Exposition of Job 32-24, Commentary on Job · Chapter 33
JOB. Chap. 33. Verſ. 12, 13.
Behold, in this thou art not juſt: I will anſwer thee, That God is greater then man.
Why doſt thou ſtrive againſt him? for he giveth not account of any of his matters.
IN theſe two verſes Elihu gives the firſt part of his anſwer, wherein we may take notice of theſe five things; Firſt, He tells Job that he had erred and was miſtaken, Behold, in this thou art not juſt. Secondly, He ſheweth him wherein he had been miſtaken, or what his error was; In this thou art not juſt, or, Behold this, thou are not juſt in it. Thirdly, Elihu lays downe the generall ground, upon which he intended to convince Job of his error and miſtake, The greatneſſe of God, I will anſwer thee that God is greater then man. Fourthly, from that ground he drawes out a check or reproofe, in the beginning of the 13th verſe, Why doſt thou ſtrive againſt him? Fifthly and laſtly, He gives a reaſon of that reproofe, which ariſeth alſo out of the former ground, the unqueſtionable Soveraignty of God; For he giveth not account of any of his matters.
Verſ. 12. Behold, in this, thou art not juſt.
Behold, he calls for ſerious attention, and diligent conſideration; Behold This; ſo the Hebrew rendred ſtrictly; we render, Behold, in this thou art not juſt; What is this? what's the antecedent to this? we may aſſigne the antecedent in three things, or make it three-fold, according to what Elihu hath layd downe before in way of charge againſt Job in the former Context; Firſt, This, that thou haſt boaſted thy ſelfe ſo much of thy innocency and integrity. Verſ. 8th. Thou haſt ſpoken in my hearing, and I have heard the voyce of thy words, ſaying, I am cleane without tranſgreſſion, &c.
Behold, in this thou art not juſt.
Secondly, In this, That is, in that thou haſt complained ſo much of the ſeverity of Gods dealings and proceedings with thee, (10. & 11.) Behold, he findeth occaſion againſt me, and accounteth me for his enemy; He putteth my feet in the ſtocks, he marketh all my paths; Behold, in this thou art not juſt.
Hoc nominè juſtus non es, quod deum in jus provocare auſus …s. Merc:There is a third antecedent, which we may take up from ſeverall paſſages in the former part of the Booke; and that is, becauſe thou haſt ſo often and ſo importunately deſired to plead with God, and haſt made ſo many ſuites for a hearing with him, as if thou hadſt ſomewhat to ſay, which might acquit thy ſelfe and ſhew reaſon, why God ſhould not deale thus with thee; For though Job did not deſire to plead with God as having any intent to accuſe him of doing him wrong, yet he was therefore to be blamed, becauſe he deſired to plead with him; ſeeing it becomes man to ſubmit to the judgement of God without murmuring or complaining. So then Elihu had cauſe to charge him with this; God indeed paſſed it by, as knowing it did not proceed (as in the wicked) from malice, but from weakneſs and ignorance, as Job alſo himſelfe humbly confeſſed at laſt. Behold (thou haſt too often called for Juſtice) in this thou art not juſt.
Mr Broughton renders, Loe here thou art not in the right. Theſe words, in this, or here, may alſo have a negative reference to what Job had been charged with before by his friends. As if Elihu had ſayd; I doe not charge thee with ſuch crimes as thy friends have loaded thee with heretofore, I doe not burden thee with groſſe impiety, nor with hypocriſie, I doe not tell thee thou haſt oppreſſed the poore, or wronged the widdow and the fatherleſſe, I have nothing of this ſort to ſay againſt thee. But in this or here, I have ſomewhat to ſay, wherein my judgement alſo is that thou art not juſt, nor in the right; for however thou art otherwiſe, or in other things upright and righteous, however juſt thou haſt been in thy tranſactions with men, and pure in thy worſhip toward God, yet in this I am ſure, and I dare ſay it openly and avowedly, thou art no wayes justifiable, much leſſe juſt in that thou haſt cryed up thy owne innocency, and ſpoken ſo much of the hard dealings of God with thee; yea, haſt been ſo bold as to deſire a day of hearing even before God himſelfe. Let this be the Queſtion or matter under debate; Whether or no, Job ſpeaking thus highly of himſelfe, and thus boldly of God, hath done right or no? Elihu undertakes the negative, he engageth to prove that Job had not done well, or right, how innocent ſoever he was, in ſpeaking ſo much of his own innocency, or (how hardly ſoever God dealt with him) in making ſo many complaints of his ſeverity, Elihu undertakes to prove this negative; and Job never durſt undertake the affirmative, that he had done right or well in ſpeaking or doing ſo; and therefore in the cloſe of the buſineſs he ſits downe convinced, that he had been too bold with God, and too forward in juſtifying himſelfe.
His argument (which runs through this whole diſcourſe) to make good his negative aſſertion, may be formed up thus; He that ſpeakes much of his owne righteouſneſſe, and ſeemes to reflect upon the righteouſneſſe of God, at leaſt that God hath been over-rigorous with him, is not juſt, nor juſtifiable in this.
But thou O Job haſt ſpoken thus of thy ſelfe, and thus of God in the extremity of thy paine, and in the anguiſh of thy ſpirit.
Therefore in this thou art not juſt, nor juſtifiable. No man of underſtanding can take thy part, or be an Advocate for thee in this matter; As for me, I muſt needs be and am reſolved to be an Advocate for God againſt thee. The Major or firſt propoſition is not expreſt in the text, the concluſion is given in the beginning of the 12th verſe, and the aſſumption or 2d propoſition, is collected from Job's owne mouth in ſeverall places of this Booke.
Againe, beſides the generall ſcope of the words, and the tendency of Elihu in this diſpute, we may conſider the manner of his ſpeech, how he deales with Job; Behold, in this thou art not just. In this manner of treating with Job, the ſweetneſſe of his ſpirit, and likewiſe the boldneſſe of it are obſervable. Theſe two vertues or excellencies of an Advocate, ſhew themſelves plainly in this one paſſage; Behold, in this thou art not juſt. For conſider, Firſt, He expreſſeth his reproofe negatively, he doth not ſay, Behold, in this thou art wicked, or thou haſt impiouſly blaſphem'd the name of God, but he ſpeakes at as low a rate, as may be, Behold, in this thou art not juſt, or juſtifiable, thou haſt not done right, or thou art not right; there is a great good temper of ſpirit, and a mixture of much meekneſſe in ſuch negative expreſſions: it being much leſſe to ſay to a man, in this thou art not juſt nor juſtifiable; then to ſay poſitively or directly, in this thou art unjuſt, and deſerveſt to be condemned. For though there be no difference in the thing between not being juſt and being unjuſt, yet there is much more mildneſs in the words; and a man takes leſſe offence, when told that he is not juſt, then in being told that he is unjuſt. The imputing of a crime to a man, is more and worſe, then the denying him a vertue, or that he is vertuous.
Hence note.
We ought to temper our reproofes with much gentleneſſe and meekneſſe.
We ſhould not ſpeake cutting words, if other words will ſerve the turne. Thus the Apoſtle directs us (Gal: 6.1.) Brethren, if a man be overtaken with a fault, ye which are ſpirituall, reſtore ſuch a one with the ſpirit of meekneſſe, conſidering thy ſelfe, leſt thou alſo be tempted; deale as gently with a fallen brother, as thou wouldeſt with a man whoſe bones are diſlocated or broken (ſo much the metaphor there uſed imports) There is a time indeed when we muſt rebuke (as the Apoſtle gives direction (Tit: 1.13.) ſharply, or cuttingly; we muſt goe to the quicke, that they may be found in the faith: but there is a great regard to be had to the ſtate and ſpirits of thoſe with whom we have to deale. As it is our duty to receive the word with meekneſſe (James 1.21. ſome receive the word proudly, riggidly, in the worſt ſence they can, yea they receive it rebellingly, now as we ought to receive the word with meekneſſe) ſo 'tis good to ſpeake the word with meekneſſe, with as much meekneſſe and tenderneſſe as the caſe will beare.
Secondly, conſider this manner of ſpeaking, Behold, in this thou art not juſt, Elihu tells him plainly of his faults, he reported them before, and here he applyed them home to his perſon; Behold, in this, thou remembereſt thy owne words; Thou canſt not but take notice what thou haſt ſpoken; now I tell thee, in this thing thou art not juſt; Elihu doth not ſpeak doubtingly nor fearefully, nor doth he tell Job what the thoughts of others were upon the matter, but he tells him directly, categorically, plainly from himſelfe, in this thou art not juſt.
Hence note.
We are to hold out our convictions and reproofes with plainneſſe, and to lay our finger upon the very ſore; Behold, in this (or that) thou art not juſt.
We are to ſpeake meekly, but not at randome, not uncertainly, not flatteringly (Pro: 29.25.) A man that flattereth his neighbour, ſpreadeth a net for his feete; he doth but intangle and inſnare him, in ſtead either of counſelling or comforting him. When a man is out, it is beſt to tell him ſo; how elſe ſhall he get in againe? Flattering words are inſnaring words; Behold, in this thou art not right. One of the Ancients ſpeaking to this poynt,Majore ſupplicio dignus eſt qui male agentes laudat; quam qui male agit. Chryſoſt: tells us; It is more ſinfull to flatter thoſe that doe evill, then to doe evill our ſelves. And, ſurely it argueth a more corrupt mind, or a worſer principle to dawbe ſinners with the untempered morter of flattery, then to be dawbed with the mire of any particular ſin or iniquity. A flatterer is a dawber and pillow-ſower; A flatterer hath not a true ſight of ſin himſelfe, and he doth what he can to keepe others from the ſight of it. It is ſafer to make ſinners ſmart then itch. David invited a wound…g rather then ſuch a skinning of his ſore (Pſal: 141.5.) Let the righteous ſmite me, it ſhall be a kindneſs, (that is, I will not only take it kindly, but ſhall find it a kindneſs) and let him reprove me, and it ſhall be an excellent oyle, which ſhall breake my head; that is, it ſhall be ſo farre from hurting that it ſhall be (through Grace) a healing to me. No man had ever any cauſe to repent, either the giving or receiving of a wiſe and ſeaſonable reproofe.
