Exposition of Job 8-10, Commentary on Job · Chapter 9 · Verses 1-4
JOB Chap. 9. Verſ. 1, 2, 3, 4.
Then Job anſwered and ſaid;
I know it is ſo of a truth: but how ſhould man be juſt with God?
If he will contend with him, he cannot anſwer him one of a thouſand.
He is wiſe in heart, and mighty in ſtrength: who hath hardened himſelf againſt him, and hath proſpered?
IN the former Chapter Bildad gave a three-fold advice to Job.
Firſt, To think aright of the juſtice and judgements of God.
Secondly, To humble himſelf and ſeek unto God.
Thirdly, (Which is implied in both the former) To forbear complaining of his own troubled life, or deſiring the end of it by death.
To theſe three heads of Bildads advice or reproof, Job ſhapes his anſwer in this 9th, and in the 10th Chapter.
Firſt, He opens his thoughts about, and highly magnifies the juſtice of God, to the 21. verſe.
Secondly, He renounces his own righteouſneſſe, and proves that no man is to be judged by the preſent dealings of God with him, from the 21. verſe to the end of the Chapter.
Thirdly, He renews and juſtifies his complaint againſt his life, and his wiſhes for death, by many arguments, in the tenth Chapter.
In moſt of theſe points he anſwers exactly, according to the ſtrict laws and rules of diſputation.
Firſt, Repeating his Opponents argument, and then yeelding what was true, denying what was falſe, and diſtinguiſhing about what was doubtfull. Which he doth with ſo much acuteneſſe and vigour, with ſo much ſtrength and clearneſſe both of reaſon and judgement, that one of the Ancients cries out upon the whole matter of his anſwer in theſe Chapters, O how much Philoſophy (I may ſay, Quantum verba haec praeſe feru…t philoſophiam. Chryſ.how much logick) hath Job ſhewed in this reply to the argument of Bildad!
Bildads argument ſpeaks to this effect; God who hath puniſhed thee is just, therefore thou art unjuſt. Job in anſwer, grants the antecedent, but denies the conſequent. His grant of the antecedent appears in the two firſt verſes of the Chapter, I know it is ſo of a truth (I yeeld this) but how ſhould man be juſt with God? He proves and confirms that God is juſt, in the fourth verſe, by a double medium.
Firſt, From his wiſdome, He is wiſe in heart. And
Secondly, From his power, He is mighty in ſtrength. What force there is in theſe two Attributes to hold up the juſtice of God, we ſhall ſee afterwards.
The fourth verſe is likewiſe a conceſſion unto the ſecond part of Bildads advice, namely, that Job ſhould humble himſelf. As if Job had ſaid, You adviſe me to humble my ſelf, and to ſeek unto God, it is moſt becomming I ſhould doe ſo, for, he is wiſe in heart and mighty in ſtrength; Who hath hardened himſelf againſt him, and hath proſpered? There is no ſtanding out againſt God, and therefore I yeeld, I fall down and abaſe my ſelf before him.
That, God is thus powerfull and wiſe, he goes on to prove in the following parts of the Chapter to the 22. verſe, by the enumeration of many particular acts and effects, both of his power and wiſdome.
The other part of his argument, namely, the conſequent, that therefore Job was unjuſt and wicked, he denies, and more, refutes it ſtrongly. His negation and refutation begin at the 22th verſe. This is one thing, therefore I ſaid it, He deſtroyeth the righteous and the wicked. As if he had ſaid, This is no argument, that I am a wickedman, becauſe God hath deſtroyed my eſtate, and my children; for God (in this ſenſe) deſtroyeth both the righteous and the wicked. It cannot be proved that I am wicked, becauſe God hath afflicted me; or, that God hath afflicted me for my wickedneſſe: I know another way how to acquit the juſtice of God, and to declare him righteous, though I doe not joyn with you in condemning and judging myſelf (in your notion) unrighteous.
This is the ſumme of his anſwer contained in the ninth Chapter.
In the tenth he renews his complaint, as before in the ſixth, and ſheweth (after he had given God glory under all his ſufferings) what great reaſon he had to be ſenſible under the pain and ſmart of his ſufferings.
Verſe 1, 2. Then Job anſwered and ſaid, I know it is ſo of a truth.
Thus he grants the antecedent, I know it to be ſo of a truth, foreign Aſſeverario quaedam eſt rei ſibi benè exploratae. Radix Aman, fidelem, ſtabilem, veracem eſſe, unde Amon.or truly I know it to be ſo. The word hath a double force in it. Sometime of a bare, yet a ſtrong aſſeveration, and ſometimes of an Oath. I know it to be ſo of a truth. I affirm or aver the thing, or truly and indeed, or verily I know the thing to be ſo. As if Job had ſaid, This is ſo much a truth, that I dare ſwear it is a truth, that God is juſt, I durſt take my oath of it, if I were called to it; I would ſwear for the juſtice of God, above all things in the world. As we ought to ſwear in truth (Pſal. 89.49.) ſo to affirme a thing to be ſo in truth, is ſwearing.
Further, the word is taken either in way of affirmation,Amen duplicē habet ſenſum, 1. Ʋt fit affirmatio eorum quae dicturi ſumu…. 2. Ʋt ſit confirmatio eorum quae jam dicta ſunt. Hebraicè innotare ſolet confirmationem. Syriacè in N. T. affirmationem. Bol. or in way of confirmation. In way of affirmation, it refers to that which is to be ſpoken, ſo frequently in the new Teſtament, Amen, Amen, verily, verily, is a vehement affirmation of what was afterwards to be ſpoken, Verily, verily, I ſay unto you. But here rather it is a note of confirmation of the truth already ſpoken; The Syriack of the new Teſtament uſes it commonly for an affirmation; the Hebrew in the old, for a confirmation.
So then, it is here a ſealing to the former truth delivered, both by Bildad and Eliphaz, about the juſtice of God; Eliphaz in the 4th Chapter, verſ. 17. and Bildad in the 8th, ver. 3. Doth the Almighty pervert judgement? No (ſaith Job) I know it of a truth, that he doth not. And ſo the ſenſe runs thus.
Bildad, doeſt thou ſurmiſe, by what I have spoken, that I have ill or hard thoughts of the juſtice of God? Did I ever thinke that justice was perverted, becauſe I was afflicted? I acknowledge thou haſt truly ſaid, that God doth not pervert judgement; and I acknowledge thou haſt faithfully counſelled me to ſeek unto God, and make my ſupplication to the Almighty; for alas! who am I that I ſhould contend with God? What am I that I ſhould diſpute it out with him concerning my troubles, and his dealings with me? Or, if I ſhould be ſo raſh, ſo fool-hardy, and adventurous, to attempt ſuch a thing; alas! I could make nothing of it, I could not anſwer him one argument of a thouſand, whereby he might maintain his own juſtice, or to one charge and article of a thouſand, whereby he might impeach mine. I am no match for God. Therefore I yeeld thee the whole matter, ſo farre as concerns the honouring of God in that great Attribute of his justice, and the duty of weak man in humbling himſelf before the great God. I know it to be ſo of a truth. Note hence,
Firſt, That in all diſputes and controverſies it is a note both of an ingenuous and of an holy heart, to yeeld as much as without wrong to truth may be yeelded unto.
It is good to agree as farre as we can, if we cannot agree in all. We ſhould walk with an adverſary one mile (when it lies in our way) though we cannot walk twain.Jobus veritatis fidiſſimus aſſertor, qui omnia ratione, non afflictionis ſenſu metiretur; tam ingenuè ſatetur & commendat vera quae ab impugnatoribus promuntur, quā genero…è falſa depellit, quod hoc praeſertim capite liquidò demonſtrat, dum verum duorum disputatorum aſſertum, non admittit modo, verum elegantiſſimè & diſertiſſimè inte gro…erè capite amplificat & exo…nat. Pined. Aſſoon as Job hears a truth, he falleth down before it. He hath not a word to ſpeak againſt the truth of God, though it come from erroneous men. He will be a friend to truth, though brought by them who ſeemed his enemies. If this law of diſputation were well obſerved, many diſputes would be ſooner ended. As ſome out of love to men, are apt to entertain their very errours; ſo ſome out of hatred to men reject their truths. Errours cannot be really adorned, nor truths ſoiled by thoſe who hold them. Our judgement about both muſt be carried by reaſon, not ſwaied by affection. Willingly to embrace and receive a truth from thoſe, whoſe errours we moſt zealouſly oppoſe, is the due temper of a champion for the truth.
