Exposition of Job 38-42, Commentary on Job · Chapter 38 · Verse 1-3

Exposition of Job 38-42 · Commentary on Job · Chapter 38 · Verse 1-3

p. 1JOB, Chap. 38. Verſ. 1, 2, 3.

1. Then the Lord anſwered Job out of the whirlwind, and ſaid,

2. Who is this that darkeneth counſel by words without knowledge?

3. Gird up now thy loines like a man: for I will demand of thee, and anſwer thou me.

THis Chapter begins the laſt Act, or Concluſion of that great Diſputation between Job and his three Friends, held forth in this Book. We have heard Jobs three Friends ſtrongly charging him: We have heard Job ſtiffely defending himſelf: We have heard Elihu, though moderating the matter between them, yet ſharply reproving him. Elihu was indeed a quick, p. 2but a neceſſary reprover, provided and ſent by God:

Firſt, To calm and coole Jobs ſpirit, di…quieted by enduring ſharp afflictions from the hand of God, and heated by hea…ing thoſe ſharper accuſations from the tongues of men.

Secondly, To reclaim him from thoſe over-eager defences of his own integrity, and likewiſe from thoſe over-paſſionate complaints ab…ut the dealings of God, to a better and more ſubmiſſive temper of ſpirit towards him, as alſo to lower thoughts of himſelf.

Elihu fell upon the uſefull point, and hit (as I may ſay) the Nail on the head, he ſtruck the right Vein, and met with the peccant Humour: yet being young, and wanting gravity to ſet all home, and make it work; or, to make the impreſſion deep enough upon Job, it was but need that God himſelf ſhould ſecond him, and he did it to purpoſe, or with full effect; preſſing the ſame Arguments, for the main, which Elihu had begun; yet ſo, that we may manifeſtly diſcern a wide difference, whether we reſpect words or things, matter or manner, between men, how much ſoever aſſiſted by the ſpirit of God, and God himſelf in ſpeaking.

Here the Eternal God Jehovah, having ſeen his faithful ſervant, and ſtout Champion Job, contending and wraſtling long with Satan, his profeſſed enemy, and with his harſh and cenſorious, though both profeſſed and real Friends, foreſeeing alſo that if Job and his Friends (who had alſo been provoked by Elihu) ſhould have proceeded to anſwer him, a new broil muſt needs begin; God (I ſay) who never fails, nor forſakes his in their extreamity, or in time of their greateſt need, ſeeing and fore-ſeeing all this, ſtept in moſt ſeaſonably, and moſt graciouſly to undertake the deciſion of this great Controverſie between Job and his Friends, in perſon, raiſing a ſtormy Wind, as a witneſs of his mighty preſence, or to teſtifie who was there, as alſo (though with a Fatherly love and affection, yet) impartially and plainly to convince Job of his errour, ſhewing him wherein he had offended, and bringing him at laſt upon his knees, in a ſelf-abhorrence and repentance in duſt and aſhes.

Thus God the chief Judge, the great Arbitrator, and Determiner of all doubts and queſtions, and of all matters and things; the great God (I ſay) declared himſelf, to whom Job had made p. 3ſo many appeals, whom he ſo earneſtly deſired to take further and fuller cogniſance of his Cauſe, He, even He comes forth as a juſt and righteous Judge, and lets him and his Friends know his mind and judgement in the caſe. So then,

The Queſtion ventilated in this Book, is not ſtated according to the judgement of a man, who is ſubject to errour, but according to the infinite wiſdom and underſtanding of the great God, who ſearcheth the heart, and knoweth all ſecrets, who is light, and in whom there is no darkneſs at all.

And indeed, in the latter part of this Book, we may well conceive God himſelf ſpeaking, he ſpeaks ſo like himſelf: For here the underſtanding Reader may perceive a wonderful copiouſneſs of ſpeech, and largneſs of diſcourſe, ſtrengthened with the exacteſt and weightieſt reaſons, ſet forth with ſuch variety of matter, with ſuch gravity of expreſſions, with ſuch preſſing queries and and interrogations, that it very much excells all that had been ſpoken either by the Diſputants or the Moderator.

And ſuch was the condeſcention of God, that he ſeems to take the words out of Elihu's mouth, and urge over his Arguments anew, before he would give the final ſentence in this caſe; from which, as there could be no appeal, ſo, in which, there could be no miſtake. All this the Lord contracts into two Orations, or Speeches, each to of which Job Anſwers, and ſubſcribes by an humble ſubmiſſion.

The firſt of theſe Speeches, is contained in this thirty-eighth Chapter, and to the end of the thirty-ninth: To which God calls for an Anſwer in the two firſt Verſes of the fortieth Chapter; and Job gives his Anſwer in the third, fourth, and fifth verſes of that Chapter.

The ſecond Speech or Diſcourſe of God with Job begins at the ſixth verſe of the fortieth Chapter, and is continued to the end of the one and fortieth Chapter; to which we have Jobs Anſwer at the beginning of the forty ſecond Chapter, to the end of the ſixth verſe; and then the Chapter cloſeth with Gods ſpecial and irrefragable Judgement upon, or determination of the Queſtion between Job and his Friends, as alſo with a deſcription of Jobs bleſſed reſtauration after his fall, to a higher condition of outward proſperity and tranquility than ever he enjoyed before. Thus you have the ſumme of what's behind of the whole Book.

p. 4This Chapter with the next hold out the Lords firſt Argumentation or di courſe with Job, and in it we may conſider three things.