Behold, in this thou art not juſt.
But what is it, not to be juſt? I anſwer, not to be juſt, is not to give every man his due; yet Elihu intends it chiefly, of what Job had ſpoken unduely to God; Behold, in this thou art not juſt.
Hence note.
They who doe not give God hi… right are unjuſt, as well as they who doe not give men their right.
Yea not to give God his right, is by ſo much the greater injuſtice, then not to give man his right, by how much God is greater then man; looke how much God is higher and greater then man, by ſo much is their ſin higher and greater, who give not God his right, then theirs, who give not man his right. Many thinke they are very juſt, very honeſt men, becauſe they give every man his due, they wrong, they defraud no man, not any neighbour, not any b…other with whom they deale: come and charge them if you can. 'Tis very good, & more then moſt men can truly ſay of themſelves, when a man is able to ſay he is juſt to his neighbour, no man can challenge him of injuſtice. But many ſay this, who take no notice, how unjuſt they are to God; they are not at all ſenſible, how often they have denied God his right, nor how often they have done God wrong; they take no notice of this. They have ſecond-table Juſtice, but they have not firſt-table Juſtice; this is it that Elihu chargeth Job with. His friends charged him with ſecond-table injuſtice, that he was an oppreſſor, &c. but Elihu charged him with firſt-table injuſtice, that he had done wrong to God. Therefore, remember, not to give God his due feare, his due love, his due truſt and ſubmiſſion (theſe are his rights by the firſt Commandement) is to be unjuſt; not to give God due worſhip accordin… …o his will, is to be unjuſt, becauſe in ſo doing you deny him his …ght in the ſecond Commandement; not to ſpeake or thinke reverently of the name, of the word, wayes, and ordinances of God, is to be unjuſt to God, becauſe you deny him his right in the third Commandement. To breake the Sabboath, to ſteale Gods time, and convert it to your owne private uſe, to put it in your owne purſes, as many doe, this is ſacriledge, this is to be unjuſt to God, becauſe you give him not his right, nor that which is due to him by the fourth Commandement; ſo not to ſubmit to the rod of God, not to be quiet under the chaſtizings of God, not to take all well at Gods hand whatſoever he doth with us, or to us, is to be unjuſt to God, becauſe we then deny him the right of his ſoveraignty, and of that juſt power which he hath over his creatures.
Behold, in this thou art not juſt.
Elihu proceeds to give an account, diſtinctly, wherein this injuſtice lay.
I will anſwer thee, or (as Mr Broughton) I will tell thee, God is greater then man.
We render well, I will anſwer thee, &c. There is a four-fold way of anſwering; Firſt, by information to a Queſtion propounded. Every Queſtion would have an anſwer. Secondly, by ſolution of an objection made; When any thing is objected againſt what is ſayd or held; then to untie the knot, is to anſwer. Thirdly, there is an anſwering by confutation of a falſe opinion or tenet; thus whole bookes that hold unſound or heterodox opinions, are to be anſwered; Fourthly, there is an anſwer by way of reproofe, or reprehenſion of faults or miſtakes, either in ſpeech or practice. Elihu his anſwer was of this laſt ſort. For he obſerving how Job had ſpoken, and what his carriage and demeanour had been, gives him a reprehenſive anſwer, Behold, in this thou art not just, I will anſwer thee. And what was his anſwer?Reſpondebo tibi et reprehendam, id que haec plane inſolubili ratione quia amplior eſt deus et major multis partibus homine; foreign i. e. foreign ampli…r eſt. Merc: even this, God is greater then man; or, I will anſwer thee, that God is more then man; The roote of the word ſignifies to encreaſe or grow Great; but God is great, not by growth or encreaſe, but in his eſſence and being. He who is infinite in greatneſs, can have no addition to his greatneſs. God is the Great one, and he only is great. All men and things put together, are not only little nothings, but leſſe then nothing compared to the Great God. Further, the word by which God is here expreſt, notes the great power of God, the ſtrength of God; in oppoſition to which the word by which man is here expreſt, notes his weakneſs and pitifull frailty. And therefore Mr Broughton tranſlates ſtrictly according to the propriety of the Originall; I muſt tell thee the puiſſant is greater then the ſorrowfull man; we ſay barely, God, he, the puiſſant, or the ſtrong, the mighty God; we ſay, God is greater then man, he, then ſorrowfull man. There are three originall words, as I have ſometime noted, which expreſſe man; Adam, importing the matter of which man was made, earth; Ish noteing his beſt perfection; and Enosh, intimating that ſad condition which was b…ought upon us by the fall; Surely the puiſſant is greater then ſorrowfull man.
But is not God greater then (Ish) The wiſeſt and moſt accompliſht, the moſt perfect and mightieſt of men, as well as he is greater then (Enosh) ſorrowfull or miſerable man? I anſwer, the word Enosh is not to be taken excluſively, as if when he ſaith, the puiſſant is greater then the ſorrowfull man, he were not alſo greater then the greateſt or ſtrongeſt man; but it notes, that all men, or man conſidered in his beſt eſtate, is but weakneſſe and wretchedneſs, when put in the ballance with the great God, or the puiſſant, Lord what is man (ſaith David, one of the beſt and greateſt of men, a King, Pſal: 144.3.) that thou takeſt knowledge of him? or the ſon of man that thou makeſt account of him? Now if it be even too much that God ſhould make any account of man, then what is any man in account to God? O what man or Angel is able to caſt up the account, how much the great God is greater or more then man. The words are plaine, only there is ſomewhat yet to be added or touched upon, to cleare up further the ſcope of Elihu in ſpeaking thus to Job, which I ſhall endeavour to cleare and make out, when I have given a note or two from the words, as they are a plaine propoſition; God is greater then man.
Hence Obſerve.
Firſt; God is Great.
He that is greater then the Greateſt, is certainly great; he that is higher then the higheſt, is high. This greatneſs of God is every where celebrated in Scripture. The Prophet (Iſa: 12.6.) calls the inhabitant of Zion to cry out and ſhout; why? For great is the holy One of Iſrael in the midſt of thee; that is, the holy one of Iſrael who is in the midſt of thee, is both Great in himſelfe, and declares his greatneſs in thee. (Mal: 1.14.) I am a great King, ſaith the Lord of hosts, and my name is dreadfull among the heathens. I need not ſtay to give particular Scriptures to hold forth the attribute of Gods greatneſs, his greatneſs runs through all his attributes. Whatſoever God is, he is great in it; He is great in power (Pſal: 56.3. Pſal: 147.5.) he is great in all ſorts of power, great in authoritative power, and great in executative power. As God commandeth what he pleaſeth to be done, ſo he can doe what he commandeth. The power of man in doing is not alwayes commenſurate with his power in commanding; but Gods is. He needs no helpe, much leſſe any leave to execute what he willeth. Againe, God is great in wiſdome, he hath the compaſſe of all things in his underſtanding; God is ſo wiſe, that he is called the only wiſe God (1 Tim: 1.17.) The wiſdome of men and Angels is folly to his. God is great alſo in his goodnes, ſo great that Chriſt himſelfe as man would not be called good, but told him that called him ſo by way of rebuke, There is none good but one, that is God (Math: 19.17.) Holy David brake out into the admiration of that goodneſs which God hath layd up, yea of that which he dayly worketh for man. How much more did he and ought we to admire that goodneſs which is not ſo much in himſelfe as himſelfe? (Pſal: 31.19.) O how great is thy goodneſſe, which thou haſt layd up for them that feare thee, which thou workeſt for them that truſt upon thee before the ſons of men. The goodneſſe which God acts and puts forth for the creature, is a great goodneſſe (Iſa: 63.7. Neh: 9.25…) but that goodneſſe which is the goodneſſe of his nature, is a goodneſſe as great as God is, a goodneſſe infinite in greatneſſe. Againe, how often is God called great, yea admired for his greatneſſe in mercy? When David (2 Sam: 24.14.) made choyce to fall into the hands of God; he gave this reaſon of it, For his mercies are great. He is alſo great in wrath; we read (2 Kings 23.26.) of the fierceneſſe of his great wrath. And how great is his Love? Firſt, in redeeming us by Chriſt (Joh: 3.16.) God ſo loved the world, that he gave his only begotten Son, &c. God loved us ſo much in that gift, that no man could ever tell how much love he hath given us in it. Secondly, His love is great in quickning us with Chriſt (Eph: 2.4.) God who is rich in mercy, for the great Love wherewith he hath loved us, even when we were dead in ſins, hath quickned us together with Chriſt. His love both in redeeming and quickning us is ſo great, that while we are called to the greateſt ſtudy after the knowledge of, we are told we cannot know the greatneſſe of it, (Eph: 3.18.) That you may know the Love of God which paſſeth knowledge. I will not ſtay upon this Attribute, the Greatneſſe of God, onelyonly take theſe five briefe inferences from it; God is Great. Then
Firſt, God can doe great things, the greateſt things, for us; every thing is in working as it is in being; they that are but little, can doe but little; God being great in his being, that is, in his power, in his wiſdome, in his goodneſſe, in his mercy, how eaſily can he doe great things! The Scripture is abundant in ſhewing forth the great things which God hath done, and will doe, 2 Sam: 7.22, 23. Job 5.9. Pſal: 71.19. Pſal: 86.10. Pſal: 92.5. Pſal: 111.2. Pſal: 126.2, 3. Pſal: 136.7, 17. Joel 2.21. The workes of God in all ages and in all places, have borne the ſtamp of and given teſtimony to his excellent Greatneſſe. We ſay, There is nothing great to a great mind, or to a man of a great ſpirit. A Great ſpirited man will overcome not only great difficulties, but ſeeming impoſſibilities, yea he is glad to meete with greateſt difficulties, becauſe they match the greatneſſe of his mind. Then certainly the Great God, doth nothing but great, and can doe the greateſt things. 'Tis no matter how great the things are which we have need to be done for us, if we can but intereſt the Great God in the doing of them. God can doe great things in wayes of mercy for his people, and he can doe great things in wayes of Judgement againſt his enemies. Though his enemies be Great Oakes and Cedars, he can hew them downe (Amos 2.9.) Though his enemies be as great as the greateſt mountaines, he can remove and level them; Who art thou, O great mountaine before Zorobabell, thou ſhalt become a plaine (Zech: 4.7.) that is, the great power of God, with Zorobabell, can overthrow or overturne thoſe powers which oppoſe or ſtand in the way of his Church and people, though they appeare as inſeparable and immoveable as a Great Mountaine.
