and over-turning the great estates and estab­lishments of men or kingdoms. When God removes the mount­ain of our peace, of our riches, the mountain of outward prospe­rity, and of civill power, it becomes us to say, He is mighty in pow­er, who doth all these things.

God hath given us great tokens and testimonies of his power in this. How many mountains, great mountains, men who were mount­ains, and things which stood like mountains in our way, how many (I say) of these hath the Lord removed? Our eies have seen mountains removing, and mighty hils melting: the power of God, and the faith of his people have wrought such miracles in our daies, He removeth the mountains.

They, who? who or what is the antecedent to this, They? Necesciunt, scil. montes, tribui­tur rei inanima­tae sensus. Merc. are the mountains? So some understand it, and then the word know, or the act of knowing is by a figure ascribed (as many times in Scri­pture to creatures without reason, so) to creatures without life, Psal. 58.8. before your pots can feel the thorns; the Hebrew is, before your pots can understand or know the thorns, that is, before they are sensible of the heat of the fire to make them boyl, &c. An act of sense, and is ascribed to pots,Puto esse modū loquendi inde terminatum, cui supplen [...]um est subjectum ho­mines. Bold. which are things in­sensible.

But others take the antecedent to be man, He removeth the mountains, and they know it not; that is, men know it not. So Master Broughton translates, He removeth the mountains that [Page 178] men cannot mark how he hath removed them out of their place in his anger.

Vatabius suppo­situm verbi ne scie [...]unt, ita supplet, nec ag­noscunt (sc. ho­mines imperiti) quis subvertit eos furore suo.Supposing men to be the antecedent, there is yet a difference a­bout the interpretation. Men, that is, say some, unskilfull men, ignorant men, they know not the meaning of this, they cannot give a reason why or how mountains are removed; if God doth it they know it not. Others restrain it to men, inhabiting the mount­ains, they were secure, and thought their dwellings so safe, that God removed their mountain before they dream'd of, much lesse feared any such thing; they had no thought that God would re­move their mountain. Places strongly fortified either by art or na­ture, make men secure, and dangers unsuspected. The deluge in Noahs time prevailed over the highest mountains;Locus sive ab arte, sive à na­tura munitus, reddit homines ab omni bellorū aut ruinae suspi­cione securos. Sanct. but his sinfull posterity hoped to make an artificiall mountain, wherein they might even dare a second deluge. Come, let us build us a City and a Tower, whose top may reach to heaven (Gen. 11.4.) and then (ex­cept the stars and firmament be flouded) we shall be dry, how much or how long so ever it rains. Such towering thoughts, as these, were (surely) laid in the foundation of that intended Tower.

Take the text either of naturall or of figurative mountains, and to remove them, so, that man knows it not, may have a double meaning.

First, That it is done with great speed.

Secondly, That it is done with great secrecy.

God is able to doe great things in a little time, in so little time, that men shall not know he is doing them, till they are done. He can doe great things secretly, so secretly, that the way of their di­spatch shall not be visible to the eye, or open to the understanding of man, till they are di [...]patcht.

Again, this clause [And they know it not] notes not only the se­curity of men before the hand of God is upon them, but their stu­pidity, while it is upon them. So (Prov. 23.35.) They have strick­en me, shalt thou say, and I was not sick; they have beaten me, and I felt it not; the Hebrew is, and I knew it not. Hence observe,

The works and judgements of God, are often unsuspected and unob­served by men.

He removeth mountains, even their mountains, and they know it not.

'Tis true in reference to naturall, but especially to civill mount­ains. The rich, the mighty are cast down from their seats, or their [Page 179] seats are cast down before they saw any hand touching them; the whore of Babylon, and mother of fornications, who sits upon se­ven mountains (Revel. 17.9.) saith in her heart, I sit a Queen and am no widow, and shall see no sorrow, (Revel. 18.7.) Therefore shall her plagues come in one day, death and mourning and famine, &c. (ver. 8.) If her plagues come in one day, she (doubtlesse) thought not of them a day before. Babylons seven mountains shall be removed, she not knowing it; and as Babylons mountains shall be removed, when she shall not know, that is, suspect it; so, which is more strange, Jerusalems mountain was removed, and she did not know, that is, perceive it. The Prophets are expresse (Isa. 42.25.) There­fore he hath poured upon him (namely, Jacob or Israel) the fury of his anger, and the strength of battell, and it hath set him on fire round about, yet he knew it not; and it burned him, yet he laid it not to heart. They were unobservent of those terrible things the Lord did among them. Some little anger passes often without notice, but here was the fury of anger; some sleight skirmishes make no great noise, but here was the strength of battell; and not some few drops of both these, but either of them poured upon him, by whole bucket fuls, and these buckets of burning fury set him on fire, and that not in some one corner or out-house, but round a­bout, yet he knew it not. Which is expounded in the next words, It burned him, yet he laid it not to heart.

The Prophet Hosea (Chap. 7.9.) speaks as much of Jerusalem under the name of Ephraim. Strangers have devoured his strength, and be knoweth it not, gray hairs are here and there upon him, yet he knoweth it not. Strangers devour his strength, that is, according to the language of Job, the mountains wherein his strength did con­sist, were devoured and overthrown by strangers, and yet he knew it not, he did not observe the hand of God in the hand of man against him. Gray hairs are here and there upon him; gray hairs are a great change; gray hairs note the most discernable change of a mans life. There are two states of a man, easily distinguished, Youth, and old-age, and gray hairs make the most visible distinction between these two; so that to say, Gray hairs are upon him, is to say there is such a change upon his estate, as is between a young man and an old man, and yet he knows, he observes it not. Of all things a man is most apt to take notice of his own naturall gray hairs: and many are so troubled at the first sight of them (because they tell us we begin to be old) that they will pick them out; but such [Page 180] is the senslesnesse of many about the dealings of God with them, that when great changes are upon them, changes like that of youth into old-age, they are not affected with it; providentiall or judi­ciary gray hairs are not often known.

Surely many of these gray hairs are upon us at this day: it will be sad if England be like Ephraim, and know it not. It is worse not to know we have gray hairs, then to have them. The one is but our affliction, the other is our sinne. Gray hairs are upon us, strangers have devoured our strength; as many oppressing mount­ains are removed (for which we ought to blesse God, and ad­mire his power) so some supporting mountains have been remo­ved, and others shake terribly, for which we ought to mourn, and be humbled under the mighty hand of God. If we know not what God hath done, he can quickly doe enough to make himself known. They who will not see the hand of God, when it is lifted up (that they may be humbled) shall see it and be ashamed (Isa. 26.11.) if the removing and shaking of our mountains doe not awaken us, the overturning of them shall; That's the next act of divine power in this noble description.

[...] Vertit, subver­tit significat versionem, vel in nibilum, vel in formam, aut qualitatem aliam, vel in locū alium.The word signifies to over-turn a thing, so, as to change the form and fashion of it, yea, to bring it to nothing; not only to remove a thing out of its place, but to take away the very being of it, and to remove it out of the world. He not only turns mount­ains into mole-hils, but into plains, yea into pits, they shall not be mountains any longer, nor any thing like a mountain.

It is much to remove a mountain, and set it in another place: but more to crumble it in a moment all to dust, that you shall not finde a piece or a clod of it. The Prophet threatens the obstinate Jews in such a language (Isa. 30.13, 14.) Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose break­ing commeth suddenly at an instant, and he shall break it as the break­ing of the Potters vessel, &c. So that there shall not be found in the bursting of it, a sheard to take fire from the hearth, or to take water withall out of the pit.

Anger in man is a mixt affection made up chiefly of these two ingre­dients, sorrow and revenge. Some call anger the boiling of the [Page 181] bloud about the heart, or the boiling of the heart in bloud; The fumes whereof rise so fast into the brain,Ira suror brevis. that anger sometimes dis­lodges reason, and is therefore called by others a short madnesse.

The word in the text signifies the Nostrils; and the Scripture frequently applies that to anger, [...] Ira, inde trans­fertur a l nasum, qui est instru­mentum trae & in quo ira preci­puè apparet. Fames & mo­rabilèm in na­sum conciunt. Plaut. because anger is seen and made visible in the nostrils. Quick breathing is a sign of anger. God is with­out parts and passions, he is not angry as man: but is said to be angry when he doth like man in his anger. The Lord is not moved or stirred by anger, but he is angry, when he makes motions and stirrings in the creature; he lets out the effects of anger, but himself hath not the af­fection, much lesse the perturbation of anger. Hence observe,

That the troubles and confusions which are in the creature, are to­kens and effects of the anger of God.

As the setling and establishment of the creature, is an effect or sign of his goodnesse, or as these tell us, that God is pleased: So when the Lord hurls the creature this way and that way, when he tosses it up and down, as if he cared not how, this is an argument of his anger; when Moses came down from the Mount, and saw what the people of Israel had done, how they had made a golden calf and polluted themselves with idols, such a passion of anger came upon him, that he threw the Tables of the Law out of his hand, and brake them. So, when the Lord would signifie his di­spleasure, he throws the creature out of his hand, and breaks man against man, Nation against Nation (as a Potters vessell) one a­gainst another. The comfort and well-being of the creature, con­sist in this, that God holds it in his hand; if he doe but let it goe out of his hand it perishes, much more when he casts it with vio­lence out of his hand. The Prophet (Hab. 3.8.) describing the great confusions which God made in the world, questions thus, Was thine anger against the rivers? Was thy wrath against the sea, that thou didst ride upon thine horses, and thy chariots of salvation? God being angry with the enemies of his people, made strange work amongst them; Rather then his people shall not be delivered, the world shall be confounded, Was the Lord angry with the sea? when he compelled the rivers to change their courses, and discover the bottome of their chanels, as in the passage of his Israel thorow the red sea? No, God was not angry with the sea, but with Pharaoh and his host, with the oppressours and troublers of his Israel; and when he was thus angry, he check'd the course of nature, and turn­ed things up-side-down. When David was in a distresse, and his [Page 182] enemies encompast him round about: what then? Then the earth strook and trembled, Tanta extiti [...] divinae irae vis pro Davide contra hostes defendendo, ut videbatur orbē invertere, om­nia miscere, &c. Pined. the foundations of the hils were moved and were shaken, because he was wrath (Psal. 18.7.) That, God might rescue David out of the hand of trouble, he troubled the foundations of the earth; he made the world shake and Kingdoms tremble, that his David might be setled upon his throne. The Lord threatneth (Hag. 2.6.) that he will shake the heaven and the earth, and the sea and the dry land; he will move all creatures, why so? He shakes them for the setling of his Zion (vers. 7.) I will shake all Nations, and the desire of all Nations shall come, and I will fill this house with glory, saith the Lord of hostes. When the Lord comes against the supersti­tion, and idolatry, and profanenesse, and wickednesses of the world in anger, no wonder if Kingdoms shake: yea, he therefore shakes Kingdoms, that he may establish Jerusalem a quiet habitati­on, a tabernacle that shall not be taken down, not one of the stakes there­of shall ever be removed, neither shall any of the cords thereof be broken, Isa. 33.20. We are waiting when God will shake Babylon, and in his anger overturn the seven mountains thereof; Babylon is built upon mountains, upon seven mountains, to note the strength and power of it, yet the Lord will remove Babylon out of her place, and overturn those mountains in the fiercenesse of his anger, and in jealousie poured out, Then every Island shall flee away, and the mountains shall not be found, Revel. 16.20. That is, the remotest and strongest places which owned and maintained Babylon, shall either be converted or confounded; they shall appear no more under that spirituall notion, though in a naturall and civill they doe remain. That which is not as it was, is spoken of, as if it were not: A great change in our condition, is called a change of our very being. The an­ger of God overturns things, as if it did annihilate them. Job goes on.

This is a second instance, but in higher expressions of the same power of God.

He had said before, God removeth mountains. Mountains are great bulky bodies, but no mountain is so great as the Globe of the whole earth. Now (saith he) the Lord doth not only shake [Page 183] mountains, some great parts of the earth, but if he pleaseth he can take up the whole earth, and throw it out of its place, as a man would take up a little ball, and throw it into the air, He shakes the earth out of her place.

The word which we translate to shake, [...] Non significat motum natura­lem, sed commo­tionem quandā ex metu, trepi­dationem, tre­morem. Didacus Astu­nica putat hunc locum illustrari posse ex senten­tia Pythagori­corum, existi mantium terrā moveri natura sua. Copernieus. signifies a violent moti­on of the minde, caused either by fear (Deut. 2.25.) or grief (2 Sam. 18.33.) we read of a trembling heart from both (Deut. 28.25.) It is also applied to civill shakings and commotions by the troublesome spirits of men (Prov. 30.21.) For three things the earth is disquieted. And to unnaturall shakings of the earth by the power of God (2 Sam. 22.8, &c.) So in the text.

Some expound this of a naturall motion. Those men have (sure­ly) a motion and turning in their brains, who tell us that there is a continued motion of the earth, that it turns and never stands still; they would ground the motion of the earth upon this Scri­pture, translating thus, Which moveth the earth in her place. But the text tels us, that the earth hath pillars and not wheels. Pillars are made for rest, not for motion.

Further, This text speaks of it, as of an act of Gods anger, there­fore no ordinary act appointed in nature; and the word notes a violent motion, not a naturall. But we need not stand to refute this motion. As when some denied all motion, a Philosopher to prove it, rose up and walked: So when any affirm or give reason for this motion, we may shew their senses that the earth stands.

This shaking then is extraordinary, the Lord who made the earth firm upon pillars, can make the earth move, as if it went on wheels.

This he doth, first, by earthquakes, these shake the earth (as it were) out of her place, and make it tremble. Histories are full, and ma­ny mens experience can give instances of such terrible shakings of the earth. This earthquake is not meant here, for there is a reason in nature for that. Philosophers dispute much about it, and tell us, when there is a strong vapour included or imprisoned in the bowels of the earth, that vapour seeking vent maketh a combusti­on there, and so the earth shakes. This, indeed, shews the migh­ty power of God, but it is in a naturall way, whereas the text seems to imply somewhat more, somewhat beyond the learning of Philo­sophers and Naturalists.

Besides, the text saith, ‘[Page 184]He shaketh the earth [out] of her place.’

Whereas an earthquake shakes the earth in her place, and causes it to tremble upon the pillars thereof.

But did God ever shake the earth out of her place? We must understand the text conditionally. We have not any instance that the Lord hath actually done so, but this supposition may be put. The Lord can remove mountains and shake the earth, not only in, but out of her place. We finde such conditionall expressions often put in Scripture, not as if the things ever had been, or ever should be done, but if the Lord will, he is able to doe them (Amos 9.5.) The Lord God of Hosts is he that toucheth the land, Terrificam ca­pitis concussit ter (que) quater (que); Caesariem cum qua terrā mare sidera mo [...]it. Ovid. Met. and it shall melt; that is, if the Lord doe but touch the land he can melt it. As the three children cast into a fiery fornace, had not so much as a gar­ment, or a threed about them touched with it, because the Lord forbad the fire to burn: So, if the Lord bid a spark but touch us, it shall melt and consume us, as if we were cast into and continued in a fiery fornace. As a word made, so a touch shall mar the world, when God will; yet he hath not done thus unto this day. So in the text, He shakes the earth out of her place, imports what God can, not what he hath or will do. Note from it,

That the Lord is able to doe greater things, then ever he actually hath done.

He hath not put the earth out of her place, the earth is where it was, but he can displace it. God hath never acted any of his attri­butes to the height, for they are infinite; he never acted power so high, but he is able to act it higher: He hath never acted mercy in pardoning so farre, but he is able to act it further, a greater sinner then ever yet was pardoned, may be pardoned. A greater enemy then ever was overcome, may be overcome. He hath runne with foot-men, and they have not wearied him, and he is able to con­tend with horses: in a land of peace he was never wearied, and he knows how to wade thorow the swellings of Jordan. It is com­fortable to consider, that the Lord cannot only doe the same things again, which he hath done, but he hath never done to the utmost of what he is able to doe: he can out-doe all that he hath done, as much as the shaking of the whole earth out of her place, is more, then to remove a mountain, yea, or a mole-hill of earth.

We have the pillars of heaven, Chap. 26.11. here of the earth.

The word in the originall signifies to stand upright, to be erect, because pillars doe so. There are two sorts of pillars, upon which there is a different interpretation of the word.

There are, first, Supporting pillars. And

Secondly, Supported pillars. Or, there are pillars for ornament; and pillars for strength. We set up pillars or pinacles upon the tops of great buildings for ornament, and they are supported pil­lars. We may call mountains such pillars: for, as when some state­ly palace is built, great pillars or pinacles are set upon the tow­ers and battlements: so the Lord having framed the earth, hath set up mountains, as great pillars for the adorning of it, He shaketh the earth, and the pillars thereof tremble; it is true of these upper pillars, the mountains they tremble. But I take it rather to be meant of supporting pillars, under-pillars, which bear the frame above, and are as the bases or under-props of the earth (Psal. 105.) Who laid the foundation of the earth; the earth hath a foundation; the He­brew is, He hath founded the earth upon her basis, alluding to a building. Most buildings have their foundations in the earth; but some upon it, being raised upon pillars. So Hannah (1 Sam. 2.8.) in her Song, The pillars of the earth are the Lords, and he hath set the world upon them.

What are these pillars that the Lord hath set the world upon? or where shall we finde them?

David shews us (Psal. 24.1, 2.) The earth is the Lords, and the fulnesse thereof; the world, and they that dwell therein: for he hath founded it upon the seas, and established it upon the flouds. It is strange that pillars of liquid water should bear up the massie earth; the earth seems rather to be the pillar and foundation of the wa­ters. Some interpret (super) which signifies, upon, by prope or juxta neer, he hath founded it upon the seas, that is, He hath found­ed it by, or neer the seas. But take it in the letter, and it is a truth: for the sea is as much the pillar of the earth, as the earth is the pil­lar of the sea; earth and sea being a globe and round, the sea is as much under the earth, as the earth is under the sea. Thus the pillars of the earth are waters, And the earth is established upon the flouds.

Further, If you would know what these pillars are, hear what Job saith, (Chap. 26.7.) where he assures us that God hangeth the earth upon nothing. We are not to think that the Lord in framing and building the earth did first set up pillars, and then set the earth upon them, for the earth hangeth as a ball in the midst of the air, without any pillars under it. Hence Jobs Philosophy teaches us, That he hangeth the earth upon nothing; there are no materiall or vi­sible pillars to sustain it.

What is then the pillar of the earth? What is it that supports and bears it up? The reall pillar of the earth it is the power of God. But the power of God cannot tremble? How then doth he say, When he shaketh the earth, the pillars thereof tremble?

Terrae columnae, infimas terrae partes signifi­cant, quae reli­quam terrae mo­lem impositam sustineat; haec sunt veluti fun­damenta & fulcra terrae.In this place therefore we may expound the pillars of the earth, for the lower parts of the earth, and so, though the whole globe of the earth taken together be neither higher nor lower, yet in the parts of it from any point, some are higher, and some are lower, some above, and some beneath; upon what superficies soever we are, the under parts thereof are (to us) the pillars of the earth. So the meaning is, He shaketh the earth out of her place, and the pil­lars thereof tremble; that is, he shaketh it so terribly, that if it had any outward visible pillars, those pillars must needs tremble.

Quo pacto terra firma & immo­ta consistit? quidnā pro ve­hiculo habet? cujus rei adminiculo fulcitur? rationi nihil oc­currit cui inni­tatur, si divinam voluntatem exceperis Greg Nazianz Orat. 34. Suis l brata ponderibus fixa manet.In this we may observe, the great power of God in upholding the earth. We see what the pillars of the earth are, the supposed pillars are no other then the lower parts of the earth; and the true pillar of the earth is no other, but the power of God: there are no other buttresses or pillars upon which the earth is set, or by which it is sustained; This huge weight of the whole earth and seas, is borne up by the thin air. Is not this an argument of the mighty power of God, that the air which is a body so weak, that if you throw a feather up into it, it will not stay there, but descend, yet the whole masse or globe of earth and waters hangs there? God poiseth it meerly by its own weight: For he weighed the mountains in scales, and the hils in balances, Isa. 40.12. He upholds all things by the word of his power, And hath built this great Castle in the air. Could we enter into the secrets of nature, and set our faith a work by our senses about these things, we should be raised above all fear in the greatest difficulties. If we saw but a bullet, or a piece of lead of a pound, yea of a peny weight, lifted up and hang in the air without any thing to support it, we would con­clude it a miracle. What thinke you, when all the lead, and iron, [Page 187] and brasse, and stone that is in the world hang in the air without a­ny visible stay?

I finde some interpreting this clause as the former, in a figurative sense, He shaketh the earth, that is, States, Kingdoms and Com­mon-wealths; And the pillars thereof tremble; that is, they who seemed to be their strongest supporters tremble and shake. This is a truth, and a profitable one for our meditation. To clear this,

First, We finde the earth in Scripture often put for States and Kingdoms (Isa. 24.20.) The earth shall reel to and fro like a drunk­ard, and shall be removed like a cottage, and the transgression thereof shall be heavy upon it, and it shall fall and not rise again. The earth shall doe this: what earth? He doth not mean the naturall earth☜ upon which men tread, but the people who tread upon the earth, or that Common-wealth, wherein people are united and governed, these shall reel to and fro, and be removed like a cottage: As if he had said, you thought your State and Kingdome was setled like a strong Castle, but I will take it down, as a man takes down a lit­tle cottage, raddl'd only with a few sticks and reeds. Or the mean­ing of it is, your Common-wealth that hath been founded by the wisdome of so many Law-givers,Fundavit legi­bus urbes. and is established in so much riches and power, shall be removed as a poor cottage, thorow which every puff of winde findes a passage. The strongest King­doms and Bulwarks of the earth, are but as thatcht cottages, when God takes them in hand.

Secondly, Pillars are as often taken in a politicall sense, Psal. 75.3. The earth and all the inhabitants thereof are dissolved. How comes it then to passe that they are not utterly destroied? It follows, I bear up the pillars of it; that is, I maintain Governours and Magi­strates, some in places of power and authority, by whom shaking, tottering Kingdoms are upheld. Our experience teaches us this; We live in a Nation, of which we may say, Our earth with the inha­bitants thereof are dissolved, we are a broken and a shattered peo­ple; yet the Lord bears up our Pillar, * the Parliament, the politique pillar of our Nation; we had long ago lain in the dust, if God had not borne up this pillar. The chief counsels of the adversary have been to weaken and undermine, to ruine and pull down this pillar. They (like Samson) have taken hold of our two pillars, and bowed themselves with all their might (Judg. 16.28.) but neither have they proved Samsons, nor proved us Philistines.

Further, There are Church-pillars as well as State-pillars; men of eminency in knowledge and learning, in parts and piety; These are pillars of the Church of God. So the Apostle cals James and Peter, [...]. Gal. 2.9. As the Church it self is the pillar of truth: so some particular members are pillars of truth, bearing it up, and holding it forth, as pillars doe the Laws or edicts of Princes and Common-wealths. As these pillars are of Gods setting up, so of Gods bear­ing up. In great shakings of the earth, Common-wealth-pillars tremble, and Church-pillars tremble, yea they would fall, did not the Lord sustain them with his hand.

From all, learn the instability of the creature. If that which is the basis or foundation of all outward comforts be so easily shaken and tost up and down, what are the comforts themselves? If Kingdoms and Common-wealths totter, who can stand fast? When the Saints feel the world shake and tremble under them, their comfort is, They have received a Kingdom that cannot be shaken. Neither man nor devils have any power to shake it, and God will not shake it: nay, with reverence we may speak it, the Lord can­not shake that Kingdom, for it is his own: he cannot doe any thing to his own wrong or dishonour. Earth may, but heaven shakes not, neither shall any of the pillars thereof tremble for ever.

We have seen two acts of the mighty power of God; first, in re­moving those mountains, those great massie parts of the earth. Se­condly, In shaking the whole masse of the earth.

Now the thoughts of Job grow higher, and he ascends from earth to heaven, and brings an instance of the power of God there, in the 7^th verse.

And the instance which he makes in the heaven, stands (as hea­ven doth to earth) in a direct line of opposition to that which he gave about the earth. The earth in all the parts of it, is a setled, fixed body, [...]cut de natura terrae est immo­bolitas & q [...]es, ita de naturâ coeli ut semper moveatur Aquin. and therefore the power of God is clearly seen in causing it to move: but, the Sunne is a moveable body, a creature in continuall motion; and therefore the power of God is clearly seen in checking and stopping the motion of it. It cals for as strong a hand to make the Sunne stand still, as to shake and remove the earth. The staying of that which naturally cannot but move, [Page 189] and the moving of that which naturally cannot but stand still, re­quire a like power: and that which stands as the earth doth, or moves as the Sunne doth, requires an Almighty power to move or stay it.

Which commandeth the Sunne] He describes God in the posture and language of a King, giving out commands. He commandeth, [...] Dixi [...], illud di­cere est cum po­testate impe­randi. God is the Soveraign of the Sunne. Yet the word in the Hebrew is no more, but he saith, or he speaks to the Sunne; so M^r Broughton translates, He speaks to the Sunne that it riseth not: We, clearly to the sense, He commandeth the Sun, because the Word of God to the creature, is a Law or a Command upon the creature.

The phrase implies an ordinary, or a common event. But when was there such a thing as this? How rare are such events? I may ask, Did the Lord ever command the Sunne that it should not rise? Or did ever any day appear, when the Sun did not appear? we may answer four or five waies.

First,Non ad factum, sed ad Dei po­tentiam refer­tur, qui, si velit, possit vicissitu­dinem ortus & occasus solis tol­lere. Olymp. Some conceive Job speaks only of what God can doe (as in the former instance) not of what he ever did: He never actu­ally gave out his command to the Sunne that it should not rise, but he hath power to doe it, if he pleaseth. Many things are spoken of the power of God, as presently done, which onely are things possible for him to doe. That's a good interpretation of the place.

Secondly, We may carry it further, for when he saith, It riseth not, we need not take it strictly, as if the Sunne were staid from making day at all; but, it may note any stop or sudden disappear­ing of the Sunne. The Sunnes rising is the Suns appearing;Non oritur sol. tantum est non apparet, nam & v [...]tas solis appa­ritio quedam est. Bold. and when the Sunne disappeareth, or is hidden, it is to us, as if the Sun were not risen. Thus God hath actually more then once, given out a command to the Sun, not to rise. Lavater (in his comment upon this place) reports, that in the year 1585. March 12^th, such a darknesse fell upon the earth, that the fowls went to roost at noon, as if it had been Sunne setting, and all the common people thought the day of judgement was come. That of the Prophet is true in the letter, as well as in the figure (Amos 4.13.) He maketh the morning darknesse: And (Chap. 5.8.) He turneth the shadow of [Page 190] death into the morning, and maketh the day dark with night. The holy story records one famous act of God commanding the Sunne to stand still (Josh. 10.12.) When Joshua was in pursute of his enemies, he praied that the day might not hasten down: Sunne, stand thou still upon Gibeon, and thou moon in the valley of Ajalon, And the Sunne stood still, &c. Joshua speaks as if himself could command the Sunne, Sunne, stand thou still; he talks to the Sunne, as to his servant, or childe, stand still. It was indeed at the voice of Joshua, but by the word and power of God, that the Sunne stood still. So the Text resolves, There was no day like that before it, or after it (no day so long as that) that the Lord heark­ned to the voice of a man. So then, the Lord hearkned to the voice of a man, and then the S [...] hearkened to the voice of a man: First, the Lord hearkned, and then the Sunne hearkned, that is, by a command from God at the request of a man the Sunne stood still.

Thirdly, It may be understood of ordinary eclipses, which are disappearings of the Sunne: and though they come in a course of nature, and are by naturall light fore-seen many years before they come, yet there is somewhat in them, which should fill us with high thoughts of the power of God. And though an eclipse of the Sun be no miracle, yet God once made, and can again make a mira­culous eclipse. When Christ the Sun of righteousnes was shamefully crucified, the Sun in the heavens (as ashamed to look upon that act (as from man) of prodigious cruelty and injustice) hid his face; and from the sixth hour (that is,Dionysius Areo­pagita. from high-noon) there was darknesse over all the Land unto the ninth hour; that is, till three in the after­noon, Matth. 27.45. This eclipse was miraculous; first, because it was the full of the moon. Which (as we receive from Antiqui­tie) caused a great Philosopher (not knowing what was doing, or who was suffering at Jerusalem) to cry out, Either the God of nature suffers, or the frame of nature dissolves.

2. Because it was universall (as some affirm) over all the world, or as others (which makes it more strange) that it was only in the Land of Judea, all the world besides enjoying the light of the Sunne at that time. Which miracle stands opposite to that in Aegypt, which was plagued with darknesse, when the Israelites in Goshen enjoyed light; whereas then Judea, where the Israelites dwelt, was covered with darknesse, the rest of the world en­joying light.