Firſt, The Preface or Introduction, in the firſt, ſecond, and third Verſes of this Chapter.

Secondly, The Speech it ſelf, to the end of the thirty-ninth Chapter.

Thirdly, Gods demand of an Anſwer, or that Job ſhould give him an account of himſelf, or of what he had ſaid at the beginning of the fortieth Chapter.

The words under preſent conſideration are a Preface or Introduction, leading to the whole buſineſs, and in them we may conſider three things.

Firſt, The Hiſtorians tranſition, or, an Hiſtorical tranſition, (verſ. 1.) Then the Lord anſwered Job out of the Whirl-wind, and ſaid. This the Hiſtorian or Pen-man of this Book inſerts to connect the matter of this Chapter with that which went before; he connects the diſcourſe of Elihu, which ended at the thirty-ſeventh Chapter, with the diſcourſe of God at the beginning of this: Then the Lord anſwered Job out of the Whirle-wind, and ſaid.

Secondly, We have here what the Lord ſaid, in form of Preface, leading in the intended matter; and that,

Firſt, By way of reprehenſion, or by a chiding Queſtion about what Job had ſaid (verſ. 2.) Who is this that darkeneth counſel by words without knowledge? This is it which the Lord ſaid, when he began with Job; Who is this that darkeneth counſel, by words without knowledge? As if he had ſaid, let me ſee the man, or, who is the man that ſpeaketh thus? I know there is a Queſtion (and I ſhall ſpeak ſomewhat to it afterwards) Whether theſe words were directed to Job or Elihu; yea, ſome Queſtion, whether this whole Chapter be not intended to Elihu rather than to Job, (I ſhall anſwer that Queſtion alſo afterwards) but I give it now in the analyſis of the context, as I pu…poſe, God willing, to ſtate it when I come to the Anſwer of that Queſtion: And therefore I ſay the reproof falls upon Job, whom God thus beſpake, beginning with a chiding, Who is this that darkneth counſel, by words without knowledge?

Secondly, by way of provocation to anſwer; or, we have here p. 5the Lords command given Job to prepare himſelf for an Anſwer, as well as he could, to what himſelf ſhould ſay (verſ. 3.) Gird up now thy loynes like a man, for I will demand of thee, and anſwer thou me. As the Lord reproved and chid him for what he had ſaid, ſo the Lord exhorted and encouraged him to ſet and fit himſelf the beſt he was able, to anſwer what himſelf had to ſay unto him.

Thus we have the intendment of theſe three Verſes; and if you would have in one word, a Proſpect of the whole following Diſcourſe, of God with Job, the Sum of it may be given and taken thus:

That as Elihu before, ſo now the Lord would have Job know and confeſs that no man muſt preſume to be ſo bold with him as to queſtion his doings; that's the great mark at which God aimed in all he ſaid to Job. And the confirmation or proof of it is taken up from this unqueſtionable ground; No man muſt Queſtion any thing which God doth to him or with him, for this very reaſon, Becauſe God doth it; or, becauſe God often alone, alwayes in chief, hath done and doth all things. God is the alone Creator of all things, he hath given all things their Being, he hath put all things into the Order in which they ſtand, and he preſerves them in their ſtanding; and if any evil befal man, the hand of God hath done it much more than the hand of any man: what then hath any man to do to queſtion his doings?

Now that God alone hath created and doth order all things, he himſelf proves, by calling Job to ſhew where he was When the Foundation of the Earth was laid, and Bounds were ſet to the Sea, &c. and ſo proceeds to aſſert and hold forth his ſole Power in furniſhing the Earth with Beaſts, the Air with Fowls, and the Sea with Fiſh.

The Lord having thus given Job to underſtand, that the whole World is his Work, and that he gave Being to all the Creatures in the World for the help of man, without the help of man, would have him thereby alſo underſtand and be convinced, that he and all men ought to adore, and quietly ſubmit to his providential workings, or the products of his Providence all the world over.

That's (as was ſaid) the general Point carried through this whole Diſcourſe of God with Job, the particulars whereof yeeld much p. 6matter both of Meditation and Admiration. I begin with the Preface: Verſ. 1. Then the Lord anſwered Job out of the Whirlwind, and ſaid.

In this Verſe we have three things.

Firſt, The Perſon anſwering.

Secondly, The Perſon anſwered.

Thirdly, The manner of his Anſwer.

The Perſon anſwering is, the Lord; the Perſon anſwered, is Job; the manner of the Anſwer is, out of a Whirle-wind; Then the Lord anſwered Job out of the Whirle-wind.

In the firſt word of the Text, we have (that which our Tranſlation makes emphatical) an intimation of the time or ſeaſon of this Divine interpoſition; then the Lord anſwered, &c. The Hebrew Text doth not expreſſe this Adverb of time, there 'tis onelyonly, the Lord anſwered, but we well ſupply it, rendering, then the Lord anſwered; as if the Penman had ſaid, at that very nick, inſtant or juncture of time, the Lord came in; the words were no ſooner out of the mouth of Elihu, he had no ſooner concluded his ſpeech with Job, but the Lord began, and anſwered Job; and if the Lord had not juſt then interpoſed, poſſibly Job might have replyed, and a new heat might have riſen, to the encreaſing of his troubles, and the inflaming of all their Spirits (as was hinted before) therefore the Lord to ſtop all further proceedings, or ſpeech between them two, began preſently to ſpeak himſelf. Then the Lord anſwered. Take this Obſervation from it; The Lord will appear in the fitteſt ſeaſon.