Secondly, If God be Great, then he can pardon great tranſgreſſions; you that are great ſinners feare not. Were not God a great God, the leaſt of our ſins could not be pardoned; were not he great in mercy, and great in goodneſſe, our hear…s would fayle us, yea our faith could have no bottome to come to him for the pardon of our great ſins; But why ſhould great ſins diſcourage us to aske their pardon of God, who is great in mercy? David made the greatneſſe of his ſin his argument to move the Lord to pardon it (Pſal: 25.11.) Pardon my ſin for it is great; who could ſpeak thus, unleſſe he had that upon his heart that he ſpake to the great God, who is greater in nothing, and hath magnified his greatneſſe in nothing more then in acts of mercy to Greateſt ſinners?
Thirdly, If God be a great God; then he muſt have great ſervices and duties; He muſt have great praiſe (Pſal: 48.1.) great is the Lord and greatly to be praiſed; he muſt have great love, we muſt love him even with all our heart, and with all our might. He muſt have great feare (Pſal: 89.7.) Great faith (Math: 15.28.) Great honour from all his people. When David was about to make great preparations for the building of the Temple, he ſaith (1 Chron: 29.11.) Thine O Lord is greatneſſe, and the power, and the glory, &c. And when Solomon was about to build the Temple, he ſaith (2 Chron: 2.5.) The houſe which I build is great, for great is our God above all Gods. We ſee David prepared and Solomon builded in proportion to the God for whom the one prepared and the other built a houſe. Thus I may ſay of all you doe for God or to God, let it be the greateſt your ſtocke and ability can reach to, becauſe he is a great God. The Lord himſelfe uſeth that argument by the Prophet to urge his people to doe their utmoſt in whatſoever they were called to doe (Mal: 1.14.) Curſed be the deceiver which hath a male in his flocke, and voweth and ſacrificeth to the Lord a corrupt thing; (that is, who when he is able to performe a greater ſervice to the Lord, puts him off with a leſſer one) for I am a great King, ſaith the Lord of hoſts, &c. Therefore take heed of putting me off with weake female ſervices, I expect a male, your beſt, that ſervice which is moſt ſpirituall and maſculine.
Fourthly, If God be great, then, they who are but little themſelves, having an intereſt in God, may doe great things too. The leaſt creature having an intereſt in the great God, is as great, yea infinitely greater then the greateſt in the world, who ſtand in their owne ſtrength. Moſes ſaith (Deut: 4.38. Deut: 7.1.) that the preſen…e of God with Iſrael was ſuch, that by it they overcame Nations, greater and mightier then they; their littleneſſe did not hinder them, becauſe the great God was with them in their workes and wayes; yea God loves to uſe ſmall inſtruments, that his owne greatneſſe who is the efficient may appeare. That queſtion which was twice put in the Prophet (Amos 7.2, 5.) is very often put in that caſe; By whom ſhall Jacob ariſe? for he is ſmall. That which made it ſo queſtionable whether Jacob ſhould riſe, was his ſmallneſs; And could we remember the Greatneſs of the God of Jacob, we ſhould either never make ſuch queſtions, or eaſily anſwer them.
Fifthly, Seeing God is great, we ſhould be alwayes aſcribing greatneſſe to God, we ſhould lift him up in his greatneſſe. Thus Moſes exhorted others (Deut: 32.3.) Becauſe I will publiſh the name of the Lord, aſcribe ye greatneſſe to our God. And David at once prophecieth the ſame of others, and promiſeth it for himſelfe (Pſal: 145.6.) Men ſhall ſpeake of the might of thy terrible Acts, and I will declare thy greatneſſe.
Againe, Conſider theſe words as they are expreſſed comparatively, God is greater then man; As God is great, ſo greater then the greateſt men. God is great above all Gods; that is, above all the Kings and Princes of the earth. Now I know (ſayd Jethro, Exod: 18.11.) that God is greater then all Gods (greater then Rharoah and his Egyptian Princes) for in the thing wherein they dealt proudly he was above them. David challenged all the Gods on Gods behalfe (Pſal: 77.13.) Who is ſo great a God as our God? Let any man name him if he can; He is a God above all Gods, that is, above the greateſt powers in this world who are called Gods. Thus Chriſt comforts believers with an aſſurance of ſafety for ever (John 10.29.) My father is greater then all, then the devill and all.
But ſome may ſay, who knoweth not this that God is Great, or that he is greater then men or devills? Job himſelfe ſpake much of this ſubject, yea his friends made it their buſineſſe to exalt the greatneſſe of God, as we may ſee in ſeverall paſſages of this Booke. So that Elihu ſeemeth to ſay no more here, then had been ſayd already, and doth no more then hath been done already. Is not this then a cold way of arguing to tell Job that which he knew already?
For anſwer to this I ſhall ſtay a while (as was promiſed) before I goe off from theſe words, to ſhew why though for the matter this is no more then hath been ſayd already; that, yet Elihu had reaſon to bring this argument for the conviction of Job, that God is greater then man; for though the Greatneſſe of God hath been often ſpoken of in the courſe of this diſputation, between Job and his friends, yet neither Job nor his friends did handle or improve it to that poynt, or in that extent, as here intended by Elihu, as may appeare by theſe following Conſiderations.
Firſt, When Elihu ſpake of the greatneſſe of God, we are not to underſtand this greatneſſe abſtractly or alone, but concreetely or in conjunction with his goodneſſe and righteouſneſſe, with his mercy and faithfulneſſe, &c. Job confeſſed the greatneſſe of God, but he ſeemed to intimate ſeverall things, to the diſparagement of the goodneſſe, mercy, and righteouſneſſe of God. For though in his frequent complainings he did not queſtion, yet he did much darken and obſcure theſe Divine perfections. And therefore Elihu ſpeaking of the Greatneſſe of God, urgeth it in conjunction with all his perfections, and indeed they cannot be diſ-joyned, except in notion or diſcourſe.
Secondly, Elihu inſiſted ſo much upon the greatneſſe of God, to humble Job, and to convince him that he had done amiſſe, in his bold appeales to him and complaints, about his dealing with him. Elihu doth wiſely to hold out the greatneſſe and ſoveraignty of God, for the keeping downe and repreſſion of his yet, unhumbled ſpirit.
Thirdly, Elihu mannageth this argument for another end and purpoſe, then his friends did. They uſed it to prove Job was wicked or had done wickedly in the former paſſages of his life; He to ſhew that Job ought to be patient under and quietly ſubmit to the preſent providences of God.
Fourthly, This argument which Elihu brings from the greatneſſe of God, hath not at all the leſſe force in it, becauſe grounded upon ſo common and generally received a principle, the greatneſſe of God; yea, it hath therefore the greater force in it; for what is more unreaſonable then for man to intimate any thing which reflects upon God, or to complaine of what God doth; when as God, by the common conſent of all reaſonable men, doth infinitely ſurpaſſe all men, both in greatneſſe, and in righteouſneſſe, both in Juſtice, and in goodneſſe. When the greatneſſe of God appeares in all theſe things, what can be more unreaſonable then for man to inſinuate any thing complainingly concerning God. From the conſideration of this ſcope which Elihu had in arguing from the greatneſſe of God;
Note.
We may ſpeake and believe aright, that God is great, and that he is greater then man, and yet not anſwer it in our practiſe, nor be duly affected with it.
Elihu did not at all queſtion whether Job thought God greater then himſelfe; that was not the poynt in controverſie: but he ſaw this principle was not anſwered in Jobs practiſe, or that he did not demeane himſelfe ſutably to the Greatneſſe of God, which he had proclaimed to others, and profeſſed himſelfe to believe. And thus it is with many, moſt of all with thoſe under great temptations and preſſing afflictions. How apt are they to ſpeake and act below, yea beſide thoſe principles which they believe and hold forth in their profeſſion. It is an eaſie matter to ſay, and in words to acknowledge what God hath revealed himſelfe to be, but O how hard is it to live and walke up to ſuch ſayings and acknowledgements? Many tell us, God is greater then man, yet while they doe not fully ſubject themſelves to God, they in effect deny that God is greater then man. Many acknowledge fully that God is righteous, yet when they reſt not in his dealings with them, they imply ſome unrighteouſneſſe in God. Many ſay God is wiſe, only wiſe, yet while they will be their owne carvers, and are unſatisfied with Gods allowances and providences; they make themſelves wiſer then God, or at leaſt imagine things might be ordered with Greater wiſdome then they are. Many ſay God is great in mercy, greater infinitely then man, yet when they ſhould act faith about the pardon of their ſins, they act it as if God had but the mercy of a man, or as if his thoughts were as our thoughts, and his wayes (in diſpencing favours) like our wayes, and ſo they bring God downe to their owne ſize and ſcantlings. If theſe had been asked the queſtion, whether God hath not greater mercy then man, they would have anſwered, doubtleſſe he hath; and yet they are no more in believing, then if the mercy of God were of the ſame meaſure with the mercies of narrow-hearted man. Thus we modle the Great God, and our Idea's or apprehenſions of him according to what we ſee in our ſelves, not according to what he is and hath ſaid of himſelfe. And what are our righteſt notions of God, but hoverings in the ayre, till we bring them downe into practiſe, or live up to them, till every thing we doe be an expoſition of what we ſpeake and believe of God. And when we believe indeed that God is greater then man, we make our ſelves juſt nothing before God: if we are any thing to our ſelves, or glory in any thing of our owne, be it little or great before God, we do not give God the glory of his greatneſſe. The Lord ſpeaking of his owne greatneſſe by the Prophet, ſaith, All nations are but as the drop of the bucket to him, yea they are as a little thing, as nothing, leſſe then nothing; if therefore you make not every thing little, yea nothing before God, you detract from the glory of his greatneſſe. Againe, they only acknowledge God in his greatneſſe, who both agree to all he doth as juſt, and receive it as good, yea as beſt, how bad ſoever it be to nature, or bitter to their ſence. Once more, they only acknowledge God fully in his greatneſſe, who though God changeth and varieth his diſpenſations every day with them, though he empty them never ſo often from veſſell to veſſell, yet ſit downe and ſay, God is unchangeable to them. It is becauſe the Lord changeth not that we are not conſumed (Mal: 3.6.) therefore what changes ſoever his people meete with, his heart and thoughts towards them are not changed.