Secondly, I know it to be ſo of a truth, ſaith Job, Obſerve,
A godly man is a knowing man.
He is eſtabliſhed in truths, eſpecially in great and neceſſary truths, in the vitals and fundamentals of religion. Job had been long acquainted with this principle, that God is juſt, and that every man muſt abaſe himſelf before him, how juſt ſoever any man is. Light is the firſt thing which God makes in the new Creation of Grace, as it was in the old creation of nature: He caſts in a beam, a ray into the ſoul, whereby we may diſcern of things that differ. There may be darkneſſe in a godly man, but he dwels not in darkneſſe: bring a truth to him, and as there is ſomewhat in his heart that anſwers and is a kin to it, ſo that apprehends and makes out his acquaintance with it, often at firſt light, alwaies after conſideration, unleſſe he be under clouds and temptations. In thoſe caſes we may bring truths to holy men, which they doe not know to be ſo of a truth, yea, which they may refuſe for errours. But uſually a good man knows truth, having learnt it before, or as having a likeneſſe to other truths he knew before.
Thirdly, I know this to be ſo of a truth (ſaith Job) in the midſt of his pains, in the greateſt troubles of his fleſh, he forgets not to honour God.
Hence obſerve,
A gracious heart gives teſtimony to the righteouſneſſe of God, though ſeverely chaſtened under the hand of God.
When God deals moſt hardly with the ſoul or with the body, or with ſoul and body, a holy heart hath not a hard thought of God, I know it to be ſo of a truth; He doth not only acknowledge that God was juſt, when he puniſhed others, but when he afflicted him. The common argument which the friends of Job took up to prove God to be juſt, was this: God is righteous, for he deals with men according to their deſerts: but Job argues thus, God is righteous, however he deals with men, and whatſoever thoſe men are, let men be wicked or upright, holy or prophane. When we ſee God breaking the wicked, and making gall and worm-wood, fire and brimſtone the portion of their cup, this argues his juſtice, becauſe he hath threatned ſuch with wrath and vengeance. But the Saints go further, they proceed upon purer and ſublimer principles, maintaining that God is juſt, though he afflict the juſteſt and holieſt man upon the earth. The righteouſneſſe of God ſhines forth to them thorow the darkeſt ſufferings of righteous men. The righteouſnes of God is not grounded upon the object about which he dealeth, whether righteous or unrighteous, but upon the act of his own will, yea upon the pleaſure of his own will. His righteouſneſſe proceedeth from himſelf, and his is a righteous act, whatever the object be upon which he acts. We need not ſay, God is juſt, becauſe he puniſhes the guilty; for God is juſt, though he afflict the innocent. We may at once maintain our own innocency, and the juſtice of God, while we bleed under his hand, or ſmart under his ſevereſt ſcourges. I know it to be ſo of a truth.
But how ſhall man be juſt with God.
Mr Broughton reads, And how can man be juſt before the Omnipotent? and ſo the ſenſe runs more clear,Illud cum Deo vel ante Deuma erit aliquid ſorenſe & judiciale. taking the firſt particle for a pure copulative, whereas we read it as a diſcretive, but how ſhall man be juſt before God? Namely, in your ſenſe; as if he had ſaid, you diſcourſe of juſtice under ſuch a notion as renders it impoſſible for any man to be juſt before God; in one ſenſe a man may be righteous before God, but in yours no man can. Would you not have a man know himſelf to be juſt, unleſſe he know himſelf to be without ſinne? If you take juſt, to be the ſame as without in-dwelling ſinne, then it is impoſſible for any man to appear juſt before God: but man may be juſt and righteous before God, though he have ſinne dwelling in him, and that's my notion of juſtice in this diſpute.
Juſtice is either inherent or imputed. By inherent juſtice no man is juſt before God: according to imputed juſtice, man may be juſt, and is before God. So theſe two propoſitions are reconciled, No man is just before God: every believer is juſt before God. Our tranſlation uſing the diſcretive, But, ſeems to carry this intendment, that no man can be juſt before God by inherent juſtice, which the next verſe implies, For if he contend with him, he cannot anſwer him one of a thouſand.
The words taken in this ſenſe are the ſame with the ſeventeenth verſe of the fourth Chapter, Shall mortall man be more juſt then God? There Eliphaz ſpeaks comparatively, in a way of exceſſe, more juſt, or, just rather then God: He cannot exceed God in any thing. Here Job ſpeaks comparatively in a way of equality, How ſhould man be juſt with God? Quiſquis ſe authori bonorum cōparat, bono ſe quod ac…eperat, privat, ea ipſa ratione, qua quis ſe componit Deo juſtus eſſe de ſinit, quamvis juſtus ſuerit. Greg.He cannot compare with God at all. Yet the ſenſe is the ſame, and the deniall of mans perfect inherent righteouſneſſe is the ſubject of both. A juſt man comparing with God, deprives himſelf of all his juſtice. He is not ſo much as man may be, by aſpiring to be what God is. But I need not ſtay in any further clearing, how man is not juſt before God, or in any obſervations from it, but ſhall referre the Reader back to the fourth Chapter.
OnelyOnly take this from it, How ſhall man be juſt with God? With God; that is, looking upon, or comparing himſelf unto God; as if he had ſaid, It will take down all the proud and high thoughts of man, in regard of his own juſtice and righteouſneſſe, if he will but caſt his eye upon God, and duly conſider how juſt and righteous God is. Hence obſerve,
The way for us to humble our ſelves for our own ſinfulneſſe, is to look up and to conſider the purity and holineſſe of God.
If we ſet our ſelves before him, we ſhall ſee how vile and corrupt we are. His fulneſſe will convince us abundantly of our emptineſſe, his purity will ſhew us our ſpots, and his all-ſufficiency our nothingneſſe. If we bring a courſe peece of cloth before a fine, we ſhall ſee what courſe ſtuff it is: if we lay a better in any kinde by a worſe, the worſe will appear worſer then before. For the moſt part we who are courſe ſtuff our ſelves, compare our ſelves with thoſe who are as courſe as our ſelves. While ſome men compare themſelves with men, they begin to thinke they are like God himſelf. A man looking upon his neighbour is juſt before him, or ſees him no better then himſelf, of no purer threed, of no better die in his life then he; I have faults, and ſo have others; I have failings, and ſo have my neighbours; if you charge me with my ſinnings, who is it that is without ſinne? As our uſuall phraſe is, If the beſt mans faults were written in his fore-head it would make him pull his ha… over his eyes. Thus uſually men compare themſelves with men: but if they would look up to God, O how would the thoughts of their hearts fall, and be abaſed before him. The Phariſee could pride himſelf in his compariſons with men (Luk. 18.) God be thanked I am not as other men are, nor as this Publican. But Phariſee, art thou as God? pure, and holy, and juſt as he? Look upward, and pride will down. The holy Apoſtle (2 Cor. 10.12.) ſpeaking of thoſe falſe Apoſtles, ſaith, They meaſuring themſelves by themſelves, and comparing themſelves amongſt themſelves, are not wiſe. So we may ſay to men in generall, while ye take a ſcantling of your own waies, by your own rules, and meaſure your ſelves by your ſelves, or while ye meaſure man by man, and compare creature with creature, ye are not wiſe; while we go this way to work pride will not down. Man hath ſome reaſon to ſay, I am as good as man, I have ſinned, and ſo hath he, ſuch a man hath as many ſins as I. But if we look up to God, we ſhall quickly finde that he hath no ſinne at all in him, and that we have no goodneſſe at all in us. The beſt of Saints muſt not only confeſſe, with Paul, I know that in me (that is, in my fleſh) dwelleth no good thing, Rom. 7.18.) but he muſt confeſſe alſo, I know that in me, even in my ſpirit dwels no good thing, in compariſon of the goodneſſe of God. Though man in regeneration is made a partaker of the divine nature (2 Pet. 1.4.) yet his nature cannot bear the perfections of the divine nature. How ſhall man be just with God?
Verſe 3. If he will contend with him, he cannot anſwer him one of a thouſand.