It was time for the Lord to appear, leſt this poor man ſhould have been utterly ſwallowed up with ſorrows, and over-whelmed with his affliction, or leſt he ſhould have been drawn out too long and too far in his bitter complainings and impatiency. The Lord is a God of judgement; bleſſed are they that wait for him (Iſa. 30.18.) He is a wiſe God, and knows how to time every action; he knowes when to appear, when to ſhew himſelf. As he himſelf will not contend for ever (Iſa. 57.16.) ſo neither will he let others contend overlong, leaſt the Spirit ſhould ſail before him, p. 7and the ſoules which he hath made. This is a comfortable truth with reſpect both to Nations, and Perſons, both to the caſe of the Church of God in general, and of every believer in particular. The Apoſtle Peter having counſelled the afflicted to humble themſelves under the mighty hand of God (1 Pet. 5.6.) addes this encouragement (in the next words) to do ſo, that he may exalt you in due time: though not in your time, nor at your day, the day when you would have him do it; yet he will do it in time, and in due time, that is, when it ſhall be moſt fit and beſt for you. Thus he appeared to and for Job in the Text, when the ſorrowes of his heart were enlarged, and when he had moſt need of ſuch an appearance. The Lord knows how at any time, and when 'tis the moſt proper time, to relieve his ſervants. Then The Lord anſwered Job.

The word here uſed is Jehovah; and ſeveral of the Learned take notice, that it is here uſed with a ſpecial ſignificancy: for in the diſcourſes of Job and his friends throughout this Book, other names of God are, if not univerſally, yet moſtly uſed, as Elſhaddai, Eloah, &c. In the firſt Chapter indeed, where God is ſpoken of by the divine Hiſtorian or ſacred Penman of this Hiſtory, he is named Jehovah, as alſo in ſome other ſuch like places; but in the body of the diſpute not ſo: And two reaſons may be given of it.

Firſt, The name Jehovah imports the Being of God; and therefore God himſelf, being about to ſpeak of his giving a Being to the whole Creation, and to ſeveral ſorts of creatures, he is moſt properly repreſented by his name Jehovah, which, as it implyeth that he is the Firſt Being, the Fountain of his own Being, or that he is of himſelf, ſo, that he gives a Being to all things, and that in him (as the Apoſtle told the great Philoſophers of Athens, Acts 17.) we live, and move, and have our being.

Secondly, The Lord (though he came in a Whirle-wind, yet) manifeſted himſelf in a clearer light to Job, than ever he had done before. Now, as in the third of Exodus, when the Lord ſent Moſes to the people of Iſrael to bring them up out of Egypt, to Canaan, (which was a great work, one of the greateſt that was ever done in the world, and in which the Lord made the moſt glorious diſcovery of his Power, Juſtice, and Mercy; when God p. 8I ſay, ſent Moſes upon this ſervice) he ſaid unto him (Exod. 6.2, 3.) I am the Lord, I am Jehovah, and I appeared unto Abraham, unto Iſaac, and unto Jacob by the Name of God Almighty; but by my name Jehovah was I not known to them. God being about to make himſelf more known in the world, than he had been to that day, by his dreadful plagues upon Pharaoh, and the miraculous deliverance of his people out of Egypt (as he ſaid (chap. 9.16.) And in very deed, for this cauſe have I raiſed thee up, for to ſhew in thee my power, and that my name may be declared in all the earth. The Lord, I ſay, being about to doe theſe great things for the manifeſtation of his own greatneſs) gave this charge to Moſes at the ſixth verſe of the ſixth chapter before mentioned; Wherefore ſay unto the children of Iſrael, I am Jehovah, and I will bring you out from under the burdens of the Egyptians, &c. Thus in this latter part of the book of Job, the Lord being about to looſen the bonds of Jobs affliction, and to eaſe him of his burden, as alſo to declare and manifeſt himſelf more clearly to him than formerly (as he confeſſed (chap. 42.5.) I have heard of thee by the hearing of the eare; but now mine eyes have ſeen thee) he therefore aſſumed his great name Jehovah. Then the Lord Anſwered Job, &c.

But ſome may ſay, Job had not ſpoken lately, much leſſe laſt. Elihu ſpake out ſix whole Chapters ſince Job ſpake a word; and though Elihu gave him the liberty, yea almoſt provoked him to ſpeak, yet he laid his hand upon his mouth, he ſpake not a word. How then can it be ſaid, The Lord anſwered Job? To avoid this difficulty,

Some render, Then the Lord anſwered concerning, or about Job; And theſe turn the whole diſcourſe of God in this and the next Chapter upon Elihu, in favour of Job. I ſhall touch upon that opinion and interpretation (as was ſaid) afterwards: but at preſent affirm, that Job was the perſon to whom the Lord here directed his Anſwer; and to take off this doubt, how the Lord could be ſaid to anſwer Job, when Job had not ſpoken laſt, but Elihu,

I anſwer (as upon a like occaſion it hath been elſewhere ſhewed in this book ch. 3.2.) that ſometimes in Scripture, a Speech begun is called an Anſwer, where nothing had been ſpoken before, to which that ſpeech could be applied in way of anſwer, Matth. p. 911.25. Matth. 17.4. The reaſon of this Hebraiſme, is becauſe ſuch as begin to ſpeak, do either anſwer the neceſſity of the matter, or the deſire of the hearers; and ſo they give a real and vertual, though not a formal Anſwer. Yet there are two conſiderations, in which we may apply the word Anſwer, formally and ſtrictly taken, to Job.