Fourthly, Some referre this speech of Jobs to that particular plague of darknesse, for three daies in Aegypt (last mentioned) which they conceive was then fresh in memory, and so Job had reference especially unto that, when he saith, He commandeth the Sunne, and it riseth not. For though God at that time did not give a command to stop the Sunne from rising upon all parts of the earth, yet he commanded the Sunne not to rise upon that part; when his own people had light in Goshen, the Lord charged the Sunne not to rise upon the Aegyptians; This is a more distinct act of the power of God. For, as he speaks, Amos 4.7. (to note the accuratenesse as well as the power of God in his judgements) concerning the rain, I commanded the clouds (saith he) and I caused it to rain upon one City, and caused it not to rain upon another City: So the Lord can cause the Sunne, if he please, to rise upon one Countrey, and not upon another; upon one Nation, and not upon another; upon one City, and not upon another. Thus we may understand it, He commandeth the Sunne, and it riseth not up­on one people, though it shineth upon others, according to the manner of that Aegyptian plague.

Lastly, We may interpret it of any extraordinary tempestuous time, He commandeth the Sunne, and it riseth not; that is, he makes such storms and tempests, and causeth such vapours and clouds in the air, that the Sunne is mufled up, and is, as if it did not rise. Such a day (he means it of any troubles and afflictions) we have described in the Prophet Joel (Chap. 2.2.) A day of darknesse, and of gloominesse, a day of clouds and thick darknesse, as the morn­ing upon the mountains. But how is a day of darknesse as the morn­ing? &c. The speech intends thus much, that this darknesse shall spread it self, as suddenly as the morning light spreads it self upon the mountains, which being highest, are blest and gilded with the first issuing raies of the rising Sunne. God is said to command the Sunne not to rise, when he vails and masks the face of the Sunne with sudden clouds, as if there were no Sunne at all but clouds. Paul in his voiage to Rome, was under such a tempest, and the Text saith, That neither Sunne nor starre for many daies appeared (Act. 27.20.) they were as if the Sunne had not risen for many daies. Such stormy gloomy weather God can make, (Ezek. 32.7.) When I shall put thee out, I will cover the heaven, and make the stars thereof dark, I will cover the Sunne with a cloud; that is, I will put a black vail or cloak upon the heavens, that the Sunne shall not [Page 192] put out any light, when I put them out; when I extinguish thee, I will (for a time) extinguish the Sunne also. The constellations of heaven are often expressed sympathizing with the dispensations of God on earth, Isa. 13.10. Joel 2.31. Mat. 24.29. He command­eth or speaketh to the Sun. Observe hence.

First, The bare word of God is a command.

Os in Scriptura pro voluntate saepe accipitur, significat enim locutionem, lo­cutione enim homines quid volunt manife­stant. [...]. He speaks to the Sunne, and it riseth not. The Apostle useth that word about the creation of light, 2 Cor. 4.6. The Lord who commanded light to shine out of darknesse, hath shined in our hearts: the Greek is, The Lord who spake light out of darknesse, which we translate, The Lord who commanded the light out of darknesse. The words of God are Laws, and therefore the ten Commandments, that part of the word which carries the name of commands from all the rest, is yet called, The ten words of God. The Greeks call the ten Commandments, the Decalogue, or the ten words; so ma­ny words, so many commands. The devil seems to acknowledge this great power of God (only that he might abuse it) in Christ, that his word was a command, If thou be the Sonne of God (Mat. 4.3.) command that these stones be made bread: The Greek is, If thou be the Sonne of God speak to these stones that they become bread, or speak these stones into bread: he would take that as a proof of his Divinity, If thou be the Sonne of God; doe this; God can doe this, his Word is a command to all creatures, for whatsoever he imposeth upon them, they must submit to it, therefore doe thou so like­wise, speak to these stones, or command these stones to become bread.

It should be matter of comfort to us, while we remember that every word of God is a command upon all creatures, He hath made a decree which shall not passe (Psal. 148.6.) The Hebrew is only, a word which shall not passe, his word is a decree, which none shall reverse.

Secondly, As from the former clause [He commandeth the Sun] we learn, that every word of God is a command: so from that which followeth [and it riseth not.] We may learn,

That, every creature obeies the command, and submits to the will of God.

Men often speak, and speak in the highest language of command­ing, and yet the thing is not done; but whatsoever the Lord speaks, is done. Every thing hath an ear to hear his voice, who made both voice and ear, Psal. 148.8. Fire and hail, snow and va­pour, [Page 193] stormy winde fulfilling his Word. Senslesse creatures act at Gods command, and goe upon his errand, They fulfill his Word. The Lord sent a message unto Hezekiah, to assure him that his sicknesse was at his command, because the Sunne was, (2 King. 20.9, 10.) Shall the shadow goe forward ten degrees, or goe backward ten degrees in the diall of Ahaz? either way (saith the Lord) I can doe it; either way, as thou shalt ask a sign, it shall be done. And Hezekiah answered, It is a light thing for the shadow to goe down ten degrees, but let the shadow return backward ten degrees. Yet he knew the Lord did not offer him a light thing in either, when he said, Shall the Sunne goe for­ward or backward. The Sunnes going forward was within a de­gree, as great a matter as it's going backward; but Hezekiah cals it a light matter, in regard of common apprehension and obser­vation. The Sunnes motion is naturally forward, and though it should mend it's pace, many would not much regard it; but all would stand and wonder at a retrograde motion, or at the Sun go­ing backward. Hence Hezekiah cals it a light matter for the Sunne to goe forward comparatively to it's going backward. And from either the Lord would teach Hezekiah that the creatures will doe what he bids them, even the Sunne will move miraculously at his Word. How great a rebuke will it be to man, if he move not at the command of God, and as God commands? Shall the Lord say to the Sunne, Rise not, and it riseth not; and shall he say to man, Swear not, and he will swear, pray, and he will not pray: shall the Lord have better obedience from creatures without life then from man, who hath not only life but reason? or from Saints, who have not only reason but grace? They who have grace give not such universal obedience as things without life: for though there be a part in them active to obey, yet there is a part in them backward to all obedience. Let it shame us that there should be any thing in us (who have life, reason and grace) resisting, or not readily complying with all the commands of God, when the Sunne, which hath not so much as life, obeies his voice, He commandeth the Sun, and it riseth not.

Thirdly, Observe from the manner of this speech.

That, The Lord hath a negative voice upon the motion of all creatures.

He commandeth the Sunne, and it riseth not. It is a royall Prero­gative that the Lord commands the Sunne to rise, but that the [Page 194] Lord hath a power to stay the Sun from rising, lifts up his Preroga­tive to the highest. In all disputes about power, his is resolved to be greatest, who hath the negative voice, w^ch checks and supersedeats all others. This is the Prerogative of God; he can stay the motion of the Sun, and of man. The Sun dares not do his office to the day, nor the stars to the night, if the Lord say, No. The Sun is descri­bed, Psal. 19.5. like a bridegroom comming out of his Chamber, drest and prepared, and as a Giant rejoycing to runne his race; but though the Sunne be thus prepared, and drest, and ready, yet if the Lord send a writ, and a prohibition to the Sunne to keep within his chamber, he cannot come forth, his journey is stopt. Thus also he stops man in his neerest preparations for any action. If the Lord will work, who shall let it? Isa. 43.13. That is, there is no power in heaven or earth which can hinder him. But if the Lord will let, who shall work? neither Sunne, nor stars, nor men, nor devils can work, if he forbid them. The point is full of comfort. God tels Abimelech in the case of Sarah, Abrahams wife, whom he took into his house, I know that thou didst it in the integrity of thy heart, but I with held thee, and I suffered thee not to touch her (Gen. 20.6.) And when Laban pursued Jacob with hard thoughts against him, and strong resolutions to deal harshly with him; The Lord gave a negative voice, (Gen. 31.24.) Take heed that thou speak not to Jacob either good or bad. Laban had not the use of his own tongue; He could not speak either good or bad. Not good or bad! Was there any hurt for Laban to speak good to Jacob? And the story tels us, that Laban spake many words, and some bad enough to Jacob, charging him with a double theft. First, for stealing him­self away (vers. 27.) Wherefore didst thou steal away from me? Se­condly, for stealing his Idols (vers. 30.) And now though thou wouldest needs be gone, because thou longest sore after thy fathers house, yet wherefore hast thou stoln away my gods? Foul language all, though God charged him not to speak a bad word to Jacob. For an­swer know, We must restrain that restraint to the point of bring­ing Jacob back again, Thou shalt not speak either good or bad to him, to stop or turn him from his way, thou shalt use no threatnings to bring him back to thee, no, nor any promises or allurements: thou shalt make no offers of better entertainment to winne him to thy service, which was the thing he so much desired. Good and bad are the two terms of all that can be spoken, and where the utmost ex­treams of speaking are forbidden, all speaking to that purpose is [Page 195] forbidden. When the ancient people of God were few in number, yea, very few, and strangers in the land, when they went from one Na­tion to another, from one Kingdome to another people, one would thinke, that all the world would have been upon them; but here was their protection, God had a negative voice (Psal. 105.15.) He suffered no man to doe them wrong. Many had (as we say) an aking tooth at the people of God, their fingers itcht to be dealing with them, and the text shews four advantages the world had a­gainst them: First, They were few. Secondly, Very few. Thirdly, Strangers. Fourthly, Unsetled. What hindered their enemies? It was the Lords negative voice. He reproved Kings for their sake, saying, Touch not mine anointed, and doe my Prophets no harm. We see an instance of this (Gen. 35.5.) when Jacob and his family journeyed, the terrour of God was upon the Cities that were round about them, and they did not pursue after the sonnes of Jacob: They had a minde to pursue after them, to revenge the slaughter of the Sichemites, but God said, Pursue not, and then they could not pursue, they must stay at home. And when his people the Jews were safe in Canaan, he encourages them to come up freely to worship at Jeru­salem, by this assurance, No man shall desire thy Land, when thou shalt go up to appear before the Lord thy God, thrice in the year (Exod. 24.34.) God can stop not only hands from spoiling, but hearts from desiring. Our appetite, whether concupiscible or iras­cible, is under his command, as well as our actions. The Pro­phet asserts this by way of question (Lam. 3.37.) Who is he that saith, and it cometh to passe, when the Lord commandeth it not? That is, if the Lord doth not concurre, if the Lord vote against the saying or command of any man in the world, what he saith shall never come to passe.

We should consider this to help our faith in these times. God hath a negative voice upon those counsels and conclusions, which are carried with one consent of men, And the wrath of man shall either turn to his praise, or all that is beyond that, he will stop, the re­mainder of wrath (namely, so much as remains over and above what turns to the praise of God) shalt thou restrain, Psal. 76.6. The sword is in motion amongst us, even as the Sunne, and the sword seemeth to have received a charge to passe from one end of the Land to the other; yet a counter-command from God will stop this sword from going on. If he speak to the sword, the sword shall wound no more. We may entreat the sword to wound no [Page 196] more, as they (Jer. 47.6.) cried out, O thou sword of the Lord, how long will it be ere thou be quiet? put thy self into thy scabbard, rest and be still. The answer was, How can it be quiet, seeing the Lord hath given it a charge against Askelon? &c. Our answer might be (changing place) the same, How can it be quiet, seeing the Lord hath given it a charge against England? A word from God draws, and a word from God sheaths the sword. He that commands the Sunne, and it riseth not, can command the sword, and it smiteth not, the fire and it burns not, the water and it drowns not, the Lions and they devour not. How happy are they who serve the Lord over all!

Observe fourthly; seeing, He commandeth the Sunne, and it ri­seth not.

That, The daily rising of the Sunne, is an act of grace and favour to the world.

The Sunne doth not rise alone of it self, it is the Lord (as we may say) that helps it up every morning. Therefore it is said (Mat. 5.45.) He makes his Sunne to rise; His Sunne, mark how Christ speaks of the Sunne, as Gods own, that Sunne which he can either cause to rise, or not to rise, cause to rise upon one people, and not upon another, He makes his Sunne to rise; there is an act of common grace in making it to rise upon any, especially in ma­king it to rise upon all, upon the evil, and upon the good, Mat. 5.41. That God makes the Sunne rise to give them light, who use their eyes onely to rebell against the light, how admira­ble is it?

Lastly, As to the speciall aim of Job, we see what a proof we have of the omnipotency of God, He is great in power, and mighty in strength; Why, because he can stop the Sunne? He that can stay the Sunne, what can he not doe? We say to men that attempt im­possibilities, Climb up to the Moon; it is more to stay the Sun, than to climb the moon. And if the Lord be able to overcome this dif­ficulty, what difficulty can he not overcome? Here's a clear proof of the infinite power and wisdome of God,Qui efficit no­ctem & diem, nam donec ori­tur sol est, nox & adveniente die quasi obsig­natae occultantur stellae Ju [...]. He speaks to the Sunne, and it riseth not. And ‘He sealeth up the stars.’

The Sunne is the light of the day, the stars the light of the night. He sealeth up the stars. Some take it to be a Periphrasis, or a descri­ption of night and day, because till the Sunne riseth it is night, and [Page 197] when day appears, the stars are sealed up, or disappear: The Sun riseth, and the stars are obscured, we see them not: So the former clause, He commandeth the Sun, and it riseth not, is a description of the night; and this later, he sealeth up the stars, is a description of the day. The plain sense of both being this, He maketh both night and day.

Secondly (say others) This seal is set upon the Sunne, in behalf of the stars, He sealeth up the Sunne for the stars; that is,Pro stellis sig­navit ( [...]solem) signaculo, quasi in favorem stel­larum Deus con­tinet solis splendorem in altero Haemi­spherto. Cajet. in favour of the starres; that the starres might sometime appear in their lustre and glory to the world; he keepeth the Sunne from ap­pearing.

But (as we translate) we may better keep the seal upon the stars, He sealeth up the stars.

And so, sealing may import either of those two things.

First, The safe custody of the stars, He sealeth up the stars; that is, he preserveth the stars in their orbs, in the places where he hath set them, they shall never drop out. Sealing is often used for as­surance and safe-keeping. Darius (Dan. 6.Anrulos non tam o [...]natus quam custodiae gratia olim in­ventos di [...]it. Macrobius l. 7. Saturn. c. 3.) sealed the stone up­on the den of Lions, that so Daniel might not be rescued or fetcht out from the danger. The Jews, that they might keep Christ fast enough, seal'd the stone of the sepulchre, wherein his body was laid (Mat. 27.) And in a spirituall sense, the sealing of the Spirit, is to make the soul safe in the love and favour of God. A soul that is sealed by the Spirit of God, is secured of the love of God, and shall never drop out of his heart. So, He sealeth up the stars, is, He makes the stars firm and fast in their Sphears. But rather,

Secondly, Sealing is for secrecie, or for the hiding of a thing from the sight of others: So in the sealing of letters, that they be not seen, and of treasures, that they be not stoln or taken away, Deut. 32.34. Job 14.17. Thus the Lord seals up the stars,Clausae viden­tur, cum non vi­dentur. Stellae & om­nia coeli lumina, vetur characte­res quidam effi­ciunt librum. Pined. when he clouds or obscures the stars, and will not let them be seen. Some make it an allusion to a book. The heavens are a great volume, wherein ma­ny truths of God are written, his name is there; and the stars are as so many characters or letters of his Name. He often seals up this great volume, and so blots these letters that no man can read or di­stinguish them.

Thirdly, The meaning of, He sealeth up the stars, may be taken thus, He keeps in, and closes up the vertue and influences of the stars; he stops those treasures, which usually come down from the stars upon the earth. Naturall Philosophy teaches us, that all the fatnesse and fruitfulnesse of the earth, is convaied from the hea­vens. [Page 198] Heaven nurses and suckles the earth: and if the Lord please he can dry up those brests, seal up those influences, stop those se­cret workings which the heavenly bodies have upon the earth. Ob­serve hence.

That the influences of the heavens are in the hand of God, to let them out, or stay them as he pleaseth.

As he can seal up the spirituall treasures of heaven, that the soul shall receive no light, comfort or refreshing from them in ordi­nances; so he seals up the naturall influences of the heavens, that the earth and the fruits of it here below shall receive no quick­ning, no refreshing from them. And the earth languishes when the Lord suspendeth and sealeth up the naturall influences of hea­ven, as the soul languisheth, when the Lord stops up the spirituall influences of heaven, when he seals up that star of Jacob, that day­star from on high, Jesus Christ.

What we hear of God in naturall things, should keep us in con­tinuall dependance upon him for spirituals; he seals with the com­forts of his own Spirit, and he seales up all comforts from our spirits.

This verse gives us a further argument of the mighty power of God. See how Jobs discourse moves from earth to heaven, and from the heavens down to the sea. He searches for the wonders of Gods power and wisdome, in heaven and earth, and in the wa­ters. Before he shews God stopping the course of the Sunne, and sealing up the stars; now spreading out of the heavens, and tread­ing upon the sea.

The heavens in reference to the earth, are the upper part of the world. The heavens are (as it were) the roof of the great house, which God made, or as a spangled Canopy over our heads, He spreadeth out the heavens; The word is of the Duall number in the Hebrew, and hath divers derivations, which are considerable to enlighten us in the point.

Some derive it from Shem, which signifies a name, a name of [Page 199] honour and dignity, Men of Name are men of renown (Gen. 6.4.Nomen, gloria, decus, quia coe­lum est nomina­tissima pars mundi M [...]rtin. in Lex [...]bilos. Anshi Hashem) the heavens are the most glorious, beautifull and renowned part of the Creation; Their name is above every name of inanimate creatures.

Others, because there are waters above in these heavens, derive the word from (Sham) which is an adverb of place, and (Ma­jim) which signifies waters; as much as to say, there are waters, or there is the place where God hath fountains and stores of water. All his waters are not upon the earth, he hath waters and springs in heaven.

A third takes it for a simple, not a compound word,Paulus Fagius in Gen. 1. being neer the Ishmaelitish word Shama, noting only superiority in place, high or above.

A fourth opinion derives it from Schamem, which signifies, to be amazed, or to make one at a stand with wonder: And the reason is given, because the heavens are such a vast, stupendious body, [...] à [...] Obstupuit, pro­pter insignem vastitatem isti­us corporis, quae ipsa nos aspici­entes in stupo­rem rapit. Pisc. in Gen. 1. that if a man look upon them exactly, they will amaze him. Who can observe the Sunne, Moon and Stars, and not wonder, and be tran­sported, at their vastnesse and beauty, at the swiftnesse and regu­larity of their motions, it is above the reach and apprehension of naturall reason, how the Lord should fashion and spread out such heavens.

But, what are these heavens which he spreadeth forth?

Heaven is sometimes expressed with an addition, the highest hea­vens, the third heavens, in 2 Cor. 12.12. The heaven of heavens, 1 King. 8.27. Paul was rapt up to the third heavens, that is, in vi­sions and revelations he was brought as neer to God himself, as a creature possibly can. Of this heaven we are to understand that, Gen. 1.1. where Moses saith, In the beginning God created the hea­ven and the earth, and the earth was without form and void. He doth not say, the heaven which God created at first, was without form and void, but the earth was without form and void; for that hea­ven was a perfect creature. We read further of the creating of those heavens which we see, of the visible heavens, which are the continent of the Sunne, Moon and Starres. But, In the beginning God created the heaven; that heaven which by way of eminency is called, The habitation of his holinesse, and of his glory, Isa. 63.15. This was created in the beginning, and then, it is conceived the Angels were likewise created; but the earth which was then made was an imperfect creature, and all other corporeall creatures with [Page 200] their severall forms and fulnesse were extracted out of that earth, which was without form and void. The very heavens (which we see) were made out of that first earth, the Sunne, Moon, and the Stars, yea, the very light it self was made out of that earth, that generall heap of matter which the Lord created at first, and is said to have been without form and void. But the heaven, which we call the heaven of heavens, the third heaven, or the highest heaven, was a perfect creature the first day, made without any pre-existent mat­ter whatsoever by the power of God. This heaven is the largest of all the heavens which God spread out.

Secondly, Take heavens for the visible heavens. I intend not to stay upon philosophicall considerations, only what the Scripture holds forth; we finde heavens put, first for the starry heavens or the firmament, where the stars have their motion, that's the hea­ven meant (Gen. 1.17. Psal. 8.7. Psal. 19.1.) This, a [...]cording to the doctrine of Astronomers, is distinguished into severall orbs and sphears, in seven of which seven speciall starres are said to move, and all the rest to be fixed in the eighth.

The Apostle Jude seems to give a hint of those planeticall orbs (Jude v. 13.) where he justly reproacheth unsetled spirits by the name of wandering stars or planets, to whom is reserved the blacknesse of darknesse for ever.

Thirdly, Heaven is taken in Scripture for a nearer heaven, for all that, which is below the Moon, for the air and the clouds. Hence the birds are said to flie in the heavens; and (Gen. 8.2.) the rain from heaven was restrained, that is, the rain from the clouds, for there is no rain in that heaven above the clouds.

Triplex est coe­lum aerium, si­dereum ac ali­ud his superius, invisible & divinum. Dam. l. [...] de orthodoxa fide.Heaven is a building of three stories. The first story is the air and the clouds, up to the moon. The second story reaches all the planets and stars. The third story is also called, the third heaven, or the heaven of heavens, the place of his most glorious residence, who filleth heaven and earth.

All these heavens the Lord spreadeth out.

There is a threefold spreading forth of a thing.

First, By contusion or beating with hammers, as a masse of gold or silver, &c. is spread into thin plates and leaves.

Secondly, By way of rarefaction or attenuation; water is ra­refied by fire, and so are metals, when they are melted or caused to runne with extreme heat. In allusion to which, Elihu speaks in his challenge to Job (Chap. 37.18.) Hast thou with him spread out the [Page 201] skie which is strong, and as a molten looking-glasse. The skie is of a weak, sleight matter, not hard, massie, or elementall, yet it is strong; the nature of it being incorruptible, the figure of it round and indissoluble. And it is compared to a looking-glasse, for the clearnesse of it; those instruments were made, some of glasse, some of steel or brasse, molten and polisht for that purpose.

Thirdly, A thing is spread forth by unfolding the parts, [...] Extendit, di­ste [...]dit, sicut ten­tori [...]m. as a tent or a curtain is spread: and thus the spreading of the heavens is described, Psal. 104.1, 2. O Lord, thou art cloathed with honour and majesty, thou stretchest out the heavens like a curtain. God took the vast matter folded together, and spread it as a curtain, taber­nacle or tent. And theHîc Dolapum manu [...], hîc sae­vus tendebat A­chillis. Virg 2. Aeneiad. Iuxta hortos tend [...]bat. Suct. in Galb c 12. de German [...] ­rum Cohorte. Et milites ten­dere omnes ex­tra vallum jus­sit. Tac l 13. Latine word which carries the interpreta­tion of this in the Hebrew, is frequently applied by ancient Au­thours, to the pitching of tents in warre. In this third sense we are specially to understand the Text, Alone spreadeth out the Heavens.

And so this spreading is either an exposition of the nature of the heavens (Gen. 1.8.) The Lord said, Let there be a firmament; the Hebrew is,Coelū sive fir­mamentum voca [...]ur [...] eo quid est ex­pansum & ex­tensum super terram Solus sine cujus­quam auxilio. Let there be an expansion, or a stretching forth. These heavens are so much spread forth, that they are called, a thing spread forth; and so the text is a description of the heavens in their first Creation. Or, it may referre to the words going before, and so these are a reason to shew that God can command the Sunne, and seal up the stars, why? He spreadeth forth the heavens; that is, the heavens are all of his making, and at his disposing; he set the Sunne there, and put the starres there, he fashioned the orbs in which they are placed, and therefore he can stay the Sun, and seal the starres.

And as he thus spreadeth out the heavens, so, which is more ob­servable, He spreadeth them out alone. When a piece of hangings, or the like of a large extent is to be spread forth, one man cannot doe it, many hands are put to that work.Instrumentum creationis crea­tura esse non potest. It is an axiome in Divi­nity, That no creature can be an instrument in Creation: this stretch­ing forth of the heavens is an act of Creation, therefore he alone doth it, there is none to help him.

Yet we finde that God had some other with him, when he stretch­ed out the heavens, though it be here attributed to him alone: and though Elihu expostulates with Job in this point (Chap. 37.18.) Hast thou with him spread out the skie which is strong, and as a mol­ten looking-glasse? Elihu would bring down the thoughts of Job, [Page 202] which he conceived were too much lifted up, by shewing that God did this alone;Solus, quia nemo extra ipsum cū ipso, sed una cū i [...]so illi qui in ipso per identi­tatem substan­tiae sunt: verbo enim Domini firmati sunt coeli, & spiritu o­ris ejus omnis virtus eorum. Solum enim di­vinitas sacit, quae ut una ita & sola Job (saith he) didst thou hold one part of this great Curtain or Canopy of heaven in thy hand, and God ano­ther, and was it so spread out between you? No, neither man nor angel was his helper; who then was with God in this work? Solomon tels us, (Prov. 8.27.) When he prepared the heavens I was there, when he set a compasse upon the face of the depth. Who was that? I wisdome was there. Jesus Christ was there. Christ was he by whom God prepared and stretched forth the heavens. No creature was there, only the uncreated, creating Sonne of God. God created alone, that is, without the help of any creature; but he created all things by the Word, and the Word was with God, and the Word was God. All things were made by him, and without him was not any thing made, that was made. Observe from hence,

First, The heavens are as the royall tent and pavilion of the Lord.

He spreadeth them out. The Lord is often exprest comming out of the heavens with warlike preparations: There his tent is pitcht, and he sitteth there, as a great Commander in his pavilion, to give out Orders to his Armies. He hath an host in heaven, and there­fore he hath a tent in heaven; or rather heaven is his tent. The Lord hath his way in the whirlwinde, and in the storm, and the clouds are the dust of his feet, Nah. 1.3. God pitches his battell in heaven; The stars in their courses fought against Sisera. He fought from hea­ven; from thence he discharged his great Artillery, his Can­nons thundered and lightened against the enemies of his people. He hath also his store-houses for ammunition, his Magazines there (Job 38.22.Est all [...]so ad armamentaria publica, ubi ar­morum, ma hi­narum & tor­mentorum in­gens apparatus reconditur. B l. Quicquid habēt telorum arma­mentaria coeli. Juven. Sat. 13.) Hast thou (saith God to Job) entred into the trea­sures of the snow? Or hast thou seen the treasures of the hail, which I have reserved against the time of trouble, the day of battell and warre? He speaks of heaven as of a great store-house, where he hath his arms, his powder and ball, all his warlike provision laid up against the day of battell. Heathens have spoken such language, calling storms and tempest, hail and thunder, The weapons and engines of the Armory of heaven.

Secondly, In that he saith, He stretcheth out the heavens alone; observe,

That the Lord needs not the help of any treature to doe his great­est works.

He hath power, and he hath power in himself to doe what he [Page 203] hath a will should be done; let all the creatures in the world stand still yet God can carry his work forward. What work is like this, the stretching forth the heavens: There cannot be a work of so much difficulty under heaven, as the spreading forth of the heavens. He, who did that alone, what can he not doe alone? Though men will not, though men cannot help, the Lord can and will alone. Isa. 59.16. He saw that there was no man, and wondered that there was no intercessour; no man to do, no man to speak in that businesse, not a man appeared: what then? Doth the Lord say, well, seeing there is no man to do, I also will let it lie? No, Therefore his arm brought salvation unto him, and his power sustained him; he did it a­lone. Paul speaks of himself, that at his first appearing be­fore Nero, all men forsook him, not a man would own him, but (saith he) The Lord stood by me (2 Tim. 4.15.) This is a great encouragement to us in great affairs and businesses, in the greatest straits and difficulties of the times; if men forsake and desert, the Lord alone can doe all for us; if men have not power to doe what they have will to doe, nor will to doe what they have power; then remember, He that stretcheth out the heavens alone, can order our works alone, compose our differences alone, con­quer our enemies alone. God alone is infinite, greater, stronger, wiser, then all creatures together. God can be now as he will be hereafter, all in all unto us. God is enough for us without any crea­ture; yea, God and all that he hath made cannot do more than God, without any thing that he hath made.

The sea is a fluid body; to sail or swim in the waters is ordinary, but to tread upon the waters, that's another act of wonder, He treadeth upon the waves of the sea; or, he walks on them as upon a pavement.