This is a confirmation of the former grant. I (faith he) acknowledge no man can be juſt, by inherent righteouſneſſe before God, For, If he would comend with him, he cannot anſwer him one of a thouſand.
If he would contend.
foreign Voluit, optavit.The word, If he would, is, If he have a minde, or delight to contend, if any man takes pleaſure in contending with God, he ſhall quickly (as we ſpeak) have his hands full, and his belly full of it.
From this word the Church is called Hephzibah, that is, my pleaſure is in her (Iſa. 64.2.) And (Pſal. 16.3.) David profeſſes of the Saints (Hephſiham) my pleaſure, or, my delight is in them. So here,foreign if any one hath a pleaſure, or a delight, or would take upon him to contend with God, or (as the word ſignifies) to chide,In foro & extra litigavit, diſceptavit, cauſam egit, ſeu dixit, etiam jurgavit, de verbali tantum contentione ſeu actione dicitur. Merc. Contentio haec, eſt rationibus, objectionibus, responſionibus, argumentationibus cum Deo agere. Pined. to argue, and plead with God. The word may be taken either for an angry chiding, or a rationall chiding, which is diſputing. The place where the Iſraelites did contend or chide with Moſes, is called Meribah, from this word, Exod. 17.7. And after Gideon had pul'd down Baals altar, a great controverſie or contention, a pleading or arguing enſued, therefore he was called Jerubbaal, a contender or pleader with Baal, Judg. 6.21.
Now (ſaith Job) if a man take delight to contend, plead or argue with the Lord, What will be the iſſue of it? He is like to have a cold pull of it, He cannot anſwer him one of a thouſand, poor creature! Before I open that, take this obſervation.
Man naturally loves to be contending.
Some cannot live but in this fire, and in troubled waters (1 Cor. 11.16.) If any man ſeems to be contentious, or as the Greek carries it,foreign eſt cui victoria potioreſt veritate. Eſt. in 1 Cor. 11. foreign, non aliud eſt quam foreign. Si quis fibi in eo placeat, quod contentioſus ſit. Dan. Heinſ. exerc. a lover of victory. Contentious ſpirits love victory more then truth, and to overcome more then to teach or be taught. Beſides the verb, which we (in this text of the Apoſtle) tranſlate ſeems, doth rather ſignifie, is pleaſed to be, deſires, or hath a will to be contentions, yea, boaſts and prides himſelf in it. So the word (foreign) is uſed, Mat. 3.9. and Gal. 6.3. If a man thinke himſelf to be ſomething, &c. That is, if he boaſt and take upon him as if he were ſome great man. Thus ſome glory to be medling and contending in all Queſtions. Yea, though it be upon as unequall terms, as Jehoaſh the King of Iſrael, by his parable, ſuppoſed Amaziah King of Judah would warre with him (2 King. 14.9.) The thiſtle that was in Lebanon, ſent to the Cedar that was in Lebanon, &c. Thiſtles will ſometimes challenge Cedars; whom we may counſell, as he doth, tarry at home, why ſhouldeſt thou meddle to thy hurt? It argues folly enough in any man to love contention with man, and pride enough to love contention with men above him. Then how mad are they both with folly and pride, who attempt to contend with God? Whom, as it follows, They cannot anſwer, One of a thouſand.
A thouſand is a great number, a full number,foreign Paedagogus, dux quod alijs praeire ſolet, ſicut Al…ph prima litera reliquas omnes praecedit, hinc Eleph, mille numerorū princeps. and therefore it is put for all great numbers. It is a leading number, therefore the word in the Hebrew for a thouſand, commeth from a root which ſignifies to lead, and the Noun, Duke or a Captain, who is a chief and a leader of men, Gen. 36. The Dukes of Edom, or the leaders of Edom, As alſo a maſter or teacher, becauſe he goes afore, and is a chief over thoſe he inſtructs. And hence the number thouſand in the Hebrew hath it's name, becauſe a thouſand, is (as it were) a prince among numbers, a chief number, a captain number; and is therefore put for all great numbers, or for the greateſt numbers that can be imagined: to ſay, one of a thouſand, is, as much as to ſay, One amongſt all. One is not a number, it is but the ſeed, principle or beginning of number, Aunity hath a ſeminall vertue in it; all numbers are made out of ones, but one it ſelf is no number. So that to ſay, One of a thouſand, is to put the greateſt and the leaſt number in oppoſition, it is as much as to ſay, a man cannot anſwer God in any thing that ever he did in the whole courſe of his life (2 Pet. 3.8.) One day is with the Lord as a thouſand years, Ʋnitas huic numero oppoſita, pro nihilo habetur.and a thouſand years as one day. When he ſaith, a thouſand years, he means all years, all time put together, is but as one day to the Lord. A day was the firſt diſtinction of time; the firſt perfect time that was created, was a day: now put a thouſand years together, it is but as one day to the Lord; All times and one time are all one to him who inhabits eternity. In Pſal. 90.6. it is, a thouſand years are but as yeſterday, which notes all time paſt, as Peter notes, all time to come, is, but as one day.
One of a thouſand, referred to a perſon, notes a choice, excellent man, among all men (Job 33.23.) If there be an interpreter, one among a thouſand, one choice man amongſt many, or amongſt all. He that rightly expounds the text of a troubled conſcience, and interprets the minde of God to ſuch a ſoul, is a chief, the flower of a thouſand, a man of men. Chriſt (Cant. 5.10.) is called, the chiefeſt of ten thouſand; the Hebrew is, a Standard-bearer, ſuch are choice men, elect of the multitude, Chriſt is the elect of all the multitudes in the whole world; bring all Armies of men together, or an Army of man-kinde, choſe amongſt them all, and you cannot finde ſuch another as Chriſt is, he is the choice of ten thouſand, that is, the choice of all the thouſands that are in the world.
He cannot anſwer him one of a thouſand.
He cannot anſwer.] Some referre it only to the perſon. He, that is, one man of a thouſand men, is not able to anſwer God.
Secondly, We may referre it to the matter, to the objections or charges, that ſhall be brought againſt him, he cannot anſwer to one thing of a thouſand. So M Broughton; as if he had ſaid, If God brings many charges, or laies many articles againſt him, he is not able to ſatisfie God, or give a good account in one.
Vilem hominum conditionem judex contemnet. Polychron. Tantum non eſt homo, ut Deus eum ſua responſione dignetur. Vatabl. Illud non poterit, idem erit quod nolet, vel per tranſpoſitionem verborum, poterit non reſpondere.Thirdly, Some referre it to God himſelf, If he, (that is, man) ſhould contend with him, he would not anſwer him one of a thouſand, that is, God would not anſwer him one of a thouſand: as if he had ſaid, the matters will be ſo triviall and ſo ſleight, the charges that a man can bring againſt God, or the objections he can make will be ſo eaſie, that the Lord will not vouchſafe to anſwer one word of a thouſand. Some men will plead priviledge to ſome charges, and all their anſwer ſhall be, they may chuſe, or it is at their liberty whether they will anſwer or no. Here he would not (referred to God) is as much as he needs not, he is no way obliged to anſwer, he may claim priviledge. Further, when arguments are poor and empty, a man will ſay in diſpute, Theſe things are not worth anſwering; or of a book, there is not one page that is worth a confutation, it carries its own confutation. Such a ſenſe may be made out here, God will not diſhonour himſelf by contending with ſo weak an adverſary as man, or by anſwering ſuch ſimple arguments.
Rogatus homo in judicio divino, haeſitabit, aeſtuabit obmuteſcet.But rather (as before) referre it to man, He cannot anſwer him one of a thouſand; that is, if God come to queſtion man, to lay ſuch and ſuch matters to his charge, or object againſt him, poor creature, he muſt ſhut his mouth, put up his books, he hath nothing to ſay, he muſt hide his face, for he cannot anſwer him one of a thouſand. So in the 14th verſe of this Chapter. How much leſſe ſhall I anſwer him, and chuſe out my words to plead with him? Hence obſerve,
Firſt, That there is in man a ſpirit ready to contend againſt God himſelf.
