Exposition of Job 8-10, Commentary on Job · Chapter 8 · Verses 1-3

Exposition of Job 8-10 · Commentary on Job · Chapter 8 · Verses 1-3

p. 1JOB 8.1, 2, 3.

Then anſwered Bildad the Shuhite, and ſaid,

How long wilt thou ſpeak theſe things? And how long ſhall the words of thy mouth be like a ſtrong winde?

Doth God pervert judgement? or doth the Almighty pervert juſtice?

THe anſwer of Eliphaz to Jobs firſt complaint, hath been opened in the fourth and fifth Chapters, together with Jobs reply, in the ſixth and ſeventh. In which he labours to diſaſperſe and vindicate himſelf from what Eliphaz had raſhly taxed him with, Hypocriſie, The name of an hypocrite (like that of a heretike) is ſuch, as no man ought to be patient under.

p. 2But while Job endeavours to clear himſelf in the opinion, or from the imputations of one of his friends, he runnes into a further arrere of prejudices with a ſecond: Some of thoſe arguments which he had framed to pay his debt to Eliphaz, and ſave his own integrity, being again charged upon his account, by his friend Bildad the Shuhite; who preſents himſelf (a duty very commendable) as an Advocate for God; and he conceived there was but need he ſhould. Job in his reply having (in his ſenſe) wronged the juſtice of God, he takes himſelf obliged to ſtand up and clear it, to ſhew Job his ſuppoſed ſinne, and provoke him to repentance, both by threatnings of further wrath, and promiſes of ſpeedy mercy. Thus in generall.

More diſtinctly, there are four parts of Bildads ſpeech.

Firſt, A confutation of Jobs reply to Eliphaz; and he gives it us ſhadowed by an elegant ſimilitude in the ſecond verſe, How long wilt thou speak theſe things? and how long ſhall the words of thy mouth be like the ſtrong winde? There's a cenſure upon all that he had ſpoken.

Secondly, He gives us an aſſertive Queſtion, concerning the juſtice of God; to clear it from, and ſet it above, whatſoever might ſeem to ſtain it in the eyes of men. This we have at the third verſe, Doth God pervert judgement? or doth the Almighty pervert juſtice? Not he.

Thirdly, In the body of the Chapter he urges divers arguments to confirm this concluſion, that, God is juſt; and there are three heads of argument, by which he confirms it.

Firſt, From the example of Jobs children, and from his own preſent, with the poſſibility of his future condition, in caſe he repent, from the third verſe unto the eighth.

The ſecond argument is drawn from the teſtimony of antiquity, and that's laid down in the eighth, ninth and tenth verſes.

The third argument appears in the ſimilitudes;

1. Of a ruſh or flag, in the 11, 12, and 13, verſes.

2. Of a spiders-web, in the 14, and 15, verſes.

3. Of a Tree flouriſhing for a time, but anon plucked up, in the 16, 17, 18, and 19, verſes. Theſe are the arguments and illuſtrations of his grand aſſertion.

Doth God pervert judgement? or doth the Almighty pervert juſtice? No he doth not. And thou maieſt learn this leſſon from thy own experience, from the example of thy children, from the p. 3teſtimony of antiquity, yea the withering ruſh, the spiders-web, the luxuriant roots and branches of a tree, may all be thy Maſters and inſtructours to teach thee this truth, That God is just.

The fourth and laſt part of the Chapter, ſets forth the favour of God, to thoſe who are faithfull and ſincere: for having maintained the juſtice of God, and ſhewed how terrible he will be to hypocrites who deal falſly with him; he now mitigates and mollifies his diſcourſe, by proclaiming the goodneſſe of God to ſinners repenting, yea (who are the worſt of ſinners) to hypocrites if they repent, pluck off their masks or diſguiſes, and truly humble themſelves before him. This is the ſubject of the three laſt verſes of the Chapter, Behold God will not caſt away a perfect man. &c. As if he had ſaid, Though God be juſt to deal with hypocrites, as he hath dealt with thee and thy children, yet he will not caſt away the perfect and upright; ſhew thy ſelf ſuch, and he will receive thee. This he quickens by ſubjoyning the further ſeverity of God to thoſe that ſhall perſiſt in their hypocriſie, ver. 20. and in the cloſe of the 22. Neither will he help the evil doers, and the dwelling place of the wicked ſhall come to nought.

Thus you have both the generall ſcope, and likewiſe the ſpeciall parts of Bildads diſcourſe, which will give us ſome help towards a more clear diſcovery of particulars.

Verſe 1. Then anſwered Bildad the Shuhite, and ſaid,

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.

Verſe 2. How long wilt thou ſpeak theſe things? and how long ſhall the words of thy mouth be as a ſtrong winde?

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 p. 4Speaker, 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.

How long wilt thou ſpeak theſe things?

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 p. 5make 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 p. 6without a ſignification of his diſtaſte. The word which the Apoſtle uſeth to Titus, foreign.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.

foreign Spiritus ſumitur prohalitu & per Metonymiam pro verbis, i e. pro dë…e articulate, & per loquelae inſtrumenta in verba formate. Bald.And how long ſhall the words of thy mouth be as a ſtrong winde?

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?

p. 7Words 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 foreign 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 p. 8both 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 foreign 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 p. 9ſinne: 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 p. 10wind, 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.

foreign, Injuſtè aget judicans. Sept. Theſis eſt dicendorum.Verſe 3. Doth God pervert judgement? or doth the Almighty pervert justice?

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.

foreign 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 p. 11Chapter. 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. foreign. 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. p. 12Judgement 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.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.

p. 13Laſtly, Take it as oppoſed to injuſtice;foreign 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. foreign 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. p. 14He 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 p. 15ſtrength 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 p. 16hearkened 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 p. 17word 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: as**Pervertii 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 p. 18wrong 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 p. 19on 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.