Secondly, Note.
The very reaſon why we doe not ſtoop to God in ſilence, why we doe not ſuffer him quietly to doe with us and diſpoſe of us how he will, is, becauſe we doe not lay to heart as we ought the greatneſſe of God.
Did we remember, that the great God is great in goodneſſe, and great in wiſdome, as well as great in power; in a word, did we, when we ſay God is great, and greater then any man, know what we ſay, it would preſently ſtop our mouthes, and for ever ſilence all our diſcontents & complainings, whether in reference to our perſonall or the publick concernments. We may pray that God would remove any affliction or evill that is upon us (to doe is ſo not only our liberty but our duty) but we may not complaine of any affliction, as an evill to us, nor would we ever make ſuch a complaint, if our hearts were taken up with this thought, that God is great in Goodneſſe. Why doe we ſay, at any time, Surely we have ſuffered enough, or too much already? Why doe we demand ſo curiouſly wherefore God ſhould uſe ſuch ſeverity againſt us? What is the reaſon of all this? even this, we doe not conſider enough of his greatneſſe. All our inward troubles at our outward troubles ariſe from this, becauſe we doe not enough believe or not remember who God is. We by our ignorance and unbeliefe diveſt God (as much as in us lyeth) of his great goodneſſe and wiſdome, when we feare, eſpecially when we conclude, things are not ordered for our good. And though every man is ready to ſay, he loathes yea trembles at ſuch thoughts, yet we may lodge many ſuch gueſts befo…e we are aware. Whenſoever we are overgrieved at any affliction, our owne or others, or would (without much free ſubmi…ſion to the will of God) have things goe otherwiſe then they doe, we, upon the matter, make our ſelves greater and wiſer then God. And though this be farre from our purpoſe, yet we cannot avoyd the imputation of it. That which is not (as ſome diſtingui…h) the aime, ſcope, and intendment of the ſpeaker or actor may yet be the aime and ſcope of his action, worke or ſpeech; no doubt Job was very farre from the leaſt thought of diminiſhing much more of denying the greatneſſe of God, either in his power, wiſdome, or goodneſſe, yea (as was granted before) he ſpake very highly of him in all theſe his glorious and divine perfections. It was not his end when he ſpake ſo impatiently and complainingly,Finis operis licet non operantis. to rob God of that honour of his greatneſſe, yet Elihu did him no wrong when he ſayd his impatience and complainings did it. And if any ſhall be found complaining like Job, though they doe not formally deny, that God is greater rhen man, yet that interpretation and conſtruction may juſtly be put upon their complaints.
But ſome may here object and ſay, how was Job ſuch a mirror, ſuch a patterne of patience, as the Apoſtle James makes him (Chap: 5.11.) if he manifeſted ſo much impatience as might be interpreted by others, though not intended by him a deniall of the Greatneſſe of God?
I anſwer, though all agree (and the teſtimony of the Spirit of God is enough to confirme it, though all ſhould not agree) that the patience of Job was exceeding great, yet no man may ſay (nor doth the Spirit of God, in Scripture, ſay it) that his patience was perfect; his patience was ſuch as exceeded the moſt, yea (for ought that we know) the beſt of men, yet his was but the patience of a man, of a man compaſſed about with the like paſſions as other men. His patience was ſincere and without hypocriſie, but his patience was not compleate nor without infirmity; or his patience (we may ſay) was perfect as to the kind, but it was not perfect as to the degree. His patience deſerved both commendation and imitation; yet he ſhewed (at times) ſuch impatience as deſerved reproofe, and ſhould not be imitated but mortified and avoyded. Good men doe not only act leſſe in goodneſſe ſometimes, but ill and much amiſſe. And while we ſee talleſt Cedars fayle (they ſhall not utterly fall, Job did not) Let him that thinketh he ſtandeth (that is, who hath a ſtrong opinion of his owne ſtrength) take heed leſt he fall, (as the Apoſtle cautions him, 1 Cor: 10.12.) for even the impatient complaints of Job in his ſufferings (like thoſe ſufferings of the Iſraelites for their ſins ſpoken of in the former verſes of that Chapter) fell from him for an enſample (or type) and are written for our admonition, upon whom the ends of the world are come.
Thus you ſee the reaſon why Elihu tooke up this common principle,Quae pueris ipſis de…antata ſunt nobis in gravi lucta & perturbatione ut nova quaedam proponenda ſunt. Mert. which every Child learnes out of a Ca…echiſme, to convince this holy man with. What was more knowne to Job, or to any knowing man, then this, that God is greater then man? yet Elihu choſe this as the moſt commodious and effectuall argument, to compoſe his ſpirit, and quiet him after all his diſtempered and tumultuating complaints; nor h…th Elihu yet done arguing downe the hight and unquietneſſe … Job's ſpirit. We have him both reproving him for it by way of queſtion, and giving him another unanſwerable argument againſt it, in the next verſe.
Verſ. 13. Why doſt thou ſtrive againſt him, for he giveth not account of any of his matters?
The words are a reproving queſtion; As if he had ſayd, Thou doſt ill, very ill to ſtrive. There is a four-fold ſtriving, three of which are held forth in Scripture under the word of the text.
Firſt, There is a ſtriving with outward force and power,foreign contondere pertinet ad judicialem & forenſem litem ad dei tribunal inſtituendam…e quod ſaepe puſtulavit Job. either perſonally man with man (properly called contention) or more generally, nation with nation, properly called warre.
Secondly, There is a legall ſtriving, a ſtriving by way of plea, about matters of right and title. The word in the text chiefly imports ſuch a judiciary ſtriving, a ſtrife in law, when the adverſe party or Plaintiffe impleads and commenſeth his ſuit againſt the Defendant. Striving is taken in this ſence and joyned with warring in the deſcription of that conteſt which Jephtah had with the King of the Children of Ammon (Judg: 11.25.) And now art thou any thing better then Balak the ſon of Zippor king of Moab? did he ever ſtrive againſt Iſrael? or did he ever fight againſt them? That is, did he either make warre with Iſrael, or did he ſo much as challenge and plead his right to their land by law? That other name which Joaſh Gideons father occaſionally gave him (Judg: 6.31, 32.) takes part from this word; Therefore on that day he called him Jerubbaal, ſaying, Let Baal plead againſt him, becauſe he hath throwne downe his altar. As if he had ſayd, Let Baal come and enter his action againſt my Son if he pleaſe; and let my Son alone to anſwer him.
Thirdly, There is a logicall ſtriving, or a ſtriving by dint of argument and reaſon. Thus diſputants ſtrive; and Books of controverſie about matters of faith and worſhip are called Bookes of Polemicall Divinity. Nor indeed hath any kind of ſtrife been carried on with higher and hotter animoſities then thoſe mannaged by tongue and pen in writing and diſputing.
Foutthly, The word is applyed to any angry paſſionate chideing and complaining. Thus 'tis uſed in that famous hiſtory (Exod: 17.) where th… people of Iſrael (having journeyed from Sin and pitched in Rep…m, v. 1.) did chide with Moſes: from which act (v: 7th) He called the place Maſſa and Meribah, becauſe of the chideing of the chidren of Iſrael, and becauſe they tempted the Lord, ſayi…g, Is the Lord among us or not? Becauſe the people of Iſrael ſtrove with Moſes, or rather with God himſelfe, Therefore to keepe them under the ſence of this ſin and provocation, Moſes called the name of the place Meribah, which ſignifieth Striving. In this laſt ſence, as ſtriving is uſed by way of chideing and complaining we are to underſtand it here. Why doſt thou ſtrive against him? (ſaith Elihu) That is, why doeſt thou chide and complaine about the dealings of God with thee? or becauſe he will not render thee a reaſon of his dealings with thee in this affliction. Job made many ſtriving and chideing complaints, his firſt were eminently ſuch (Chap: 3.11.) Why dyed I not from the womb? why did I not give up the ghoſt when I came out of the belly? why did the knees prevent me, or why the breaſts, that I ſhould ſucke? He chideth hard about the hardneſſe of his condition in this life, who chideth becauſe he liveth. Read him in the ſame language (Chap: 10.18.) and in a language not much unlike it in ſeverall other places. Yea Job doth (I ſay not formally yet vertually) call out or challenge God more then once to plead with him, and make good his cauſe againſt him. Why doſt thou ſtrive with him?