If he contend with him, or, if he plead with him, which ſuppoſes that there is ſuch a principle of pride in the heart of man. The heart of man is very full of quarrels and contentions with man, but fuller of quarrels with God himſelf. The great controverſie between God and man, is, whoſe will ſhall ſtand, Gods will or mans. God directs man one way, and man contendeth he will go another way. There is a natural unanſwerablenes between the heart of man, & every thing that God doth or ſpeaks; hence it is that man cals God ſo often to anſwer. There is a contention, firſt, about that work of God, the foundation-ſtone of all the works of God, his decrees and counſels. While the Apoſtle (Rom. 9.20.) ſtops ſuch mouths, he ſhews how ready they are to open, O man, Who art thou that replieſt against God? Thou wilt ſay, wherefore doth he complain? Thus man begins to contend. But, O man, who art thou, that thou ſhouldeſt dare to reply upon God? Wilt thou be venturing to queſtion the righteous God? Muſt he be accountable to thee for what he did before thou hadſt a being?
Secondly, What contentions are there continually about the rules which God gives man to order his life by? Man thinks this is an unreaſonable rule, that's a hard rule, and a third is an unprofitable rule; how many riſe up againſt the Law, to which they ſhould ſubmit, and would ſhift off obedience to the rule, by complaints againſt it? The carnall minde (or, the minding of the fleſh) is enmity against God, it is not ſubject to the law of God, neither indeed can be (Rom. 8.7.) Words importing higheſt oppoſition, and that, irreconciliable. It is not, it cannot be ſubject; the minde is never ſubject to the Law, till it be changed into the Law. Chriſt ſaith, that one iota or title of the Law ſhall not paſſe, till all be fulfilled; it is as true, that not one iota or title of the Law can be fulfilled by us, till our carnall mindes paſſe away. Paul found juſt as much ſtubbornneſſe and contrariety againſt the will of God remaining in him, as there was of a carnall minde remaining in him (Rom. 7.) As man deſires not the knowledge of the will of God (Job 21.14.) and ſecretly wiſhes that he were ignorant of what he knows, ſo he wiſhes there were no ſuch thing to be known; and that the revealed will of God were leſſe by ſo much, as it ſpecially oppoſeth his will.
Thirdly, The conteſt about providence grows as high in the hearts of men, as that about predeſtination to life, or the rule of life. The Saints ſometimes (modeſtly) enter this controverſie, Let me plead with thee, ſaith Jeremy, Chap. 12.1. He doth it, we ſee, with a great deal of trembling and ſubmiſſion; he ſeems to ask leave before he doth it. Hypocrites contend with God proudly about their own good works, (Iſa. 58.3.) Wherefore have we faſted, and thou ſeest not? As if they had done ſo well, that God himſelf could not mend it. Carnall men plead with God profanely about his works; as if he had done ſo ill, that they could mend it. Ye ſay, the way of the Lord is not equall: hear now, O houſe of Iſrael, is not my way equall? Are not your waies unequall, Ezek. 18.25. They charged God with ill dealing, becauſe he puniſhed them, who did evil. Wherefore will ye plead with me? ye all have tranſgreſſed againſt me, ſaith the Lord (Jer. 2.29.) they began to plead with God about his diſpenſations, as if he had been unrighteous or rigorous; Wherefore will ye plead with me? I will plead with you, ſaith God, verſ. 9. God may plead and contend with man, but ſhall man plead and contend with God? Ye have all ſinned and tranſgreſſed againſt me; that's enough to ſtop your mouths; I can anſwer you with one word, Ye are a company of ſinners, then plead not with me. Plead with your mother, plead, Hoſ. 2.2. let man plead with man, man with his neighbour. The wit of one man may compare with the wit of another, and their juſtice may hold plea with one another. But neither the juſtice, nor the wit of man will ſerve him to plead with God. That is a ſecond obſervation,
Man is not able to maintain his cauſe, and hold plea, either against the works of God, or for his own.
If he diſpute with God in the ſchools, or fee an advocate to implead him at the barre, he is not able to anſwer him one of a thouſand, (Iſa. 45.9.) Woe be to him that ſtriveth with his maker; it is this word, Wee be to him that contendeth with his maker, for he ſhall not be able to make out one argument, or prove any thing againſt him; ſuch a man is in a very ſad condition, woe unto him. David praies, Pſ. 143.2. Enter not into judgement with thy ſervant for in thy ſight ſhall no fleſh living be juſt …ed; As if he had ſaid, Lord, if the holieſt and pureſt, if the beſt of men ſhould come and ſtand before thee in judgement, or plead with thee, they could not be juſtified: therefore David was ſo farre from contending with God, that he deprecates Gods contending with him, enter not into judgement with thy ſervant: ſuch a charge is laid upon Job (Chap. 33.13.) Why doſt thou ſtrive with him? for he giveth not an account of any of his matters. And if he ſhould condeſcend to give an account, can any man gain by it? The Lord argues ſo convincingly, That every mouth muſt be ſtopped, and all the world become guilty before God, Rom. 3.19. Every mouth ſhall be ſtopped, when God opens his. When God ſpeaks, man hath nothing to ſay againſt him, Every mouth is ſtopped, with this one word, Man is a ſinner. The Apoſtle points at ſome (Tit. 1.11.) Whoſe mouths muſt be ſtopped, he means, with reaſon to convince them that they are in an errour. By this one argument, That all men are ſinners, God ſtops their mouths forever.
Thirdly, By way of corallary, we may give you that generall ttuth,
That no man can be juſtified by his works.
If we contend with him, we cannot anſwer him one of a thouſand. He that mixeth but one ſin with a thouſand good actions, cannot be juſtified by his works; how then ſhall he be juſtified by works, who hath not one perfectly good action amongſt a thouſand ſins? Man is not able to anſwer for one thing he doth of a thouſand, no not for one thing he doth of all that he hath done. He that would be juſtified by his works muſt not have one ill action amongſt all his actions. One flie in the box of ointment corrupts all; one defect makes a ſinner, but many good actions cannot make one righteous, If our heart condemn us, God is greater then our heart (1 Joh. 3.20.) Should man contend with his own heart, that will condemn him, his own heart would bring a thouſand witneſſes againſt him ſooner then one for him. Conſcience is a thouſand witneſſes; man cannot anſwer before that tribunall; how much leſſe can he anſwer God, Who is greater then our hearts, and knoweth all things! That's the argument Job goes on with, to prove that man cannot be juſtified before God.
Verſe 4. He is wiſe in heart and mighty in ſtrength, who hath hardened himſelf againſt him, and hath prospered?
Which words are a further illuſtration both of the juſtice of God, and of mans duty to be humbled and abaſed before him.
He is wiſe in heart and mighty in ſtrength.
Here is a double proof in theſe words.
A proof, firſt of Gods juſtice; why? He is wiſe in heart, Integerrimus judex cui nec ſapientia ad judicandum, nec potentia ad ex equendum deeſttherefore he knows how to do right: He is mighty in ſtrength or power, therefore he needs not pervert judgement, or doe wrong for fear of man. Fear of a higher power uſually biaſſeth thoſe who are in power. Here are two Attributes which keep the balances of divine judgement in a due poiſe, He is wiſe in heart and mighty in power, therefore there is no turning of him out of the path of juſtice.
Secondly, It is a proof or a confirmation of the other point about which Bildad adviſeth Iob, namely, that he ought to ſeek unto God, and humble himſelf before him, it would be dangerous to contend or conteſt with God. Why? He is wiſe in heart and mighty in power. As if he had ſaid, Shall ignorant, fooliſh man contend with the wiſe God? Shall weak man contend with the mighty God? Alas! man is no match for God, He is wiſe in heart and mighty in ſtrength, who can enter ſuch a controverſie and proſper in it?
There are two waies to carry on a controverſie.
Firſt, By wit and policy.
Secondly, By ſtrength and power. If man will take up the former weapon againſt God, if he work by wit and diſpute againſt God, God will be too hard for him, For he is wiſe in heart. If man will ſet his ſhoulders, or take up weapons againſt God, poor creature, what can he doe? The Lord is mighty in ſtrength; from both we ſee there is no dealing with him.
Theſe two attributes render God at once the moſt dreadfull adverſary,Dolus an virtus quis in hoſte requiret? and the moſt deſirable friend. It is a hard choice whether to have wit or power in an enemy? And who would not have both wit and power in his friend? God is here repreſented under theſe two notions, both meet in him, either of which in an enemy render him dreadfull. Will any man enter the liſts, or meddle with an adverſary (who would not rather humble himſelf, and make him his friend?) Who is wiſe in heart and mighty in power.