Firſt, If we conſider Job's wiſhes and requeſts.

Secondly, If we conſider Job's complaints, and (though the word be ſomewhat hard) his murmurings: The Lord may be ſaid to anſwer Job, as to his wiſh, deſire, or requeſt; becauſe Job had earneſtly deſired and requeſted more than once, that God would take his Cauſe in hand, or that he would have the hearing of it. Thus he ſpake at the third verſe of the three and twentieth Chapter: O that I knew where I might find him, that I might come even to his Seat: I would order my Cauſe before him, and fill my mouth with arguments. Zophar alſo, one of Jobs friends, made the ſame requeſt concerning Job (Chap. 11.2.) O that God would ſpeak, and open his lips againſt thee: As if he had ſaid, Eliphaz hath been ſpeaking, and Bildad hath been ſpeaking, and I am now about to ſpeak, but O that God would ſpeak. It was the wiſh of Job that God would ſpeak, and it was the wiſh of this his friend, and now behold God appears, poſſibly beyond their expectation, though not beſide their wiſh; for 'tis like they had not faith enough to beleeve that God would anſwer thoſe wiſhes. So then, God may be ſaid here to anſwer, becauſe (as it was prayed) he now took the matter into his own hand, and in perſon (as I may ſay) argued the Caſe with Job, and finally determined his Cauſe.

Hence Note; The wiſhes, requeſts, and prayers of good men have ſometimes been heard, though they were over-bold in making them, or had no clear ground to make them.

Job had no rule for ſuch a Petition, that he might preſently have a trial at the Tribunal of God; yet God was ſo gracious as to anſwer him in it, not onelyonly to his reproof, but to his comfort. The Name of God is, O thou that heareſt prayer, (Pſal. 65.2.) If carnal men have their extravagant prayers and wiſhes granted, 'tis in wrath; but if the Lord grant the paſſionate prayers p. 10and wiſhes of a godly man, it proves, though ſometimes a preſent affliction, yet alwayes, upon one account or other, a mercy in the iſſue. When the luſting Iſraelites wiſht for fleſh, the Lord heard their wiſhes; take Quails your bellies full, till they come out at your noſtrils; but while the meat was in their mouths, the wrath of God fell upon them. If the Lord grants what luſt asketh, ſuch pay dear for what they have for the asking. It hath been anciently ſaid,Multi irato deo exaudiuntur. many have their prayers heard in meer anger; ſo are all theirs who pray for what they have not, in meer diſcontent with what they have. The Lord heard Job, and not in anger, but in favour and condeſcention to him. Now if ſome not well grounded nor warranted requeſts of good men may be granted and anſwered (the Lord pitying their weakneſs, and eyeing their uprightneſs) in favour; how much more may they be confident, that their gracious and humble requeſts, ſuch requeſts as are every way ſutable to the Word and Will of God, ſhall be graciouſly anſwered!

Secondly, The Lord anſwered, as the Prayer and Wiſh, ſo the Complaints of Job; He had complained ſometimes (though he were a mirror of patience) impatiently. Theſe complaints the Lord anſwered, but it was with ſevere and ſharp reproofs, as we find in the next verſe.

To conclude this query, we may ſay, God had two great ends or deſigns in anſwering both the wiſhes and complaints of Job.

Firſt, That he might humble and convince him, that he might ſtop his mouth and ſilence his complainings for ever, as he did moſt effectually.

Secondly, That after his humiliation, and repentance, he might juſtifie and acquit him, and alſo reſtore him to his former comforts and enjoyments, as he did moſt mercifully. This being the deſign of the Lord in ſpeaking to Job, what he ſaid, may well be called an Anſwer.

But how or in what manner did the Lord anſwer him? Surely, in ſuch a manner, as never man was anſwered. The Lord anſwered Job Out of the Whirlwind.

He anſwered him (as we ſay) to ſome Tune. A Whirlwind p. 11makes ſtrange kind of Muſick. A Whirlwind is a ſudden mighty loud-bluſtring Wind, taking away, or bearing down all before it. A Whirlwind is a Wind which moves whirling, and gyring about all the points of the Compaſs, no man knows where to have it, nor how to ſhelter himſelf from it. I have had occaſion to ſpeak of the Wind, and of the natural ordinary Whirlwind in the former Chapter. But here's a Whirlwind extraordinary, if not ſupernatural. There's much queſtioning among ſome Interpreters how we are to conceive of this Whirlwind. I would anſwer that point a little, and then give ſome account, why the Lord ſpake to Job out of ſuch a Whirlwind.