For he giveth no account of any of his matters.
foreignThe word ſignifieth properly to anſwer, and ſo the text might well enough be rendred here out of the originall, he anſwereth not. Mr Broughton ſaith, He will not ſpeake for all his dealings. If If any man demand of God a reaſon of his doings, he may chuſe whether he will give it him or no: He will not be brought to a reckoning: He will not, he needeth not to anſwer, or give an account Of any of his matters, or, of any of his words.
foreign'Tis frequent in the Hebrew to expreſſe matters or things, by this word, which in ſtrictneſs ſignifieth but a word. (Chap: 19.28.) Seeing the root of the matter (the text is the root of the word) is found in me. So here, He giveth not account of any of his words or matters. Againe, The originall ſaith, He giveth not account of all his matters. We tranſlate full and right to the ſence, when we ſay, He giveth not account of any of his matters. For the meaning of Elihu is not that God giveth an account of ſome (though that be a truth) but not indeed of all his matters, he hath ſome reſerved caſes and counſels, but his meaning is, that he is not oblidg'd to give any man an account of ſo much as of any of his matters. And then, that univerſall is to be taken diſtributively, A…l for any. So we render it (Pſal: 147.20.foreign) where the Pſalmiſt ſhewing the ſpeciall priviledges of Gods people, ſaith, He hath not dealt ſo with all nations; We tranſlate, more emphatically, He hath not dealt ſo with any nation. God was ſo far from giving the ſame priviledge to all nations, which he gave to his Iſrael, that he gave not the ſame to any nation. As if he had ſayd, God hath honoured his peculiar people with peculiar favours, goe enquire and ſearch all the nations of the world, and ye ſhall not picke out a people upon whom God hath beſtowed ſuch rich and precious mercies, as he hath upon his Iſrael. And to this day the Iſrael of God in every nation enjoy ſuch ſpirituall priviledges and mercies as the Nations with whom they are civilly mingled know not of. But, to the poynt; Thus here, He giveth not account of all; that is, not of any of his matters.
Moſt of the Greeke tranſlaters render (according to the ſtrictneſſe of the letter) not matters but words:Quid igitur ipſum vocas in judicium? omnes enim ſermones ejus ſunt ejuſmodi, quibus contradici non poſſit. Theod: Graeci in prima perſona foreign verbis meis, & non in tertia ut nos legimus foreign verbis ſuis; quaſi Elihu mimic…s verba Jobi referat, cur cum eo auſus es contendere dicens, quia omnibus verbis meis non reſpondet, &c. Bold: Why doſt thou ſtrive with him? for his words are ſuch as to wh…ch none can anſwer. As if the meaning of Elihu were; when God ſpeakes, no man is able to reply upon him, or contradict him. His ſayings are indeed irrefragable. Thus they gloſſe their tranſlation; Why doſt thou call him into Judgement, or ſtrive with him? for all his ſpeeches are ſuch as cannot be contradicted. If God oppoſe, who can anſwer, and if God anſwer, who can oppoſe him? That's a good ſence, though not a good tranſlation.
Some others interpret the latter part of the verſe as containing Job's anſwer to the queſtion put by Elihu in the firſt part of it; Why doſt thou ſtrive with God? (ſaith Elihu) To which Job is ſuppoſed, replying, Becauſe he gives me not an account of my matters; God doth not anſwer to my words, and therefore pardon me if I complaine or ſtrive with him: I hope while I am thus unanſwered you will hold me excuſed if I move againe and againe, yea, even ſtrive for an anſwer. But the Grammar of the text is againſt this reading, the words being plainly in the third perſon, his matters, not in the firſt, my matters; and 'tis too great a boldneſſe with the text, to make ſuch a change in the tranſlation. Beſides 'tis more agreeable to the ſcope of the place, to take the latter part of the verſe as a reaſon given by Elihu, why Job ſhould not ſtrive with God, then to take it as a reaſon given by Job why he did.
I find a learned tranſlater among the Modernes, who taking the latter part of the verſe as a reaſon given by Job of his ſtriving with God ſpoken of in the firſt,Quare adverſus eum litigas quod de omnibus rebus ſuis non reſpondeat. Jun: yet keepes to the third perſon; Why doſt thou ſtrive with him? Becauſe he will not give an anſwer (or an account) of all his matters. As if Elihu had ſayd, I plainly perceive the cauſe why thou (O Job) art ſo unquiet, and ſtill perſiſteſt ſtriving with God, 'Tis even becauſe he doth not anſwer thy ſo often repeated deſire, to ſummon thy appearance before him, and then to give thee an account of his proceedings with thee. But conſider, man? art thou well in thy wits? knoweſt thou what thou doſt, or ſayeſt? wilt thou a poore narrow-hearted creature take it ill at the hands of the great God, and as it were ſtrive with him, btcauſe he doth not render a reaſon of all his matters, and expound all his doings unto thee? The argument may be formed thus.
He is not juſt or right who ſtriveth with God, becauſe God doth not give him a reaſon of all his actions and adminiſtrations.
But thou ſeemeſt to ſtrive with God, becauſe he hath not given thee an account or reaſon of his adminiſtrations towards thee; therefore thou art not just.
This is a faire and proper ſence; yet I ſhall keepe to our reading, and make this latter part of the verſe, as a ground or reaſon given by Elihu why Job ought not to ſtrive with God, as thoſe two other readings make it a reaſon why he did; As if Elihu had ſayd, Why doſt thou ſtrive againſt him? Conſider as God is greater then man, ſo he is abſolute in his greatneſſe, or his is a ſoveraigne Greatneſſe.
For he giveth not account of any of his matters.
This I conceive the beſt and cleareſt rendring of theſe words, which thus underſtood yeilds us ſeverall uſefull obſervations: Firſt, upon the whole matter, thus: Gracious men doe not alwayes hold out the ſame gracious frame of ſpirit.
There was a time when Job was far from ſtriving with God, far from doing or ſpeaking any thing which had the leaſt ſhadow or ſavour of it. Time was, when Job was altogether for, and in ſubmitting to God; Let God doe what he will with him, he had not a word to ſay againſt him. After all the ſad reports and meſſages which were brought to him of the devaſtation of his whole eſtate in the field, yea of the diſaſterous death of all his children in one day, and at once; did Job ſtrive with God? did he utter one word of complaint, or ſo much as of any diſſatiſfaction? No, not one, but gave Glory by this confeſſion; The Lord hath given, and the Lord hath taken, bleſſed be the name of the Lord. Was not here a cleare yeilding of himſelfe up to God, to doe what he would with him? Did he not freely lay himſelfe low, when God had layed him at the loweſt? who ever heard or read of a more perfect worke of patience in a meere mortall man? Yet in the proceſs of the buſineſs, Job did not only ſpeak ſuch words as carried a ſhadow of ſtriving with God, but were reall ſtrivings and uncomely pleadings with him. His heart did not retaine that firſt ſweet ſubmiſſive frame throughout the affliction, which appeared to admiration at the beginning of it. The ſtate of grace abideth alwayes, 'tis not (as ſome affirme) loſeable; 'tis not, like the beſt things of this world periſhing. But though a ſtate of Grace abideth alwayes, yet every mans grace (if any mans) doth not alwayes abide in the ſame ſtate. A true frame of grace ſhall never be deſtroyed, but the heart of a gracious man doth not alwayes continue in the ſame frame. The heate of grace may be cooled, the hight of it abated, the ſtrength of it weakned, and the beauty of it faded. He that a while agoe walked and acted very humbly, may upon another temptation act very proudly, and walke as if he were above all his brethren. He that one while hath acted very ſelf-denyingly, may at another time act very ſelf-ſeekingly. He that hath acted very lovingly, (the very law of love being ſtamped upon his words and workes) may at another time act very unlovely and loveleſly, and doe things which are very much beſide and below, yea contrary to the fulfilling of that royall Law; He may be ſo far from bearing his brothers burden, (which is the fulfilling of that law of Chriſt, Gal: 6.2.) that he may be a burden to his brother. And while at one time you might have done and ſpoken almoſt what you would to him, and he could beare it, at another time, doe what you can, or ſpeake what you can, he is offended. Such changes and varieties are found upon the moſt gracious frames of ſpirit, which the beſt of Saints have in this world: We have only this to hold to, the ſtate of grace is unchangeable, and we are waiting for ſuch a frame of grace as ſhall never change. That gracious frame in which the hand of God will ſet us up in the day of our reſurrection to glory, ſhall never change, nor decline a haires breadth to all eternity. We ſhall be as pure, and as holy, and as ſpirituall, and as heavenly, and as meeke, and as full of the praiſe of God for ever, as ever. As full to eternity as in the very firſt moment in which that glorious frame ſhall be ſet up. But in this life to how great a degree of grace ſoever we attaine, we ſeldome retaine the ſame degree, but are flowing and ebbing like the water, waxing and waining like the Moone. Job was ſound ſtriving with God, who a little before had ſo humbly ſubmitted and was ſo fully reſigned unto him.
Secondly, Obſerve.
There is a ſpirit in man very apt to ſtrive with God.
Doe ye thinke (ſaith the Apoſtle, Jam: 4.5.) that the Scripture ſaith in vaine, The ſpirit that dwelleth in us, luſteth to envie, or (as the margin hath it) enviouſly; ſurely no; the Scripture doth not ſpeake this in vaine, and if any thinke it doth, their thoughts are vaine. Now, as there are luſtings in men to envie againſt their brethren, becauſe of the gifts and good things of God which they enjoy; ſo there are luſtings in men to diſcontent againſt God, becauſe of the evills which themſelves ſuffer. When God ſeemes to contend with us, we really fall to contending with God. The waters of Meribah will be an everlaſting wineſs of this; of which Moſes ſayd (Numb: 20.13.) This is the water of Meribah, becauſe the children of Iſrael ſtrove with the Lord, and he was ſanctified in them. The Apoſtle doth more then intimate this readineſs of man to ſtrive with God, while by a vehement expoſtulation he checks it, and reproves all men for it. (1 Cor: 10.22.) Doe we provoke the Lord to jealouſie? are we ſtronger then he? They preſume much upon their ſtrength, who are forward to ſtrive, they eſpecially who provoke and challenge others to ſtrive with them. There is a ſpirit in man which ſtouts it with God, even to a provocation of ſtrife with him.
But you will ſay, When may we be ſayd to ſtrive with God? I anſwer, we doe it theſe foure wayes.