He is wiſe in heart.
Humanitùs dictum, cor in Hebraeo ſumitur pro judicio & intellectuali potentia, ita homo vel Deus ſapiens corde dicitur, qui praeſtat ſapientia. …in.It is ſpoken after the manner of men; the heart naturall is a principall organ or part of the body, it is the ſeat of life, thither the ſpirits have their recourſe, there they have one ſpeciall ſeat of reſidence; the heart is chief in man. To ſay, God is wiſe in heart, is to ſay, He is moſt wiſe, becauſe the heart is the ſeat of wiſdome. As when we ſay of a man, he is holy in heart, or he is humble in heart, or upright in heart, or he obeys God from his heart, we report ſuch a man for exceeding humble, holy, upright and obedient. So when God is ſaid to be wiſe in heart, it imports that he hath infinite wiſdome; his, is not only wiſdome in the tongue, or ſome flaſhes of wit, but deep, ſolid, rooted wiſdome: He is wiſe, yea, he is wiſdome at heart. A fooliſh man is without an heart. As an hypocrite hath two hearts, a double heart, an heart and an heart; ſo a fooliſh man hath never an heart. Hypocrites will be found at laſt to have no hearts, they are the greateſt fools of all. Ephraim (Hoſ. 7.11.) is called, a ſilly Dove without heart. Sillineſſe is heartleſneſſe. Therefore in the 12th Chapter of this book, ver. 3. the heart is put alone for underſtanding, I have an heart as well as you (ſaith Job) we tranſlate it, I have underſtanding as well as you. Heart alone notes wiſdome, but a wiſe heart notes abundance of wiſdome. Hence obſerve,
God is infinitely wiſe.
He is wiſe in heart, wiſdom it ſelf. The Lord ingroſſes all wiſdom, and is therefore ſtiled by the Apoſtle, God only wiſe (1 Tim. 1.17.) he is only wiſe, becauſe all wiſdome is his; the creature hath none but what he gives out; he hath it all locked up in his own treaſury, and as he diſpenſeth it, ſo man receives it.
There is a two-fold act of wiſdome, and both moſt eminent in God. The firſt is, knowledge in the nature of things. The ſecond is, knowledge how to order and diſpoſe of things. The former is properly called Science; and the later, prudence. Where there is much of the former, and a want of the later, man in that caſe is like a ſhip that hath a very large ſail, but wants a rudder to order it's courſe, and ballaſt to poiſe it. Both theſe meet in the Lord: he hath (as we may ſay) a vaſt ſail, infinitely extending to the knowledge of all things: and he hath a moſt exact rudder, and ballaſt of prudence, to order and to manage all things. The knowledge of ſome men is too hard for their wiſdome, they are not maſter of their knowledge, though they may be maſters in their art. The Lord knows all, and he rules all his knowledge.
And mighty in ſtrength.
It is much for man, to be ſtiled ſtrong or mighty; foreign Differ… à foreign quod ſtrenuit atem ad geſta praecla…a ſignificat, idem quod Graecé foreign quae ſe foras exerit in opere. Merc.but mighty in ſtrength is the ſtile of God. Theſe in conſtruction note the Almightineſſe, the All-powerfulneſſe, the All-ſufficiency of the Lord; he is not only ſtrong or mighty, but mighty in ſtrength.
The word which we tranſlate ſtrength (referred to man) imports that naturall power and lively vigour which in man is the principle of ſtrength, which nurſes and feeds man with continuall ſupplies of activity. The Lord is mighty in this ſtrength, he hath an infinite, an everlaſting ſpring of ſtrength in him, he ſpends no ſtrength at all, how much ſoever he uſes. His lamp conſumes not with burning. His ſtrength is ever vigorous, he knows no decaies or faintings, Haſt thou not known, hast thou not heard that the everlaſting God, the Lord, the Creatour of the ends of the earth fainteth not, neither is weary? (Iſa. 40.28.) As if he had ſaid, where haſt thou been bred, that thou ſeemeſt to be a ſtranger to this truth? Man cannot doe much, and he faints in doing a little. God who can doe all things, never faints, how much ſoever he doth.
Strength maybe conſidered two waies. There is civill ſtrength, and there is naturall ſtrength. Civill ſtrength is authority and power to command.foreign. A man is armed and ſtrengthened by laws and commiſſions. Theſe put authority into his hands. The Lord is mighty in this ſtrength, he hath all authority, all command in his hands, not by commiſſion from others, but originally from himſelf. Naturall ſtrength executes and exerciſes the former; a man may have much civill ſtrength, but if he want naturall ſtrength, to put it in act, he can do little or nothing. As God by his Soveraignty is above all creatures; ſo by his power he is able to bring all creatures under him, and ſubdue them to his command. Thus God is mighty in ſtrength. He hath a right of authority, by which he may, and an arm of power, by which he can make all ſtoop to him. Hence obſerve,
The power of God is an infinite power.
There is nothing too hard for the Lord, If he will work, who ſhall let it? Iſa. 43.13. No creature can ſuperſedeat or ſtay the works of God, God can ſuperſedeat all creatures; when creatures are in their full carreer, he can let them: The power of God is as large as his will; yea he can doe more then he wils. If the power of men were as large as their wils, what work would they quickly make in the world? If infinite ſtrength were not mannaged by infinite wiſdome, what a wofull condition were we in? Both theſe are joyned in God. Therefore we can fear no hurt from his power: he can doe what he will, but he will doe nothing which is hurtfull to his people; he will not wrong any creature, much leſſe his ſervants. The Lord (if I may ſo ſpeak) is only weak about thoſe things, which proceed from weakneſſe. There are ſome things which he hath no ſtrength to doe, becauſe to doe them argues a want of ſtrength: he cannot deny himſelf, he cannot lie, he cannot doe any evil, he cannot ſinne. Theſe things import impotency, therefore the Lord cannot doe them. But whatſoever is for the good of his people, for the glory of his name, for the executing of his juſtice, for the fulfilling of his counſels, whatſoever is for the making good of his promiſes, for all theſe the Lord is mighty in ſtrength.Vis confilij expers mole ruit ſua. Never fear either a defect of power in God, or a defect in mannaging that power. Sometimes power overthrows it ſelf by it's own bulk and greatneſſe; but mighty ſtrength ordered with equall wiſdome, is dreadfull to enemies, and comfortable to friends. A rude rout, an undigeſted Chaos of men, though very great, never did any great thing. But ſuppoſe a very numerous army of men, and every man in that army having as much wiſdome as would fit a Generall to lead and command them all, what could ſtand before them? Thus it is with God (and how admirable is the union and marriage of theſe two together!) he hath all power and all wiſdome. Every degree of power in God is acted with a ſutable degree of wiſdome; therefore there can be no miſcarriage.
Note further, how this Attribute runs thorow all the Attributes of God, He is mighty in ſtrength; he is mighty alſo in truth, mighty in love, mighty in mercy, mighty in faithfulneſſe: a mighty ſtrength is in whatſoever God is.
Again, Take this generall concerning all the Attributes of God, when it is ſaid, He is wiſe in heart and mighty in ſtrength &c. Theſe are not qualities in God; they are in men. Wiſdome is to them an accident, and ſo is ſtrength, whether civill ſtrength or naturall, it may be ſevered from them, and they ſtill keep their being. But the wiſdome of God is the wiſe God, and the power of God is the powerfull God, and the knowledge of God is the knowing God. Theſe Attributes are not accidents, but his eſſence, not qualities, but his nature.
From both theſe Attributes laid together, Job draws down his great concluſion, which he puts by way of queſtion.
Who hath hardened himſelf againſt him, and hath proſpered?
Shew me the man: having deſcribed the Lord in his wiſdome and power, he challengeth all the world, and ſends defiance to all creatures in heaven and in earth, to meet with this God. As if he had ſaid, Friends, Doe ye thinke I have any thought to contend with God? No, I know not one who hath accepted this challenge, or hardened himſelf against God and prospered. If my own conſcience would not, yet their harms who have attempted it, might warn me from ſuch preſumption.