Firſt, Some affirm that it was onelyonly a Viſional Whirlwind: As if the Lord appeared (as it were) in a Tempeſt or Whirlwind to Job in a deep ſleep, ſuch as was upon Adam (Gen. 2.21.) when the Lord took one of his ribs, and made the Woman. In ſuch a deep ſleep, ſay they, Job ſaw a Whirlwind, and heard the Lord ſpeaking to him out of it: As Ezekiel, who in a Viſion looked, and behold a Whirlwind came out of the North; as we read in the firſt Chapter of that Propheſie, (verſe 4.)

Secondly, Others conceive that it was not a Viſional, but a Metaphorical Whirlwind, or a Whirlwind in a figure; and we may give you a threefold Metaphor, or three things, to which this paſſage of Providence may allude to a ſpeaking out of a Whirlwind.

Firſt, God anſwered Job out of the Whirlwind; that is, when there was a great busſle or ſtorm among the Diſputants, conflicting about Jobs caſe; one moving this way, another thar, all being toſſed about (as it were) with the wind of their ſeveral opinions in ventitalating his condition. Out of this Whirlwind it was (ſay ſome) or while all were thus diſcompoſed in their ſpirits, and could not compoſe the matter in difference between them and Job, during this hurry or troubleſome ſtate of things and minds, the Lord aroſe and anſwered Job.

Secondly, The Lord may be ſaid to anſwer Job out of the Whirlwind, becauſe he ſpake to him angrily, diſpleaſedly, and reprovingly. Anger, eſpecially the Lords Anger or Diſpleaſure, is often in Scripture compared to a Storm or Tempeſt: As if this Whirlwind were nothing elſe but a ſharp angry chiding. When a man chides, we ſay, The man's in a ſtorm; and we may p. 12ſay with reverence, when the Lord ſpeaks chidingly (as he did to Job) he is in a ſtorm, or (according to the Text) ſpeakes out of a Sto my Whirlwind: Thus alſo, when the Lord ſpeaks pleaſingly, and gently, then he may be ſaid to ſpeak in a calm. There's a truth in that.

Thirdly, The Lord anſwered in a Whirlwind; that is, while Job, both as to his outward condition and inward diſpoſition, or the frame of his ſpirit, was evidently in a great ſtorm or toſs. For doubtleſs, his ſpirit was very ſtormy and toſſed up and down at that time, that is, much troubled and diſquieted, upon the with-drawings of God, and the unkindneſs of his friends. Now when Job had this Sto…m, this Whirlwind in his ſpirit, the Lord appeared and anſwered him. Thus ſome conceive it, though not a Viſional Whirlwind, yet a Metaphorical Whirlwind in thoſe three ſenſes opened. But

Thirdly, (with others) I take the Whirlwind here in proper ſenſe, that is, for ſuch a Whi…lwind as is often heard and felt, ſounding, bluſtering, and making great diſturbance in the ayre, blowing up Trees by the roots, and overthrowing Houſes to the very foundation.Ex nube obſcura. Rab. Levi. Ex Nimbo. Bez. Ex procella & venti turbine horrifico. Eturbine, i. e. e nube e qua erupit turbo ſeu ventus turbineus. Piſc. Di nube aliqua praeter naturae ordinem facta. Grot. De ipſa caligine, in qua ſc. videtur nobis Deus deliteſcere. Vatabl. One of the Rabbins calls it a dark cloud; ſeveral of the Moderns expreſs it by a rainy or watry cloud, out of which iſſued that dreadful Storm, called a Whirlwind. Doubtleſs, ſome ſudden extraordinary Wind, exceeding the conſtant order and common courſe of Nature, gathered the clouds at that time. Thus God at once hid the glory of his Majeſty, and teſtified it (much after the ſame manner as he did at the promulgation of the Law upon Mount Sinai) when he anſwered Job out of the Whirlwind.

But it may be queſtioned, why did God anſwer Job out of a Whirlwind?

Firſt, Such a way of anſwering was moſt proper to the diſpenſation of thoſe Old Teſtament Times, when the Covenant of Grace lay covered with Legal Shadows, and was uſually adminiſtred in a clothing or ſhew of terror; eſpecially (as was ſaid before) at the giving of the Law on Mount Sinai (Exod. 19. Deut. 4.12.) when, ſo terrible was the ſight, that Moſes ſaid, I exceedingly fear and quake (Heb. 12.21.) And ſurely the Lord appeared and ſpake very dreadfully to ſome of the Prophets in thoſe Elder Times; eſpecially to the Prophet Habakkuk, who thus reports p. 13the conſternation of his mind (chap. 3.16.) When I heard, my belly trembled, my lips quivered at the voice, rottenneſs entred into my bones, and I trembled in my ſelf, that I might reſt in the day of trouble. Now, Goſpel Times being more clear and calm, Chriſt ſpeaks more clearly and calmly; as it was phopheſied (Iſa. 42.2, 3.) He ſhall not cry nor lift up his voice in the ſtreet: (Chriſt did not ſpeak out of a Whirlwind) A bruiſed reed he ſhall not break, and the ſmoaking flax ſhall he not quench; he ſhall bring forth Judgement unto Victory: That is, he ſhall with all tenderneſs condeſcend to the weakeſt ſouls, and deal with them moſt ſweetly, gently, and compaſſionately.