Firſt, Man ſtriveth with God by diſobeying his commands; that's a ſtrife with his holineſs. The lawes of God beare the image or ſtampe of his holineſs. All diſobedience is an unanſwerableneſs to the Law, wilfull diſobedience is a making voyd the Law. He that is reſolved to ſin, wiſheth there were no Law to ſtop him from ſinning, or to puniſh him when he hath ſinned. What greater ſtrife can be raiſed againſt the Law-giver, then to wiſh he had given no ſuch Law?
Secondly, Men ſtrive with God, by not believing or diſtruſting his promiſes. That's a ſtrife with his faithfulneſs, or with his power. Unbeliefe is one of the worſt wayes, if not the worſt of all the wayes of ſtriving with God. The reaſon why that place at the rock in Horeb was called Meribah (Exod: 17.7.) was becauſe the people did not believe. They thought they muſt dye with thirſt in the wilderneſs when they ſaw no water. They fell to this ſin againe a ſecond time upon the like occaſion, while they abode in Kadeſh (Numb: 20.1, 2, 3.) And as the people ſtrove there with God by their rebellious unbeliefe, ſo alſo did Moſes and Aaron by their unbeliefe, that God would give water to ſuch rebells, as it follows in the ſame Chapter (v. 10, 11, 12.) There is no ſin ſo often, or ſo properly called a provocation as unbeliefe is. Yea by unbeliefe we ſtrive ſo much with God, that we are ſayd to weary him (Iſa: 7.13.) O how doe they weary God, who either thinke him ſo weake that he cannot, or ſo unfaithfull that he will not make good his word, or performe his promiſes! The firſt of theſe is alwayes in unbeliefe, the latter often.
Thirdly, We ſtrive with God by not bearing his hand, or by our impatience under the croſs which his hand layeth upon us: while we quarrell with the rod, we quarrell with God who chaſteneth us with it. This was the moſt ſpeciall way in which Job ſtrove with God; and the ſinfulneſs of it, hath been ſeverall times toucht upon in this booke.
Fourthly, any murmuring word about, yea any diſcōtented thought with our owne condition, though not vented by words, though it be kept in, and lye cloſe in the boſome, is a ſtriving with God. And ſo likewiſe is any tumultuating thought about his providences towards others, and his ſtating of affaires in the world.
Now as there is ſuch a ſinfull principle in man to ſtrive with God; ſo conſidering, as hath been ſhewed, how many wayes it workes (and many more wayes of its working might be ſhewed, this, I ſay, being conſidered) we may be found ſtriving with God before we thinke of it, yea while we oppoſe the very thought of it. Therefore (as Gamaliel warned the Jewes, ſaying (Acts 5.39.) Take heed what ye doe, leſt haply ye be found even to fight againſt God; Thoſe Jewes did not thinke their oppoſing the Meſſengers and Miniſters of Chriſt, was a fighting againſt God; But Gamaliel told them plainely it was. So in many other caſes, we may do & ſay that which brings us under the ſame charge of ſtriving with or againſt God, though we have no purpoſe (as Job had not) to ſtrive with him.
Againe, As this text ſheweth us Job ſtriving with God, ſo it ſheweth us Elihu ſtriving with or queſtioning Job about it. This queſtion or expoſtulation, Why doſt thou ſtrive with him? was a chideing ſevere reproofe of him for doing ſo.
Hence note.
For man to ſtrive with God is moſt uncomely.
Doth it ſuite the condition, or become the ſtate of man to doe ſo? it doth not become man as a creature to ſtrive with God, much leſſe as a new creature, as a profeſſed ſervant of God, as a Saint, as a Chriſtian. We never act ſo unlike either creatures, or new creatures, Saints, and Chriſtians, as when we ſtrive with God. 'Tis a ſhame for a childe to ſtrive with his father, or for a ſervant to ſtrive with his Maſter, how much more for a creature to ſtrive with his Creator, man with God?
Fourthly, The rebuke which Elihu gave Job, did not only import the uncomelineſſe of his ſtriving with God, but the ſinfulneſſe of it.
Hence note.
To ſtrive with God (in any of thoſe wayes before deſcribed) is a ſin exceeding ſinfull.
How extreamly ſinfull it is for man to ſtrive with God, appeares by all the relative duties of man to God: Every ſervant and ſon of God, is bound, firſt, to ſubmit to God; is it not exceeding ſinfull to ſtrive where we ought to ſubmit? Secondly, Every godly man by theſe relations to God, is bound to be content with (which is more then barely to ſubmit to) all his dealings; Doe not they ſin, who in ſtead of being content, ſtrive with God becauſe he deales ſo with them? Thirdly, Man ought, not only to be content, but to be well-pleaſed with what God doth; How farre are they departed from a well-pleaſedneſſe with God, who ſtrive againſt him, which is an act of high diſpleaſure? It is ſayd of David (2 Sam: 3.36.) Whatſoever the King did pleaſed all the people. The people did not ſay to David their King, doe what you will, we will be pleaſed with it; But David was ſo gracious a Prince, ſo good a King, that he did nothing that was juſtly diſpleaſing to the people. 'Tis more then comes to the ſhare of a man, though a King to ſay, Let him doe what he will, we will be pleaſed with it, but 'tis certainly our duty to ſay to God, Doe what you will, doe your pleaſure with us, and to us, we will (through grace) be pleaſed with it. Is it not very ſinfull to ſtrive with him about any thing he doth, in and with all whoſe doing we ought to acquieſſe, and be well pleaſed?
Fifthly, Theſe words, Why dost thou ſtrive with him? import a high preſumption in thoſe who doe ſo.
Hence obſerve.
Striving with God is a preſumptuous ſin.
The Prophet ſaith, (Iſa: 45.9.) Woe unto him that ſtriveth with his maker. Let the potſherd ſtrive with the potſherds of the earth: Shall the clay ſay to him that faſhioneth it, what makeſt thou? or thy work he hath no hands? When the Prophet ſaith, Let the potſherd ſtrive with the potſherds of the earth; his meaning is, let man ſtrive with man, but let not any man preſume to ſtrive with his maker; for then the potſherd ſtriveth with the potter. In all which he doth not encourage man to ſtrive with man, (though his match) but ſheweth how inſufferable a boldneſs it is for any man (how matchleſſe ſoever among men) to ſtrive with God. The King of Judah having ſent a challenge to the King of Iſrael, He returned this anſwer (2 Kings 14.9.) The thiſtle that was in Lebanon ſent to the Cedar that was in Lebanon, &c. As if he had ſayd, What a preſumption is it for a thiſtle to equall it ſelfe with a Cedar? and therefore he adviſeth (v. 10.) Thou haſt indeed ſmitten Edom, and thy heart hath lifted thee up: glory of this and tarry at home; for why ſhouldeſt thou meddle to thy hurt, that thou ſhouldeſt fall, thou and Judah with thee? As if he had ſayd, thou canſt get nothing by medling with me but blowes, and moſt probably, thine owne ruine to boote. Now if an earthly King ſhall look upon it as a preſumption for another King his equall in dignity to contend with him, how much more may the God of heaven, who is King of Kings, and Lord of Lords, count it an high preſumption for any man, though the greateſt King on earth, to ſtrive with him?
Sixthly, We uſe to ſay to thoſe who act fooliſhly, Why doe you thus? And therefore when Elihu ſaith to Job, Why doſt thou ſtrive againſt him?
We learne.
Striving with God is a fooliſh and a most irrationall thing.
Sinners are fooles, all ſin is folly, irrationallity is ſtampt upon every ſin. Striving with God is a ſin ſo eminently fooliſh as may carry away the bell, for fooliſhneſſe, from all other ſins. I will give you three things, to ſhew why it muſt needs be ſo.
Firſt, We cannot helpe our ſelves by ſtriving with God. Chriſt argues the folly of inordinate cares from this ground (Math: 6.27.) Which of you by taking thought can adde one cubit unto his ſtature? It is not mans care, but the preſence and bleſſing of God which encreaſeth both the ſtature of man and his eſtate. Cares may breake our ſleepe, yea breake our hearts, but they cannot fill our purſes, nor heighten our perſons, either in a naturall or in a civill notion. Is it not then a fooliſh thing to take inordinate care? is it not greater folly to ſtrive with God? Seeing as by caring you cannot get any of the good things of the world, ſo by ſtriving with God, you cannot get off any of thoſe evills which he layeth upon you. Secondly, Is it not a very fooliſh thing to ſtrive with God, ſeeing we are ſo farre from helping our ſelves out of trouble by it, that we doe but increaſe our trouble, and the more entangle our ſelves by it? What doe we by ſtrugling but ſtraiten the bonds of our affliction, and get wearineſſe, in ſtead of expected eaſe? till we are quiet with God, how can we hope that he ſhould ſend us quietneſs? Thirdly, It is a fooliſh thing to ſtrive with God, becauſe by ſtriving with him in reference to any miſery that is upon us, we hinder our ſelves from taking comfort in any remaining mercy. Though God takes away many mercies, yet while life remaineth there is ſomewhat of mercy remaining. When Job was ſtripped to his skin, yet he had ſomewhat left, which was a ground of his bleſſing God. The greateſt looſers have ſomewhat left, they eſcape at leaſt (as Job ſayd he did at worſt, Chap: 19.20.) with the skin of their teeth. But while we ſtrive with God about the mercies we have loſt, we looſe the comfort of all the mercies we ſtill enjoy. And is it not extreame folly to deprive our ſelves of what we have by complaining about what we have not? Why dost thou ſtrive? Thus much from the emphaſis of the former part of the verſe, as 'tis put into a chideing or reproving queſtion, Why doſt thou ſtrive againſt him? From the latter branch.
He giveth not account of any of his matters.
Obſerve.
Firſt, The power and dominion of God is abſolute.
God is not ſubject to any reckonings with man whatſoever he doth. He that may doe what he will, and can doe nothing but what is right, neither may nor can be brought to any account for what he hath done. He that is unaccountable is abſolute in power.
Further, God needs not give man any account, upon theſe three grounds. Firſt, He oweth no man any thing; He hath received nothing of us, and if a man hath not received, he needeth not account. They that have any truſt from men, are to give account. But what hath God received from man? Man receives his all from God. Why then ſhould God give any account?