Hardened himſelf.
foreign Indurare aut obdureſcere. Metaphoricè à tactu ad alios ſenſus transfertur; & denotat crudele ſaevum, difficile, quod dura ſunt difficilia. Durum eſt quod in ſe per ſuperficiem non cedit Ariſt. l. 4. Met. c. 4. Durities eſt qualitas denſas & bene compactas habens partes, difficulter cedens tactui. Ariſt. l. 2. de Gener.Hardening under a naturall conſideration, comes by withdrawing the moiſture out of any ſubſtance, whence the parts of it are condenſed, grew ſtiff and unyeelding to the touch: So Philoſophers define it. That is hard which doth not eaſily ſubmit to impreſſions from without.
In a morall ſenſe, to harden is to ſettle the ſpirit, or immoveably to reſolve upon the doing or not doing of a thing: when a man doth purpoſely reſolve and reſolvedly purpoſe to carry on a deſign, he hardeneth himſelf to doe it. The word is uſed both in a good ſenſe and in an ill ſenſe. In a good ſenſe, when a man is reſolute to do the will of God, that is, when he grows ſo reſolved, that he will not be removed by hopes or fears, by promiſes or by threats; When a man hath not a ſoft, ſequacious ſpirit to be ſwaied this way and that way, but ſtands fixed and firm like a rock, ſuch a reſolute ſpirit in goodneſſe, is a ſpirit hardened to doe good.
When the Lord had told Ezekiel that he ſhould finde the ears of Iſrael lock'd againſt his meſſages, and their hearts hardened; he gives him aſſurance of a ſutable ability to deal even with ſuch (Ezek. 3.8, 9.) Behold, I have made thy face ſtrong against their faces, and thy fore-head ſtrong againſt their fore-heads, as an adamant harder then flint have I made thy fore-head. The words ſeem to carry an alluſion to Buls or Rams, who uſe to run head againſt head, when they are enraged againſt one another. And ſo the ſenſe is, as if the Lord had ſaid, I know this people will be mad at thee, and runne upon thee like furious beaſts; but trouble not thy ſelf, I will (through my grace) make thee as ſtrong in declaring my will, as they (through pride and unbelief) are ſtrong in oppoſing it. Thou needeſt not fear to encounter theſe Buls and Rams: holineſſe ſhall make thy fore-head, that is, thy purpoſe to performe my command, harder, then wickedneſſe ſhall make their fore-heads, that is, their purpoſes to diſobey what I command. As to be hardened in ſinne is worſe then ſinning, ſo to be hardened in doing good is better then doing good. Sinne and grace act moſt like themſelves, when they act againſt all oppoſition. As an adamant have I made thy face. The adamant is inſuperable, as the notation of the*Adamas ejus creditur eſſe, naturae, ut domet omnia, ne que ipſe ab ulla vifive arte domari poſſit. Ʋnde nomen traxit: foreign, ſonat indomitum, Sanct. in Ezek. 3. word imports. A heart thus hardened in holineſſe overcomes all the fears and terrours which the world can raiſe againſt it. Heroicall Luther was thus hardened, when he ſaid, he would goe to Worms, though the tiles upon every houſe in that City were matcht with a like number of Devils, ready to reſiſt him and the truth of Chriſt. But uſually hardening is taken in an ill ſenſe: and ſo to harden the ſpirit, noteth,
Firſt, A reſolving to ſin, whatſoever God ſaith or doth.Obdurare cor eſt Deum loquentē nolle audire, contemnere, pervicaciter reſiſtere, nec ſe ejus verbo ſubjicere velle Par. in Heb. c. 3. v. 8. To ſin againſt the word and works of God, that's hardening of the heart againſt God: when a man will go on in his way, though a threat be ſounding in his ears, & a judgment appear terribly before his eyes; ſuch a man is hardned indeed, he is grown valiant and couragious in wickednes.
Secondly, A man hardens himſelf againſt God, when he ſpeaks ſtoutly againſt God: the hardneſſe of the heart appears in the tongue (Mal. 3.13.) Your words have been ſtout againſt me. Stout words are a ſign of ſtout ſpirits. Our language is uſually the image of our mindes. So the word of the text is uſed (2 Sam. 19.43.) The words of the men of Judah were fiercer then the words of the men of Iſrael: Their words were harder then the words of the men of Iſrael; they ſpake more reſolutely and manly. When a man ſets himſelf to ſpeak boldly againſt God, the waies or the works of God, he hardens himſelf againſt God fearfully.
Thirdly, We harden our ſelves againſt God when we are diſpleaſed with what God doth; That man makes a bold adventure, who dares paſſe but an unpleaſing thought againſt the waies or works of God.
Fourthly, Not to be ſatisfied with what God doth, is a degree of hardening our ſelves againſt God: diſcontents and unquietneſſes upon our ſpirits are oppoſitions.
Fiftly, Not to give God glory in what he doth, hath ſomewhat in it of hardening of our ſelves againſt God.
And laſtly, He that will not give God glory in what he commands, is in a degree hardened againſt God. We may ſee what it is to harden our ſelves againſt God by the oppoſite of it (Prov. 28.14.) Bleſſed is the man that feareth alwaies, but he that hardeneth himſelf ſhall fall into miſchief. Hardneſſe is contrary to holy fear; holy fear is a diſpoſition of heart ready to yeeld to God in every thing: A man thus fearing, quickly takes impreſſions of the word, will and works of God; and therefore whoſoever doth not comply with God in holy ſubmiſſion to his will, hardens himſelf in part againſt God.
That which is here chiefly meant is, the groſſer act of hardneſſe, when men either ſpeak or go on in their way acting againſt God; let him ſay what he will, his word ſtops them not; or do what he will, his works ſtop them not. They are like the adamant, the hammer of the Word makes no impreſſion upon hard hearts, but recoyls back again upon him that ſtrikes with it. More diſtinctly; this is either a ſenſible hardneſſe of heart, of which the Church complains (Iſa. 63.15.) Wherefore haſt thou hardened our hearts? &c. or an inſenſible hardneſſe, which in ſome ariſes from ignorance, in others from malice and obſtinacy.
Further, We read of Gods hardening mans heart, and ſometimes of mans hardening his own heart. There is a three-fold hardneſſe of heart.
Firſt, Naturall, which is the common ſtock of all men; we receive the ſtone of a hard heart by deſcent; every man comes into the world hardened againſt God.
Secondly, There is an acquired hardneſſe of heart. Men harden themſelves, and adde to their former hardneſſe. He ſtretcheth out his hand againſt God, and ſtrengtheneth himſelf against the Almighty, Job 15.25. There is a growth in ſin, as well as a growth in grace, many acts make hardneſſe more habituall (2 Chron. 36.13.) He ſtiffened his neck, and hardened his heart from turning unto the Lord. I know thy rebellion, and thy ſtiffe necke, Deut. 31.27.
Thirdly, There is a judiciary hardneſſe of heart, an hard heart inflicted by God, as a Judge. When men will harden their hearts againſt God, he agrees it, their hearts ſhall be hard, he will take away all the means which ſhould ſoften and moiſten them, he will not give them any help to make them pliable to his will, or he will not bleſſe it to them. He will ſpeak to his Prophets, and they ſhall make their hearts fat (that is, ſenſleſſe) and their ears heavy, that is, heedleſſe under all they ſpeak, Iſa. 6.10. Thus alſo God hardned the heart of Pharaoh and of the Aegyptians by the miniſtery of Moſes and Aaron.
So then we having hardneſſe of heart by nature, doe by cuſtome acquire a further hardneſſe, and the Lord in wrath inflicteth hardneſſe, then the ſinner is pertinacious in ſinning. All theſe put together make him irrecoverably ſinfull, His neck is an iron ſinew, and his brow braſſe, Iſa. 48.4.
Obſerve, firſt, There is an active hardneſſe of heart, or man hardens his own heart. Exod. 5. We read of Pharaoh hardening his heart, before the Lord hardened it; Who is the Lord (ſaith he) that I ſhould let Iſrael goe? Here was Pharaoh hardening his heart, and ſteeling his ſpirit againſt the command of God, God ſent him a command to let Iſrael goe; he replies, Who is the Lord? I know not the Lord; who is this that takes upon him to command me? Am not I King of Aegypt? I know no Peer, much leſſe Superiour Lord. It was true indeed, poor creature! he did not know the Lord; Pharaoh ſpake right in that, I know not the Lord; if he had, he would never have ſaid, I will not let Iſrael go, he would have let all goe at his command, had he known who the Lord was that commanded. Thus Sennacherib (2 Chron. 32.14.) blaſphemes by his meſſengers, Who was there among all the gods of thoſe Nations that my fathers utterly deſtroyed, that could deliver his people out of mine hand, that your God ſhould be able to deliver you out of mine hand? Theſe are hard words againſt God, and hardening words to man.