To tread upon the waves imports, that God hath a command over the sea, and the waves of it.Verbum Dorac aliquando est ducis praeltantis & debellantis hostes Quasi jure belli sub­jicere. To tread upon a thing is to have it un­der our power, or in subjection to us (Psal. 91.13.) the promise is, Thou shalt tread upon the Lion, and upon the Asp; that is, thou shalt prevail and triumph over the greatest evils, over enemies as strong and fierce as Lions, as poisonous and stinging as the Asp, Psal. 108.9. Over Edom will I cast out my shoe; which notes either contempt of them; as if he had said, I look upon them as worthy only to scrape and make clean my shoes. Or secondly, Conquest [Page 204] over them; I will walk thorow Edom and subdue it. Deut. 11.24. Every place whereon the sole of your feet shall tread shall be yours; that is, yours shall be conquering feet, you shall tread as lords upon all lands. Yours shall be all the ground you go on, that is, it shall be subject to you, Jud. 5.21. O my soul, thou hast troden down strength; and Mic. 1.3. The Lord shall tread upon the high places of the earth; that is, the Lord shall subject the highest things that are upon the earth to his power. That place is very observable, Numb. 24.17. Where Balaam prophesying of Christ, saith (as we translate) A starre shall come out of Jacob; Calcabit stella è Jacob. the Hebrew is, A starre shall tread out of Jacob, noting Christ a victorious, a triumphing starre, who should come treading and trampling upon the world as conquer­our; though the world in regard of his out-side, trod and tram­pled upon him: So it is explained in the later words of the verse, He shall smite the corners of Moab, and destroy all the children of Sheth. A starre shall tread out of Jacob. A treading starre is a triumphing starre.

[...] Excelsa maris. Ambulat super alti [...]udinem to bo [...]is maris. Tar. Robur maris di­cit vehementiā maris, quando à ventis turbatur & commovetur. Dorsum imma­re summo mari attribuit. Virg. Aeneiad l. 1.The Hebrew is, He treadeth upon the high places of the sea; the word (Bamoth) is used frequently for the places where idola­trous worship was set up, their high places. M^r Broughton translates, the high waves of the sea; because sea-waves rise high, so high, that the Psalmist describes them, mounting up to the heaven (Psal. 107.26.) When these high waves threaten to swallow all, then the Lord treads upon them, that is, his power is above them, and he makes them submit to his command. As to ride upon the high places of the earth (Deut. 32.13. Isa. 58.14.) is to have highest command, and to be a chief upon the earth, or to dwell safely and free from anoiance upon the earth: So to tread upon the high places or high waves of the sea, implies Gods Empire or Soveraignty over the Sea.

Hence observe, first,

That the sea in its highest rage is at the beck, and under the tread­ings of God.

When the waves are most stirring and raging, he speaks them quiet, Psal. 89.9. Thou rulest the raging of the sea, when the waves thereof arise thou stillest them. As to walk upon the sea, is an argu­ment of a divine power; so to command the sea. When Christ (Mat. 8.26.) rebuked the sea, and said, as another Gospel hath it (Mark 4.38.) Peace and be still, as if one should hush a childe; The men marvelled, saying, What manner of man is this, that even the [Page 205] windes and the sea obey him? Windes and waves seem the most dis­obedient, stubborn and unteachable creatures in the world, yet a word from God calms the one, and smooths the other.Egyptij ut rem prorsus impossi­sibilem demon­strarent, homi­nem pedibus su­per aquas ambu­lan [...]em in suis Hieroglyphicis depingebant. Ver [...]res cum su­um Neptunum super aquas am­bulantem pin­gere non aude­rent, à nando ei nomen dederunt. Herod. l. 1. Delectat Canu­ti regis Anglo­rum exemplum, qui assentatio­nis procellam, procella maris in se adm [...]ssa, compescuit. Bold. ex Camb. Brit. Ex alto incita­tum fl [...]ctum, ita alloquutus est, unda tibi jubeo, ut ne pedes me­as tangas. When the old Egyptians would by their Hieroglyphicks expresse an impos­sibility, they did it by the picture of a man treading upon the waves; as if they should say, this is as impossible as for a man to walk upon the waves. The Heathen Poets describe Neptune their Sea-god, swimming, not walking upon, or treading the waters. To tread upon the waters is so much above man, that meer Naturalists thought it too much for God. Man shews his pride and arrogancy to the height, when he pretends to lord it over the waves of the sea. When the Hellespont a strait of the sea, by a sudden storm ri­sing upon it, broke the bridge of Boats, which Xerxes had made to passe into Greece, and so opposed the project of that Persian Monarch, he cast fetters into it, as if he would teach it to know it's Lord, and caused it to be beaten with 300. stripes, to chasten its former disobedience. It is recorded in the history of this Nati­on, concerning Canute an ancient Danish King, that when a mighty storm of flattery rose upon him, he appeased it by shewing he could not appease the storms of the sea. One of his Courtiers told him in his progresse, as he rode near the sea side, that he was Lord not only of the land, but of the sea, and that all those seas which he saw, were at his command. Well, saith he, we shall see that by and by, and so walketh down to the shore, and pulling off his upper garment, wraps it together, and sits upon it neer the flowing of the waves, and with a loud voice speaks thus, O ye seas and waves come no further, Touch not my feet, &c. But the sea came up, notwithstanding his charge, and confuted that flattery. God only hath this Prerogative, He treadeth upon the high waves of the sea.

There are also mysticall waves, which the Lord treadeth upon: people and Nations are called waters, and many waters, in the book of the Revelation. The waves of the sea cannot be in a great­er rage, then the Nations of the earth sometimes are. And the same Hebrew word by which the rage of the sea is properly ex­prest, expresses also the rage of men (Psal. 2.1.) Why doe the Hea­then rage, and the people imagine a vain thing? Why are the Gen­tiles, the great waters up as high waves, threatning a deluge to the throne of Christ? The power of Christ is as eminent in stilling the rage of the mysticall, as of the literall waters; yea, we finde [Page 206] these two matcht together (Psal. 65.7.) He stilleth the noise of the seas, the noise of their waters, and the tumult of the people. Hence the Apostle Jude (vers. 13.) cals wicked men, raging waves of the sea, foaming out their own shame. The Lord sitteth upon these flouds; yea, the Lord sitteth King for ever, Psal. 29.10.

There are other mysticall waves, even waves within us, which will not be trodden upon by any foot, but Gods. There is a sea of wickednesse in every mans heart by nature. Every wicked man is nothing but a sea, he is a sea of wickednesse. The wicked (Isa. 57.20.) are like the troubled sea, when it cannot rest. And as the windes blow from all quarters of the heavens, and strive upon the seas: So there are divers lusts, which as windes strive upon the face of mans heart, the lust of pride, the lust of covetousnes, the lusts of am­bition, of envy, of malice, these enrage and swell the waters. The Lord treads upon the high waves of this sea also, he restrains and keeps lust down by his power, it would drown all else. These ra­ging waves swell too high in his own people; it is the work of his Spirit to tread these down; and when the windes of severall tem­ptations raise those waves, he it is that commands them down. Who amongst us is there, that one time or other findes not corru­ption raging, as the high waves of the sea? How mighty and pow­erfull is the Lord in that great work of his effectuall grace, treading upon the waves of this sea, remaining corruption in his servants and children!

In the verse immediately before, we heard of the power of God in stretching out the heavens; and in this we have his excellent skill, and infinite wisdome displaied in adorning, decking and beautifying those heavens which he had stretched forth. He hath not only drawn out a vast piece of work,In astrorū pul­chritudine, situ, ordine, vi, stu­pendiso in haec infortora opera­tionibus, admi­rabilis prorsus creatoris magni­ficentia & mag­nitudo plurimū clucet. Bold. like a large Canopy (such are the heavens) but he hath embroidered this Canopy, and set it with rich sparkling stones; he hath made severall engravings, ima­ges, figures, and representations upon it.

Or we may make the connexion with the later clause of the for­mer verse. Job having said that the Lord treadeth upon the high waves of the sea; that when the seas are most stormy and tempestu­ous, they are at his command, and that their confusions are under his Empire and order; he adds this verse by way of answer to a pos­sible [Page 207] objection. For some might say, the motion of the seas is from the power and influences of the stars,Cum multa sint astra hominibus & fluctibus in­fensa, eorum praecipuè mem [...] ­nit, quorum vis ad ciendas tem­pestates homini­bus magis est explorata. San. from the rising and setting of the moon, with other planets and constellations. True, saith Job, yet the Lord is he that treadeth upon the waves of the sea, it is the Lord that orders them, and not the stars: Though the stars and constellations have a dominion over the seas in their ebbings and flowings, motions and revolutions, yet there is a Lord who hath power, not only over the seas, but over that which over-powers the seas, even over the stars of heaven. He maketh Arctu­rus, Orion and Pleiades, and the chambers of the South; which stars, according to the doctrine of Astronomy, have a speciall power up­on the seas.

Either of these waies we may make the connexion.

First, That Job would expresse the adorning of the heavens, af­ter he had spoken of their making and stretching forth.

Or secondly, He would teach us, that though the heavens work upon the seas, yet God works upon the heavens. He maketh Ar­cturus, Orion and Pleiades, and the chambers of the South.

I shall endeavour to speak of these distinctly; The holy Ghost giving us such a Text, it is not lightly to be passed by: And though here are strange words and uncouth expressions, yet we may (I hope) bring them down to an easie meaning, and fit them to the understanding of the simplest.

I shall touch a little in the generall before I come to every one in particular.

Iob under these names couches many of the stars of heaven.Stella est den­sior pars orbis: ideo lucent a­stra, non coeli, quia hi diapha­ni sunt, & rari, as [...]ra autem den­sa, eo (que) lucem re­tinentia, & re­flectentia Mi­gir. Phys. A Star (according to Philosophy) is the thicker part of its orb [...]r sphear; it is thicker then other parts of the heavens; for otherwise as it could not hold the light, so it could not reflect and send forth the light; It could not be a vessel for light, or a conveiance for light. Light was created the first day (Gen. 1.3.) but the lights were created the fourth day (Gen. 1.14.) that is, certain vessels were created to hold the light. And God said, Let there be lights in the firmament of heaven; that is, let the light which is now scattered thorow all, be gathered in certain receptacles, fit to keep, and yet fitted to transmit and disperse it into all parts of the world, Let them be for lights in the firmament of heaven to give light, vers. 15.

Of these lights or stars, some are called moving, and others fixed. That's the doctrine of Astronomers, and it is the doctrine of the [Page 208] Scripture. The Apostle Iude (ver. 13.) calling some wandering stars, seems to admit of that distinction of the stars, into wandering and fixed. The unfixt or wandering stars are seven, known by their names and motions. These in the Text are none of them; these are placed above them.

The seat of these Asterismes, is in the eighth sphear (to take that doctrin for granted, though many dispute it) or story of the heavens (so the Prophet Amos speaks, Chap. 9.2. He buildeth his stories in the heavens; we put in the margent, sphears, He build [...]th his sphears in the heavens, which being one above another, are elegantly called the stories of heaven.) And in the eight sphear innumerable stars are fixed. Some of which fall under speciall observation and numera­tion. Astronomers give us a Catalogue of a thousand three and twenty stars, which they exactly distinguish; which is the ancient account. And since that we have had many more discoveries by those noble Navigatours, who have made thorow-lights to the world, that the East might look into the West, and the South into the North: The travell, study and experiments of these Masters in na­vigation have brought us in an additionall number of three hun­dred stars more. And so we reckon a thousand three hundred, and twenty three fixed stars known by name; of which these in the text are a part.

Th [...] other stars are both innumerable and unnameable, beyond number and without name. Hence when the Lord shewed Abra­ham how great his seed should be, he carries him out, and bids him look toward heaven, and tell the stars, if he were able to number them, Gen. 15.5.

The stars (to come a little nearer the Text) observed and num­bred by Students in this great volume of the heavens, are distinguish­ed into fourty and one images or representations, whereof some (for learnings sake) are fancied the images of men and women, others the images of beasts and fishes,Omnes hae stel­larum imagines non tantum or­dine & situ, verum etiam certis nominibus inter se distin­ctae sunt. others the images of things with­out life. Of these images, twelve are in the Zodiaque, commonly called the twelve signs. In the Southern part of the sphear eleven of those signs are placed, and in the Northern eighteen, which added to twelve in the Zodiaque, make up the number of fourty and one.

Now, when it is said in the Text, That God makes Arcturus, O­rion and Pleiades, and the chambers of the South. We are not to take them for so many distinct and particular stars, but for constel­lations, or configurations, because they stand in such a form or figure: [Page 209] and so for the better knowledge of them they are called by the names of such creatures as they seem to represent.

We have three of those speciall figures here in the Text, and one more generall. Arcturus, Orion and Pleiades are three figures, or starry representations in the eighth sphear. I will open their He­brew names. As also the Latine and Greek names, used common­ly in translations, by which we shall get a clearer understanding in the nature of the things themselves.

The word Gnesh in Hebrew, [...] Congregare, conglobare, huic respondet Graecum verbum [...], quod est, commeare, vel undiqua (que) convenire. Arcturus stella est in cauda mi­noris ursae, & Septentrio dicitur, [...], ab ur­sinae caudae similitudine. [...] Constantiam, robur, vel incon­stantiam significat, quod ejus ortus tempestatibus orbem variè turbat. Bold. signifies a meeting or congregating of many things together, because in that one, many stars are joined. Arcturus in Greek is as much as to say, The tail of the Bear, because the stars called Arcturus stand in a figure like the tail of a Bear.

The second Asterisme, which we translate Orion, is called in the Hebrew (Chesil) and that signifies either constancy or inconstancy (the sense runs both waies) setlednesse or variablenesse. And it is applied to this starre or constellation in either sense.

First, For constancy or setlednesse, because there is much strength in the influences of that constellation.

Or, secondly, For inconstancy and unsetlednes,Ʋnde November Haebraicè di­citur Chislu, ab ortu Orionis, quod eo mense magna fit Coeli inconstantia: Arabicè vocatur Algeuse, i. e bellator: à Chal­daeis Algebar, i. e. Gigas. [...]. Audax, vehe­mens, ardens Orion. Plin. lib. 18. cap. 25. [...] Graecis est tur­bo, concito. Pagn. in Thes. Dum pelago desaevit hyems & aquosus Orion. be­cause it is observed, that upon the rising of this starre, there is much variety, changeablenesse and unsetled­nesse in the weather. Hence the Jews call that moneth which answers to our November, or the ninth moneth, Chislu (Zec. 7.1.) because that moneth was usually very stormy and the weather changeable, Orion then arising in their Haemisphear. The Arabick word (Algeuse) by which this Asterisme is named, signifies a warriour; and the Chaldee (Algebar) a Giant, all aiming at the furious, boisterous windes which usually attend the appearing of this con­stellation. And so the Greek word from which Orion commeth,Quidā Pleiades dicta putant, quasi [...], i. e. plures, quod nunquam singu­la apparent. Pleiades, [...], [...]avi­gare signifies to trouble or to disturb. And its usuall Epithetes are bold, vehement, impetuous Orion, all betraying its unquiet and various temper.

The third starry association we call Pleiades, the Hebrews, Chi­mah. This is a very cold constellation. The Greeks expresse winter [Page 210] by this word, because it brings in frost and cold with it. The deriva­tion of the Hebrew name is very obscure.Cur vocatur Chimah liben­tèr fateor me nescire. Bold. Quidam dedu­cunt à [...] Chaldaicum, quod denotat rē elevatam stabi­liter & in sub­lime firmiter e­rectam, quia est instar cardinis, quasi polus aut vertex mundi. Alij a [...] quod est defide­rare, in rem ali­quam tendere, quia Nautae af­fectant videre hoc signum. Some professedly ac­knowledge their ignorance, that they cannot tell how to derive it; yet some dig the root of it in the Chaldee, signifying firm. O­thers in the Hebrew, signifying to desire, or earnestly to wish for a thing; and the reason of it is (say they) because these stars (the Pleiades) the seven stars we often speak of, are much desired by Sea-men, for seeing them, they have a perfect rule to guide and steer their course by. And it is an observation among some of the Rab­bins, that Noah had a little window in the top of his Ark, that from thence he might (when the waters began to asswage, and the stresse of the deluge was over) look up to the heavens, and know by those stars what course his Ark made. Thus much we know, that the stars are the Sea-mens night-guide, and the rising of some of them fals under their more speciall observation.

The fourth title of the stars is, [...] Interiora au­stri. Nam De [...] ex ipsis prom­ptuariis, quasi de thesauris suis quosdam educit ventos, & per ipsos mirabiles fiderum illorum influxus, intel­ligit aestiva si dera, ut est Canicula, &c. Quae quia ad Polum Antar­cticum sp [...]ctant (qu [...] velut i [...]se rior subest Hor [...]zonti no [...] ro­penetratium Austri sid ravocantur, quasi in penetralibus mundi a nobis ab condita. The chambers of the South. And why, The chambers of the South? The continent is put for the things contained. The word which we translate Cham­bers, signifies any thing that is very inward or retired, and therefore translated a chamber, Judg. 15.1. and Cant. 3.4. Mans spirit is thus expressed, because it lies so farre inward (Prov. 24.4.) By knowledge shall the chambers be filled; that is, the most secret parts of the soul shall be filled by knowledge. Prov. 18.8. The in­ward part of the belly. Prov. 7.27. They goe down to the chambers of death; that is, to the inmost and most retired waies of death, the grave. Here, The chambers of the South are the most remote, hidden and secret parts of the South. And the reason why after he had exprest the other constellations by speciall names, he gives us these only in generall [The chambers of the South] is, because the stars which are under the Southern pole, are hidden from us, and are enclosed & lodged as in a chamber: God locks them up in his trea­sury, and they are secrets to this part of the world; the southern Pole being under or below our Horizon. In the artificiall sphears of heaven we finde few Asterismes or descriptions of the starres about those parts; there are many, but we perceive them not. And the vertue and operation of these chambered, hidden stars, is as strong, as of those, which appear in greatest lustre and beauty.

Again, When he saith, Which maketh Arcturus &c. his meaning is, Which makes them appear, or do their office. These stars were made when the heavens were made, and Jobs discourse is not about crea­tion, [Page 211] but providence. So that to make Arcturus, &c. in the sense of this Text, is only this, to order the times of their rising and setting, to distinguish the seasons of the year, and to produce their severall effects in every season, which providentiall acts are here especially aimed at. Thus he maketh Arcturus to rise, about the middle of September, which is the time of the Equinox, when the civill day and night are even, and share the hours of the naturall day equally between them. Or, as others account, this star rises about eleven daies before the Equinox. So, by Arcturus we may understand that season of the year: And he maketh Arcturus, is, he orders and disposeth of the season, commonly called Autumn. Orion shines forth in our Hemisphear, about the moneth of December, and by that, winter is designed. The Pleiades begin at the spring, there­fore called Vergiliae, because they arise (vere) in the spring, and disappear or go down toward winter. The chambers of the South, are fiery stars, which have their chief influence upon us in heat of Summer.

And so we may put the Text into these plain expressions, He maketh Arcturus, Orion and Pleiades, and the chambers of the South. That is,

First, He makes and orders Summer and winter, spring and har­vest, because these stars divide the four seasons of the year.

Or, secondly, thus, He makes hot and cold, wet and dry, storm and calm.

Or, thirdly, as these fo [...] constellations are assigned to the four chief points of heaven. Arcturus is known by all, who know any thing in the heavens, to be seated about the Northern Pole, whose opposites are those stars in the chambers of the South. Orion dwels in the East, and the Pleiades in the West.

So the plain English of the words is this, That the Lord by his mighty power and wisdome ordereth and appointeth the motions of hea­ven, from East to West, from North to South.

Lastly, To clear up the sense of this Text, we must understand these four constellations Synecdochically, these being put for all the rest; For as God orders these, so every star in the firmament; the least are under his eie, and at his dispose, as well as the greatest. But because these are the most eminent, usefull and efficacious in their appearances, motions and influences, therefore these are na­med, He maketh Arcturus, Orion and Pleiades, and the chambers of the South.

We may observe from the words thus opened divers profitable instructions.

First, All the stars are placed in the heavens by the speciall designment of God for the use and good of man.

Moses (Deut. 4.19.) gives a caution to Israel from the Lord, that they should take heed of imitating the Heathens in their abo­minations, and this is one particular, Lest thou lift up thine eyes un­to heaven, and when thou seest the Sunne, and the Moon, and the stars, even all the host of heaven, shouldest be driven to worship them, which the Lord thy God hath divided unto all Nations under the whole hea­ven. Observe that, The Lord thy God hath divided them unto all Nations under heaven; Therefore take heed that thou do not wor­ship them. They are the work of God, they are creatures; and worship, which is proper to the Creatour, must not be given to them. It is a remarkable Text, Lest (saith he) thou shouldest be driven to worship them. How driven? Not by externall force and power, but driven by the strong inclination of thine heart, ravish­ed with such beautifull objects. The excellency that is in the works of God hath power to draw, yea to drive the heart of man to commit idolatry. Job shews this, while he acquits himself so industri­ously from it (Chap. 31.26, 27.) If I beheld the Sunne when it shined, or the Moon walking in brightnesse, and my heart hath been secretly en­ticed, or my mouth had kissed my hand; this also were an iniquity to be punished by the Iudge, &c. Some translate that (Deut. 4.) in this language of Iob, Lest thou be deceived t [...] worship the Sunne, Moon and stars, and host of heaven: this is very considerable: but the thing I chiefly note in that Scripture to the point in hand, is this, That the Lord hath made and appointed the stars to the severall parts of the heavens, he hath divided them to all Nations under the whole hea­ven. Some stars are the portion of one people, others of another. As the earth is an inheritance divided among the children of men; so also are the stars and heavens.Per hanc divi­sionem intelligit ordinem & mo­rum planetarū, qui in suis orbi­bus ita dispo­nuntur, ut una­quae (que) regio suo tempore eorum gaudeat influx­ibus. Pined. We seldom consider what riches we receive from that part of our inheritance; most think they live by the earth only; No, saith Moses, The Lord hath divided the hea­vens, the Sunne, Moon and Stars, unto all Nations under heaven. He hath setled it, what starre such a Land shall have, and in what sea­sons, as also what proportions of the Sunne and Moon, for light, heat and influence. He hath made them for the children of men. Man is fed and cloathed, warmed and cherished from heaven more then from the earth: and the lot and divisions which we have of [Page 213] the earth, are naturally and usually good or bad, rich or barren, pleasant or unpleasant, healthy or unwholsome, according as the aspects of the heaven and stars, are more or lesse benigne, or fa­vourable unto them. Moses (Deut. 29.26.) reproves the ingra­titude of the Jews by this argument, Because they went and served other gods, and worshipped them, gods whom they knew not, and whom he had not given to them. So we translate. But the letter of the He­brew gives it thus; who had not given to them, or divided among them any portion. As if Moses had said, The Lord divided and gave the heavens and the stars among you, and these base dunghill-gods never gave you so much as a clod of earth, and will ye depart from Jehovah to serve them?

Secondly, Observe, God knoweth the number, the names and the na­ture of all the stars.

He gives them speciall names. These in the translation are names of mans imposition. Yet the holy Ghost uses Heathenish names in the new Testament (Act. 28.11.) we read of a Ship, in which Paul sailed to Rome, whose sign was Castor and Pollux, two Pagan Sea-gods. It is said, that God brought all the beasts of the earth to Adam, that he should give them names; but he brought not the host of heaven to Adam, that he should give them names, he named them himself, Psal. 147.4. He telleth the number of the stars, he calleth them all by their names. Men are not able to tell the number of the stars; they tell distinctly but to a thousand three hundered, or a few more, and they are not able to tell all these by distinct names, but they are constrained to reckon them by con­stellations, where a whole family of stars are called by one name. The Lord hath made it his speciall priviledge to tell the number of the stars, and to call them all by their names. And these are named in the Text for all the rest. Observe,

Thirdly, Some stars are more excellent, of greater vertue and name then others; when these are named, it is for speciall reason. The Lord nameth these, as stars of more then ordinary dignity. These are in degree next to the Sunne and Moon: when a few are named for many, we usually name the chiefest: as the whole peo­ple of the Jews are set forth by the heads of their Tribes, by the Chiefs; and when a Nation is spoken of, it is by those greater names, the Magistrates and the Ministers. These are named, be­cause they have most to doe, and the greatest businesse in a Nation. So these stars are here named, because they are of speciall use and [Page 214] influence. The Apostle gives us this clearly (1 Cor. 15.41.) There is one glory of the Sunne, another of the Moon, and another glory of the Starres; for one star differeth from another star in glory. One star hath a more honourable name then another. Some starres God doth not vouchsafe to name particularly to us, when others, which are of greater glory, are. As in a building, some parts of it are chief, The foundation, the top stone, the corner stone; the strength and beauty of the whole building are comprehended under these. God hath made differences and degrees in all creatures; in the heavenly as well as earthly. The names of most stars are conceal­ed, as being of a lower degree. And we finde that whensoever in Scriptare stars are spoken of, scarce any are named but these, and these are often named, which implies their superiority and dignity. The Prophet urges this as an argument of humblest addresses unto, and dependance upon God. (Amos 5.8.) Seek him that maketh the seven stars (that is, Pleiades) and Orion, and turneth the shadow of death into the morning, &c. He doth not say, Seek him that ma­keth all the stars, the Lord made all. But because he hath given so much vertue and excellency to these, these only are reported as of his making. Here, Which maketh Arcturus: (there) Seek him which maketh the seven stars; As if he had said, In those stars God hath laid out much of himself, and made his power and wisdome most visible: How much hath God in himself, who hath communi­cated so much to one senslesse creature?

And though stars differ thus one from another, yet they envy not one another. Which lessons us to be content, though God make our names lesse named in the world, than the names of many of our brethren; though he trust more talents to, or put more light into others, than into our selves. One star differs from ano­ther star in glory, but no star envies anothers glory.

Fourthly, Job being about to declare the power and wisdome of God, gives instance (among other things) in this, He maketh Arcturus, Orion, &c. Then observe,

The power and wisdome of God shine eminently in the stars.

The power and wisdome of God shine in every grasse that grows out of the ground, yea in every clod of earth much more then in the stars of heaven. Much of God is seen in those works of God; yea, so much, that many have been drawn to make them gods. There is so much of God seen in the heavens, that not on­ly Heathens, who had not the true knowledge of God: but his [Page 215] Covenant-people, who knew him, and whom he knew above all the Families of the earth, have been drawn away to worship the host of heaven. That place before cited (Deut. 4.) hinteth as much, Take heed, lest when thou liftest up thine eyes to heaven, and seest the Sunne, and the Moon, and the stars, even all the host of hea­ven, thou shouldest be driven to worship them and serve them. If thou lift up thine eies to the stars, and not higher, even to God who made the stars, thou wilt quickly mistake the stars for God, or make the stars thy god; the heart of man is mad upon idolatry. Read how often the Jews are taxed with this sinne, 2 King. 21.3. and in 2 King. 17.16. and in Amos 5.26. which clears this truth, that much of the power and wisdome of God is stamped upon the stars; if God did not much appear in the stars, so many had not taken the stars for God, or given them, which is proper and peculiar to God, religious worship.

There are five or six things which shew the power of God and his wisdome in making of the stars.

First, The greatnesse of the Stars; such vast bodies shew an infi­nite power in their constitution. It is incredible to ordinary rea­son (unlesse men have skill and learning to make it out, and to lay the course of nature together) that the stars are so great. The Sunne is reckoned by Astronomers to be one hundred sixty six times bigger than all the earth. The Moon indeed, which is called a great light, is thirty nine times lesse then the earth, yet that magnitude is farre beyond common apprehension. Some other of the planets are almost an hundred times bigger then the earth. And where­as the fixed stars are distinguished into six magnitudes, or differen­ces of greatnesse. Those of the first magnitude (which are ma­ny) are conceived to be one hundred and seven times bigger then the whole earth. We look upon a star, as if it were no bigger then the blaze of a Candle, and the Countrey-man wonders if the Moon be bigger then his bushell, or broader then his Cart-wheel. If the most judicious enter the consideration of these things, they may soon come to amazement, that so many stars in the hea­vens should be more then an hundred times bigger then all the earth. And if there are such vast bodies in heaven, what a vast bo­dy is heaven? That continent must needs be exceedingly exceeding vast, which contains so many exceeding vast bodies in it. If we get but a nook or a corner of the earth for our portion, we presently thinke our selves great men: yet what is all the earth to the heavens? [Page 216] And what are the heavens we see to that heaven which is unseen, to which these are but a pavement? The heavens which are to us a roof, are but a floor to the highest heavens.

A second thing which shews the mighty power and wisdome of God in the stars, is the multitude of them, they are innumerable: Man cannot tell them (only God can) they are like the sand of the sea for number. A multitude of little sands make a huge body; then how great a body doe a multitude of great bodies make?

Thirdly, The swiftnesse of their motion, that these mighty vast bo­dies should be carried about every day, so long a journey, and never tire or wear, shews infinite power and wisdom.