Secondly, Conſider, the Lo…d hath wronged no man, nor can he. He is infinitely juſt and righteous in all his wayes; He not only doth juſt things, but things are juſt becauſe he doth them. Why ſhould he give an account of any of his matters, who neither doth nor can doe any matter which is un…uſt. If we knew and were fully aſſured of a man (in whoſe hands we have truſted much) that he were ſo juſt, that he would not (though he had opportunity) deceive us of a farthing, we would never call him to an account. As it is ſayd of thoſe treaſurers in the ſtory of the Kings (2 Kings 12.15.) They reckoned not with the men into whoſe hand they delivered the money to be beſtowed on workmen, for they dealt faithfully. An example hardly to be parallel'd in an age by the ſons of men. Many are more deſirous of truſts, then carefull to diſcharge them; They love to have much treaſure paſſe through their hands, that ſome of it may, in paſſage, ſlip into their owne pockets and purſes. Juſtice and faithfulneſs are rare Jewels among men, and therefore it is but need they ſhould have a check upon them, and be called to an account. But the holy God is altogether juſt and faithfull, therefore to what purpoſe ſhould he be called to an account. Let us reſt quiet in this acknowledgement, That he whoſe will is the higheſt reaſon, can doe nothing without reaſon. Man was created under God, and then he returnes to the order of his creation, when he prefers the judgement of God, even when he doth not underſtand it, before his owne.
Thirdly, There is no man, no nor Angel, that hath any authority to call God to an account. They that are accountable to others,Homo ſub deo eſt conditus & ad conditionis ordinem redit, quando ſibi aequitatem judicis, etiam quam non intelligit anteponit. Greg l. 13. Mor: c. 18. are under their power, either as being in degree above them, or as having made a compact & covenant with them (though their equalls) to give them an account. But who ſhall call God to an account, who is higher then the higheſt? And though God hath condiſcended to make a covenant with man, and therein given him aſſurance that he will doe him good, yet God hath engaged himſelfe to give us an account how or in what way he makes good or performes his Covenant. Man muſt give an account to God how he hath performed the Articles of the Covenant, not God to man. As man is a fraile dying creature, ſo he is an accountable creature (Luke 16.2.) Give an account of thy Stewardſhip, for thou mayſt be no longer Steward (Rom: 14.12.) So then every one of us ſhall give an account of himſelfe to God. God will call every man to a ſtrict account of his receits and expences, what talents of time and opportunities of parts and abilities, of power and Authorities, have been put into his hand, as alſo how he hath husbanded and improved them. We, alas poore creatures, by ſtriving with God, call him (upon the matter) to give us an account of his matters; And in the meane time forget the account which we muſt give to him of all our matters. It is our duty and will be our wiſdome to account ſo with our ſelves every day, that we may be ready for our account in that Great and laſt Audit-Day; And as to remember & prepare for our own account in that day, will keepe us from doing or ſaying any thing which may be interpreted a calling of God to an account all our dayes: ſo that remembrance will make us ſtrive how to improve and be bettered by the afflictions and troubles wherewith we are exerciſed in the world, in ſtead of ſtriving with God, becauſe he puts us upon thoſe ſeverer exerciſes; for how we have improved our afflictions will be one part (and that a very conſiderable one) of our account to God in that day.
Laſtly, The two parts of this verſe connected and conſidered together, (Why doſt thou ſtrive againſt him, for he giveth not account of any of his matters) The latter being a reaſon of the former, give us this Obſervation.
God being abſolute in power we ought to ſit down quietly under all his dealings: Or thus, The conſideration of Gods abſolute Soveraignty, that he gives not account of any of his matters, ſhould ſtop all our ſtrivings and pleadings with or againſt God.
Our ſtrivings againſt God are of two ſorts, or in a double reſpect; They reſpect either our eternall, or our temporall eſtate.
Firſt, With reſpect to our eternall ſtate (for about that we are apt to call God to account.) O what ſtrivings are there in the hearts of men about Gods abſolute ſoveraignty in electing of ſome and rejecting of others. The Apoſtle is much upon it (Rom. 9.) where having repreſented the Lord ſpeaking thus by Moſes (verſ. 15.) I will have mercy on whom I will have mercy, and I will have compaſſion on whom I will have compaſſion: He preſently prevents an Objection, or the ſtrife of man with God about that ſaying, (verſ. 19.) Thou wilt ſay then, why doth he yet find fault? (As if men might find fault with God, if he in that caſe ſhould find fault with them?) for who hath reſisted his will? This is mans plea againſt the ſoveraigne will of God. But what ſaith the Lord by the Apoſtle to ſuch a pleader? we have his reproof of him for an anſwer in the next verſe, Nay but O man, who art thou that replyeſt againſt God? ſhall the thing formed ſay to him that formed it, why haſt thou made me thus? hath not the Potter power over the clay? The Apoſtle brings in this Argument as to mans eternall ſtate; he muſt not ſtrive with God about that. He muſt not ſay, why doth God find fault with man? O man, who art thou that doſt logick it thus with God? His abſolute power is his reaſon why he diſpoſeth thus or thus of thee, or any man elſe. He will give thee no account why it is ſo, but his own will to have it ſo. For ſhame ſit downe, ſtop thy mouth for ever, ſpeak not thus to God. If thou art, as thou canſt not deny, a thing formed by God, then ſay not why haſt thou made me thus? And as now thou ſtriveſt with God about that which thou canſt not underſtand, ſo at laſt (though now thou doſt not) thou ſhalt underſtand that thou oughteſt not to have ſtriven with him about it. And indeed if men have a mind to ſtrive with God, they may find as many occaſions for it in the doctrine of his conditionall decrees of foreſeene faith, repentance, and perſevering obedience, as in his abſolute. We ſhall never want matter of quarrelling with God, till we have learned ſimply, that is, graciouſly to ſubmit.
Secondly, This truth ſhould much more quiet our ſpirits, and ſtop our ſtrivings in reference to our temporall eſtate. And that,
Firſt, As wrapt up in common with others. Did we conſider the ſoveraigne power of God in ordering the affairs of Nations and Churches, we would glorifie him in a gracious ſilence however we ſee things goe with them. The Scripture urgeth us often to this fixedneſſe of mind in the midſt of all publick revolutions and changes upon this only account. Heare David (Pſal. 46.9, 10.) Come behold the works of the Lord, (What works? ruining works) what deſolation he hath made in the earth. God made ſtrange work in the World at that time, Thoſe countryes which before were as the Garden of God, became like a deſolate Wilderneſſe; who was able to beare this with patience? Yet the Spirit of God ſaith in the next words, it muſt be patiently borne; when God lets men ſtrive and warre with one another to a common confuſion, yet no man may ſtrive with God about it; and the reaſon given why no man may, is only this (which is indeed all the reaſon in the world) He is God. So it follows in the Pſalme, Be ſtill and know that I am God; As if the Lord had ſaid, not a word, do not ſtrive nor reply, whatever you ſee, hold your peace; know that I being God I give no account of any of my matters. Thus the Prophet cautions the whole world (Zech. 2.13.) Be ſilent O all fleſh before the Lord, (doe not diſpute the doings of God, doe not murmure at them) for he is raiſed up out of his holy habitation. That is, God is going to work (as a man raiſed out of his bed is) therefore doe not you trouble your ſelves, nor riſe up againſt him in your words or thoughts what work ſoever he makes. Like counſell is given (Pſal. 75.5.) Lift not up your horne on high,, ſpeak not with a ſtiffe neck; for promotion cometh neither from the Eaſt, nor from the Weſt, nor from the South: But God is the Judge, he putteth down one, and ſetteth up another. All great changes proceed from his judgment; take heed of judging the ſentence of the great Judge. Remember, That he whoſe name alone is Jehovah, is the moſt high over all the earth. (Pſal. 83.18.)
Againe, This is as true if we reſpect the private or perſonall eſtate of any man. If God makes a man poor in eſtate or deſpiſed in the World; if he make him ſick or weak in body, he muſt not ſay unquietly, why doth God thus? If he taketh away our Relations, if he empty our families we muſt not ſtrive with him. When old Ely had received one of the ſaddeſt meſſages that ever was ſent man. It is the Lord (ſaid he) let him doe what ſeemeth him good (1 Sam. 3.18.) So David (Pſal. 39.9.) I was dumb, I opened not my mouth, becauſe thou didſt it (Pſal. 62.1.) Truly my ſoul waiteth patiently upon God. The word is, my ſoul is ſilent before God. And (Pſal. 42.5.) How doth David chide his ſoul for making a noyſe? Why art thou diſquieted O my ſoul, hope thou in God.
But you will ſay, May we not at all ſtrive? what ever God doth in the World, or with us, muſt we ſit downe under it, or reſt ſatisfied in it, and ſay nothing?
I anſwer, Firſt, we may and ought to be very ſenſible of all the dealings of God. But we muſt not be unquiet under any of them. It is one thing to feele the ſmart, and another thing to diſpute the rod. Some are under a kind of Stoicall ſtupidity; they doe not ſtrive with God, becauſe they doe not mind what God doth, they are not ſenſible. Others are ſtout, ſturdy, and proud ſpirited, they care not for the croſſe, they ſlight and deſpiſe rebukes. Thus or upon theſe grounds not to ſtrive with God is as bad, if not worſe then that ſtriving with him which this poynt diſſwades and diſapproves. We may, yea we ought to take notice of every ſtroak we receive from God.
Secondly, As we ſhould be ſenſible of the hand of God at any time upon us, ſo we may pray for the removing of his hand; 'Tis not a ſinfull but a gracious act, to ſtrive with God by prayer for deliverance out of trouble.
