Exposition of Job 8-10, Commentary on Job · Chapter 9 · Verses 19-21

Exposition of Job 8-10 · Commentary on Job · Chapter 9 · Verses 19-21

p. 288JOB Chap. 9. Verſ. 19, 20, 21.

If I ſpeak of ſtrength, loe, he is ſtrong; and if of judgement, Who ſhall ſet me a time to plead?

If I juſtifie my ſelf, mine own mouth ſhall condemn me; If I ſay, I am perfect, it ſhall alſo prove me perverſe.

Though I were perfect, yet would I not know my own ſoul, I would deſpiſe my life.

JOB goeth on to lay himſelf yet lower before God: and having in the three former verſes proved that weak man is not able to contend with the Almighty; he giveth an additionall proof in this 19^th verſe, from the conſideration of a two-fold adjunct in God. Firſt, his ſtrength. And ſecondly, his juſtice. From both he concludeth according to the former argument given upon the whole matter in the 10^th verſe, ſeeing God is ſo ſtrong and juſt, Surely, if I justifie my ſelf my own mouth ſhall condemn me; and if I ſay, I am perfect, it ſhall alſo prove me perverſe.

If I speak of ſtrength, loe, he is ſtrong.

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!

p. 289There are five words in the Hebrew which ſignifie ſtrength.foreign The firſt notes ſtrength in generall: The ſecond,Prevalens, vincens, invicto quodam & obfirmato animo praeditus, dici ſolet de eo qui viribus ſuperior eſt. foreign Vis generali…er, foreign connotat proportionem ad efficentiam, vel contē t onem virium, foreign Eſt durabilitas in agenti & actione. foreign 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. foreign 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 p. 290to 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 p. 291weakeſt 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!

And if of judgement, Who ſhall ſet me a time to plead?

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.foreign 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.foreign. 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 p. 292mans 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?

Who ſhall ſet me a time to plead?

foreign In ſuo Kal condicere, conven… re & tempus conſtituere propriè ſignificat. In H…phil (ſicut hi…) convenire facere. foreign 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; p. 293two 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?

p. 294Nemo 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.

p. 295Verſe 20. If I juſtifie my ſelf.

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? p. 296Who 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.

foreignThe originall word which we tranſlate condemn, is directly oppoſite to that which we tranſlate juſtifi…; Proprié ſonat impijficare, ut foreign juſtificare. Merc. In forma Hiphil non effectionem …enotat, ſed declarationem.and ſome render it by a new-coyn'd word in Latine, vvhichwhich 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?

p. 297Solomon 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 p. 298againſt 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.

If I ſay I am perfect, it ſhall alſo prove me perverſe.

foreign & foreignTheſe words in ſtrictneſſe of ſenſe referre to the inward purpoſe of his heart,ad facta foreign & foreign 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.

foreignThe 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 foreign 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.

It ſhall prove me perverſe.

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 p. 299to 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.

p. 300Though I were perfect, yet, &c.

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.

Verſe 21. Though I were perfect, yet would I not know my own ſoul; I would despiſe my life.

Though I were perfect.

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.

I would not know my ſoul.

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 p. 301ſees 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, p. 302but 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. p. 303The 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, vvhichwhich 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 p. 304life dear (I will not know my life, let it go vvhichwhich 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.foreign Abſumor dolore & ſic foreign 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, vvhichwhich I have found heretofore; I deſpiſe ſuch a life as this is, vvho vvould live a life vvhichwhich 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 p. 305ſaid, 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 p. 306ſad 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:

That cannot be made a clear proof of mans impiety, which falleth alike upon the good and bad.

But great and deſtroying outward afflictions fall equally upon good and bad.

Therefore great and deſtroying afflictions cannot be made a clear proof of mans impiety.

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.