Secondly, The Lord ſpake in a Whirlwind, that he might ſhew the greater State and Majeſty, to awaken Job yet more, or to make him more attentive; as alſo to affect him yet more deeply with the apprehenſion of his Power and Glory; and to leave a greater impreſſion upon his ſpirit of his own vileneſs, weakneſs, and nothingneſs. Job was yet too big in his own eyes, the Lord would annihilate or make him nothing; the Lord would beat him out of all conceit with himſelf, out of an opinion of his own integrity and righteouſneſs, that he might ſee and confeſs there was no way but to lie at his foot, abhorring himſelf, and repenting in duſt and aſhes. Such to this day is the pride and ſtupidneſs of mans fleſh, that he hardly attends the Word or Works of God, unleſs awed by ſome extraordinary Miniſtration.

Thirdly, We may conceive the Lord appeared and ſpake in this Whirlwind,Aerumnoſo homini conformem exhibens aſpoctum. Munſt. that he might therein ſuit his appearance to the ſtate and condition of Job at that time, or that he might (as it were) ſymbolize with Jobs troubled eſtate. Job, as I toucht before, was in a Storm, and now God declares himſelf in a ſtorm: and that is the reaſon, which ſome give, why the Lord appeared to Moſes (Exod. 3.2.) in a burning buſh; it was (ſay they) that his apparition might anſwer their preſent condition. The Children of Iſrael were then in the fire of affliction, and entangled in the buſh of cruel bondage, they were ſcratcht and torn with briars and thorns; and the Lord ſpake out of a burning buſh to Moſes, as here to Job out of the Whirlwind.

Fourthly, and laſtly; I conceive the reaſon why the Lord ſpake o him in a Storm, or Whirlwind, was to let him know that he p. 14was not well pleaſed with him, but purpoſed to reprove and chide him.De turbine indignationis indice. Though Job was a precious ſervant of God, yet God was not well pleaſed with many paſſages under his affliction, and therefore he would not flatter but humble him: For though Job ſpake from an honeſt heart, and what he ſaid was truth, yet God did not like his manner of defence and pleading for himſelf: He was not pleaſed to ſee him hold up the Bucklers ſo long, when he ſhould have laid them down rather, and ſubmitted. David to ſhew how greatly the Lord was diſpleaſed with his enemies, tells us what dreadful effects followed the hearing and granting of his prayer againſt them, (Pſal. 18.7, 8, 9, &c.) Then the Earth ſhook and trembled, the foundations alſo of the hills moved and were ſhaken, becauſe he was wroth; there went a ſmoke out of his noſtrils, and fire out of his mouth devoured, coals alſo were kindled by it: he bowed the Heavens alſo and came down, and darkneſs was under his feet, &c. Thus the Lord appeared in an Earthquake, in ſmoke, in fire, and darkneſſe, to make the proud oppoſers of his faithful Servant David, know how much his anger was kindled againſt them. Thus alſo when the Lord revealed himſelf to Elijah (1 Kings 19.11.) its ſaid, a great and ſtrong wind rent the mountains and brake the rocks; and after the wind, an Earthquake; and after the Earthquake, a fire, before the ſtill voice was heard: And why all this, but to ſhew that the Lord was highly diſpleaſed with the doings of the Kings of Iſrael at that time, and with that idolatrous generation; therefore he appeared in ſuch a dreadful manner, while he purpoſed to conclude all in a ſtill voice. Though the Lord was not in the Wind, in the Earthquake, nor in the Fire, yet theſe were fore-runners of his appearance, and ſignified that the Lord would ſhake that people with a mighty Wind and Earthquake of Judgement, yea even conſume them with the fire of his wrathful jealouſie, for their ſuperſtitious following after Baal, and deſerting his appointed Worſhip. When the luſts of wicked men grow fiery and ſtormy, God will convince them with fire and ſtormes; and if his own ſervants grow too bold with him, he will make them ſenſible of it, as here he did Job, by ſpeaking to them out of a Whirlwind; though he be intended to ſpeak to them at laſt as he did to Elijah, in a ſtill voice, and to Job, with favour and approbation.

p. 15Thus much for the opening of theſe words, Then the Lord anſwered Job out of the Whirlwind, and ſaid.

Hence Obſerve; Firſt, The great goodneſs of God, who condeſcends or lets himſelf down to ſpeak and treat with duſt and aſhes!

What a wonder is it, that the Lord of Heaven and Earth, ſhould admit, and enter into a parly with man, who is but a well-ſhaped clod of Earth! Solomon was in a kind of amazement at the mercy, when he ſaid at the Dedication of the Temple (1 Kings 8.22.) But will God indeed dwell on Earth! And may not we, that God ſhould come down to confer with an afflicted bed-rid man on Earth! I know ſome are of opinion, that the Lord ſpake by an Angel to Job; however, here was the Lords preſence, it was Jehovah, who manifeſted himſelf to Job, what Miniſtry ſoever he uſed: Thus the Lord is pleaſed often to interpoſe in the caſe and cauſe of his afflicted ſervants, though we ſee him not, nor have ſuch formal apparitions, as here in the Text. The Lord, the high and lofty One, who dwelleth in the high and holy Place, dwelleth alſo with him that is of a contrite and humble ſpirit; and be dwelleth with him to revive him, (Iſa. 57.15.) Therefore ſurely he manifeſts himſelf to him in his loving-kindneſs, which is better than life, and the very life of our lives. The Lord who hath Heaven for his Throne, and the Earth his footſtool, ſaith by the ſame prophet (Iſa. 66.1, 2.) To this man will I look, (and leſt any ſhould take this man to be one of the mighty ones of this world, he giveth us both a ſignal ſpecification, and clear character of this man to whom he looketh) even to him that is poor, and of a contrite ſpirit, and that trembleth at my Word. And if the Lord look to ſuch a man, if he vouchſafe him his gracious …ye, doubtleſs he alſo reveals himſelf graciouſly and freely to him.