Every act of ſinne hardens the heart of man, but the heat of blaſphemy at once ſhews and puts it into the extremity of hardneſſe. Man hardens himſelf againſt God four waies eſpecially.
Firſt, Upon preſumption of mercy; many doe evil, becauſe they hear God is good; they turn his grace into wantonneſſe, and are without all fear of the Lord, becauſe there is mercy ſo much with the Lord.
Secondly, The patience of God or his delaies of judgement harden others, becauſe God is ſlow to ſtrike, they are ſwift to ſin. If the ſound of judgment be not at the heels of ſin, they conclude, there is no ſuch danger in ſin; Solomon obſerved this (Eccleſ. 8.11.) Becauſe ſentence againſt an evil work is not executed ſpeedily, therefore the heart of the ſons of men is fully ſet in them to doe evil, or, it is full in them to doe evil. They have not ſome velleities and propenſions, ſome motions and inclinations, ſome queries and debates about it, but the matter (upon this ground) is fully ſtated and determined, they are ſo full of it, that they have no room in their hearts for better thoughts or counſels: the ſumme of all is, they are hardened and reſolved to doe evil.
Thirdly, Groſſe ignorance hardens many, 1. Ignorance of themſelves. And, 2. Ignorance of God: he that knows not what he ought to doe, cares not much what he doth. None are ſo venturous as they, who know not their danger. Pharaoh ſaid, I know not the Lord, he knew not the Lord, nor himſelf, therefore he ran on blinde-fold, and deſperately hardened himſelf againſt the Lord.
Fourthly, Hardneſſe of heart in ſinning is contracted from the multitude of thoſe who ſinne. They thinke none ſhall ſuffer for that which ſo many doe. The Law of Moſes ſaid, Thou ſhalt not follow a multitude to doe evil (Exod. 23.2.) There is a ſpeciall reſtraint upon it, becauſe man is ſo eaſily led by many. The heart is ready to flatter it ſelf into an opinion, that God will not be very angry, when a practice is grown common: this is the courſe of the world, this is the way of moſt men; therefore ſurely no great danger in it. And examples harden chiefly upon three conſiderations.
Ego bomuncto non facerem. T…r.Firſt, If great ones go that way; the Heathen brings in a young man, who hearing of the adulteries and wickedneſſes of the gods; ſaid, what? Doe they ſo, and ſhall I ſtick at it?
Secondly, If ſome wiſe and learned men go that way, ignorant and unlearned men conclude they may.
Thirdly, If any godly men, ſuch as make more then ordinary profeſſion, doe ſuch things, then who may not? The failings of the Saints are a countenance to wicked men in their follies. They are apt to follow the dark ſide of the cloud, and to approve thoſe in what they doe ill, whom they ſcorn in what they doe well. They imitate their fals and ſins, whoſe repentance they never thinke of imitating. How many harden their hearts by their doing what is evil, whoſe hearts have been broken, becauſe they did evil? From the ſinne which a holy man commits againſt his purpoſe and reſolution, many purpoſe and reſolve to commit it.
Upon theſe and the like grounds, the heart of man is hardened againſt God. Take a brief of the degrees of this hardneſſe; ſee by what ſteps the heart riſes ſo high in ſinning. Man doth not grow hard at once, much leſſe hardeſt. But w…n once he begins to harden himſelf, where he ſhall make an end he knows not.
The firſt ſtep is, the taking time and leave to meditate upon ſinne, and roll it up and down in the thoughts. A hard heart lets vain thoughts dwell in it. A holy heart would not let them lodge with it.
A ſecond ſtep is, ſome taſtes of pleaſure and delight in ſinne. It proves a ſweet morſell under his tongue. As the heart grows more delighted in ſinne, ſo more hardened in ſinne. Nothing ſhould be ſo bitter as ſinne in the act, for nothing will be ſo bitter as ſinne in the iſſue: but when the act is pleaſant, the iſſue is ſeldome ſuſpected.
The third ſtep is, cuſtome in ſinning. It argues great boldneſſe to venture often. One ſaid of him that had eſcaped danger at ſea,Improbè Neptunum accuſat, qui iterum naufragium ſacit. If you go again, you have no reaſon to complain, though you be wrack'd. Mariners are fearfull of ſtorms at firſt, but through cuſtome they play with them. When a man comes ofs once ſafe from ſinne, he will venture again, and ſo often, till at laſt he thinks there is ſcarce any venture at all in ſinne. He growes bold and hardy.
By the fourth ſtep of hardneſſe he comes to defend and maintain his ſinne. He hath ſpoken ſo long in his heart againſt the word, which forbiddeth him to ſin, that now he can ſpeak againſt it with his tongue. He hath a plea or an argument to make the evil he doth good. He appears a Patron, an Advocate for ſin, who was before but a practiſer of it.
Fifthly, The hard heart grows angry and paſſionate with thoſe, who give advice againſt ſin; he is reſolved, and a man that is reſolved in his way, is angry if he be deſired to remove out of his way: He that is reſolved to ſleep, loves not to be awakened. A touch or a jog from him that ſits by, provokes him, he praies to be let alone. We ſhould love the man while we hate and reprove his ſin. But he that loves his ſin will hate his reprovers.
Sixthly, Hard hearts grow too hard for the Word, they are Sermon-proof; they can ſit under the Preacher, and hear from day to day, but nothing touches them. A man in armour feels not the ſtroak of a ſword, much leſſe the ſmart of a rod. This hardneſſe of heart is a ſteel armour to the heart; it makes the man paſt feeling, till he be paſt healing. Some being often reproved hurden their hearts (Prov. 29.1.) till their hearts are too hard for all reproofes.
And then ſeventhly, The heart is ſo hard that the ſword of affliction doth not pierce it, the man is judgement-proof: let God ſtrike him in his perſon or eſtate, let God ſet the world a fire about his ears, yet on goes he. He is like the man of whom Solomon ſpeaks, (Prov. 23.34.) who lies ſleeping in a ſtorm upon the top of a maſt.
Eightly, The hard heart ſits down in the chair of the ſcorner, he derides the Word, and mocks at the judgements of God. When Lot ſpake to his ſons in law about fire and brimſtone, ready to fall upon Sodome and conſume it, the text ſaith, He ſeemed as one that mocked unto his ſonnes in Law? what, tell us of judgements? of fire deſcending from Heaven. When the skie falls we ſhall have Larkes.
Laſtly, The hard heart gets up to the tribunall of the perſecutour, and from ſcorner commences oppoſer of good men, and of the good waies of God; he will doe them the uttermoſt miſchief he can, who would doe him all the good they can. Get thee from me (ſaith Pharaoh to Moſes, Exod. 10.28.) Take heed to thy ſelf: See my face no more; for in the day that thou ſeeſt my face thou ſhalt die. Pharaohs hard heart ſpake hard words, and was preparing to give hard blows: he had only ſo much of honour and ingenuity left, as to warn the Prophet to avoid the blow. Which yet is more then hardneſſe of heart leaves to all. Many an hard heart uſes the hand before the tongue; and in ſtead of ſaying to his reprover, See my face no more, leſt thou die, cals him before his face, that he may die, or ſeek his death behinde his back, and lies in wait for revenge. And here hardneſſe of heart is at hardeſt. It is now a fit cuſhion for Satan: He ſits ſofteſt upon this ſtone; The devil is never ſo much pleaſed, as when man is moſt hardened; the ſeed of his temptations takes root and proſpers beſt in this ſtony ground.
But ſhall man proſper too? Shall any man thrive or make a gain by hardening himſelf againſt God? Shall he come off with honour or with profit? Job anſwereth, Who hath hardened himſelf againſt him, and hath proſpered? Which may be reſolved into this negative propoſition,foreign Et pacatus ſuit, vel in pace abiit (i. e.) foeliciter & bene ceſſerit. Merc. No man ever hardened himſelf againſt God and prospered.