Fourthly, This is more admirable, the exact order of their mo­tion. That innumerable stars should move continually in the hea­vens, and yet not one of them move out of course: this regularity of their motion is setled by an ordinance of heaven (Jer. 31.35.) where the Lord, to assure his people that he would be steady and stedfast in the waies of his love to them, and that he would not cast them off, tels them that he would be as firm to them in his Cove­nant, as he is in the ordinances of heaven: Thus saith the Lord, which giveth the Sunne for a light by day, and the ordinances of the Moon and of the stars, for a light by night, &c. As if he had said, I have made a statute and a decree which is irrepealable and irre­vocable concerning the motion of the stars. There is an ordinance of heaven for it: so that as the celestiall bodies cannot but conti­nue the course I have assigned them for the enlightning of these in­feriour parts, while the world lasts: So the Covenant which I have made with you shall not fail to give you light. Thus he infers in the next verse, If these ordinances depart from before me, saith the Lord, then shall the seed of Israel also cease from being a Nation before me for ever; but that cannot be, I have established these starres by a firm and perpetuall decree; therefore you are much more established.

And such is the exactnesse of their order and motion, that the stars of heaven are frequently in Scripture called an host or an ar­my: Now an army, as it consists of many persons (which is one reason why the stars are called an host) so an army rightly mar­shalled is cast into an exact form, and so regular for motion, that it is one of the good liest sights in the world. Now the stars are the host of heaven, they stand (as it were) in battalia, they [Page 217] keep rank and file; there is not so much as one of that great multi­tude out of place; therefore, Judg. 5.20. where they are said to fight against Sisera, they are described fighting in courses, The stars in their courses fought against Sisera; as if the stars had been drawn up, now one regiment, then another regiment of them, to charge upon Sisera and his host: the heavens fought, and the stars fought, that is, the Lord by an heavenly power and influence of the stars confounded Sisera, and all the enemies of Israel.

Fifthly, There is a most efficacious vertue in the stars. It is a se­cret vertue, and it is a strong irresistable vertue, no power in the creature can stop it: Therefore God challenges Job, in the 38. of this book of Job, v. 31. Canst thou binde the sweet influences of Pleiades, or loose the bands of Orion? There are influences in the stars, and canst thou binde them? Is it in the power of any crea­ture to stop the issues and out-flowings of the stars? Their influ­ences are so efficacious, that none can binde them, but he that looseth them; none can binde them, but the hand and power which made them; there is so much efficacy in them, that if God let them go on in their naturall vigour, their effects are wonder­full. I (saith the Lord, Hos. 2.21, 22.) will hear the heavens, and they shall hear the earth, and the earth shall hear the corn, and the wine, and the oil, and they shall hear Jezreel; As if he had said, The hea­vens are next in power to me, they are second to my self in working, Therefore I will hear the heavens, the heavens cannot do it, unles I give them a commission, but I will hear the heavens. I will leave a power in the heavens, And the heavens shall hear the earth, [...] and the earth shall hear the corn, &c. There is a gradation, a descent from God to us, and the heavens are the next receptacle, the immediate vessel, recei­ving and taking in power and vertue from God to defuse and send down upon the creatures here below, I will hear the heavens, and they shall hear the earth.

Sixtly, Observe, That the stars and constellations of heaven, can do no­thing of themselvs, but as they receive order & commission from the Lord.

He maketh Arcturus and Orion, &c. They have great power, but it is the Lord that maketh them. [...] Non tantum fa­cere, sed etiam aptare, dispone­re, dirigere, & praeparare sig­nificat. That word [He maketh] doth not so much signifie the Creation, as the providentiall disposition of the stars, as was noted in the Exposition of it. He maketh them, that is, he orders and disposeth them, or he acts the stars, he trims up those lamps of heaven; the word is so used (2 Sam. 19.24.) Mephibosheth, while David was in trouble, had not dressed his feet; [Page 218] the Hebrew is, He had not made his feet, that is, he had neglected his body; now (saith Job) the Lord is he that makes, dresses, or trims up those lamps of heaven: though they have a naturall ver­tue, yet that vertue is quickned by providence. Providence is a continued creation. He maketh Arcturus, Orion and Pleiades.

The stars are the servants of God, they receive orders and dire­ctions from him for all they do. And the reason why the Lord did so often call his people off from gazing upon the stars, and repro­ved star-gazers, was, because they looked no further than the stars, they thought the stars did all, they did not eie God that made Arcturus, Orion, &c. but they only eied Arcturus, &c. Therefore he threatens the star-gazers and monethly prognostica­tours, who took upon them to resolve future events by the con­junction of planets, and planetary aspects; placing an uncontrol­able power in the hands of the heavens, and stars, whereas I (saith the Lord) make Arcturus: I made him, and I make him do what I command, not what you fore-tell. Therefore (Isa. 44.24, 25.) the Prophet speaking of Gods work in making the heavens and the stars, presently adds, how he befools men, that will prophesie from the stars, as if they could tell infallibly what shall come to passe. I am the Lord that maketh all things, that stretcheth forth the heavens alone, that spreadeth abroad the earth by my self: What follows? That frustrateth the tokens of the liars, and maketh diviners mad. I stretch out the heavens: some will needs prophesie out of the hea­vens, I have set the stars in the heavens, and they are for signs (Gen. 1.14.) but I have not set them for Prophets: If any presume to declare or resolve what shall be done, I resolve to punish their presumption. I take delight to frustrate men, who delight in this, and to befool them, who would be thus wise. This is my name, The God that stretcheth out the heavens alone, and that maketh divi­ners mad. Great disappointments enrage: and some men lose their reason, when they lose the credit of doing things above rea­son. Because they cannot be as Gods to fore-tell good or evil, they will not be so much as men, He makes the diviners mad. The Law was peremptory and severe against them (Deut. 18.9.) There shall not be found amongst you any one that useth divination, or is an observer of times; why not an observer of times? may we not ob­serve times and seasons? May we not look up to the heavens and consider their motions? Yes, we may observe times holily, but [Page 219] not superstitiously, as if some times were good, others bad, some lucky, others unlucky, as if the power of God were shut up in, or over-ruled by his own instruments and inferiour causes, this is dis­honourable unto God, and thus the Jews were forbidden to use any divination, or to observe times.

The heavens and stars are for signs, but they are not infallible signs. They are ordinary signs of the change of weather, Mat. 16.2, 3. They are ordinary signs of the seasons of the year, Spring and Summer, and harvest and winter; they are ordinary signs of a fit time to till and manure the ground, to plow, sowe and reap. The earth is fitted and prepared for culture by the motion of the hea­vens. The heavens are at once the Alphabet of the power and wis­dom of God, and of our works: we may read there when to do many businesses. Gen. 8.22. While the earth remaineth, seed-time and harvest, and cold and heat, and summer and winter, and day and night shall not cease. Those seasons shall continually return ac­cording to the time of the year, measured by the Sun, Moon and Stars. Thus, they are signs of ordinary events. And God some­times puts the sign of an extraordinary event in them, Mat. 24.29. Immediately after the tribulation of those daies shall the Sunne be dark­ned, and the Moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken; which, some un­derstand allegorically; others literally of strange apparitions and impressions in heaven, either before the destruction of Jerusalem, or the day of judgement. So Act. 2.19, 20, &c. Thus God puts a sign in them of extraordinary events.

But shall man from them prognosticate and fore-tell extraordi­nary events? as when there shall be famine and pestilence, war and trouble in Nations? This the Lord abhorreth. The counsels of God about these things are written in his own heart; what is man that he should transcribe them from the heavens? But if men will say, they are written there; God will blot out what they say, and prove theirs to be but humane divinations, yea, that they were received from hell, not written in heaven. (Isa. 47.13.) I will de­stroy the signs of them that divine, let now the Astrologers, the star-ga­zers, the monethly Prognosticatours stand up and save thee from these things that shall come upon thee: Behold, they shall be as stubble, they shall not be able to deliver themselves. It is good to be a starre-beholder, but a wicked thing to be a starre-gazer; that is, to look upon the stars, so, as if we could spell out the secret providences of God, and [Page 220] read future events in the book of those creatures. It is our duty to look upon the heavens, as they declare the glory of God; but it is a sin to look upon the heavens, as if they could declare the desti­nies, fates and fortunes of men. All which vanities are largely and learnedly confuted by M Perkins, in his book called, The resolution of the Countrey-man about Prognostications.

Now, that the successe of every creature is in God, not in the stars, we may see; first, in the order of the creation; God crea­ted the earth, and commanded it to bring forth fruit upon the third day, but the lights in the firmament were made the fourth day: The earth can bring forth without the midwifery or help of the heavens. God himself made the earth fruitfull without, yea, before the stars were made.Philo Judaers de opificio mun­ [...]i. Upon which one of the Ancients gives this observation, Surely (saith he) the Lord in his providence made the earth fruitfull in all its glory, before he put the stars in the hea­vens, to the intent to make men see that the fruitfulnesse of the earth doth not depend upon the heavens or stars; God needs neither the rain of the clouds, nor the warmth of the Sun to produce these ef­fects. He that made all second causes to work in their ranks, can work without the intervention of any second cause. And because the Lord fore-saw men would dote much upon second causes, and venture to prognosticate by the heavens the fates of men, and the fruitfulnesse of the earth, therefore he made the earth fruitfull be­fore he made Arcturus, or placed those constellations in the heavens.

Secondly, The providence of God works under the decree of God. His providence is the execution of his decree. Therefore we must not bring the decrees down to providence, but we must raise providence up to the decrees.

Thirdly, The heavens and those heavenly bodies, Arcturus &c. are but generall causes, there are speciall causes besides of the earths barrennesse or fruitfulnesse, of tempests at sea and troubles at land; and the Lord is able to invert all causes, to work beyond causes, without causes and against causes: So that nothing can be infallibly fore-told from the positions, conjunctions or revolutions of those heavenly bodies.

Lastly, Observe, That it is our duty to study the heavens, and be acquainted with the stars.

In them the wonderfull works of God are seen, and a sober knowledge in nature may be an advantage unto grace. Holy Da­vid [Page 221] was such a student (Psal. 8.3.) When I consider thy heavens, the work of thy fingers, the Moon and the Stars which thou hast ordain­ed. Consideration is not a transient or accidental, but a resolved and a deliberate act. Shall we think that God hath made those mighty bodies, the stars, to be past by without consideration? Shall men only pore upon a lump of earth, and not have their hearts lifted up to consider those lamps of light? Shall man make no more use of the stars then the beasts of the earth do, namely to see by them? When I consider thy heavens, saith David. Heaven is the most con­siderable of all inanimate creatures, and more considerable then most of the animate: and, Davids, when, when I consider the hea­vens, notes not only a certainty, that he did it, but frequency in doing it. Some of the Rabbins tell us, that when Isaac went out into the field to meditate (Gen. 24.63.) The subject of his medita­tion was the starres, or the heavens. It is good to take field-room sometimes to view & contemplate the works of God round about. Only take heed of the former folly, of Astrologicall curiosities, confining the providence of God to secondary causes; avoid that, and the heart may have admirable elevations unto God, from the meditation of the works of God. (Psal. 19.1.) The heavens de­clare the glory of God, and the firmament sheweth his handy work; if the heavens declare the glory of God, we should observe what that glory is which they declare. The heavens preach to us every day. Their line is gone out thorow all the earth, and their words to the end of the world, Psal. 19.4. Sun, Moon and Stars are Preachers, they are u­niversall preachers, they are naturall Apostles; the world is their charge, their words, saith the Psalm, go to the ends of the earth. We may have good doctrine from them, especially this doctrine in the text, of the wisdom and power of God. And it is very observa­ble that the Apostle alludes to this text in the Psalm, for a proof of Gospel-preaching to the whole world, Rom. 10.18. So then, faith commeth by hearing, and hearing by the word of God. But I say, have they not heard? Yes verily, their sound went into all the earth, and their words unto the end of the world. The Gospel like the Sun casts his beams over, and sheds his light into all the world. David in the Psalm saith, Their line is gone out, &c. By which word he shews, that the heavens being so curious a fabrick, made (as it were) by line and levell, do clearly, though silently preach the skill and perfections of God. Or, that we may read divine truths in them, as in a line formed by a pen into words and sentences [Page 222] (the originall signifies both a measuring line, [...] Significat lineam, non mo­do extensam, hoc est, funicu­lum, sed etiam scriptam, hoc est scripturam. Par. in Rom. 10 and a written line.) Letters and words in writing being nothing but lines drawn into severall forms or figures. But the Septuagint, whose transla­tion the Apostle citeth, for (Kavam) their line, read (Kolam) their sound; either mis-reading the word, or studiously mollifying the sense into a nearer compliance with the later clause of the verse, And their words into the ends of the world.

Pro [...]Thus I have endeavoured to make those things plain, which are here represented (to vulgar ears) under strange, unusuall, and hidden expressions.

Job is full of Philosophy and Astronomy, he was a great student in the heavens, doubtlesse, and a holy student. Job having given these severall instances, gathers them all into a generall conclusion in the tenth verse.

These words are repeated from the discourse of Eliphaz, in the 5^th Chap. v. 9. I would seek unto God, and unto God would I commit my cause, which doth great things and unsearchable, marvellous things without number. I will not stay in a particular disoussion of them, but refer the Reader to the place before cited, where the text is o­pened at large, and particular observations given from it. Take on­ly this observation in generall.

That, A godly man labours to exalt God, both in his thoughts and in his words, with heart and tongue, when God depresses and humbles him most.

Mark in what a condition Job was, when he speaks thus honoura­bly of the name and power of God. One would think, Job had lit­tle reason to extoll the power of God, which he felt to his own smart; Job was stript of all he had, his outward comforts were taken from him, and the arrows of the Almighty wounded his very spirit. Now when he had wounded Job thorow and thorow, tho­row flesh and thorow spirit, even at this time, when God appeared, making no use of his power but to undo Job, Job is in his Encomium, all in the praise and commendation of God. He endites a Chapter on purpose to set forth the power and wisdom of God, while he im­ploied both to make his afflictions both great and accurate. This shews the admirable frame of his spirit; in all his distempers his heart stood right, and he would speak good of God, what evil soe­ver [Page 223] befell him from Gods hand. Let God afflict with his power, yet a gracious heart rejoices in it. A gracious heart will lift up that power which weakens and throws it down. Let the Lord imploy his wisdom to undo, to impoverish such a man, to bring him into such straits that he cannot get out, yet he hath enlarged thoughts of that wisdom, He sees God is as wise in troubling us, as he is in deli­vering. That language of Spira, is the right language of hell (I judge not his person, but his speech) who in a great temptation spake thus, I would I had more power then God, or, O that I were a­bove God. He was angry that God had so much power, because God used his power against him. A carnall man would be above God: especially, if God at any time puts forth his power against him. When he is hard bestead and hungry, he frets himself and curses his King and his God, looking upward (Isa. 8.21.) to murmur at God, not to pray unto him, or speake good of him.Tertullian. Illud est impio­rum ingenium, ut Deum non ulterius cele­brent, quam cum benefacit. Fer. It is ob­served by one of the Ancients concerning the Heathen, That if God did not please them, he should be no longer God. Such are our hearts by nature, if God do not use his power, wisdom, mercy for us, we presently wish he had no power, wisdom, nor mercy for any in the world; we would be above God, unles God will serve us: but an holy heart saith thus, Let God improve his power and wisdom which way he pleaseth, if to afflict and chasten me, yea to destroy and cast me to hell, his be the power for ever, I extoll his power. Nature can only praise God, and speak good of him, when he is doing of us good: But grace prompts the heart to indite a good matter, and bids the tongue be as the pen of a rea­dy writer to advance God, when sense feels nothing but smart, and sees nothing but sorrow round about. Then grace is in her heights, when she can lift up God highest, while he is casting us down, and lay­ing us lowest: When we can honour God frowning, as well as smi­ling upon us; smiting and wounding, as well as kissing and imbra­cing us, then we have learned to honour God indeed.

As if he had said, I am not able to reckon how often he work­eth, for I cannot alwaies perceive when he worketh, I am not able to search out all his great and wonderfull actings, for I cannot see him in many of his actings.

The Lord is said to goe by us, not in regard of any locall motion: for, he that filleth all places, moves to none, Doe not I fill heaven and earth? is the Lords query of himself to those who thought to play least in sight with him. And he convinces them that they could not be hid from him in secret places, because he fils all places. There is no place to be found beyond the line of hea­ven and earth, both which God fils (Jer. 23.24.) Then his motion is not locall, [...] Mutavit, vari­avit, rem vel locum, denotat mutationem conditionis vel loci Mol. in Ps. 90. 6. but providentiall, God doth not move to act, but his acting is his moving. He goeth by us, doing marvellous things for us, and we see not when he is doing, or what he is doing.

The other word here used [He passeth on] is of the same sense: yet more peculiar and proper to the motion of spirits, we had it in the fourth Chapter, vers. 15. A spirit passed before me, saith E­liphaz, when he speaks of the vision that appeared. It signifies to [Page 225] change and vary, either place or condition. The transitory changablenesse of the creature, is expressed by it (Psal. 102.27.) Thou doest change them, and they shall be changed; the creatures passe on, as from place to place, so from condition to condition, The fashion of them passeth away (1 Cor. 7.31.) They have not only a perfective change, but a corruptive change; but of the Lord he saith, Thou art the same, and thy years shall have no end. The word is used for changing by oppressive destruction (Prov. 31.8.) Open thy mouth for the dumb, in the cause of all such as are appointed to de­struction, or death. Such as are appointed to that great change, are called, [...] Filij excidij, i. e. qui tra [...]un­tur excidio. Jun. in loc. The Sons of change or destruction: Thus the Originall. So that the word signifieth any change or motion, whether perfe­ctive or corruptive. The Lord (saith Job) passeth on, he maketh changes, he worketh sometimes to perfect, sometimes to destroy, but I perceive him not, I am not able to make out what he doth.

Here are two words, one referring to sense, the other to under­standing, He goeth by me, and I see him not; that is, my senses can­not finde him: He passeth on also, and I perceive him not; that is, he destroieth, he buildeth, he planteth, he rooteth up, but I am not a­ble to apprehend him, or unriddle the meaning of his won­derfull works, He doth great things, and things unsearchable.

Nō est una in­terpretatio hu­jus divini ac cessu [...] & reces­sus, Pined.There is much variety of opinion about the meaning of these words, though I think the meaning is clear in that generall I have now given. Yet I will touch a little.

First, Some interpret Jobs discourse conversing still, in and about theMulta sunt na­turalia quorum suprenum au­ctorem Deum, vel opus incho­antem, vel ab opere cessantem nō observamus, at (que) ita praecedenti senten­tiae haec innecti­tur, tanquam il­lius subjecta ratio. Id. Quemadmodum sit in omnibus extra omnia & supra omnia sciri non potest. Olymp. naturall works of God, the earth, the heavens, the waters and the air, (of which he had spoken before) as also about the body of man (Act. 17.28.) In him we live, and move, and have our being. God is about us, he is ever with us, and yet we observe not, either when he begins to work, or resteth from working. How he is in all things, without all things, and above all things is not known.

Secondly, Others take his going and passing for the acts of hisDeum venire miserentis est, discedere puni­entis. Phil. Presb. Aquinas ad be­neficia praestita vel denegata refert. Transit eum, quem impunitū relinquit. Drus. favour or dis-favour, He goeth by me in bestowing favours, and He passeth on, in taking them away: his accesses or recesses in mercy or judgement, his love and his wrath are often indiscernable, He go­eth by me, he passeth on, he varieth his workings, and I perceive him not. To passe by is taken sometimes for sparing, pardoning, or shewing mercy. The Lord by his Prophet (Amos 7.8.) reports severall judgements, from a full execution of which he was taken [Page 226] off, yet at last he resolves, I will not passe by them any more (it is the word here) that is, I will not have mercy on them any more, I will not spare them any more, the next time I come with my drawn sword in my hand, I will be sure to smite and wound before I put it up, I will not passe by them any more. So [He passeth by me] may note here the sparing mercy of God. The Lord spareth man many times and pardons him, not suffering his whole displeasure to arise, when man takes no notice, but is insensible of it. The word is used in this sense (Prov. 19.11.) It is the glory of man to passe by an offence; that is, to spare a man that hath offended, not to punish him or take revenge: and it is ordinary in our phrase of speech to say, I will passe you by for this time, that is, I will not take any se­vere notice, or strict account of what you have done. And we finde in the same prophecy of Amos, that to passe thorow, notes judgement and wrath, in the opposite sense; In the fifth Chapter, vers. 17. In all vineyards shall be wailing; Why? For I will passe tho­row thee, [...] In interiori tuo or I will passe into thy bowels or inwards: So the letter of the originall; that is, I will come to judge thee, I will passe tho­row thee as a revenger, and wound thee deeply, insomuch that in all vineyards there shall be wailing; why in all vineyards? When he saith, There shall be wailing in all vineyards, it implies there should be wailing every where: for if there were joy in any place, it would be in the vineyards; vineyards are places of mirth and re­freshing, grapes make the wine, which makes glad the heart of man. Therefore when he threatens, That in all vineyards there shall be wailing; it is as much as if he had said, There shall be sorrow in those places where usually the greatest joy was found, or there shall be sorrow in every place. Joy shall dislodge and give place to sor­row, for, I will passe thorow thee saith the Lord. So that as the work of providence in sparing, and the work of providence in punishing, may be understood by this word, with a little varying of the con­struction. He passeth by me in the waies of mercy, and I see him not;Deus simplicis­simus est spiri­tus & invisibi­lis, ita (que) ne (que) nos adorientem cum venit, ne (que) cum obis pedem re­ferentem senti­ [...]e possumus. and he passeth thorow me in the waies of judgement, and I see him not. I cannot see or understand him as I ought, either in waies of judgement, or of mercy.

Thirdly, we may take the words, as they are an argument to prove the power and wisdom of God to be such, as man is no way able to match or to deal withall, which is the subject Job is upon. He would set the Lord infinitely above all that is in the creature, and he doth it there by an argument drawn from his nature. What is [Page 227] his nature? Why, he is most simple, he is a spirit without any mix­ture, without any composition, without any materiality, he is in­visible, bodily eies cannot behold him, therefore certainly bodies are not able to overcome him. Man being a materiall substance, is not able to see the Lord, then surely he is not able to contend with, much lesse to conquer the Lord; What then doth he med­ling with him? It was said at the 4^th verse of this Chapter, Who ever hardened himself against him, and hath prospered? Is flesh and bloud any match for a spirit? If man would strive with God, where should he have him? He goeth by me, [...]nd I see him not; he passeth on also, and I perceive him not; I know not where to meet him, he can come upon me on every side, he may take me at all advanta­ges, and destroy me, for I know not how to guard or defend my self. If a man were to fight with an enemy, whom he could not see, and yet his enemy saw him; what an advantage had his enemy against him? Doth any man harden himself against God? He go­eth by, and we see him not; How then can we deal with him, or stand against him? Thus (I say) it may be an argument to make good that great assertion, That there is no contending with God; flesh and bloud are too weak for a spirit. It is the argument which the Apostle uses, to shew that the devil is too hard for man, We wrestle not with flesh and bloud, but with principalities and powers, with spirituall wickednesses, &c. Ephes. 6. They passe by us, and we understand it not, they are now here amongst us, and we take no notice of it: We are no matches for evil spirits, much lesse are we able to match the most holy Spirit.Est invicti ho­stis descriptio. Spirituall wickednesses are strong, but spirituall holinesses are stronger. This third inter­pretation renders the words a description of an invincible enemy.

Fourthly, It may be understood in the generall,Significatur hic summa distan­tia inter Deum & homines: Deus omnia vi­det, & rebus omnibus praesen­tia & efficaci [...] sua intervenit, homo suo affix­us loco Deum non videt nisi in effectis. Coc. to note the in­finite distance which is between God and man, or the dignity of God above man, The Lord is omnipresent, he is going by, and he is passing on, he is in all places, and he acts his power and wis­dom where he pleases. Poor man is confined to a place, to a spot of earth; when he is here, he cannot be there; but God is every where: And though God be every where, yet he cannot be seen any where, where he is. God sees all, himself being unseen, and fils all places, his presence being is unperceived; nothing is hid from him, yet he is hid to every thing, but the faith of his own people. Thus He goeth, and we see him not; he passeth on, and we perceive him not.

And so the whole is a confirmation and proof of the generall as­sertion, that the Lord is infinite in power and wisdom, and that man is an ignorant narrow-room'd and narrow-hearted weak creature compared unto him. We may form up the Argument thus:

The ground is this, He that cannot comprehend or see what a­nother doth, is not able to hinder or match him in what he doth: But such is the state and condition of man, he is so far from being able to equall God in dignity, or hinder what he doth, that he can­not finde out or know what God doth.

Yet this is not to be taken strictly, as if man did not at all per­ceive or understand what God doth. Job in the former context gave us a large account of the works of God, what wonders he had done. The Saints finde out some of Gods doings in the world, though the blinde world see not any thing he doth. But he speaks comparatively; The Lord passeth on, and we perceive it not; that is, it is little of God that we perceive; it is little of the workings of God that we see at the best. There are many persons who do not see him at all, and many works that are not seen at all by any person.Ita significat, ex ioperibus Dei vix centissimum quod (que) ut par est ab hominibus expendi. [...]ined. And they, the eies of whose understandings are anointed to see most clearly, are not able to see all that God doth, None can see all, some will not see what they may (Isa. 26.10.) Lord, when thy hand is lifted up, they will not see it; and in the for­mer verse, In the land of uprightnesse, will he deal unjustly, and will not behold the Majesty of the Lord. That which good men see is but little, and evil men see nothing. So that, as the Lord goeth altogether invisibly in his essence, so mostly in his actions; man sees but few things of the many, and little of the great things which God doth.Nemo potest scire an Deum habeat in se ha­bitantem & in se manentem. J [...]cob. Janson in loc.

I meet with a grosse exposition of this text given by some Papists. No man (saith one of them) can know whether God dwell or abide in him or no. And Bellarmine in his 5^th book, and 5^th Chapter concerning justification citeth it to prove, That a believer cannot know that he is justified, but must believe blinde-fold, or take the [Page 229] work of justification by grace in the dark, For (saith he) God goeth by us, and we see him not; he passeth on, and we perceive him not: Allen [...]ssi [...]e hūc locum citat Bellar [...]inus, ut probet nu [...]ū fid [...]lem scire an justificatus sit. Coc. That is (as his glosse speaks) God commeth in favour to justifie, or he leaveth under wrath, and yet man remains ignorant both of the one, and of the other state. Surely he was at a great pinch to finde a proof for his point, when he was forced to repair to this Scripture to seek one. Providence toward man-kinde (not the justification of a sinner) is the proper subject of this text. And as there is nothing for a blinde-fold justification here, so many other Scriptures are expresly against it. To say that a man cannot know when God loveth him, or shineth upon him, is to contradict what our Saviour asserts, Joh. 14.17. I will send the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him, but ye know him, for he dwelleth with you, and shall be in you. Ye know him, saith Christ to his people, the Saints see God in a spirituall sense, or in his workings upon their spirits. And though God works much upon our spirits, which we know not, yet we have a promise of the Spirit, by whom we know God in his workings. Few know when God is nigh, or when he is a farre off, what his goings away mean, or what his commings. But when he cometh to the Saints, they know he commeth; and when he hideth or departeth from them, they know his hidings and de­partures. Hence their joies and over-flowings of comfort, when he manifests his presence; and hence their bitter complainings and cryings after him, where he seems to absent himself and hide his face: yet this Text hath a truth in it, in reference to the inward and spirituall, as well as the outward and providentiall dealings of God, that sometimes, He goeth by us, and we see him not; he passeth on also, and we perceive him not.

Hence learn; First, That

God is invisible in his essence, and incomprehensible in many of his a­ctions. Mans eie cannot see him: Mans understanding cannot com­prehend what he doth.

But why speaks Job this, as a matter of wonder, if it be the com­mon condition of man-kinde? Behold, he passeth by, and I see him not; who can see him? who can perceive or comprehend him? When Moses (Exod. 33.20.) desired to see his face, the Lord an­swers, No man can see my face and live; God spake to Moses face to face, that is, familiarly, as a man speaketh to his friend, yet Mo­ses did not, could not see the face of God. No man can see God [Page 230] in his essence or nature: A sight of God would astonish, yea, swal­low up the creature, It is death to see the living God; and man must die before he can see God so fully as he may, and know as he is known. But (though the face of God be invisible) yet his back-parts may be seen. Behold (saith the Lord to Moses) there is a place by me, stand thou there upon a rock, and thou shalt see my back-parts; thou shalt see much of my glory shining forth, as much as thou canst bear, as much as will satisfie thy desire (were it a thou­sand times larger then it is) though not so much as thou hast (not knowing what thou askest) desired of me. My Name shall be proclaimed, Gracious and mercifull &c. the back-parts of God may be seen; the invisible God discovereth much of himself to man: and shews us a shadow of that substance which cannot be seen.