Secondly, The Lord came here to inſtruct and teach Job. Several perſons had dealt with him before, and they very worthy, good, and learned perſons, and they came with a purpoſe to do him good; yet all would not do: All that his three friends ſaid, who undertook him firſt in their turns, was to little purpoſe in appearance. And though Elihu, a ſpritely young man, diſcours'd him with much life and heat, yet neither could he do the buſineſs: p. 16Jobs ſpirit began indeed to yeeld upon the laſt engagement of Elihu with him; yet he did not convince him fully. God came at laſt, and he prevailed, he did the deed; Then the Lord anſwered Job.

Hence Note, We need the teachings of God, beſides all the teachings of men, that we may rightly know him, and our ſelves, together with the intendment of his dealings with us, and our own duty under them.

'Tis the mercy of the New Covenant, that we ſhall be taught of God, and not by man onelyonly nor alone. As here Job had three or four, ſo we may have thrice three men toyling with us a long time in vain. The work is never well done, till God comes; and though we have not ſuch appearances of God now, yet he doth the ſame thing in effect to this day. This and that man, a thouſand men, yea a man who is an Interpreter, one of a thouſand (as Elihu ſpake) may be labouring upon the conſcience of a ſinner, and never bring things home either to convince or comfort him, till God is pleaſed to come in by the power of his bleſſed Spirit, and then who can but be convinced and comforted! Hence our Lord Chriſt had no ſooner reported the Covenant Promiſe out of the Prophet, They ſhall be all taught of God (John 6.45.) but preſently he makes this inference from it, Every man therefore that hath heard and hath learned of the Father, cometh unto me. We may ſay to all who are ſavingly wrought upon, as Chriſt to Peter, upon that Confeſſion which he made (Matth. 16.16. Thou art Chriſt, the Son of the Living God) Fleſh and blood hath not revealed this to you, but your Father which is in Heaven.

Impoſſibile eſt deum diſcere ſine deo. Iraen. l. 4. adverſus Haret. c. 10. A deo diſcendum quicquid de deo intelligendum. Hilar. l. 5. de Trin.It was ſaid by one of the Ancients, it is impoſſible to know God without God. And ſo ſaid another, We muſt learn all that from God which we underſtand of God. Unleſs God be our Tutor, we ſhall never be good Scholars. We know neither God nor our ſelves, any further than God teacheth us. Chriſt ſaith, Be not called Maſters, for one is your Maſter, even Chriſt (Matth. 23.8.) There are two ſorts of Maſters. 1. Ruling or Commanding Maſters. 2. Teaching Maſters. To the former we are Servants, to the latter we are Scholars. In the eighth verſe Chriſt p. 17ſpeaks of Teaching Maſters, as of Ruling Maſters at the tenth verſe. Now, when Chriſt would not have any man take upon him, or own the Title of Maſter or Teacher, his meaning is, that no man ſhould arrogate to himſelf the honour of principal Teacher, which is the peculiar of God: but to acknowledge that all mans teaching is nothing without Gods; as the Apoſtle alſo ſaith (1 Cor. 3.) We muſt learn from God whatever we know aright, either of God, or of our ſelves. Eliphaz, Bildad, and Zophar, ſpake much of God to Job, but Job was never effectually humbled, till God ſpake.

Thirdly, Note; As God here by his Word, ſo alwayes the Word of God, is the true determiner of controverſies, and reſolver of doubts.

No queſtion can be truly ſtated, but by the Word of God.Rectum eſt index ſui & obliqui. As the ſtatutes of the Lord are right (Pſal. 19.8.) So they ſhew what is right, and what is not. A ſtrait Rule declares it ſelf to be ſtrait, and detects the crookedneſs of whatſoever is crooked. The laſt appeal in all things doubtful is to the Law, (Iſa. 8.20.) To the Law, and to the Teſtimony; if they ſpeak not according to this Word, it is becauſe there is no light, or (as the Margin hath it) no morning in them. The Sun of righteouſneſs hath not riſen upon them who ſpeak and hold unrighteous things. Search the Scriptures, ſaith Chriſt (John 5.39.) or, as 'tis well rendred in the Indicative Mood, Ye ſearch the Scriptures, for in them ye think ye have eternal life. Nor did they think amiſs in thinking ſo; but that which Chriſt ſecretly reproved, while he ſaid ſo, was, that they did amiſs, or contradicted the Scripture in their lives, while they boaſtingly thought ſo. Not what this or that man ſaith, but what God ſaith, is the true ground of mans faith.Sumamus exlibris divinitus inſpiratis ſolutionem queſtionum. Theod. l. 1. Hiſt. Eccleſ. c. 7.Eccl 7 It was a worthy ſpeech of Conſtantine in the Nicene Council, Let us take out of that Book divinely inſpired, the ſolution of our Queſtions. It is not what the Fathers ſay, nor what the Pope ſaith, nor what Councils ſay; but what the Word of God ſaith, that muſt be heard and relied upon for ſalvation. The Word is the Judge, that is the rule of Judgement. As here, God was the perſonal Judge of this, ſo his Word muſt ever be the Normal Judge of all controverſies.

p. 18Fourthly, Note; The Day of Judgment is like to be a terrible day.