The Hebrew thus, Hath any man hardened himſelf againſt God, and had peace? Mr Broughton renders near it, Hath any man hardned himſelf against God, and found quietneſſe? To have peace or quietneſſe, and to proſper, are the ſame in the language of the Jews, and in a hundred Texts of the old Teſtament.Nemo pertinax gloriari poteſt, quod poſt conſecutam victoriā, pace potitus fuerit. Pined. Nemo cum Deo pugnans, ſic eum aſſidua pugna fatigavit, ut pacem accipiat ultro à Deo oblatam. Idem.
We may underſtand Job either of theſe three waies.
Firſt, No pertinacious hard hearted man could ever glory that he got the better, or the day of God, and ſo proſpered into a peace by warre; that's a way of proſperity, in which he ſhall never tread. Gideon told the men of Penuel, When I come again in peace; that is, when I have conquered and return proſperous, then, &c. No man ever conquered God, and ſo returned in peace. Peace was never the trophie of a war with him.
Secondly, Who ever hardened himſelf againſt God and proſpered? That is, did ever any man ſo weary out God by lengthening this warre, that God was (as it were) forced at laſt to offer him terms of peace? So it happens ſometimes with men,Ab aequipollente pacem aliquis pugnando obtinere poteſt, licet enim eum ſupera…e non poſſit, tamen aſſi…uitate pugnae eum fatigat, ut ad pacem reducatur. Aquin. Quis permanſit, aut perſtet…t, foreign. Sep. with Nations and Kingdoms. They not getting peace by victory, but being ſpent and tired out with warre, begin to thinke of treating. Did ever any one put the Lord to offer a treaty with articles of peace, to ſave himſelf from further trouble? They who have not ſtrength enough to overcome, may yet have power enough to vex and weary their adverſary. But God can neither be vanquiſh'd by force, nor vext with our policies into a peace with man.
Thirdly, Others give this ſenſe, Who ever held out, or was able to perſiſt in a war againſt the Lord? The wicked ſhall not ſtand before God in the day of judgement, much leſſe in the day of battell; Who would ſet the bryars and thorns againſt me in battell? I would go thorow them, I would burn them together (Iſa. 27.4.) The moſt ſteely and and flinty ſpirits in the world can no more ſtand before God, then briars and thorns can before a flaming fire. The Lord ſoon breaks and deſtroies all oppoſing power. And ſo there is a figure in the words, for, man doth not only not proſper, but he is undone and cruſht for ever, by contending with God. Shall man proſper in a warre with God? No, it ſhall end in his own ruine and utter deſtruction. Whence obſerve,
That nothing can be got but blows by contending with God.
The greatest Monarchs in the world have at one time or other found their matches, but the great God never found his match. Hoc eſt ſignum evidens, quod fortitu lo Dei omnem humanā fortitudinem exoedit; quia nullus cum eo pace… habere poteſt reſiſt endo, ſed ſolum humiliter obediendo. Aquin. Viciſti, Galilae.Pharaoh contended with him, but did he proſper in it? You ſee what became of him at laſt, he was drown'd in the red ſea. Julian contended with Chriſt, he ſcoffed at him, (he came up to the higheſt degrees, he ſate in the chair of the ſcorner, and in the tribunall of the perſecutour) but what got he at laſt? When he was wounded and threw up his bloud toward heaven, ſaid he not? O Galilean, thou haſt overcome: I acknowledge thy power, whoſe name and truth I have oppoſed. Chriſt whom he had derided, and againſt whom he hardened himſelf into ſcorns and ſcoffs, was too hard for him. All that harden themſelves againſt God ſhall be worſted. Gather your ſelves together, O ye people, and ye ſhall be broken in peeces (Iſa. 8.9.) Gather your ſelves together: againſt whom? Gather your ſelves together againſt the people of God, and ye ſhall be broken in pieces; Why? Emanuel, the Lord is with us. If no man can proſper by hardening himſelf againſt the people of God, becauſe the Lord is with them, how ſhall any man proſper by hardening himſelf immediately against God? If Emanuel will not let any proſper againſt his people, certainly he will not let any proſper againſt himſelf. Therefore (Prov. 28.24.) Solomon laies it down directly, He that hardeneth his heart ſhall fall into miſchief; and (Prov. 29.1.) He ſhall be destroyed, and that without remedy; there is no help for it, all the world cannot ſave him. A hard heart is it ſelf the foreſt of all judgements, and it brings all judgements upon us. A hard heart treaſureth up wrath againſt the day of wrath (Rom. 2.5.) As a hard heart is Satans treaſury for ſinne: ſo it is Gods treaſury for wrath. The wals of that fiery Tophet are built up with theſe ſtones, with their hard hearts, who turn themſelves into ſtones againſt the Lord.
Then take heed of hardening your ſelves againſt God. You know the counſell which Gamaliel gave, Act. 5.39. Refrain from theſe men, and let them alone, &c. (See how tremblingly he ſpeaks) leſt you be found even to fight againſt God; as if he had ſaid, take heed what you doe, it is the moſt dreadfull thing in the world to contend with God; he ſpeaks as of a thing he would not have them come near, or be in the remoteſt tendency to. Man will not meddle with a mortall man, if he be too hard for him: how ſhould we tremble to meddle or contend with the immortall God! Chriſt, Luk. 14. warning his Diſciples to conſider afore-hand what it is to be his diſciples, gives them an inſtance of a King: What King (ſaith he) going to make warre againſt another King, ſitteth not down firſt and conſulteth, whether he be able with ten thouſand, to meet him that commeth againſt him with twenty thouſand? Now, I ſay to you (if any ſuch be here) that have hearts ſteel'd or harden'd againſt God, who challenge God the field, and ſend defiance to heaven, O ſit down, ſit down, conſider whether you with your ten thouſand, are able to meet God with his twenty thouſand, that's great odds, half in half; but conſider whether one ſingle, ſimple man can ſtand againſt his twenty thouſand; whether a man of no ſtrength can ſtand againſt infinite ſtrength; whether you who have no wiſdom, are able to ſtand againſt him that is of infinite wiſdome. Can ignorance contend with knowledge, folly with wiſdome, weakneſſe with ſtrength, an earthen veſſel with an iron rod? O the boldneſſe and madneſſe of men, who will hazard themſelves upon ſuch diſadvantages. He is wiſe in heart, and mighty in power, who hath hardened himſelf againſt him, and hath prospered?
And as God is ſo powerfull that no wicked man in the world can mend himſelf by contending with him: ſo neither can any of his own people. If they harden themſelves againſt God, they ſhall not proſper. To harden the heart againſt God, is not only the ſin of a Pharaoh, of a Senacherib, and of a Julian, but poſſibly it may be the ſin of a believer, the ſin of a Saint. And therfore the Apoſtle, Heb. 3. gives them caution, Take heed lest any of your hearts be hardened through the deceitfulneſſe of ſin; and whoſe heart ſoever is hardned againſt God, that man good or bad ſhall not proſper, or have peace in it. It is mercy that God will not give his own peace, or let them thrive in ſin. Grace proſpers not, when the heart is hardened; joy proſpers not, nor comfort, nor ſtrength, when the heart is hardned: the whole ſtate and ſtock of a beleever is impaired, when his heart is hardened.
And if the Saints harden their heart againſt God, God (in a ſenſe) will harden his heart againſt them; that is, he will not appear tender hearted, and compaſſionate towards them, in reference to preſent comforts; he will harden himſelf to afflict and chaſten, when they harden themſelves to ſin and provoke.
When God afflicts his people, he hardens his heart againſt them; and it is ſeldome that he hardeneth his heart againſt them, till they harden their hearts againſt him. And the truth is, if they who are deareſt to him do harden their hearts againſt him; if they quarrell and contend with him; if they riſe up againſt his commands, or neglect his will, he will make their hearts ſubmit, or he will make their hearts ake, and break their bones. If they harden their hearts againſt his fear, they ſhall feel his rod upon their backs and ſpirits too. Which of the Saints ever hardened himſelf againſt God, and hath proſpered? No man, whether holy or prophane, righteous or wicked, could ever glory of a conqueſt over God, or triumph after a war with him.