Some may object that of the Prophet Isaias, crying out, Woe unto me, for mine eies have seen the King, the Lord of hosts, Chap. 6.5. Seen him? could Isaias see him, whom Job and Moses could not? Isaias did not see him in his essence and nature, but in the manifestations and breakings forth of his glory. His train filled the Temple, saith the Text (vers. 1.) or his skirts. It is an allusion to great Kings, who when they walk in State, have their trains, or the skirt of their royall robe held up. T'was this train, which Isaias saw. He saw not God who was present, but he saw the manifest signs of his presence. That speech of Isaiah seemed to savour of, and border upon highest blasphemy, and was therefore charged as an article of accusation against him; he was indited of blasphemy for speaking those words, I have seen the Lord; his e­nemies taking or wresting it, as if he had made the Lord corpore­all and visible with the eie of the body. And it is conceived he was put to death upon that, and one other passage in his prophecy, Cha. 1.10. calling the Princes of Judah, Princes of Sodom, and the people thereof, the people of Gomorrah.

But though God be thus invisible in his essence, yet there is a way by which the essence of God may be seen. And of that Mo­ses, to whom the Lord said, Thou canst not see my face, the Authour to the Hebrews saith (Heb. 11.24.) That he saw him who was invi­sible; the letter of the text carries a contradiction in the adjunct, it is as much as if one should say, He saw that which could not be seen. The meaning is, He saw him by the eye of faith, who could not be seen by the eye of sense; faith sees not only the back-parts, but the face of Jehovah: the essence of God is as clear to that eye, [Page 231] as any of his attributes, yea his essence is as plain to faith, as any of his works are to sense. Thus he is seen, Whom no man hath seen nor can see (1 Tim. 6.16.) not the Saints in heaven: they are not able to see the Lord in his essence, He passeth by them there, and they see him not; in heaven we are promised a sight of him, yet not that fight, Blessed are the poor in spirit, for they shall see God: and without holinesse no man shall see the Lord, then holy men shall see him; the state of the Saints in glory is vision, as here it is faith (2 Cor. 13.12.) We shall see him face to face, and as he is (1 Joh. 3.2.) These Scri­ptures which speak of the estate of the Saints, beholding God in glory, are not to be understood, as if the nature and essence of God could be seen, for no man hath seen that, nor ever shall; but they are meant of a more full and glorious manifestation of God; We shall see then face to face; that is, more plainly, for it is opposed to seeing him in a glasse; we see him now in a glasse, that is, darkly, in ordinances, in duties, in his word, and in his works, but there shall be no need of these glasses in heaven. We shall have so direct and full manifestation of God, that these glasses which reflect him shall be out of use. The Saints on earth have sometimes a sight of God without a glasse, that is, out of all ordinances, promises and works either wrought in them or for them. God comes near to their spirits, and lifts them above means, and shews them his love, and their interest in him by an immediate witnesse of the Spirit, (1 Joh. 5.8.) For although the water and the bloud (justification and sanctification) never witnesse without the Spirit; and though the Spirit never witnesses against them, or where they are not; yet the Spirit doth often witnesse above them, and without them, that is, they not being called forth to give their witnesse. This is next door to heaven: only, the vision in heaven will be exceeding­ly heightned and raised, not only above our vision by ordinances, but above our vision by immediate revelation or witnesse.

Further consider, The sight we have of God is in Christ. God is seen in every creature (Rom. 1.) much more in ordinances, but Christ is the expresse image of his person, and the brightnesse of his glory, Heb. 1.3. He is the medium by which we see God now, and some have thought we shall see him only in Christ for ever. But it is out of doubt that in this life God is seen only in Christ savingly. We of our selves, are so farre off from God, that we cannot see him. There must be a due distance between the organ and the object; we are afarre off from God, untill Christ bring us near; we come [Page 232] to, and see the Father through the Sonne. And how neer soever we are to any object, we cannot see it without an eye. We are natural­ly blinde, the eyes of our minde must be enlightned before we see him, Christ cleareth our understandings, and cures our blindenesse, He is made to us of God wisdom (to see our need of him to be made) righteousnesse to us, and sanctification and redemption, 1 Cor. 1.30. Again, The medium must be light; if the eye be clear, yet while the air is dark we cannot see. There must be an outward light, as well as an inward light to see by; that Jesus Christ makes also; for He is the light of the world, as well as the enlightner of every one that commeth into the world. He sends the means of knowledge, as well as gives an ability to know. He sends light to the eyes of our minde, and he is light in the eyes of our minde. What we ought to know comes from him, and how to know as we ought comes from him. Without him, God goeth by us in the Gospel, and we see him not, he may passe on for ever, and we never per­ceive him.

Secondly, Observe, That as the Lord in his nature cannot be seen at all: So (such is the weaknesse of man, that) we cannot see him fully in his word, or works.

How little is it that we see, that we know of God in either? What admirable operations are there in the course of naturall things, in the Sunne, Moon, and Stars, in the growth of herbs and plants, and in our own bodies, which we see not? What admira­ble administrations are there in the course of civill things? The beginnings, growths and declinings of Common-wealths, the transplantations of people from Countrey to Countrey, their oppressions by injustice, their confusions by warre, their establish­ments by peace, their consumptions by plague and famine, their encrease by health and abundance are little minded by the most of men. How doth God turn Nations up-side-down, and hurl King­doms together, and we perceive him not. Some take no notice at all of God, as doing such things, none taking such notice as they ought. We observe creatures, what this man did, and what the other, such men were malicious and unfaithfull, such were valiant and wise, such were self-seekers, such self-deniers, such constant Patriots, and such were Apostates. Thus we see men, but we sel­dom see God in the great transactions and motions of Kingdoms. And we see him least of all in the course of spirituall things, in his working upon our hearts; God works wonders in us, and we per­ceive [Page 233] him not! We regard not his commings or goings, his comfortings or with-drawings, when our spirits are heated, or when they are cold, when we are strong, or when we are weak: There are continuall varieties and changes in our spirits, had we a clearnesse to make observation. The work of God in the heart of a believer moving it, ordering it, preserving it, comforting it, purging it, is as wonderfull, and more, then any of his works in the whole world.

Thirdly, Note, Man is not fit to fit as a Judge upon the works and dealings of God.

Shall we judge God in what he doth, when we cannot appre­hend what he doth? A Judge must have the full cognizance of the matter before him, how else can he passe sentence about it? Shall man be so bold as to get up into the throne, and passe sentence upon what God doth, when he cannot apprehend or take in evi­dence of what he doth? He goeth by thee, and thou seest him not; he passeth on also, and thou perceivest him not; And wilt thou censure what thou canst not perceive?

Fourthly, Which is Jobs scope,

It should be matter of great humiliation to us that we see so little of God.

God works round about us and in us, and yet we know little of him. Our blindenesse should abase us in our own eyes: God is all eye, and all hand, and we so blinde that we cannot see what his hand doth; It must lay man low in his own sight, to consider how little he sees of God.

This and the next verse contain a proof of mans weaknesse, as the former doth of mans ignorance and blindenesse, He passeth by, and I see him not. There is mans blindenesse: He taketh away, and who can hinder him? There is mans weaknesse. Suppose a man should see God in his works, and apprehend what he is about, yet though he hath so much light, as to see God, he hath not so much strength, as to hinder God; Is not this an argument of mans weaknesse? What! contend with God? God doth many things, and thou canst not see him, or if thou seest him, yet it is not in thy power to stop him, Behold, he taketh away, and who can hinder him? Yea, man is so farre from being able to stop or hinder God, in [Page 234] what he is about to doe, that man hath not right to question God, or to ask him what he is about to doe. Man is neither strong e­nough to stop him from what he will doe, nor righteous enough to question him for what he doth. This is the totall denying of any possibility in man to deal with God. How can he stop God in what he doth, who cannot so much as ask him, what he doth? Who shall say unto him, What dost thou?

Rapuit more latronum, Sig­nificat veloci­tatem rapinae. Rab Mord Raptim auferre Tigur.The word signifies to take away by violence and force, to take away as a robber takes, to steal away: As if he had said, suppose the Lord come by open violence to take a thing from thee, or se­cretly, and as it were by stealth, to bereave thee of thy estate, or of thy life, if he take all from thee, and strip thee naked, What canst thou doe? So the word is used (Prov. 23.28.) speaking of a wic­ked woman, an harlot, She lieth in wait as for a prey; the Hebrew is, She lieth in wait as a robber, to take away the estate, yea, and the life of those whom she shall entangle.Si rapuerit ho­minem è mu [...] ­do. Targ. Si morti tradi­derit August. Quo [...]ies ipsi vi­sum fuerit (ut mihi nunc eve nit) [...]uempiam vel bonis ipsis spoliare, quis illumut rapto­rem ad restitu­tionem coge [...]? imo quis illum jure in disqui­sitionem voca­rit? voluntas enim ipsius est ju [...]tl [...]iae norma. Bez [...] è ralice [...] Some understand this more specially of taking away life. If he will stop thy breath, and deliver thee up to death, so Augustine upon the place; or as the Chaldee, If he take one out of the world, who can hinder him? As if Job had said, The Lord may not only take away so much as he hath taken from me, but more, without wrong to me. He hath taken away my goods, and my estate, my children and friends, he hath fetched away my health and strength, my beauty and outward comforts; if he come and take away my life also at next bout, I cannot hinder him; I can neither compell him to re­store, nor call him to an account; I can neither urge him to resti­tution, nor charge him with oppression. He plainly intimates the rapine of his goods by the Chaldeans, &c. Of which he spake posi­tively (Chap. 1.21.) The Lord hath taken, and here by way of ge­nerall supposition, If he take away, ‘Who shall hinder him?’

M^r Broughton translates, Who shall make him restore? So he carries it in allusion unto men, who violently take away the goods and estate of another. If a man come with force and take away my goods,Vertere aut re­ducere, quis re­ [...] uere eum fa­ciet, quis recu­perabit aut re­du [...]et praedam? I may make him restore them again by a greater force; but if the Lord take away and ask me no leave, I cannot make him restore. The word signifies to stop or turn a thing, and because in recovering [Page 235] of a prey, or in making a man restore, we stop and stay his course, therefore the word is indifferently applied to both.

Others understand it in this sense, If he taketh away, who shall hinder him? That is, who can turn him from his purpose? Who can stop him in the thing he hath a minde to doe?Quidam non de praeca, sed d [...] i­pso Deo intelli­gunt. Quu re­vocabit eum à proposito? Si repentè in­terroget quis re­spondebit ei. Vulg. Vel quòd respon­dens convertit se ad ìnterrogā ­tem: vel quòd responsum rege­ra [...]ur, restitu­atur (que) tanquam debitum inter­roganti. The Vulgar trans­lation varies much, If he suddenly ask a man a question, who shall be able to answer him? The Hebrew word which signifies to return, signifies to answer, answering is the return of a word (Prov. 8.13.) He that answereth (or returneth a word) before he heareth a matter. But I shall lay that by, though the abettours of the Vulgar make great store of it; interpreting their meaning thus, if the Lord cite a man to judgement, and bring him to triall, man is not able to answer him, or to plead his own cause. Man cannot stand before the Lord. Observe hence,

First, That, All our comforts are in the power of God.

If he taketh away, supposeth he can take away, and he can take all away, and doe us no wrong. It is no robbery if God rob us, his robbery is no wrong: why? because he comes not as a thief, but as a Lord and Master of our estates; he may come and take them a­way as he pleaseth, and when he pleaseth.

Secondly, Note this from it, He taketh away.

That which God doth by the hand of the creature, is to be re [...]koned as his own act.

He taketh away when creatures take away. It is seldom that God dealeth immediately with us in these outward providences; he sends men, stirs instruments to do what is done. But that which man doth, the Lord doth (Isa. 42.24.) Who gave Jacob to the spoilers, and Israel to the robbers? Did not I the Lord? Men spoil'd and robbed them, yet it was the Lords act to send those spoilers, Did not I the Lord? As that which man doth in spirituals is the Lords act, when man converteth and saveth, it is the Lord that sa­veth and converteth; when man comforteth and refresheth by ap­plying the promises, it is the Lord that comforteth and refresh­eth; when man gives resolution in doubts, it is the Lord that re­solveth doubts; mans act is the Lords. So here, when man rob­beth and spoileth us, the act is from the Lord, though the wicked­nesse of the act is from the man. The Lord suffers men to spoil and undoe us, yea the Lord orders them to spoil us: it is done not only by his permission, but by his commission; not only with his leave, but by his appointment, I will send him against an hypocriticall [Page 236] Nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets, Isa. 10.

Observe thirdly, What the Lord will doe, either by himself or by instruments, no man can stop or prevent.

If he taketh away, who shall hinder him? The Lord hath absolute power, if he will overthrow men, or families, or whole Kingdoms, none can stay him. There have been four great Monarchies in the world, and the Lord comming in judgement against them, hath taken all away. The united strength of all creatures cannot stand before him, when he is angry and resolved. The Babylonian could not say and perform it, I will keep my throne: The Persian could not say and do it, I will keep my State: The Grecian could not say and maintain it, I will keep my glory: The Roman could not say and make it good, I will keep my empire. When the Lord had a minde to it, he came and fetch away the power and glory, the crown and dignity of those Monarchs, he threw down their thrones, brake their states, darkned their glory, dissipated their empires, no man could hinder him. How are ye fallen from heaven O Lucifers, sons of the morning, how are ye cut down to the ground, which did weaken the Nations? Though ye said in your hearts, We will ascend into heaven, we will exalt our thrones above the stars of God: We will ascend above the heights of the clouds, we will be like the most high; yet how are ye brought down to hell, to the sides of the pit? All that look upon you say, Are these the men that made the earth to trem­ble, that did shake Kingdoms? Thus the Lord hath taken away the thrones of Princes, and none could hinder; he hath also removed the Candlesticks of Churches, and none could hinder. Christ threat­ned the seven Churches in Asia, that he would come and take away their Candlesticks: which of these hindered him? Both Crowns and Candlesticks must down, if he speak the word. It is said, when David kept his fathers Sheep, there came a Lion and a Bear, and took a Lamb and a Sheep out of the flock, but he arose and went out after them, and rescued both Lamb and Sheep, taking the prey out of their teeth: When the Lord Christ, the Lion of the Tribe of Judah will come, and tear and take away, no David can rescue out of his hand. The five Kings that came against So­dome, took away Lot, Abraham went with his army and made them restore, made them bring back again; it is ordinary with man, when one hath robbed another, for a stronger to make [Page 237] him restore and vomit up the sweet morsels, which he hath swal­lowed. It is not thus with God.

First, Power cannot doe it: though the instruments which he useth to take away from us be weak, yet the strong shall not be able to make the weak restore. A weak Nation may destroy a strong Nation, and the stronger shall not be able to make the weaker restore, if the Lord send them. When the Baby­lonians encamped about Jerusalem, he warns them by his Prophet, doe not thinke you shall deliver your selves by your great strength, I have sent them to take your City and your State, And though they were all wounded me [...], yet they shall rise up and take your City (Isa. 43.13.) I will work (saith the Lord) and who shall let it? Who shall let it? Why, they might say, We will have some that shall let it: No (saith the Lord) none shall let it; Behold, I have sent to Babylon, and destroyed all their Princes, those that fought to hinder me in my work by their power and counsell, are broken, though they seemed as strong as iron bars (so the word is,) These bars of iron cannot keep me from entring, I will break all opposition raised against my work.

Secondly, As power cannot hinder him, so policy cannot; no counsell shall stop him: They (Isa. 7.6.) took counsell and resol­ved strongly, We will go up against Judah, and destroy it, and set a King in the middest of it, even the sonne of Tabeal; The Lord answer­eth in the next words, It shall not stand, neither shall it come to passe: You resolve to doe it, you make it out in your counsels, how to hinder mine, but it shall not be, it shall not come to passe. As no counsell against us shall stand, if the Lord be with us (Isa. 8.10.) So no counsell for us shall stand, if the Lord be a­gainst us.

Thirdly, When the Lord is resolved to take away the peace and glory of a Nation, or of a Church, he will doe it, and no spiritu­all means shall hinder him, praier it self shall not hinder him. If any thing in the world can move the Lord to restore, when he ta­keth away the peace of a people, it is praier and the cry of his peo­ple. Praier hath often met the Lord, as Abigail did David (1 Sam. 25.) and prevailed with him to put up his sword, which was ready to destroy. At the voice of praier the Lord hath resto­red that which he took away, and hath staied from doing that which he seemed fully resolved to doe, Psal. 106.23. The Lord would have destroyed them, had not Moses his chosen stood before him [Page 238] in the breach. Did Moses out-power the Lord? did he out-wit, or out-policy the Lord? No, but Moses praied, and praied so strong­ly that the Lord was hindered, that is, he, as if he had been hindered, did not effect the thing, he restored their comforts again, when he had arested but some of them, and seemed to come armed with resolution to take all away. Yet sometimes we finde the Lord will come and take away, and praier it self, praier and fasting, cries and tears shall not hinder, God will trample upon all these. God was resolved to take away the glory of Israel; and to as­sure them that he would, he takes away that wherein their chief assurance lay, that he would not (Jer. 15.1.) Thus saith the Lord, Though Moses and Samuel stood before me, yet my minde could not be toward this people, &c. As if he had said, Ye think to hinder me now, ye will stop me, ye will send out praier, your old friend, which hath helped you heretofore at many a dead lift. And if you cannot pray enough your selves, you will procure praiers, and pray in the aid of praier from all the favourites that I have in the world, ye will get Moseses and Samuels, such as they, to pray for you; ye may doe so, if ye will, but it shall not profit you, they and ye shall lose your labour, even these labours will not quit cost or be worth the while, to the end ye aim at, for, Though Moses and Samuel stood before me, and intreated for this people, yet my minde could not be toward them: cast them out of my sight, and let them goe forth, such as are for the sword, to the sword, and such as are for death, to death, and such as are for captivity, to captivity. Thus, I say, sometimes the Lord is so resolved to take away life, riches, glory, peace, the all both of persons and Nations, that nothing shall help us, or hin­der him, no, not the praiers and cries, not the supplications and tears of his own people, which are the strongest stops of all in the way of provoked justice. If praier cannot stay destruction, and ob­tain a reprieve from death, if the praiers of a Moses and a Samuel cannot, nothing can; it is, as if God had said, The best means shall fail you, therefore all means shall fail you: if when praier cannot hinder God, we resort to other meanes, it is as if we should thinke to fasten an Anchor with a twined threed, which hath broken a cable; or to conquer an enemy with a pot-gun and a bull-rush, whom we could not with sword and Cannon, And as God will not sometimes be entreated, so he ought not at any time time to be questioned; which is the next point.

That's further considerable; man is not only not able to stop the Lord from what he would do,Supremus ju lex est a quo non potest esse pro­vocatio. but he hath no right to put in a plea against what he hath done, no nor to ask him what he hath been doing, or why he did it. The superiour may ask the inferiour, and call him to an account: Every infer [...]our Judge and Court, is accountable to those above; that is the highest Court, and he the highest Judge, to whom no man can say, What doest thou? The Parliament of England is therefore the highest Judicatory in this Kingdom, because their actions are not questionable in any other Court; one Parliament may say to another, What hast thou done? This Parliament hath said to Parliaments that have gone before, What have ye done in making such and such Laws? No power of man besides their own can question some men, much lesse can any man question God, and say to him, What doest thou? He is su­preme, there is no appeal to any other higher Judge, or higher Court. Hence observe,

Whatsoever God resolveth and determineth concerning us, we must bear it, and quietly submit.

No man may say unto him, What doest thou? Quicquid de nobis Deus sta­tuit libenter fe­rendum est. Why doe ye sit still (saith the Prophet, Jer. 8.14.) Assemble your selves, and let us enter into the defenced Cities, and let us be silent there, for the Lord hath put us to silence, and given us waters of gall to drinke, because we have sinned against him. The Lord hath put us to silence; that is, the Lord hath done these things, and we are not to question him about them, or to ask him what he hath done, or why he hath done thus? Therefore let us be silent, say they. Let us not murmure at, and complain over our own sufferings, much lesse tax and charge God for his doings. It becomes us to obey Gods suspension; to be silent, when he puts us to silence. The Lord never silences any (unlesse in wrath to those who would not hear) from speaking in his name, and publishing his vvord. But he hath silenced all from speaking against his works; and it will be ill with us, if our passions (how much soever God seems to act against us) shall take off this suspension. The Lord is uncontrollable in all his works. When Nebuchadnezzar (Dan. 4.35.) came to himself, and began to think and speak like a man, after he had been among the beasts: see what an humble acknowledgement he makes con­cerning God: All the inhabitants of the earth (saith he) are re­puted [Page 240] as nothing, and he doth according to his will in the army of hea­ven, and among the inhabitants of the earth, and none can stay his hand, or say unto him, What doest thou? Here, we have both parts of Jobs speech; none can stay his hand, which is the former; and none can say unto him, What doest thou? which is the later. That great Monarch acknowledged he had no power to question God, though he at that time had power to question all the men upon the earth. Nebuchadnezzar speaks like Job. A wicked man may make a true report of God. Many speak right of the Lord, whose hearts are not right with him. Nebuchadnezzar was converted from beastlinesse, but I finde not that he was converted to holi­nesse. He came home to his own Court, but I see no proof that he came home to the Church of God; yet, see how divinely he speaks, and how humbly he walks, not so much as offering to ask God (who had chang'd him from a Commander of men to a companion of beasts) What doest thou?

We may ask the Lord (in one sense) what he doth? Yea, the Lord doth nothing in the world, but his Saints and servants are en­quiring of him about it. He invites them to petition for what they would have, Ask of me things to come concerning my sons, and concerning the work of my hands command ye me, (Isa. 45.11.) Though man cannot order or enjoyn the least thing upon God, yet at the entreaty of his people, he is as ready to doe, as if he were at their command. And as we are thus envited to ask things to come, so we are not totally denied to ask about things already done. We may ask him in an humble way for information, not in a bold way of contradiction. We may in zeal to his glory, not in discontent with our own condition, expostulate with him about what he hath done. So Joshua (Chap. 7.7, 8.) Alas O Lord God, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites to destroy us? Would to God we had been con­tent, and dwelt on the other side Jordan, &c. but how durst Joshua speak thus? What if God vvould destroy them, vvas it not his du­ry to bear it, and let God alone? Yes doubtlesse, and such I doubt not vvas the frame of Joshuas spirit. If Israel only had been to suf­fer, Joshua had held his peace, at least from such language; but he saw a further matter in it; the glory of God vvas like to suffer in their sufferings: the close of his praier betraies this holy dispositi­on of his heart, vers. 9. And what wilt thou doe unto thy great name? As if he had said, Lord, the matter were not much, though the [Page 241] name of Israel were blotted out from under heaven, so thy Name were written in fairer characters. But I fear a blow to Israel will be a blot to thy name, and therefore I have taken upon me to pray this praier unto thee, and I have praied rather for thee, than to thee. All praiers are made to God, and yet some are made for him. Not that he hath any want, or is in any the remotest possi­bility of any danger, but only for the promoting of his glory, and that the world may not have occasion of a dishonourable thought of him, whose honour never abates in it self, or in the eyes of his own people. Thus we may ask him what he hath done, and why he hath brought such desolations upon his people. But we may not ask him what he hath done, either to question his right to doe it, or to question his righteousnesse in doing of it. No creature may put the question upon either of these terms, What hast thou done? much lesse conclude, Thou hast done that which thou hast no right to do, or, thou hast been unrighteous in doing it. Either of these is highest blasphemy: for, whatsoever the Lord doth, he hath right to doe, and whatsoever the Lord doth, he is righteous in doing it.

Hence it followeth by way of corollary, That

The Lord is of absolute power.

He is the Soveraign Lord, Lord over all; there is no appeal from him, no questioning of him. Solomon speaketh of the power of a King, in this language (Eccles. 8.4.) Where the word of a King is, there is power, and who may say unto him, What doest thou? But is there nothing which a King doth, about which it may be said unto him, What dost thou? And what is this word of a King? The word of a King, is the Law of his Kingdom: all that a King doth or speaks besides the Law, he speaks as a man, not as a King; and that's the meaning of Solomons text; vvhich Court-flatterers have corrupted with their unsound glosses, as if every word of a King were of absolute power, and must have peremptory obedience. A King is for his Kingdom; and while he commands according to the rules and laws of his Kingdom, no Subject may question him, or say unto him, What doest thou? There is no power above his power, as he is armed with the power of his Laws. And because wheresoever the Word of God is, there is his Law, therefore wheresoever the Word of God is, there is power, and no man may say unto him, What doest thou? Every vvord of direction, spoken by God is a Law, because his vvill is the Law of all things [Page 242] and persons. As the will of man by nature is not subject (by o­beying) to the righteous Law of God, neither indeed can be; so the will of God by nature is the subject, containing all righteous Laws, neither indeed can it not be: for though God be voluntari­ly, and with highest freenesse righteous, yet he is righteous ne­cessarily, and with greatest undeclinablenesse; As he is freely what he is, so it is impossible for him, not to be what he is. And there­fore no man ought to say to God, What doest thou? seeing God can doe nothing, but what he ought. In vain then is God either attempted by power, or sollicited by praier against his own minde; For,

Though, If God taketh away none can hinder him; though none ought to say unto him, What doest thou? whatsoever he doth: yet possibly some will be venturing upon this hard task, and undertake this impossible adventure, attempting to recover Gods booty, and his prisoners out of his hand: but see the issue, If God will not with­draw his anger, the proud helpers doe stoop under him. Suppose any should come to help, protect and patronize those whom God hath a minde to take away and destroy, shall they prosper or speed? No, not only they themselves whom the Lord hath taken away, but their assistants, and their seconds, all that appear for them (except God call in his anger) shall fall before him.

[...] Non revocabit nasum, non redi­bit à furere.The letter of the Hebrew is, If the Lord will not turn away his nostrils, or his face. Nostrils or face are taken here, as in many o­ther Scriptures, for anger, because there is such an appearance of anger in the face and nostrils, acted passion is seated there, as was noted (Chap. 4.9.) Therefore to turn away the face or no­strill, is to turn away from anger, Psal. 78.38. Many a time turned be away his anger; [...]vertit nasum suum, quasi se vinci permit­tat, & ab hu mil [...]ante se pec­catore fugeret. it is this word. When the Lord is angry, the turning of his face towards a man sheweth he is reconciled; and when he is angry, the not turning away of his face, shews that he is unreconciled, or resolved to continue angry. And while God is so resolved, man is in a sad case, his helpers must stoop, The strength of Israel will not lie or repent (1 Sam. 15.29.Ipsamet victo­ [...]ia vinci ne [...]cit.) The Hebrew is, The victory of Israel, The Lords strength is victory; victorious persons can hard­ly [Page 243] be overcome, but victory cannot; therefore except himself will with-draw, except himself overcome himself, it is not in the power of all creatures to overcome him (Job 23.13,) He is in one minde, and who can turn him? As if he had said, except the Lord will turn himself, and alter what he himself hath determined, it is not in men to cause him to alter, He is in one minde, and who can turn him? And what his soul desireth, even that he doth; which is the highest ex­pression of power imaginable. How many things doe our souls desire which we cannot doe? We are desiring and desiring, yet our hands are not able to bring it to passe, The desires of the sloth­full (alwaies) slay them, because (saith Solomon, Prov. 21.25.) their hands refuse to labour; and the desires of the diligent slay them, some­times, because they cannot compasse the thing desired, with all their labour; but as for the Lord, What his soul desireth, even that he doth. And as his desires are irresistible, so is his anger, his iras­cible appetite is as victorious as his concupiscible, unlesse God with­draw his anger.

The vvord is, Helpers of pride, that is, [...] such as think themselves most powerfull and able to help, The helpers of pride, Invaluit robore, insolen [...] suit. Freti superbia. Fagn. Auxiliatores superbiae. Regia or the strong helpers. The same word (note that by the vvay) signifies strength and pride, because we are so apt to be proud of our strength. If a man have a little strength in the world, strength of friends, or of riches, strength of body or of minde, strength of understanding, strength of memory, strong parts, he is under a strong temptation to pride. Pride is one of the greatest weaknesses of man, but it is al­waies grounded upon supposed strength.

But who are these proud, these strong helpers?

Some understand it of the good angels, vvho are the strongest, the highest of created helpers; Angels stoop under the power of God as well as men.

Others expound these strong helpers to be devils, who are evil angels, to whom evil men seek sometimes for help. If the Lord will not turn away his anger, though men seek to the devil for help (as Saul did) that helper shall stoop under him. Saul con­sulted with a witch (the devils oracle) yet he could not be deliver­ed by a witch.