Thirdly, A man under the Rod may uſe means to get it off, and free himſelfe from it, even while he is quiet under it. So then, the quietneſſe of mind in our afflicted condition here intended and preſſed, is oppoſed only, firſt, to fretting and repining. Secondly, to vexing and tumultuating. Thirdly, to diſtracting cares. Fourthly, to deſponding fears. Fifthly, to killing ſorrows. Sixthly, to uncompoſedneſſe of ſpirit for our callings. Seventhly, to hard thoughts of God. Eighthly, to the uſing of any unlawfull meanes to help or reſcue our ſelves out of the hand of evill.
And that we may be preſerved from all theſe ſtrivings againſt God, and unquietneſſe of ſpirit under any of his ſaddeſt and darkeſt diſpenſations, which will certainly run us upon ſome of, if not all thoſe eight moſt dangerous rocks, laſt mentioned, Let me lay down a few conſiderations, why we ſhould not ſtrive with God in ſuch a manner: And preſcribe ſome preſervatives to keep us at the greateſt diſtance from it.
Firſt, Conſider, to ſtrive with God diſhonours God and darkens his glory; for hereby we call his wiſdome and goodneſſe, yea his truth and faithfulneſſe to us in queſtion. What can be done more diſhonourable to God then this? God reſented it as a great diſhonour, that Moſes and Aaron did not ſanctifie him (that is, give glory to his name) before the children of Iſrael (Num: 20.12.) and therefore told them, Ye ſhall not bring the children of Iſrael into the land which I have given them. As if he had ſayd, Ye have not honoured me as ye ought in this thing, and therefore I will not honour you in that. But what is it, that Moſes and Aaron did not ſanctifie God in? it was (ſaith the text) in not believing. And what is that (at beſt) but a ſtriving with God, as to the truth of his word and his faithfulneſſe in fulfilling it?
Secondly, Such ſtriving with God hinders the exerciſe of grace, and ſtops the worke of the new creature. He that ſtriveth with God by way of murmuring, can never ſtrive with God by praying and believing.
Thirdly, Such ſtrivings with God are the exerciſings of our luſts and corruptions. Then is the time for anger and diſcontent, or any evill affection to come forth and act their part.
Fourthly, Striving with God is an argument that ſin hath much ſtrength in us, and that corruption hath got a mighty hand over us.
Fifthly, Striving with God layeth us open to all the temptations of Satan, to all the fiery darts of the Devill. Our ſhield is gone, when once we ſtrive with God, who is our ſhield in all Satans ſtrivings and aſſaults againſt us; And then we ſtand naked before that armed enemy.
Sixthly, Striving with God, doth at once unfit us for every good duty, and putteth us further off from every deſired mercy.
Seventhly, and laſtly, Striving againſt God, makes man moſt like the Devill, who is the moſt unquiet and diſcontented creature in the world, and is alwayes both ſtriving with God, and vexing at his owne condition. The devill's ſin at firſt was ſtriving with God, and 'tis the ſumme of all his actings and workings againſt man ever ſince. None reſemble the devill more lively then male-contents; and who are they but ſuch as ſtrive and ſtruggle againſt the afflictive providences of God.
Now for the preſerving and keeping of our hearts from this great, this complicated ſin, a ſin containing many ſins in it, and diſpoſing us to all ſin. Lay theſe things to heart.
Firſt, let us conſider our own nothingneſs in compariſon of God. God is all, and what are we? we are nothing, and ſhall we ſtrive with God? ſhall folly ſtrive againſt wiſdome, and weakneſſe againſt ſtrength? When the Prophet would comfort the people of God againſt the ſtrivings of the nations with them, he doth it upon this conſideration (Iſa: 40:17.) All nations before him are as nothing, and they are counted to him leſſe then nothing, and vanity; To whom will ye compare him? And ſurely we may by the ſame argument, much more deterre all men from ſtriving with God. Shall ſingle perſons ſtrive againſt him, to whom not only they, but whole nations are nothing, yea and leſſe then nothing?
Secondly, Doe we find our ſelves under a croſſe, or in a hard condition? remember we have deſerved no better. As we are nothing, ſo we have deſerved nothing. Jacob to keepe his ſpirit quiet in a time of great diſtreſſe confeſſed (Gen: 32.10.) Lord I am unworthy of the leaſt of thy mercies. As if he had ſayd, I have no reaſon to complaine, or be angry, to fret or vex at this diſpenſation, yea though thou ſhouldſt let the cloud of my brothers wrath breake upon me, and ſwallow me up, for what am I? If we conſider we have deſerved no good, we ſhall never ſtrive with God about any evill that befalls us; eſpecially, if we conſider
Thirdly, That we are ill-deſerving, or ſuch as deſerve the greateſt evills. None of us ſuffer but what our owne ſin hath procured, yea ſin might have procured us ſoarer ſufferings. Every ſin hath a croſſe in the belly of it. And ſhall we ſtrive with God becauſe of our croſſes, when our ſins have made them?
Fourthly, Why ſhould we ſtrive with God about theſe things? are they worth the ſtriving with God about? ſurely they are not wotth the ſtriving with men about, much leſſe with God. If we were in the beſt outward eſtate that ever any man enjoyed in this world, yet we were not then got a ſtep beyond vanity (Pſal: 39.5.) Every man in his beſt eſtate is altogether vanity. Suppoſe God ſhould give you a blank, and bid you ſit downe and write what you would have as to your outward ſtate, and then beſtow it upon you, yet in this beſt eſtate, you and your all are altogether vanity. And will ye ſtrive with God for taking a vaine thing from you? Will you be ſo much diſſatisfied for the taking away or want of that which could not ſatisfie you when you had it, nor can when you have it againe? If a man had all theſe comforts which he ſtrives for, they could not make him happy, why then ſhould he ſtrive becauſe they are removed from him? But as they are vanity, becauſe unable to ſatisfie when we have them, ſo they are vanity, becauſe of our uncertainty to hold them. Yea ſuppoſe we hold them as long as we can have them, it is but a while. And ſhall we ſtrive with God about looſing that which at longeſt we cannot keepe long? To be ſure theſe things are not neceſſary for us: Chriſt ſayd to Martha, There is one thing neceſſary (Luke 10.42.) But a worldly comfort of any kind is not the nece…y thing which Chriſt there intends; And ſhall we ſtrive with God about unneceſſaries?
Fifthly, Know, afflictions are the portion of the people of God in this life. They are the corrections of a father, and there is no ſon but hath his correction, or may have it. And ſhall we ſtrive with God for ſending us our portion, our ſon-like, child-like portion?
Sixthly, I would ſay this to believers, Why will ye ſtrive with God about any of your afflictions? they are for your good and benefit. And will ye ſtrive with God, becauſe he is doing you good? let your afflictions be never ſo ſad, never ſo ſore, and to ſence never ſo bad, yet God is doing you good by them; be not angry with your owne good?
Laſtly, Why doe we ſtrive with God under our afflictions; He loveth us as much under affliction, as in a proſperous condition. God is tender to his in their troubles, and ſhall they be harſh to him, when he is ſo tender towards them? A parent that hath but nature, will tender his child moſt when ſick and weak, and will not God? Let us take heed we be not found ſtriving with, or having hard thoughts of God while the bowels of his moſt tender compaſſions are moving towards us.
To ſhut up this whole poynt. As Chriſt when he ſaw his Diſciples in danger to be carried away with the feare of man, ſaith to them (Luke 12.4, 5.) Be not afraid of them that can kill the body, and after that have no more that they can doe, But I will forewarne you, whom you ſhall feare; feare him, which after he hath killed hath power to caſt into hell, yea I ſay unto you, feare him. Now, as becauſe men are apt to feare, yea moſtly to feare that which they ſhould not, Chriſt ſheweth them whom to feare. So (as hath been ſhewed) becauſe men are very apt to ſtrive, but they commonly ſtrive with thoſe, and about thoſe things, which they ſhould not. Therefore I will tell you with whom and with what ye ſhould ſtrive. If ye will needs be ſtriving, pray
Firſt, Strive with the ſin in your owne boſomes, ſtrive with your owne luſts and corruptions. One of the great Goſpel duties which we are called to, is to mortifie our earthly members. To ſtrive with all inordinate affections, with pride, with envie, with love of the world, and with uncharitableneſſe to the death, is our duty, if ye will needs ſtrive, ſtrive with theſe.
Secondly, If you will needs be ſtriving, then ſtrive with the ſins of others in a gracious and zealous manner, as Nehemiah did, who contended with the Nobles for their prophanation of the Sabbath, and their unlawfull marriages (Neh: 13.17. & 25.) we ſhould ſtrive with on… ano…her to hinder that which is evill. Gideon broke downe Baals altar, he ſt…ove with Baal, and was therefore ſirnamed Jerubbaal (Judg: 6.32.) So let us ſtrive with the corrupt practices, courſes, and cuſtomes of the times, we live in, not d…lly and comply with them as many doe. The Apoſtle ſaith. (Heb: 12.4.) Ye have not yet reſiſted unto blood, ſtriving againſt ſin. That is, either the ſin of others, or the ſin which others would force you to. Though we ſhould ſtrive againſt our owne ſins eſpecially, yet 'tis good to ſtrive againſt ſin in whomſoever we ſee it.
Thirdly, If you will be ſtriving, then ſtrive with Satan, The Adverſary; Submit to God, and reſiſt the Devill, containe the whole duty of man, (James 4.7.) Our buſineſſe is not to ſtrive with God, but to ſubmit to him; And our buſineſſe is not to ſubmit to the Devill, but to ſtrive with him. How doe moſt run a contrary courſe? They reſiſt God, and ſubmit to the Devill. O ſad! Here's a threefold bleſſed ſtrife; Firſt, Strive with the luſts and corruptions of your owne hearts; Secondly, Strive with the ſins of others, and their ſollicitations of you to ſin: Thirdly, Strive with the Devill and his temptations. Doe not ſtrive with God, why ſhould we ſtrive with God at any time, or in any thing, whom at all times, and in all things, we ought to ſerve, honour and obey? So much of this chideing queſtion, in which Elihu reproves Job, and he had given but too much occaſion for it. Why doſt thou ſtrive with him, he giveth not account of any of his matters.