Others understand by these strong helpers, godly men; if the Lord vvill not turn away his anger, the righteous shall stoop under him, [Page 244] that is, they shall not be able to rescue a person or a Nation from the anger of God by praier, or by the utmost improvements of their interest with God. Some places have fallen, because they wanted godly men to support them; and some places have fallen, though they had godly men to support them.Qui portant or­bem. Vulg. The Vulgar Latine transla­tion renders, They that bear up the pillars of the world shall fall. Godly men bear up the pillars of the vvorld. Though the He­brew vvill not bear their translation, yet the sense is good. God­ly men are the worlds supporters. It is said, (Revel. 12.16.) That the earth helped the woman, that is, vvorldly men for carnall ends helped the Church, vvhen a floud of persecution, cast out of the mouth of the dragon, vvas ready to swallow her up. But the Church continually helps the vvorld, and swallows up many of those flouds of Gods displeasure, vvhich else vvould drown the vvorld. And because the Church vvas so thin, and there vvere so few godly men in the old vvorld, therefore it vvas drowned, Gen. 7. And because ten righteous persons vvere not found in Sodome; fire from heaven consumed it (Gen. 18.) God seeks for Saints ma­ny times to stand in the gap, and save a Kingdome (Ezek. 22.30. Jer. 5.1.) and yet sometimes Kingdoms are not saved, though ma­ny such stand in the gap. Except the Lord turn away his anger; these Porters of the world shall not support it, these spirituall At­lasses shall faint and fall under him. The Heathens had a fiction of a mighty Gigantine man, vvhom they called Atlas, him they fan­cied bearing up the frame of nature: it is most true in a spirituall sense, the Saints bear up the vvorld; yet if the Lord turn not away his anger, the vvorld must totter and fall too, notwithstanding these helpers. For the Saints doe not bear up the vvorld, or save Kingdoms from vvrath, by giving the least satisfaction to the justice of God (that's the sole Prerogative of Jesus Christ) but onely by imploring the mercy of God. Or they are therefore said to turn away the vvrath of God from a people, because God vvill not pour out his vvrath upon that people, vvhile his Saints are mingled vvith them. The tares are let grow, lest in pulling them up, the vvheat should be pulled up also. It is good for the vvorst to have the neighbourhood of those vvho are good.

Rab Sol. Ei succumbent conspiratores potentissi [...]i. Illi scilicet qui cum arrogantia & superbia a­lijs autcilium pollicentur. V [...]tabl.Further, More generally these proud helpers are supposed to be Kings and Common-wealths, joyned in strongest confederacies; and then the sense is, If God come against a Nation, though it joyn with other Nations, though hand joyn in hand, the hand of [Page 245] one King in the hand of another, yet it shall not escape or go un­punished.

There is yet another interpretation, which restrains and limits the word Rahab particularly to Aegypt, Superbi & eo­ru [...] patroni. Appellatur Aegypt [...] hoc nomine, propter summam suam superbiam. Ʋnlesse the Lord turn a­way his anger, helpers out of Aegypt shall stoop under him, or Aegypt helping shall stoop under him. We finde frequently in the Scriptures of the old Testament, that Aegypt is called Rahab. And that name did well sute with Aegypt, which was both a strong and a proud Kingdom, Psal. 87.4. We will remember Rahab and Babylon, that is, Aegypt and Babylon. Aegypt and Babylon are matcht together for pride, and for oppression, persecuting the people of God. And Isa. 51.9. Art not thou it that hath cut Rahab, and wounded the dragon? That is, Art not thou (O Lord) he that didst cut Aegypt in pieces, when they opposed thy people, and woundedst Pharaoh in the midst of the red sea. In the 26^th of this book of Job, verse 12. some translate Rahab, Aegypt: Ex circumstan­tijs horum loco­rum non valde incongruum est, hanc vocem su­mi pro Aegy­pto & propha­arone in mare dem [...]rso. Bold. & Rab. Sol. we render the Text thus, He divideth the sea with his power, and by his understand­ing he smiteth thorow the proud; so we, By his understanding he strikes thorow Rahab, that is, thorow Aegypt, say others. And so they make that Text and this an argument, that the book of Job was penned after the deliverance of the people of Israel out of Aegypt, and that in these passages Job had reference to the mighty work of God, in destroying the Aegyptians at the red sea. Taking the word thus, the Text is, Ʋnlesse the Lord turn away his anger, Aegypt shall stoop under him; as if he had said, Doe you not remember a late instance of Gods power? Aegypt thought to contend with God, to hold his people in bondage whether he would or no, when he had a minde to bring them forth; but you know Aegypt stoop­ed: God brought down the pride, and abated the strength of it.

And that other place (Chap. 26.12.) may be glossed thus, He di­vided the sea by his power, that is, the red sea, and by his understand­ing he struck thorow Rahab; that is,Loquitur pro­pheticè Bold. Adju [...]ores Ae­gypti, i. e. ange­li eju [...] gentis. Ʋt in prophetia [...] Danielis, prin­ceps Persidu. Drus. when the Aegyptians pursued his people, he destroied them. Which interpretation carries a very clear proof that Job alludes to the deliverance of Israel out of Aegypt, and therefore lived after the time of that deliverance; though others who grant the exposition, deny the inference, main­tain that Job spake this prophetically, not historically. This we know, that Aegypt was a place much sought to for help, and [Page 246] therefore it is elegantly said, If the Lord turn not away his anger, Aegypt shall stoop; that Nation which hath bin so often called out to help and relive other Nations, that Nation w^ch hath so often helped and relieved other Nations, shall not be able to help, Isa. 31.1. They goe down to Aegypt for help, as if Aegypt had been as a City of re­fuge, or the place of common resort for help. And Isa. 30.7. The Aegyptians shall help in vain; the Text is very appliable to this point; we read it thus, The Aegyptians shall helpe in vain, and to no purpose, therefore have I cried concerning this, their strength is to sit still. Their strength shall not deliver you, they shall help in vain, therefore I have warned you (saith the Prophet) to sit still, to be quiet with your own strength, and it is better to doe so than to go down thither for help. But the word which we translate strength, Superbia tantū est qu [...]esce: for­tasse vult dice­re, nihil aliud esse in ea quam superbiam. is, that in the Text, Rahab; and we may render the whole thus, The Egyptians shall help in vain, and to no purpose, therefore I cried to them in this thing, They are proud, or only pride, Therefore sit still. As if he had said, Will ye goe to Aegypt for help? Ye go but to a proud people for help, and ye had better have no helpers, then proud helpers, ye had better be quiet and sit still at home, for they shall help you in vain. So it is an elegant al­lusion to their nature and disposition. The truth is, proud help­ers are very unsafe helpers, for the Lord resisteth the proud, and I wonder how they can help us to resist our enemies, who are resist­ed by the Lord himself? They will prove but ill friends to us, who have the Lord for their enemy.

Est valde deji­ci & penitus humiliari, hoc loco servilem potissimum con­ditionem desig­nat.The word is often used for worshipping, it imports likewise any casting down or abasement, because we in the worship of God ought to be exceedingly abased and humbled before him. Psal. 38.6. I am troubled, I am bowed down greatly. So Habak. 3.6. The perpetuall hils did bow, that is, the power (for it is conceived to be a continued Allegory) of the great Monarchs, who were as the mountains and hils of the world, bowed under the Lord. The word is used to the same sense (Isa. 49.23.) where the Lord pro­miseth his people, That Kings shall be their nursing Fathers, and Queens their nursing Mothers, they shall bow downe to thee with their face toward the earth, and lick the dust of thy feet. The Church shall have the honour to be honoured by the Kings and Princes of the world, they being converted shall bow downe so low to the Sce­pter [Page 247] of Jesus Christ, held forth by the Church, as if they would lick up the very dust, and shall employ their power and authority for the good and protection of the Church. The speech of Israel (Gen. 27.29.) in his prophetick blessing upon Jacob, Let thy mo­thers sons bow downe to thee, and of Jacob, in his, upon Judah (Gen. 49.8.) Thy fathers children shall bow downe before thee, note greatest honour and subjection to them both.

The meaning of all is plainly this, That except the Lord himself suspend his own act, and restrain his anger, no power in heaven or earth, how strong, how proud, how confident of successe soever, is able to force him, or to alter him. Helpers shall not help themselves, much lesse those to whose help they come, against the minde and purpose of God. Observe here, first,

Those passions which are ascribed to God, are fully under the com­mand of God.

The passion of anger is ascribed to God, yet the anger which we say is in God, hath no power over God: Mans anger usually masters him; but God is alwaies master of his anger; that is, he can turn and with-draw his anger when he pleaseth. There is no per­turbation in God; when he is offended, he is not moved; his mo­tions are all without upon the creatures, he hath none in his own bosom. The passions of the Lord are his most serious counsels & de­terminations; and we therefore say, he is angry, because those coun­sels of his acted, look like the effects of anger. Secondly, observe,

That, It is not in the power of man to turn away the anger of God.

He doth not say, except men by praier or other means stop the anger of God, but, Except the Lord with-draw his anger all help is vain. Praier is said to appease the wrath of God, and to stay his anger; Moses stood in the gap, and Aaron came out with incense to turn away his wrath, yet it is an act of Gods will, which turns away his anger, not the force of our praier; praier therefore prevails with God, because he hath said, it shall. He is infinitely free when himself acknowledges that we laythe powerfullest restraint upon him: when the Lord is turned by praier, it is his will to be turned; it was his counsell, and is his command that praier should be made as a means to turn him; and it is his promise, that he will turn to us when we pray. Then it appears to us that the Lord hath decreed to do a thing, when he stirs up the hearts of his people to pray for the doing of it, and that he is purposed to with-draw his anger, when he draws out their hearts strongly to entreat his favour. Thirdly, observe,

That, untill God be appeased towards a person or a people, there is no remedy for them in the world.

The proud helpers shall stoop under him. If the helpers themselves fall, who can rise by these helpers? if they are cast down, how shall we be upheld by them? What if the people of a provoking Nation associate themselves together, or associate themselves with other Nations, or call in help and aid from all that are round about them, shall they therefore escape in their wickednesse? they shall not escape. Unlesse God help our helpers, they are helplesse to us. When many companies, and great Commanders repaired to David at Ziklag, David went out to meet them (Chron. 12.17.) and said, If ye be come peaceably to help me, mine heart shall be knit to you, but if ye be come to betray me, &c. Amasai who was chief of the Captains, answers (v. 18.) Thine are we, David, and on thy side, thou son of Jesse: peace, peace be unto thee, and peace be to thy helpers, for thy God helpeth thee! Our helpers cannot give us peace, unlesse God give them peace; our helpers must be helped by God, before they can give us help. The anger of God breaks all the staves we lean on, and makes them as reeds, which wound rather then support; till God is quiet all is unquiet, and when he is unpacified, men shall be unpacified, or their peace shall be to our losse. As if he with-draw his anger, enemies shall oppose in vain: so except he with-draw his anger, friends shall help in vain.

Lastly, They who strive to deliver those whom God will destroy, shall fall themselves before God.

If God be resolved upon the thing, not only they that are help­ed, but the helpers also shall stoop under him: helpers cannot help themselves when he is angry; they shall be like Idols, which have eyes and see not, hands and cannot act, either to save themselves, or those that trust upon them. The greatest strength in the world without God, it is no better then an Idol, which is nothing in the world. Strength cannot be strong for it self, and help cannot help it self. Our help stands in the Name of the Lord, which made heaven and earth, and not in the name of any creature under any part of heaven, or upon the face of the whole earth.

Si robusti nihil valent contra illum, quanto minus ego debi lis & infirmus homuncio? D [...]u How much lesse,] The word is used in the fourth Chapter, How much lesse in them that dwell in houses of clay? Both Texts bear the same sense. If he charge his angels with folly, and put no trust in those his servants, then, how much lesse in them who dwell in houses of clay? So the argument lies here, If those mighty and powerfull crea­tures, and the mightiest of the children of men, are not able to contend with God,Nunquam ani­mo finxi quod vos de me fingi­tis, me posse aut velle illi ex ae­quo respondere. p [...]ned. How much lesse shall I answer him, and chuse out my words to reason with him? As if he had said, It never so much as can [...] into my thoughts to contend with God, I confesse I have complained grievously about my troubles, and have spoken some things unadvisedly, but it never entred into my heart to quarrell with God, or stand in battell aray against him, no not so much as in a battell of words.

Shall I answer] There is a two-fold answering, both appliable to this Text.

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

Secondly, There is answering by word, which is two-fold: First, Contradictory. Secondly, Satisfactory. The former is, that which the Apostle forbids servants to use (Tit. 2.9.). Exhort servants to be obedient unto their own masters, and to please them well [Page 251] in all things, not answering again. Servants cannot plaase their masters, unlesse they answer to what they are demanded, and they cannot please their masters, if they oppose what is duly com­manded, this answering again is unseemly in servants.

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

From the whole observe before I come to particulars,

A godly mans t [...]oughts are lowest of himself.

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

They of whom God hath the highest thoughts, have the meanest [Page 252] thoughts of, and put the lowest rates upon themselves. No man ever re­ceived a fairer or more valuable certificate from God then Job did, and yet no man could speak more undervaluingly of himself then Job did.

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

Job having much knowledge of God, quickly found out his own utter insufficiency to deal with God; How much lesse shall I answer him? Not, that he had lesse ability to answer God then others, but being more acquainted with God, and living nearer God then others, he saw his own insufficiency more then others. The more communion we have with God, the more knowledge we have of God, the lesse and the lower we are in our own eyes. The reason why men are so full of pride, is, because they are strangers from God, they know nothing of him as they ought. And proportio­nably, as any one is further distant from, or more ignorant of God, the more doth pride prevail upon him, even as humility grows more humble in proportion to his nearer approaches. When Job was yet brought nearer to God, he was more humbled, Ch. 42.5, 6. I have heard of thee by the hearing of the ear, but now mine eie seeth thee; that is, I have a clearer and more glorious manifestation of thee to my soul then ever, I now perceive thy power, thy holinesse, thy wisdom, thy faithfulnesse, thy goodnesse, as if they were corporeall objects, as if I saw them with mine eye, Wherefore I abhor my self in dust and ashes; he could not goe lower in his thoughts of himself, then this expression laid him. Abhorrence is a perturbation of the minde, arising from vehement dislike, or extreamest dis-esteem. Abhor­rence, strictly taken, is hatred wound up to the height. As exult­ing is the highest act of joy, and delighting the highest act of love, so abhorring is the deepest act of hatred, and to abhorre, repenting in dust and ashes, is the deepest act of abhorrence: Thus low Job goes, not only to a dislike, but to the furthest degree of it, abhor­rence of himself, when he saw the Lord. So Isaiah (in the 6^th of his Prophecy) when God came neer him, and he saw so much of God, cries out, I am undone, for I am a man of polluted lips; but did not Isaiah know he was a sinfull man, a man of polluted lips till then? Yes, but he was never so sensible of it, as then. He saw his own pollution more then ever by the light of the glory of God that shone round about him. He never saw himself so clearly, as when the majesty of God dazel'd his eyes. When the Sun shines [Page 253] bright into a room, we may see the least mote in the air; so when the glory of God irradiates the soul, we see all the motes and atoms of sinne, the least spot and unevennesse of our hearts or lives; this brings the soul low, and will keep it so. The more we know of God, the more we honour him, and our selves the lesse. These two are eminent effects of knowing God. As God rises in our thoughts, so we fall. Paul, who had been wrapt up into the third heavens, and had a multitude of divine revelations, cals himself, The least of the Apostles (1 Cor. 15.9.) and lesse then the least of all Saints (Ephes. 3.8.) not that any thing can be lesse then the least. The Apostles holy rhetorick, doth not crosse Aristotles philoso­phy. But (the originall being a double diminutive) his meaning is, [...]. he was as little as could be, therefore he puts himself down, so lit­tle, as could not be, lesse then the least. Job speaks neer him, How much lesse shall I answer him?

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

The word signifies choice upon exact triall; [...] Elegit. LXX. vertunt per [...]. Exod. 17.9 cap. 18.25. [...] ( [...]ob 34 4) & [...]. Deut. 7. [...]. Hinc [...] juvenis a [...] militiam & neg [...]ia electus & idoneus. Loqui selectis verbis ornata [...] & composita, oratione. It is used in that sense, Exod. 17.9. Moses biddeth Joshua choose out men to go and fight with Amalek; he did not take them as they came to hand, or lay his hand violently upon them to presse them, but he advised­ly took his choice, he had pickt men for that service. David ga­thered all the children of Israel; he had a select company to fetch up the Ark (2 Sam. 6.1.) and when he undertook the duell with Go­liah, the Text saith, he went to the brook, and chose him out five smooth stones, they were choice stones fittest for his sling. As it is among persons and things, so among words, there are choice words: some are but rubbish, refuse words; others are precious, wise, sutable words: How should I choose out my words to reason with him? Shall I think by setting words in a curious frame to pre­vail with God? or shall I by speaking rhetorically and elegantly overcome him? There is much power in oratory, in choice of words, and therefore the holy Ghost forbids the Ministers of the Gospel to speak with choice words, in that sense, namely, with [Page 254] rhetoricall and artificiall strained eloquence, which naturally plea­seth the ear, and takes the heart: which kinde of speech, is called, wisdome of words (1 Cor. 2.17.) and the enticing words of mans wisdome (Chap. 2.4.) They, having an aptnesse in them to entice or perswade, are called enticing or perswasive words. And because he would have little or nothing of the creature seen in winning souls, therefore the Apostle professes he used not such eloquence of words. Great Oratours have carried whole Assemblies by the ears. And lest it should be thought that the Ministers of the Gospel convert men with oratory, therefore they must not use such choice words. It becomes them not, like Rhetoricians and Orators, to polish their stile with an affected curiosity, and exactnesse of language. But as affected language is sinfull, so neglect or rudenesse of speech is not without blame. We should labour to speak properly and weightily: so it becomes us to choose our words, and not to speak till we have heard what our selves would say. And thus Job knew he ought to chuse his words, when he spake to God, but he knew also he could not make any such choice, either of rhetoricall and perswasive words, or of logicall and argumentative words, as might fit him to answer God, or reason with him. He was assu­red that neither the eloquence of his stile could perswade him, nor the strength of his arguments convince him, How shall I choose out words to reason with God?

In the Originall the word [reason] is not found; only thus, Shall I choose out words with him? To choose out words with ano­ther bears this elegancy, as if Job had said, If I should set my self to choose words with God, he would choose better words then I, more forcible words then I; he is more able infinitely to make choice of words and matter to convince me, [...] then I to convince him:Significat cau­sam aut ratio nem, & sic eli­gere verba est novas in ve [...]re rationes vel ar­gumenta ad suā causam su [...]cien­dam. For the word which we translate [words] may signifie not only words with which matter is cloathed, but the matter it self cloathed with those words. The summe of all is, I can neither choose matter nor words to discourse and argue with God, his invention and judgement about both, infinitely exceeds mine.

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

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

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

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

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

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

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

And that is the full meaning of Job, I would not choose to reason with God, that is, to reason with God in my own strength, as if I [Page 256] had power to deal with him. Or secondly, I would not reason with God upon my own worth, as if there were any thing in me upon which I were able to make it out that God ought not to deal thus with me; and that's clear by the words which follow, Though I were righteous, yet would I not answer; that is, I would not at all speak with God standing upon this bottome, or under the title of my own worthinesse. In either of these waies it is sinfull to rea­son with God. But we may reason with God in the way of decla­ration before spoken of.

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

I shall shew it in one example, as a taste for the rest; Iacob in his distresse at the approach of his brother Esau, flees to God in praier (Gen. 32.) and he doth more then speak in praier, he ar­gues, yea, he wrestles with God in praier. The summe of it is set down (vers. 11.) Deliver me, I pray thee; to the undertaking of this deliverance he urgeth the Lord by no fewer then seven argu­ments. First, From Gods Covenant with his Ancestours, O God of my father Abraham &c. As if he had said, Remember those names with whom thou madest solemn Covenants of protection both to them and their posterity. The second is from Gods par­ticular command for this journey, Thou saidest unto me, Return, I departed not on my own head, but by thy direction; and there­fore thou canst not for thy honour, but free me from danger, see­ing at thy word I am fallen into it. Thou, O Lord, art even en­gaged to give me defence, while I yeeld thee obedience. Thirdly, He puts him in minde of his promises, thou saidst, I will deal well with thee, and that includes all other promises made unto him, these he makes as a Bulwark to defend him, or as his anchor in the storm. This anchor must fail, and this bulwark be broken down before the danger comes to me. If thy promise stand, I cannot fall. The fourth is the confession of his own unworthinesse. Faith is alwaies humble, and while we are most confident in Gods word, we are most distrustfull of our own desert, I am not worthy of the [Page 257] least of thy mercies. Though I am thus bold to urge thy Covenant, yet I am as ready to acknowledge my own undesert: Thou art a debter by the promise thou hast made to me, not by any perform­ance of mine to thee. Fifthly, He seeks to continue the current of Gods favour, by shewing how plentifully it had already stream­ed unto him; which he doth by way of Antithesis, setting his for­mer poverty in opposition to his present riches, With my staff I pas­sed this Jordan, and now I am become two bands; That is, thou hast blessed me abundantly, and shall my brothers malice blast all? am I encreased only to make him abound? The sixth argument is, the greatnesse and eminence of his peril, vers. 11. I fear lest he will come and slay the mother upon the children; a proverbiall speech in the holy language, like that of cutting off branch and root in one day, both denoting totall excision, or an utter overthrow. Se­venthly, He shuts up, by re-enforcing the mention of the promise, which he urgeth more strongly then before; there it was only, Thou saidst, I will deal well with thee; but here it is, Thou saidest, in doing good, I will doe thee good, that is, as it is rendred in our trans­lation, I will surely doe thee good, and therefore let not my brother doe me evil. We see Jacobs praying was a reasoning with God, and himself in the issue got not onely a new blessing, but a new name, Israel, a Prince with God, a prevailer both with God and men.

And thus we may reason with God in the strength, and for the sake of Christ in all our praiers. For as when God cals for our o­bedience, he usually adds perswasion to his precept, and reasons with us, as well as directs us; His commands are not alwaies bare­ly authoritative, and the resolves of his prerogative: So, when we call upon God for audience, we should adde perswasions to our petitions, and reason with him, as well as entreat him. Only we should be carefull to reason from right Topicks, and heads of argument, such as these,

First, From the freenesse of the grace of God.

Secondly, From the firmnesse of his promise.

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

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

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

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

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

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

Let man (on the other side) gather as many arguments as he can to object against God, he is able to wipe them all off present­ly, to blow them away with a breath. All the shifts and apolo­gies, the excuses and arguings which any make for their sinnes, or which they make for themselves against the justice and wisdome of [Page 259] God, are answered with a word. So that, put man in the op­ponents, or in the respondents place, he can make no worke of it.

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

God is not taken with words.

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

[...]This brings the matter to the height; Who? I reason and plead with God? I answer him? No, Though I were righteous, yet would I not answer him. The strength of the argument lies thus, as if Job had said, I am so farre from entring a contest with God, that I professe I would not doe it, though I had the greatest advantage and fitnesse to doe it of any man in the world: though I were righteous I would not do it. I doe not say, that the reason why I would not plead with God, is because I am wicked, sinfull and abominable, more guilty and unright­eous then my neighbours, or then you, my friends, but how righteous soever I were, I would not do it. Job speaks as a man who would shew how much he dreads the power and strength of another; What? I fight with such a man? I contend with such a man? No, I professe I would not fight with him, though I were as well weapon'd, arm'd and prepared, as any man in the world, I would not come near him. If there be any armour or weapon, any furniture or preparations which may enable man to contend with God, it is the armour of righteousnesse, and the furnitures of grace. Now, saith Job, though I had that armour, Though I were righteous I would not contend with him. The Apostle argues much after this rate (1 Cor. 13.) about that great point of Gospel-charity, where he telleth us, that all things are as nothing without charity: and he instanceth in those things which stand highest in the thoughts of man, to commend him to the acceptation both of God and man, vers. 2, 3. Though I have the gift of prophecy, and understand all mysteries and all know­ledge, and though I have all faith, so that I could remove mountains; and though I should give my body to be burned, and have not love; what would it advantage me? Though I should give all my goods to the poor, and have not love, &c. It is possible for a man to give away abundance to the poor, and yet have a dearth of love both to them and to God in his heart: all the love that moveth him may be love to himself; therefore (saith he) Though I give my goods to the poor, it profits me nothing; he puts all these suppositions, which are the greatest advantages for heaven (except Christ) imaginable, and yet concludes all, but as sounding brasse, or a [...]inkling Cymbal, nothing but noise without charity. So here, to shew how impossible a thing it is for creatures in their own strength to contend with God, he puts a supposition upon that [Page 261] which is most probable to carry us thorow it, Righteousnesse, Though I were righteous, I were not able to answer him, no not I.

It is, as if Job had further exprest himself to this sense, I am so farre from justifying my self in all my complainings (which was the thing his friends taxed him with) as if God could finde nothing a­misse in what I have spoken, that I freely confesse there is not the most considerate, righteous or holy action that ever I did in my life, which I durst bring to the touchstone, to the balance, to justifie my self before God by, no, but in stead of that I would fall down and abase my self, as knowing I am before him, whose eyes (being ten thousand times brighter then the Sunne) are able to see unrighteousnesse, where I see nothing but righteousnesse: Doe not thinke I am justifying my self as a righte­ous man in what I have spoken or done, for though I were righteous, yet I would not (upon that ground) goe about to plead my cause or stand it out with God. Or thus, I know I am unrighteous and unclean, but if I were righteous, I would not answer him.

Here a Question or two must be resolved: As,

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

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

Secondly, Righteous is opposed to imperfect, or that which hath any failing or want in it. And in this sense Iob was not right­eous; and that's his meaning here, Though I were righteous; that is, though I had the uttermost perfe [...]tions which a creature is capa­ble [Page 262] of, yet I would not stand upon them, and plead it out with God. The testimony which the Lord gave concerning Iob (Chap. 1.1.) is in words of an inferiour sense: this in the text is above them both. The Lord there certifies, that Iob was perfect and up­right. But though he was perfect and upright, yet he was not righteous. He was perfect in opposition to insincerity, and he was upright in opposition to injustice, but he was not righteous in oppo­sition to imperfection, If I were righteous; as I know I am not.

Iustu [...] in judi­cio oppanitur improbo reo, qui causa cadit. D [...]us.Further, Righteousnesse is two-fold. There is a righteousnesse of the person, and a righteousnesse of the cause, Though I were righteous: Job doth not forsake the righteousnesse of his cause, he only disclaimeth the righteousnesse of his person. I acknowledge I am not righteous in my self, and I will not yeeld that my afflicti­ons and sufferings argue me unrighteous.

Here another Question arises, for if we take Iobs supposition of a man righteous,Cum hic justiti­am sibi tribuit, non de ea agit, quae ad legis normam possit subsistere: Solū enim De [...] tribu­nal severissimū Christi justitia non reformidat. sed agit de ju­stitiā inchoata, quae quantū vis Deo grata sit, non tamen ad amussim respon­det perfectioni illi, quam lex requirit. Merl. it will be demanded, May not a righteous person answer God?

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

But there is a righteousnesse in which we may answer God; Jobs supposition excludes not that; namely, the righteousnesse of faith which we have by Christ. Man righteous by faith, or by imputed righteousnesse may answer God; but man righteous by works, or inherent righteousnesse cannot. He that is righteous by the right­eousnesse of faith, hath to answer God, because he hath some­what of God to answer God with; faith doth not bring man to answer God, but God to answer God; Christ answers God for every believer: and Christ can answer God fully to all the de­mands of justice, without abatement. Christ hath not compound­ed with our creditour, for our debts, but paid them to the utmost farthing. A believer is able to answer God, and doth answer him every day: when he asks the pardon of sinne, he offers the righte­ousnesse of Jesus Christ. And that which he offereth by faith, he will stand to and plead with God upon; God hath what he can [Page 263] desire, or his justice expect; the believer bids him try to the utter­most, if there be any imperfection or flaw in it, he will venture his soul upon it. In this sense man answers God. But Job speaks a­bout inherent personall righteousnesse, the righteousnesse of his waies. Upon this he will not venture a hair of his head, much lesse his soul and everlasting peace.

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

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

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

Man is an unrighteous creature, therefore a weak creature. Job argues from the effect to the cause, from the fruit to the root:Ex effectis cau­sam declarat, unde enim tan­ta in mentibus hominum caligo & inscitia, un­de tanta infir­mitas corporum & animorum, nisi ex peccato? M [...]r [...]. man hath infirmities upon him, therefore he hath sinne in him. Where there is no sin, there is strength, and where there is no sinne, there is knowledge. Perfect holinesse scatters all the clouds of darknesse and ignorance.

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

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

Thirdly, Observe the vast difference that is between the spirit and temper of a godly man, and of a wicked man. O the humili­ty of Jobs spirit! Job vvill not justifie his own righteousnesse, or ju­stifie himself in his righteousnesse. A vvicked man vvill justifie his sinne, or justifie himself in his sinne. A Saul vvill justifie his disobe­dience, but a Job vvill not justifie his obedience. Job vvill not take upon him to be a righteous man; though God had told him he vvas perfect and upright. A vvicked man vvill take upon him to be righteous, though God tell him to his face a thousand times, that he is vile and filthy. How doe vvicked men seek for pleas and covers to make themselves appear righteous! How doe they gild the base metall of their hearts, and paint over those rotten posts to make them appear beautifull! Christ tels the Pharisees that they vvere like filthy sepulchres, full of dead mens bones, yet they vvould be painted over vvith the notion of a righteous gene­ration. Job vvho had much righteousnesse and faithfulnesse in him, vvould not own them, and modestly blushes at the praise of God, Though I were righteous, yet I would not answer.

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

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

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

Whom, though I were righteous, I would not answer. His suppo­sition hath a negation in it, I am not righteous. Job did not deny the vvork of the Spirit, or the grace of God in him; but he vvould not own them in his pleadings vvith God. He could stand upon his terms vvith men, and let them knovv vvho he vvas, and vvhat he had done (and it vvas reason he should) but before God he had nothing to mention but Christ: In reference to the higher de­gree, of grace for sanctification vve must forget all that is behinde, [Page 265] and presse on to that which is before: And in reference to the whole grace of justification, we must forget all our sanctification. The lesse we remember our own righteousnesse, the more righteous we are in Christ. As vve abate in our selves, vve encrease in him. Christ draws the picture of an hypocrite to the life (Luk. 18.) in that parable of a Pharisee and a Publican, going up to the Temple to pray; and the design of Christ in that Parable, is held forth at the ninth verse, to be the conviction of such as trusted in themselves that they were righteous, and despised others. Now vvhat did this Pharisee? He thanks God he was not as other men, extortioners, un­just, adulterers, or as that Publican, and then he mindes God that he gave tithes, and kept fasts twice a week, and so makes a goodly re­port of himself, both in the negative and in the affirmative, vvhat he vvas, and vvhat he vvas not. Never did any good man tell God such a story of his own life, as this Pharisee told. The Saints love to do well, more then to hear vvell from others, much more, then to hear well from themselves; they love to do good, more then to re­ceive good, much more, then to speak good of themselves. When Christ is represented sitting in judgement (Mat. 25.35.) he tels the faithfull of all their good deeds, or acts of charity, I was an hungred, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye cloathed me. &c. Hear how the Saints answer, as if they had done no such thing; when was this Lord? when saw we thee hungry and fed thee? &c. We have forgot the time. They did so little minde the good they had done, that they remembred not they ever did it. The Lord keeps a faithfull record of vvhat his people doe, but themselves doe not. It is our duty to remember to doe good, but let God alone to re­member the good we have done. The Lord is not unrighteous to forget our labour of love (Heb. 6.10.) but we lose our righteous­nesse, unlesse vve forget it. If we much remember what we doe, God will remember it but little: The servants of God know well enough when they doe good (to do good ignorantly, is a degree of doing evil) They know vvhen they doe good, and they know vvhat good they doe; but vvhen 'tis done, 'tis to them as un­known.

Hezekiah (Isa. 38.3.) put God in minde of his good deeds, Lord (saith he) remember how I walked before thee with an upright heart &c. Hezekiah desired the Lord to remember his uprightnes. So Nehemiah in divers passages of that book (Chap. 13.14.22.29.31.) [Page 266] puts the Lord in remembrance of his righteousnesse. But it is one thing to put the Lord in remembrance of vvhat vve have done hi­storically; and another thing to plead vvhat vve have done legally. Its one thing to shew to the Lord the vvork of his own grace in us; and another thing minde the Lord of our vvorks to obtain his grace. Hezekiah vvould have God to take notice of vvhat he vvas to pity him in his sicknesse, Lord, I am thus, remember the work of thy hands, as I am thy creature; remember the vvork of thy Spirit, as I am a new creature, as I am thy servant. And Nehe­miah puts all upon the score of mercy: He did not say, Lord, re­member me for vvhat I have done, answer me according to vvhat I have done, but, Remember me, O my God, concerning this, and spare me according to the greatnesse of thy mercy (Chap. 13.22.) If Saints at any time remember God of their works, it is not to ground an argument of merit upon their vvorks, but to shew God the vvork­ings of his grace and spirit.

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

[...], Sept.The Septuagint render it thus, I would deprecate his judgement; that is, I vvould sue for mercy. As if he had said, I am not vvith­out hope, because I have none in my self: I am not lost, because I am lost to my self: I have a sure way yet left, I will make suppli­cation to my Judge; or as M. Broughton reads it, I would crave pity of my Judge: as if he had said, Though justice cast me, yet mercy will relieve me. Mercy will help me as well, and honour God more.

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

Thus he obeys the counsell of Bildad in the 8^th Chapter, If [Page 267] thou seek unto God, and make thy supplication unto him betimes. Job seems to answer, Your counsell is good, friend Bildad, Though I were righteous, I would not answer him; but (according to your advice) I would make supplication to my Judge. The praiers of the Church in greatest straits and distresses, are usually expressed by this word [supplications] All petitionary Prayer is supplication; but because we are much abased, and laid very low at such times, there­fore praier then put up, is specially called supplication. Hence Solo­mon at the dedication of the Temple, putting cases and suppositi­ons of many afflictions incident to that people, still concludes, At what time they shall confesse their sinnes, and pray, and make supplica­tion, then, &c. (1 King. 8.) And (Esth. 4.8.) Mordecai sends to Esther, charging her to goe in to the King, What to doe? To make supplication unto him. The lives of the Jews being given away to satisfie the malice of Haman, it was time for her to supplicate in the lowliest posture. Thus Job had it in the thoughts of his heart to make supplications to his Judge; as if he had said, If I were to stand at the tribunall of an earthly Judge, I would not supplicate, but plead; I would not petition his favour, but stand upon my right; I would not crave his pity, but expect his justice; I would bring forth my reasons and arguments, my proofs and witnesses, this course would I run with an earthly Judge: but my cause being with God, I will only put a petiti­on into the Court, and submit unto him, let him doe with me what he pleaseth. Hence we may observe,

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

Jobs thoughts had travel'd thorow all the creatures, and found not one of them could stand before God;Etsi opus vir­tutis exercuero ad vitam, non ex meritis, sed ad veniam con­valesco. Preci ita (que) innitendū est cum recta agimus, ut omne quod justè vivi­mus, humilitare condiamus. Greg. therefore he resolves to fall down before him. I will make supplication. Praier overcom­eth when nothing else can. Christ conquered by dying, and we con­quer by submitting. And yet, it is not supplication, as an act of ours; but supplication, as it is an ordinance of Gods that prevails with him: he looks upon praier, as having the stamp of his own institution; otherwise our greatest humblings could prevail no more then our proudest contendings. The Word preached pre­vails upon the heart, not as it is the act of a man, who dispenceth it (there is no strength in that) but as it is an ordinance of God, who hath appointed it: So humble supplication obtains much with God, because he hath said it shall.

Secondly, To make supplication is to crave pity.

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

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

God is the Judge of all our actions and intentions.

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

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

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

[...] Alij invocare, alij provocare vertunt.The Hebrew vvord, vvhich vve translate [call] signifies some­times to pray, and sometimes to plead or challenge: An act of in­vocation, or an act of provocation: it is rendered both waies here. By most, as we, If I had called upon him; that is, if I had praied or made my sute unto him. By some, If I had sent in my plea (as to begin a sute of law with him) or my challenge, as to enter the com­bate with him, &c.

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

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

Tam infirma est caro, ut etiā propositis divi­nis promissioni­bus nolit credere, Isidor. Clar.First, Some in favour of Job conceive that he speaks this only through the infirmity of his flesh, that it was sin within him that spake, and not Job; according to that of the Apostle, Rom. 7. Not I, but sinne that dwelleth in me: So Job speaks, as if he did not believe that God would hear him when he praid; but whose voice was this? Not Jobs, but his sinnes, the corruption, the in­firmitie of Job gave out such language, not he. As we may say in [Page 271] reference to an action, I did it not, but sinne that dwelleth in me, so to a word, I spake it not, but sinne and corruption that dwelleth in me, gave out such language.

Secondly, I would not believe that God had hearkned to me, Pleri (que) Latini ad eas conditio­nes referunt quas oratio effi­cax requirit; quarum defectus non exaudimur, at (que) ea ratione sibi timere Jo­bum. though he had answered me, may referre to the manner of his praier or in­vocation, as not comming up to the height and measure of the du­ty, as not fulfilling that Law of praier which the Lord requireth; and so, because his praiers were imperfect and weak, therefore he would not believe that ever God had taken notice of him, or hearkned to his voice: As if he had said, You bid me make my sup­plication; if I doe, yet I will not believe that God takes notice of my praiers. Why? because mine are but cold and unbelieving praiers, weak and distracted praiers, the praiers of a distemper'd heart, the praiers of a confused spirit, such I confesse mine are; there­fore I cannot believe God will hearken to my voice.

But rather in the last place, take the sense thus,Videtur hoc esse animi mirabili­ter demiss [...], at (que) sibi su [...]eq, ora­tioni diffidentis, fidentis vero de sola divina bo­nitate. Pined. that Job in these words, breaths out the humility of his spirit; as if he had said, I am so far from standing upon my terms with God (as was shewed before) as if I had hopes to carry it with him by contending, that though I come in the humblest manner to invocate and call upon his Name, and I finde him so gracious and mercifull to me, as that he doth answer me in my re­quests, and grant the thing I desire, yet I will not believe that he hath hearkned to My voice, that is, that he hath done this for any worthinesse in me, in my services, or praiers, I will not believe that the answer I receive from heaven is obtained by any value which my person hath with God.

Such is the coldnes and deadnes, the languishment and unbelief of my heart in praier, such are my praiers, that, the truth is,Non ex diffiden­tia hoc dicit, sed ex timore, Dei reveritus judicium. Drus. I cannot believe I am heard, when I am heard, I cannot think my petition granted, when I see it is granted. Thus it sets forth the exceeding hu­mility and lowlinesse of his spirit, he would give all the glory unto God in granting his petitions, and take nothing at all to himself in making those petitions, I would not believe that he hath hearkned to my voice.

What voice was it then that he believ'd God hearken'd unto? He hearken'd to the voice of the Mediatour, to the voice of Christ: He hearken'd to the voice of his own free grace: He hearken'd to the sounding of his own bowels: He hearken'd to the motions and intercessions of his Spirit in me: to the motions and intercessions of his Sonne for me. It is not my voice that hath got the answer; [Page 272] he alone that hath granted it of his good pleasure in Christ.

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

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

To hearken is more then to hear;Auscultare, inclinationem animi denot at ad alterius di­cta Cujus op­positum est, au­ret claudere & obturare ad ali­cuj [...]s sermonem. Hinc prover­b [...]um. Surdo natras fabulam Haec verba ex­actam demissi animi significa­tionem continēt. Tunc cum arri­serit gratia, ti­me, cum abierit, time. Bernard. Providentia Deisaepe nobis be [...]evo [...]a est, cum nulla bene­volentiae exter­na praebet argu­menta, imo ali­quardo quem exaudit turbine conterit malo­rum. it notes the inclination of the minde, rather then the attention of the ear. As to stop the ear notes the shutting of the heart against obedience, rather than of the ear against audience. To tell a tale to a deaf man, is to speak to one that hears, but will not grant.

From all it appears,

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

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

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

Fourthly, That, he speaks very highly and gloriously of the pro­vidence of God, though providence act darkly towards man. We pray, God answers, and doth us good, yet things may goe quite contrary in appearance, If I had called, and he had answered me, yet would I not believe that he had hearkned unto my [Page 273] voice; why? He breaketh me with a tempest. God was breaking him, and hearing him at the same time. God may be doing us good, when the signs he gives speak evil, he hears and answers us praying to him, when we think we hear him thundering terribly against us.

Hence, First, We learn, That

Praier is calling upon God.

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

Secondly, Note, Praier granted is praier answered.

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

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

That faith is a necessary ingredient in praier.

This negation of his faith in praier, implies the need of faith in praier. When I pray I should believe, but as my case stands I can­not believe, clouds and darknesse are upon me. Faith is the strength of praier, Whatsoever ye ask in praier believing, ye shall re­ceive, Mat. 21.22. Praier without faith, it is like a Gun discharged without a bullet, which makes a noise, but doth no execution; we may put out a voice in speaking, but except we put out faith in speaking, we doe but speak, we doe not pray. As the Word of God comming upon us doth us no good, prevails not upon our hearts, unlesse it be mixed with faith (Heb. 4.2.) The word preach­ed did not profit them, not being mixed with faith in them that heard it. So the word that goes out from us, the word of praier, prevaileth not at all with God, obtaineth nothing from him, unlesse it be mixed with faith; All the promises are made to believers, All things are possible to them that believe (Mar. 9.23.) Ask in faith, no­thing wavering, for he that wavereth is like a wave of the sea, driven with the winde and tossed (Jam. 1.6.) To ask in faith, is to ask, re­sting upon the power of God, whereby he is able, upon his truth, [Page 274] whereby he is faithfull, and upon his goodnes in Christ, whereby he is ready to make good his promises. He that asks thus doth not waver. Few are without doubting, but all sound believers are without wa­vering. The Greek word signifies to question, or dispute a thing, a de­gree beyond doubting; as when a man is at no certainty with him­self, being sometime of one minde, sometime of another. The judge­ment being so carried, that the man is at variance with his own brest, or is between two vvaies, not knowing vvhich to take. We translate the word (in the 4^th of the Romans, vers. 20.) by stagger­ing. Abraham staggered not at the promise of God through unbelief. The similitude vvhich the Apostle James uses, illustrates this sense, He that wavereth is like a wave of the sea, vvhich by tempestuous vvindes is sometimes carried up to heaven, and anon down to the deep. A man vvho is tossed with such vvaves of unbelief, stag­gers like a drunken man, in his practice and profession; he is now on this side, to morrow on that; he doth not only stagger or halt in his vvay, but he staggers and halts between two vvaies, and is therefore called (vers. 8^th) A double minded man; The praiers of such a man are faithlesse praiers, and therefore fruitlesse prai­ers, Let not that man think he shall receive any thing (unlesse a re­buke, and a deniall) of the Lord (vers. 7.) There are no promises made to such, and therefore no mercies convaied to such. Belie­ving praier is gaining praier; yet they vvho believe least, presume most. Hence the Apostles check, Let not that man thinke; as if he had said, I know such vvill flatter themselves into a perswasion of great matters; They will have high thoughts, but they shall receive nothing.

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

I would not believe that he had hearkned to [my] voice. Christ calleth the Spouse to praier (Can. 2.14.) Let me see thy counte­nance, let me hear thy voice, for sweet is thy voice, and thy countenance comely. Christ loves praier. The praiers of the Saints upon earth, are musick in heaven. That invitation to the Spouse, Let me hear thy voice, seems to be an allusion to those, vvho loving musick, call upon a friend vvho hath a good voice, or exquisite skill to play up­on an instrument, Come, sing us a song, play us a lesson, let us have a fit of mirth. Thus, I say, Christ speaks to the Church, Come, let me hear thy voice, 'tis sweet, I know thou hast a sweet one. But [Page 275] the Saints judge their own voices harsh and unharmonicall, they are apt to thinke their praiers, jarrings and discords, at the best but a rude noise, not a composed air in the ear of God. Faith makes our praiers melodious, because it carries us out of our selves. A believer lives not in the sound of his own praiers, but of Christs intercession. What are vve that vve should expect any acceptance upon our own account? or say this We have gained, this We have obtained, thus God hath heard us, or thus vve have vvrestled it out vvith God? As when we have performed all our duties, we must say, We are unprofitable servants; so when we have obtained all our sutes, we must say, We are unprofitable petitioners; I will not believe that God had hearkned unto My voice. What's mans voice, that God should hear it?

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

Though he cals and God answers, yet (like Job) he believes not that God hath hearkned to his voice; He cannot think his praier is heard, though one should come and tell him it is heard. When the Jews returned from Babylon, the mercy was so great,Forsan hoc di­cit, quia saepe prae nimia lae­titia non credi­mus verum esse quod maxime verum esse op­tamus. Drus. that they could not believe they had it, when they had it; When thou didst turn our captivity, we were as them that dream (Psal. 126.2.) The deliverance was incredible, they could not thinke they vvere delivered. Their return to Jerusalem was suspected for a dream of it in Babylon. The Church praied vvithout ceasing for Peter, vvhen he was in prison (Act. 12.5.) yet when the Lord brought him out of pri­son, and he vvas knocking at the door of the house where they were assembled, while they vvere knocking at the door of heaven for his deliverance, yet they would not believe the report of the damosell, who said he stood before the gate; They tell her she is mad, & vvhen she affirmed it with sobriety, as well as vehemency, then, they have a­nother help for their unbelief, It was not Peter, but his Angel. Thus it is to this day with the Saints, in their great personall sutes and petiti­ons, both about spiritual things and temporal, they are so overcome, astonished and amazed at the goodnesse of God, that though they see the thing done, yet they can scarce believe it is done. As if a Prince should send a message to a poor man by some great Lord, and tell him he hath bestowed honour and favour upon him, the poor man is ready to say, I cannot believe it: the blessing is too big for him to digest, and let down into his narrow heart; no, saith he, sure it is not so. Though the people of God ever preserve a [Page 276] high respect and esteem of the works of God towards them, yet their faith is often below his workings, and they cannot receive or take in mercy so fast as it commeth; faith widens the vessels of the soul to receive much, but God can pour in faster then faith can wi­den the soul to receive.

Sixthly, Observe, Faith hath it's decaies.

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

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

I would not believe that he had hearkned to my voice; For he break­eth me with a tempest; as if the reason why he doubted his [voice] was not heard,Etiamsi De [...] [...]o peccantem exaudierit, mi­nime credo cum malorum ni [...]bo me obiuat. lay in this, because of those continuall breakings which were upon him, I would not believe that he had hearkened to my voice, for he breaketh me with a tempest, and multiplieth my wounds without a cause: As if Job had said, the dealings of God are such towards me, that I know not how to make it out that I am heard: For though the Lord in some things carries it so graciously toward me, that I have great assurance I am heard, yet many things appear, reporting that I am not heard. Afflictions continued [Page 277] are no evidence that praier is not heard, yet usually it is very ine­vident to an afflicted person, that his praier is heard.

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

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

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

The word signifies not only storms and tempests, but likewise,Chaldaeus legit, us (que) ad filum lineu [...], vel ad­fila pi [...]orum subtiliter dispu­tat mecum. [...] Filum signi­ficat. A little hair or twined threed. So the Chaldee Paraphrast translates it here, He disputes or contends with me to a hair, or to a threed; ma­king the sense out thus, I will not believe that God hath answered me; why? He standeth with me upon the smallest matters; he disputes with me to a hair, and debates every thing to a threed. As Abraham said to the King of Sodome, (Gen. 14.23.) I will not take any thing that is thine from a threed even to a shoe-latchet; that is, I will not make the smallest gain by thee: So to dispute to a hair, or to a threed, notes contending upon or about the smallest dif­ferences.

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

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

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

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

Job was storm'd, yet supposes his praier was answered. Hence observe,

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

Doe not thinke your praiers are lost, because your afflictions are not removed, or that God doth not hear you,Quaedam non negantur, sed ut congruo tempo­re dentur, diffe­runtur. Aug. because he doth not presently relieve you. God forbears, when he doth not de­ny. He answers to our profit, when he answereth not to our feeling. He answereth to our spirituall interest, when not to our corporall. The sick man calleth to the Physician to take away the bitter, loathsome potion;Exaudit saepe ad profectum, licet non ad vo­tum. Aquin. in loc, Saevitur in vulnus, ut homo sanetur. Aug. and the wounded man calleth to the Chyrurgion to take away those corroding plaisters, and to for­bear those torturing operations. But the one gives him his potion, and the other lances his sores, and laies corrosives to his flesh; both these, while they vex the patient, answer him: for what's the reason, why the patient would have his bitter potion taken away? is it not because he would be better? And why would he have those painfull operations forborn? is it not because he would have ease: Now, for those very reasons the Masters of those profes­sions keep him to both; neither could they give him his desire, but by doing contrary to his will. Thus also the Lord is healing us, when we think he is only wounding us, and fulfilling our desires, while we cry out he is crossing them.

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

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

Thirdly, Observe from the loftinesse of the language.

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

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

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

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

Fifthly, Observe, That

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

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

Lastly, If we take the words, as importing a calling to God for answer in a way of provocation (as was shewed before) then the sense is; If I had an ambition to contend with God, and he had an­swered me, by condescending to that course, yet I could not believe he had hearkned to my voice, that is, I could not believe that he had yeelded the cause to me; why? because he goes on still to break [Page 281] me with tempests; he follows me with trouble still; he shews he hath done me no wrong in my former afflictions, by his going on to afflict me still, he is so farre from acknowledging the least inju­stice, in what is past of my sufferings, that I suffer more, He breaks me with a tempest, and ‘Multiplies my wounds without cause.’

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

The Hebrew word which we translate,Vulnera sine causa sunt mala & flagella, quae non ob aliquod mittuntur pec­catum. without cause hath been opened, Chap. 1.9. and Chap. 2.3. and it hath occurred elsewhere. Here, He multiplies my wounds without cause, is not a charge of injustice upon God, Jobs heart was farre from the least thought of that, as you may see in all the dispute: But it is an acknowledge­ment of the soveraignty and power of God, Though he hath wound­ed me already, yet he may wound me still, without giving me a reason; or though I have given him no cause. What? Doe ye think God would yeeld to me, if I should contend with him? He multiplieth, or, He hath multiplied my wounds without cause, that is,His verbis evi­denter exponit, quae supra oc­cultè dixerat; si venerit adme, non video. Hoc enim ubi (que) fere in dictis Jobi observanaum, quod obscurè dicta per aliqua consequentia exponuntur. Aquin. without giving me any account hitherto; and do you think that now I shall have liberty to call him to an account; or that he will give me one? He wounds without cause, is,Sine causa manifesta, et ab homine affl [...]cto perceptibili. Aquin. without cause manifested. God hath not told me the reason of his chastenings. And I doe not perceive the reason. I know not why he contendeth with me. And so he expounds what he spake at the 12^th verse, Loe, he passeth by me, and I see him not. There are mysteries in providence. Mans eye is not clear enough to see all that God doth before his eyes. Job is his own Expositour. This later expression gives us a comment up­on the former. And it is observable, that both in this book, and in the whole body of the Scripture, easier texts may be found to in­terpret the harder, and clear ones to enlighten those which are darker and more obscure. The Word of God is not only a light and a rule to us, but to it self.

Or, He multiplieth my wounds without cause] is,Haec à Job dicta sunt, quod intel­l gat se non tam flagellari quam probari. as if Job had said, I know the Lord deals not with me as with a guilty person, nor doth he judge me as a malefactour; mine is a probation, not a punishment: God doth only try me, to see what is in my heart, and how I can stand in an evil day. He multiplieth my wounds without cause; that is, without the cause which you have so often [Page 282] objected against me, namely, that I am an hypocrite and wicked. I know God looks upon me as a childe,Animus in Deū praeclare affe­ctus, sed tamen affectus dolori­bus. Sanct. or a friend, not as an ene­my. Therefore I have no cause to multiply words with God, though God go on to multiply my wounds without cause.

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

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

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

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

Secondly, Suppose man could say, that, what he had were his own, that, his riches were his own, that, health and strength of bo­dy were his own, yet God may take them away, and doe no wrong. It is so among men, Kings and States call out their Sub­jects to warre, and in that warre their wounds are multiplied without any cause given by them: They gave no occasion vvhy they should be appointed to such hazards of life and limb, to such hard­ships of hunger and cold; yet there is no injustice in this. When God casts man into trouble, he cals him out to his service, he hath a vvarre, some noble enterprize and design to send him upon. To [Page 283] you it is given to suffer for his sake (saith the Apostle, Phil. 1.29.) he puts it among the speciall priviledges, vvhich some Saints are graced vvith, not only above the vvorld, but above many of the Saints, To whom it is given (and that's a royall gift) only to be­lieve. Now, if in prosecuting this suffering task, whether for Christ, or from Christ, a believer laies out his estate, credit, liber­ty, or life, he is so farre from being wronged, that he is honour­ed. Thousands are slain in publike imploiments, who have given no cause to be so slain. If according to the line of men, this be no injustice, much lesse is it injustice in God, who is without line, himself being the only line and rule to himself, and to all besides himself.

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

Hence observe, First,

Afflictions are no argument that God doth not love us.

As the Lord hath a multitude of mercies in his heart, so a multi­tude of afflictions in his hand; and a multitude of afflictions may consist vvith a multitude of mercies. At the same time vvhen vve [Page 284] are visibly encompast about, and besieged vvith an army of sorrows and opposers, an army of invisible comforts, and protectours may be encamping round about us: As Elisha assured his servant, 2 King. 6.17.

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

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

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

The next verse is of the same tenour in sense vvith the former, the difference is only in expression.

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

Some interpret this of a bodily distemper or disease: that God had brought a sicknesse upon him, vvhich did even stop his breath, as if Iob had been troubled with hardnesse of breathing,Quidam ad morbum referūt, quasi Job Ast­mate laborasset. Beda. with the Tissick (as Physicians call it) or a stopping in the lungs. But we may rather take it figuratively, my sorrows put me out of breath, the Lord doth not only afflict me without giving me any account, but I have uncessant afflictions, which cannot be counted. No man [Page 285] can tell how often he doth or suffers that which he alwaies doth or suffers. I am so farre from seeing a period of my troubles, that I have not so much as any pause or stop. He speaks in that high strain of rhe­torick, called hyperbole, for in strictnesse of the letter, not to suf­fer a man to take his breath, is to kill and quite destroy him: but when he saith, God will not suffer me to breathe, it noteth the con­tinuation of his sorrows, not the expiration of his daies.

Again, Not to suffer a man to take his breath, before he hath done such a thing, is aFortosse pro­verb [...]n erat, ad significandū facere aliquid indesinenter & abs (que) ulla vel minima morula aut intermissio­ne Ʋna saliva. Hieron. in ep. [...], i. e. uno spiritu aliquid facere est dili­genter facere. Theoph. in Charact. Clivum istum uno si potes, spi­ritu exupera Sē. Proverb, for speedy doing. Like that used by some of the Ancients, to doe a thing with one spit, that is, in as little time as a man may spit. When theVa presto, & non fietare, q. d. uno halitu e­gressum & re­gressum perfice. Italians would expresse acting without delay, they say, Goe about this businesse, and doe not fetch a breath till you are here again, goe and come with a breath. That direction given by Elisha to his servant Gehezi, when he sent him to restore the Shunammites son (2 King. 4.29.) Take my staff in thine hand, and go thy way, if thou meet any man, salute him not, and if any salute thee, answer him not again, &c. And that of Christ to his Disciples, when he gave them their Commission to preach the Go­spel (Luk. 10.4.) Salute no man by the way, are of the same in­tendment. Christ did not mean that his Disciples should be unci­vil (nor Elisha his) he did not forbid them to use common cour­tesies to men, when they went to call men to speciall grace. No, but his meaning is, Go speedily about the work, doe not stand complementing and talking with, How doe you, and how doe you? by the way: doe not entertain the time, or trifle it away with Ce­remonies, having an imploiment of such infinite concernment put into your hands. So he seems to allude to, and reprove that ill cu­stome of idle servants, who when they are sent forth upon busi­nesse, will yet stand and talk with every one they meet. Now, as not to suffer a man to talk a word while he is upon a service, im­ports sudden dispatch: So when Iob saith, He will not suffer me to take my breath in these my sufferings, his meaning is, mine are no lazy, dull sufferings, I am forced to be active at them, I cannot stand breathing and cooling my self, I have no leisure, no vacation at all from this passive service; He will not suffer me to take my breath.

I have opened this word before, c. 3.10. As in Scripture, sweetnes implies all comfort: so bitternesse all trouble and sorrow. When [Page 286] God complains about the services of his people (Ier. 6.20.Sicut dulcedo omnia jucunda & amica natu­rae significat, sic nomine amari­tudinis, praeser­tim in numero multitudinis, gravissimae quae (que) offlictio­nes intelligun­tur Bold. Victimae non dulcuerunt. Hos. 9.4. Hose. 9.) he saith, Your Sacrifices are not sweet to me; So the Originall; that is, your Sacrifices are not acceptable to me, or pleasing to me. Sweet things are pleasing things, bitter things are unpleasing. Afflictions are unpleasant to flesh and bloud (Heb. 12.11.) No affliction for the present is joyous, but grievous.

Bitternesse is put for the extreamest affliction, and in the plurall (as here) for all afflictions; Surely the bitternesse of death is past, saith Agag (1 Sam. 15.32.) that is, I have escaped bitter death at this time; the souldier spared me in the heat of the battell, surely then a Prophet will not slay me in cold bloud. To be filled with bitternesse notes abundance of afflictions. As to be filled with the Spirit, to be filled with the fulnesse of Christ, &c. note the plenti­full receiving of the Spirit, and of the grace of Christ. To taste of a bitter cup, to sip a little of it is unpleasant, but to drinke large draughts, to be fild with bitternesse, who can abide it? When Christ was come to Golgotha, They gave him vineger to drinke mingled with gall; but (though he drank up that cup of his fathers wrath to the very bottom, though he drank up all the gall and wormwood of sinne, for the salvation of men, yet) when he had tasted thereof, He would not drink (Mat. 27.34.) If it be grievous to taste but a little of a bitter cup, then judge how grievous Iobs suf­ferings were, who was filled with bitternes; he had his belly full of trouble, his belly full of Gall and Wormwood, his stomack could hold no more, bitternesse was both his meat and drink.

Note, First, Afflictions may come uncessantly.

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

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

Yea, they have not only a bitter cup, but bitternesse is their cup, and they have not only a taste of it, but are filled with it. The Psalmist shews us a bitter cup, which is the proper portion of wic­ked men; There is a cup in the hand of the Lord, and it is full of mixture, the wine is red, and the dregs thereof all the wicked of the earth shall wring them out, and drink them (Psal. 75.8.) The Lord hath a cup of red wine, that is, a cup filled with wrath, fury and indigna­tion. Wicked men (how much soever their stomacks loath it, and turn against it) shall drink it up to the bottom, or he will [Page 287] pour it down their throats, whether they will or no. They shall be filled with bitternesse after all their sweet morsels and pleasant draughts. The Saints are filled with bitternesse from God, but not with the wrath of God; many sorrows may be mingled in their cup, but everlasting love is ever mingled in it. Saints never drink pure wrath, as wicked men never taste pure love.

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

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

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

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

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

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

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

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

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

In originali in­differens est, nā tantum habe­tur, si ad poten­tiam: ut sup­pleri possit, ve­nero, aut re­spexero, vel ali­quid simile.The originall speaks only thus much, If of strength, he strong; we supply the word [speak] If men talk of strength, or boast of strength, or shew forth their strength (we may supply it with any of those words) Loe, he is strong. As it is usuall with us when we would set a man up, in the perfections of any quality, we say, What doe ye speak of knowledge, why, There's a learned man! What doe ye speak of riches, why, there's a rich man! &c. Such an emphasis is carried in this expression, If I speak of strength, why, here's one that is strong indeed!

There are five words in the Hebrew which signifie strength. [...] The first notes strength in generall: The second,Prevalens, vin­cens, invicto quodam & ob­firmato animo praeditus, dici solet de eo qui viribus superior est. [...] Vis genera­li [...]er, [...] con­notat proportio­nem ad efficen­tiam, vel contē ­t onem virium, [...] Est dura­bilitas in agen­ti & actione. [...] strength to endure labour: The third, efficacy: The fourth, vigour: the fifth, which is that of the text, superiority of strength, or pre­vailing strength. It is one thing to be strong, and another thing to prevail. The Lord is not only strong, but strongest; he hath a strength above all strength, he is strong overcommingly, strong prevailingly. Christ in the Gospel speaks of a strong man (he means the devil) that kept the house; but he was not strong prevailingly, for there came a stronger then he, that spoil'd him, and took away all his armour from him, wherein he trusted (Luk. 11.22.) but when the holy Ghost saith, That the Lord is strong, the meaning is, that he is stronger then all: and so generally the posi­tive is expounded by the superlative, If we speak of strength, loe, he is strong, that is, he is most strong. Thus we finde the word used, 2 Sam. 22.18. He delivered me from my strong enemy, and from them that hated me, for they were too strong for me: Efficaciam. [...] Vigorem significat. Coc. they were pre­vailingly strong for me, and therefore unlesse I had found a supply of help, unlesse some auxiliaries had come from heaven to take my part, they had h [...] too hard for me, I had been overmat [...]ht, they were prevailingly strong, or too strong for me. We have the word in the same sense. (Gen. 25.23.) in that resolution which the uner­ring oracle of heaven gave Rebekah enquiring about the children striving in her womb, the Lord answereth thus, Two Nations are in thy womb, and two manner of people; and then addeth, The one people shall be stronger then the other people; it is this word,Regnum regno praevalebit, sc. populu [...] prae po­pulo robustior. the one people shall be prevailingly strong, and shall overcome the other; both people shall be strong, mighty and potent, but there is one of them shall have the rule, and shall conquer and subdue the o­ther. If I speak of strength, he is strong. The summe is, If the Que­stion be about strength and power, then the Lord carries the day and the honour, he is most powerfull, he is strong above all. Hence observe, That

God is of infinite and insuperable strength.

He hath strength: many have malice and wickednesse, boldnesse and presumption enough to oppose, but none have power enough to overcome him. He hath force which none can subdue; and he hath authority which none ought to resist. These two must concurre wheresoever there is full determining power. A man may have authority or right to do a thing, and yet have no strength [Page 290] to execute and effect it. And many have strength to doe those things (as to oppresse a man, to take his goods or his life from him) for which they have no authority: both meet in the Lord, therefore he is the Soveraign Lord; he hath authority to doe as much as he can, and he hath strength to doe as much as he will. Some men would make strange work in the world, if they had strength sutable to their authority: and others would make a good world by their works, if they had authority sutable to their strength: both these meet in God, who can contend with him? If we speak of strength, loe, he is strong!

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

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

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

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

Secondly, Hence it appears, That

No creature is able to grapple with God.

He is strongest. The Apostle gives that admonition (1 Cor. 10.22.) Doe we provoke the Lord to jealousie? Are we stronger then he? Surely, except man thought he were able to match God, he would not be so fool-hardy, so vain, to throw down the Gauntlet, or enter the lists with God: The weaknesse of God is stronger then men (1 Cor. 1.25.) not that there is any weaknesse in God, but take that which men conceive to be weaknesse, or weakest in him, that's stronger then man. Or, The weaknesse of God, that is, the [Page 291] weakest instruments which God uses are stronger, scil. in their ef­fects, then the strongest which men use. God can doe more with ten men, then man can doe with an hundred. The most stammer­ing tongue and flattest language shall perswade more, if God speak with it, then the most fluent tongue and sparkling O­ratory spoken meerly by man, If I speak of strength, loe, he is strong!

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

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

Judgement is taken three waies.

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

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

Thirdly, Judgement is taken for the sentence given upon the person judged, after the evidence of his cause is heard and taken. Judgement in this third sense is the result of the former two. For when by judgement, as it is the rule of judging, and an ability to judge, the Judge hath wrought and tried out what the merit of a [Page 292] mans cause, and the truth of a businesse in controversie is, then the issue of both is, Judgement in this third sense; that is, an act which is passed, or a sentence pronounced upon the person that standeth in, or the cause which is brought to judgement.

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

There is an opinion that takes in a fourth sense about this word judgement, as if judgement were not a forensicall, or a judiciall term in this text, but signified only afflictions or punishments upon a people or person.Iulicium sumi­tur hoc loco pro divinis operi­bus, humarum captum excedē tibus, non pro forensi & judi­ciali actu. Olymp. These are called the judgements of God, Rom. 11.33. How unsearchable are his judgements, and his waies past finding out? that is, the severall acts which he passes upon men, his provi­dences & outward dispensations (for he speaks of casting off of the Jews, and laying them aside for so long a time, which is one of the greatest, if not the greatest judgment which God ever burdened his own Covenant people with) These (saith he) are past finding out. And then, If I come to speak of judgement, is, If I speak with God about his judgements shewed in those terrible providentiall acts upon others, or upon my self, and cite him to answer for what he hath done towards me or them; Who is able to plead? Who will un­dertake this cause against the Lord?

[...] In suo Kal con­dicere, conven [...] ­re & tempus constituere pro­priè significat. In H [...]phil (sicut hi [...]) convenire facere. [...] Conventus sta­tis horis & lo cis aggregari solitu [...]. Caetus, Collegium, Ec­clesia, Congre­gatio.It is but one word which we translate, [To set a time to plead] but the sense is very large and various, it signifies to appoint, con­stitute or prescribe either time, place or persons, any or all the circumstantials of action. It is here translated by divers in refer­ence to the time, and by some in reference to the place. And be­cause the people of God are to meet at appointed times and pla­ces for solemn and publike worship, therefore this word signifies the Church or the Congregation, which is alwaies to meet by publike appointment at such a time, or in such a place, lest there should be scatterings and confusions amongst those who should be most unanimous and harmonious. It is taken also for any meet­ing, Psal. 48 4. Lo [...], the Kings were assembled or gathered together. And Amos 3.3. Can two walk together except they be agreed? That is, except they be friends, They who have not one heart, seldom have one way. Or, except they be agreed, that is, upon time and place; [Page 293] two men cannot converse or have any businesse one with another, unlesse they consent and appoint where and when; if one be for this time and place, and the other for that, they can never walk together. It is put for a set time, 2 Sam. 24.15. the Lord having sent the pestilence upon Jerusalem for the sinne of David in num­bering the people, it is said, the pestilence destroied from the morn­ing even to the time appointed, the Lord had set the pestilence a time, it wrought to that time, and no longer.

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

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

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

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

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

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

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

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

That is, If witnesse fail, and counsell fail, if all help and succours fail me, and then I resolve to go to work with my own strength and wit, if I goe about to make or declare my self just before God (for so the word is to be understood, as in the doctrine of justifica­tion) What shall I gain? The profit will not countervail the charge, or pay for the expence of one breath; For ‘Mine own mouth shall condemn me.’

My tongue would cut my own throat; The sentence or words which I should bring forth to plead my cause before God,Os meum, i, e. [...]eum testimo­nium, mea ora­tio Exibo ex hujusmodi ju­di [...]io condemna­tus, & oratio mea fiet in pec­catum. would be found against me; the Lord would turn all my arguments back upon me, and wound me with mine own weapons. I should goe out condemned, and my plea would be turned into sinne. I shall certainly spoil my cause, if I handle it. As, if I should put it into the hands of angels or men, they could make nothing of it, so nei­ther can I make any thing of it, if I manage it my self.

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

First, Man is unsufficient. How can he, who is ignorant, weak and unrighteous, plead his cause with God, who is infinite in wis­dome, righteousnesse and holinesse? And therefore mans own mouth will condemn him, his words will speak him guilty, while he pleads, Not guilty.

Secondly, He that justifies himself must appear in his own com­mendation, he must bring forth all his good works, and shew the Lord how he hath fasted, praied and mourned, how humble, how liberall he hath been, what alms he hath given, he must (as it were) paint and adorn himself in all his excellencies, and stand before the Lord in this aray. Now mans own mouth must condemn him, if he doe thus.Ʋt laus sic te­stimonium pro­prio sorde scit in ore. The Heathen could say by the light of na­ture, That a mans praises are sullied by passing thorow his own lips. To sound our own praise, sounds our own shame. If a man have ne­ver so much worth in him, he dishonours himself by being the trum­pet of it.

Thirdly, A mans own testimony is not legall in his own cause. The same person must not be a witnesse and a party. He that justifies himself condemns himself, for his very justification is an accusati­on. If a mans own witnesse may be taken, who shall be condemn­ed? [Page 296] Who will not acquit himself? The witnesse of our own hearts is much (1 Joh. 3.21.) but not enough, If our own hearts condemn us not, then have we confidence toward God. But the reason of this con­fidence is not in the bare, single witnesse of our own hearts, but in the co-witnesse of God,Hominis inno­centia duobus testibus consta­re debet [...] Deo. 2 Conscientia. Ergo si tibi videris habere bo­num conscientiae testimonium, bede quidem, sed divinum adhuc de tua in­nocentia expe­ctandum est. with our hearts. Conscience is therefore a thousand witnesses, because God who is more then a thousand consciences, joyns with conscience both in accusing and in acquit­ting. The Pharisees said unto Christ, Thou bearest record of thy self, thy record is not true (Joh. 8.13, 16.) They spake upon a legall ground or maxime, Christ answereth, Though I bear record of my self, yet my record is true. Christ doth not deny the rule, but shews that he was above it, and therefore adds, It is said in your Law, that the testimony of two men is true, I am not alone, for the Father is with me: As if he had said, I alone bear not witnesse of my self, I have another, even the Father th [...]t sent me, he beareth witnesse of me, therefore mine is not a single testimony; in that case indeed I were to be reproved, and my witnesse were insufficient, My own mouth would condemn me, If there were no mouth to testifie for me, but only mine; If I were but as an ordinary ma [...], I might be kept to the ordinary rule. God only is a sufficient witnesse to himself.

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

[...]The originall word which we translate condemn, is directly op­posite to that which we translate justifi [...]; Proprié sonat impijficare, ut [...] justifica­re. Merc. In forma Hi­phil non effe­ctionem [...]eno­tat, sed declara­tionem. and some render it by a new-coyn'd word in Latine, vvhich vve cannot put literally in­to English, but by coyning a word for it, thus; If I justifie my self, my own mouth would ungodlifie me, or declare me to be ungodly.

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

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

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

I answer, In this and the like expressions,Pius sensus pul­chrè expressus in hac Jobi di­sputatione, nunc peccatum suum dimisse confitē tis, nūc justitiā suam acerrimè defende [...]tis. Merl. while Job saith, He will not justifie himself, or say, he is perfect, he declines the plea of personall righteousnesse, or perfection in the sight of God, as hath frequently appeared in this argument. But in those Chapters and in other places where he is upon his defence; he speaks only in reference to the charge of his friends; As if he had said, Ye ac­cuse me for an hypocrite, and censure me deeply, I can justifie my self, and plead my innocency with you, though I have not a word to say for my self before the Lord; I will bear any thing at his hands, let him say of me, and doe with me what he pleaseth, I will take shame to my self, and give him glory; but as for you my friends, I will justifie my self in your sight, I am not the man ye take me for.

These speakings are not crosse to each other, but helps us to un­derstand Jobs sense in this argument. He stands much upon his integrity, but it is to his friends; he humbles himself in the sight of his own vilenesse, but it is to God. Paul (Rom. 7.24.) be­wails his sinfulnesse, O wretched man that I am, who shall deliver me from this body of sinne and of death! I finde a law in my members, re­belling [Page 298] against the law of my minde: Yet, when he answers false A­postles about his personall carriage, and the discharge of his Apo­stleship, then he saith, I know nothing by my self (1 Cor. 4.4.) I am charged thus and thus, I am slandered so and so, but my consci­ence acquits me, I know nothing by my self; The sinfulnesse of his na­ture made him groan and sigh out, O wretched man that I am; The sincerity of his heart made him boast and sing out like a happy man, as sorrowfull, but alwaies rejoycing. A man may be conscious of his own naturall corruption, and yet confident of his own practicall integrity.

[...] & [...]These words in strictnesse of sense referre to the inward pur­pose of his heart,ad facta [...] & [...] ad animu [...] referun­tur. or bent of his minde, as the former did to the outward way of his life, If I say I am perfect, that is, if I say there is no meditated obliquity in my heart, no intended goings astray, or wanderings, no close hypocrisie or falsenesse there; if I should say, I am perfect in the bent and purposes of my heart, yet this is not such as I dare appear before God in. As if I justifie my self by the actings and puttings forth of my life, My mouth will condemn me: So if I say I am perfect in the thinkings and secret motions of my spirit, it will prove me perverse.

[...]The word which we translate [perverse] signifies to wander, as a man uncertain of his way (Prov. 28.18.) Who so walketh up­rightly (having the frame of his inward man right) he shall be sa­ved, Qui certo est proposito [...] qui vago & diverso, qui se dividit & di­storquet in duas vias. Coc. In Hebra [...]o sim­plex est perver­suaevit me. but he that is perverse in his waies) having a wandering, va­grant minde, going sometime this way, and sometime that, hold­ing somewhat of this, and somewhat of that, but nothing to pur­pose or steadily of any thing, this man) shall fall at once; a man of an uncertain spirit, shall have a certain downfall. But was Job thus perverse? No, Job was perfect and not perverse: yet a boast of his perfection had been a proof of his perversenesse. No­thing discovers an evil heart more then a profession of it's own goodnesse.

What shall prove me perverse? Some referre it to the former clause, My mouth (or the speaking of those words, I am perfect) shall prove me perverse. Penversus eva­da [...]. Others referre it to God, God will prove me perverse, if I justifie my self. The Seventy leave it without re­striction [Page 299] to any antecedent, If I say I am perfect, I shall go away per­verse, or I shall appear perverse.

Observe hence that famous Gospel-doctrine, No man can be justified before God by the works of the law. Nobilis locus clarissimè osten­dens neminem ex lege justifi­cari. Coc. It is as noble a proof of free justification in the old Testament, as any in the new. The Saints have been acquainted with this truth from the beginning, That man is nothing in himself, and that free grace doth all. The doctrine of free grace is no new doctrine: the doctrine of free will is. (Prov. 20.9.) Who can say, I have made my heart clean, I am pure from my sinne? And that he must say, who justifies himself before God. Every legall justiciary takes up this language, I have made my heart clean, I am pure from my sinne. It is a task too hard for men, yea, for all the Angels in heaven to make one heart clean: only Jesus Christ is able to fetch out the filth and rubbish that lodgeth in, and pollutes our spirits. To be a heart cleanser is the pe­culiar work and honour of Christ. Quot tenebrae, quot nubes, quot maculae? quem non pudebit, si fidem suam & innocentiam ad illustre illud legis speculum contempletur? Coc. A man that knows himself and sees his face in the glasse of the word (which flatters no man) will never say, I am clean: nor will he say, I can cleanse my self. How many spots and blots, how many defects and deformities will that glasse represent unto him, which he is not able to heal or fetch out? Every mans face will blush, who sees his heart or his life in that glasse, unlesse he, Who beholding himself goeth his way, and straight way forgetteth what manner of man he was (Jam. 1.24.)

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

In the 21. verse Job carries on the same businesse, and bewraies a more humble and self denying frame of minde then before.

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

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

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

That ignorance of our selves is the cause of proud and high thoughts of our selves.

He that knows himself must know himself to be imperfect, see­ing our greatest perfection in this life, is, to know our own imper­fections. When we see any standing upon their own bottoms, and crying up themselves, poor souls, how are they benighted! How little doe they know of their own hearts or lives! How little doe they know of God! They are in darknesse, therefore they see not their own spots. If a man, whose face is foul or deformed should boast of his beauty, would you not say, this man knows not his own face? Or surely, he hath not look'd in a glasse to day; May we not much rather say to him, who justifies himself, and saith, He is perfect? Sure you never saw your face in the glasse, in that pure Crystall glasse of the Word. He that is in Gospel-light [Page 301] sees himself, and as light encreaseth, so doth his sight of himself. And the more he sees himself, the more evil he sees in himself. In a cloudy day we think the air is clear, but the shining of the Sun, shews us millions of motes in the air: if a man sees no motes in his life (some see not beams there) it is, because he walks in dark­nesse, and hath not the light. He doth not know his own soul. That's a usefull interpretation of the words, and the first sense.

Secondly, If I were perfect; Talem de me cogitationem non admittam, sed omnino con­temnam & de monte mea pe­nitus excutiam. Quantum vis, bene, recte (que) vixerim, hac penitus despi­ciam. Bold. Admirabili & omni accepta­tione dignissima doctrina, ac si ess [...]t ex purissi­mis evangelij fontibus hausta E coelo descen­dit, Nosce tei­psum. Noverim me, noverim te. August. If it should be told me I were per­fect, I would not know my own soul; that is, I would not take notice of my self, as perfect, I would be a stranger to my self un­der that title, I would shake the thoughts of such a perfection out of my minde, as much as I would shake the thoughts of sinfull corruption out of my minde. It is as dangerous to lodge or nou­rish thoughts of our own perfection, as to lodge thoughts of the most sinfull corruptions. A holy heart loves good thoughts, but it loves not thoughts of its own goodnesse.

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

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

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

Secondly, Not to know our graces and vertues,Talis ignorans a Deo ignora­tur. what the work of the Spirit, and the new nature within us is, this also is a sinfull ignorance. It is no honour to be what we doe not know our selves to be; it is to be in the state of a beast, not to reflect upon our own estate. The new creature is light, and carries a light for it's own discovery. The reprovable knowledge of our own souls, is not the knowledge of intuition, whereby we apprehend what we are, [Page 302] but the knowledge of ostentation, whereby we are proud of, or trust upon what we are.Non noscere a­nimam, phrasis est Hebraea, quae tantum rei de­spectum prae se fert, ut illam e­tiam respicere aut aliquo mo­do noscere quis renuat. We have an ordinary saying amongst us, which reaches this sense fully, Such a woman is beautifull, and she knows it; Such a one is a proper man, and he knows it; Such a one hath many good parts, a very fine wit, and he knows it; that is, such persons pride and lift themselves up in their perfections. You shall have a soul that will know it self into I know not how much pride; many stand reflecting upon their own perfections, either externall, how proper, strong and beautifull they are; or internall, how vvitty and eloquent they are, vvhat excellent parts and gifts, vvhat a nimble tongue, vvhat sound judgements they have, till they lose Christ in this croud of themselves. This is a dangerous knowledge, a knowledge worse then ignorance. Bet­ter be without knowledge, then know our knowledge thus. As to reflect upon sinne, to know our selves in our unbelief, vanity and passions &c. humble us: And a soul in confessing of sinne before God, looks long upon his dark part, upon his wants and failings, for this end, that he may be humbled: So to reflect upon our good deeds or graces, to know our selves in those adornings of love, patience, humility, faith, &c. hazards us upon pride, and some stand gazing so long upon these excellencies, that they are lifted up and become very proud.

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

Hence observe, That

A gracious heart rejoyceth in nothing but in the righteousnesse of Christ alone.

He will not know his soul in his own perfections. A godly man vvould have God know him in the worst, but he will not know himself in the best. He vvould not have a sinne hid from God, but he vvould hide all his goodnesse from himself. He will know eve­ry good thing before he doth it, but vvhen 'tis done he cares not to know it any more. So the Apostle (Phil. 3.8, 9,). I account, all things but losse for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the losse of all things, and doe count them but dung, that I may winne Christ, and may be found in him, not having mine own righteousnesse, which is of the law, &c. Paul the Apostle would not know Paul the Pharisee. Legall righteousnesse was losse to him, vvhen he had found Christ: Legall righteousnesse vvas dung to him, vvhen he had a sight of righteousnesse by Christ. [Page 303] The Pharisee (Luk. 18.) had all upon account, and he hoped to make good gain upon his accounts: he knew how many alms he had given, how well he paid his tithes, and how often he had fasted. He made a stock of those things, and put them among his treasures, which Paul made his losse, and put among the dung. He that thus knows his own soul, hath no true knowledge of Jesus Christ.

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

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

First, Thus, I am perfect, &c. that is, my heart is upright, and I have ever prized and valued mine own integrity at such a rate,Non novi ani­mam prae inte­gritate mea, i. e. ea integritate sum, ut nunquā animae aut vi­tae meae ratione abduci potue rim ab integri­tate mea. that in comparison thereof, I have not at all regarded, or prized my own life or soul, that is, the greatest comforts and sweetest enjoyments of my life. My life is but a trifle to my conscience. And so the meaning is, like that (Deut. 33.9.) where the vvord know, is used in this sense, concerning Levi, Who said to his father and mo­ther I have not seen him, neither did he acknowledge his brethren, nor know his own children. Levi sleighted all relations, when they stood in competition vvith the discharge of that duty, vvhich the Lord called him to, he knew neither father, nor mother, nor bro­ther, nor childe, one nor other, he had no regard at all to them, so he might doe the vvill of God. This vvas the commendation of Levi, and the priviledge of the Priest-hood vvas assigned to that Tribe upon this service. Grace vvill not hearken to the cry of na­ture, vvhen it hears the call of God. Job is conceived to speak here at the same rate, as Levi did, or higher, I am upright and per­fect in heart toward God, and such hath my perfection and uprightnesse been, that I have not known my own soul, I have not regarded any self-interests, which have stood in the way of my obedience unto God, or ju­stice toward man. His friends charged him, as if he had been a cor­rupt Judge, or an oppressour of the poor; I (saith he) am so far from valuing vvorldly goods or riches beyond my own integrity, that I doe not value my life to my integrity. The Apostle Paul makes a like profession (Act. 20.24.) His spirit was never so free and royall, as vvhen he was going bound in spirit to Jerusalem; The Spi­rit witnessing to him, that bonds and afflictions did abide him in every City. None of these things (saith he) move me, neither count I my [Page 304] life dear (I will not know my life, let it go vvhich vvay it vvill) so I may finish my course with joy, and the ministery which I have recei­ved of the Lord Jesus. Paul vvas none of your poor merchants, who are afraid of their skins. Pauls life was cheap in his thoughts, vvhen he vvas to make an adventure for Christ; he (as Job here) would not know his life, for the omission of a necessary known duty, or the commission of a known sin.

This first sense yeelds this profitable meditation.

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

Christ cals his Disciples to this height of resolution (Luk. 14.26.) If any man come to me, and hate not his father and mother, and children, yea and his own life he cannot be my Disciple: That is, the service of Christ, and his life being put into the balance; life must be a light thing vveighed vvith the service of Christ. [...] Absumor dolore & sic [...] ali­ter sumetur quam priore versiculo Ne­scio animam, i. e. meipsum prae dolore, ideo aversor vitam meam. Rab. Levi.

A second interpretation gives this sense, I am perfect, yet I know not my own soul; that is, I am so pressed and overwhelmed with these afflictions, that I cannot feel my self, I scarce know vvhe­ther I am alive or dead: I know not where I am, my soul doth not act it's offices, my soul is (as it vvere) benum'd in me, or asleep; there is not that vigour or activity in my spirit, vvhich I have found heretofore; I despise such a life as this is, vvho vvould live a life vvhich is a continued death? There is a truth in this. For as extream and excessive joyes carry a man so farre beyond him­self, that he scarce knows vvhether he be alive or no (some have had experience of such raptures and extasies of joy, in commuion vvith God) T'was so vvith Paul in a case somewhat like (2 Cor. 12.) Whether in the body, I cannot tell, or whether out of the body, I cannot tell (saith he) for my part, I could not tell vvhat to make of my self, or vvhat became of my body: As (I say) it is thus in the ex­cesses of spirituall joy and consolation; so somet [...]mes in the exces­ses of anguish and sorrow, a man scarce knows vvhether he be a­live or dead, vvhat his state is, vvhether in the body or out of the body: he regards neither hot nor cold, friend or foe, wife or children, he forgets to eat his bread.

A third expounds the words as an admiration, I am perfect, and doe ye thinke I know not my own soul? Do ye think I am not ac­quainted with my self? Am I a stranger at home? Have I so de­spised my life (think ye) that I take no notice of it, and am ei­ther carelesse or insensible how things go with me? As if he had [Page 305] said, I am perfect, and this is the work of a man, whose waies are perfect before the Lord, he knows and considers his own soul, and grows assured how matters are with him: Ye, my friends, charge me with these and these failings, and will force them upon me, whether I will or no: though I deny your charge, yet ye re-joyn and re-affirm it upon me, as though I knew not my own soul, or as if ye knew me better then me, self. But I am perfect in heart, and I know my own soul, I doe not so despise my lif [...], as if it were not worth the looking after, or as if I were not worth the ground I goe upon.

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

I shall only adde, that Job makes these words as a transition to the second part of his answer to the charge of Bildad. Ingreditur in alteram suae re­spo [...]sionis partē qua justitiam suam defendit à gravi & libera integritatis suae & animi be [...]e conscij assertio­ne. Merl. For having before given glory to God by acknowledging his justice, wisdome, power and soveraignty in all his actings, he passes to an apology for himself, or a defence of his own integrity against the insultati­ons, suspitions and accusations of his friends; As if he had said, I have desired to save the honour of God from the least touch of an un­comely thought, much more then doe I abhorre proud and rude con­tendings with him: But as for you, my friends, ye must give me leave to be plain with you, I am not the man ye take me for, I have none of that basenesse of spirit with which ye charge me, I am no hypocrite, I am perfect in heart with God, and upright in my dealings with men. And yet I cannot but complain of my [Page 306] sad afflictions, and renew my desires, that the Lord would give me ease by death, and acquit me from the bands of these calamities, by cutting the threed of my life. I know ye judge these outward evils, as the brand of a wicked man, of a man hated by God. But I'll maintain a proposition contradictory to that your opinion: ye shall never prove me wicked, because afflicted; for thus I hold and I will hold it a­gainst you all, as long as I am able to speak, that the Lord destroieth the perfect and the wicked. The argument may be formed up thus:

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

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

So that this verse is as the limit-stone between Iobs opinion,Hoc unā est meae assertionis ca­put. and that of his friends. Here he speaks out the speciall tenet which he holds in opposition to them. As if he had said, I yeeld and sub­scribe to your judgement in all but this one, and in this one thing I must be your adversary, though I will not be your enemy, I say it, and say it again, ‘He destroieth both the righteous and the wicked.’

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