Here was a little day of Judgement, here God came to determine a matter between Job and his three friends, and that was a terrible day; in it we have an image or repreſentation of the laſt Judgement Day; God appeared in a Storm, in a Whirlwind: what think you will be the Lords appearance, when he comes to judge the whole World! The Pſalmiſt ſpeaking of ſome particular day of Judgement which ſhould fore-run the general judgement, ſets it forth in dreadful Metaphors (Pſal. 50.3, 4.) Our God (Theſe are the words of Gods faithful ſervants, aſſuring themſelves of a gracious deliverance from the cruelty of wicked men, by the goodneſs and mighty arme of God; Our God, ſay they) ſhall come, that is, he ſhall certainly come, though he ſeem for a while to defer and put off his coming; and ſhall not keep ſilence (as he hath been thought to do, either in not anſwering the prayers of his people, or in not puniſhing the preſumption of his and their enemies, as he alſo ſaid he did at the 21th verſe of this Pſalme) and then woe to the wicked, for, A fire ſhall devour before him (God will then appear as a conſuming fire) and a mighty tempeſt (of wrath and indignation) round about him; (ſo that there can be no eſcape either before or behind, on one ſide or the other: And then (v. 4.) He ſhall call to the Heavens from above, and to the Earth; that is, to the heavenly and earthly Powers, as witneſſes againſt the ungodly, and as aids and aſſiſtants, that they may judge his people, that is, aſſert their integrity and maintain them in it. Now (I ſay) if there have been or ſhall be ſuch dreadful appearances of God in this world, for the vindication of his people, and the avenging of them upon their enemies; what will his appearance be, when in the end of the world he ſhall come (as the Apoſtle Jade ſpeaks (v. 14, 15. of his Epiſtle) with ten thouſand of his ſaints, to execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds, which they have ungodlily committed, and of all their hard ſpeeches, which ungodly ſinners have ſpoken againſt him; That is, either directly, or reflexively, in letting their tongues looſe to ſpeak againſt them. The Apoſtle Paul having ſaid (2 Cor. 5.10.) We muſt all appear before the Judgement Seat p. 19of Chriſt, that every one may receive the things, (that is, the fruit of the things) done in his body, (that is, while he was in the body) whether it be good or bad; he adds at the eleventh verſe, Knowing therefore the terror of the Lord, we perſwade men. As if he had ſaid, We know that will be a terrible day, Chriſt will come and anſwer ſinners out of a Whirlwind, when he comes to Judgement; and therefore We (being fully perſwaded of this our ſelves) perſwade men by all means to beleeve and repent, and get the peace of their ſouls well and ſurely ſetled upon good Goſpel terms in this world, that ſo they may find peace in the great Day of Judgement, which will be the commencement or beginning of another world. They who know the terror of the Lord will both perſwade others, and be perſwaded themſelves to look after reconciliation with God, that when Chriſt cometh terribly, they may appear before him comfortably, or that he may not be a terror unto them in that day.

Fifthly, Foraſmuch as the Lord anſwered Job out of the Whirlwind (as was ſaid) to affect him with the awe and reverence of his great Name, while he was ſpeaking,

Obſerve; The Word of God is to be heard with reverence, with fear and trembling, or with an holy awe of God upon our hearts.

Why did the Lord ſpeak out of a Whirlwind? Surely, that Job might ſee his diſtance, or that he was but as a feather, even like a rolling thing, or thiſtle-down, before the Whirl-wind, which the Lord could ſcatter and blow away with the leaſt breath of his mouth, as that alluſion in the Prophet intimates (Iſa. 17.13.) And queſtionleſs all the wicked in the world, who contemn the Word of God preached by his Miniſters,Locutione domini blanda dulcedo ejus oſtenditur, per tempeſtatem vero poteſtas ejus metuenda monſtratur. Greg. l. 28. c. 2. will be blown away by it as thiſtle-down or a rolling thing before the Whirl-wind of the Lords fierce anger and diſpleaſure; All ſuch ſhall be carried away with a ſtrong irreſiſtable wind, and caſt into the bottomleſs pit of perdition for ever. The Lord who ſometimes ſpeaks out of a Whirl-wind, hath a whirl-wind alwayes at his command to ſcatter thoſe like chaffe, who obey not what is ſpoken, as he threatned the enemies of Jacob (Iſa. 41.16.)

Sixthly, From Gods ſpeaking out of the Whirlwind,

p. 20Note; God is preſent with his in troublous diſpenſations.

'Tis no argument, that God is not with us, when ſtorms and whirl-winds are up, whether with reſpect to Nations and Churches, or particular Perſons. Do not think God is gone becauſe there is a ſtorm. Read (Pſal. 18. v. 6, 7, 8. Pſal. 23.4. Pſal. 91.15. Iſa. 43.2, 3.) and you ſhall find that in the worſt appearances the Lord is preſent. The Prophet ſpeaks it expreſly (Nahum 1.3.) The Lord hath his way in the Whirl-wind, and in the ſtorm, and the Clouds are the duſt of his feet. When and where it's dark and troubleſom the Lord is there, and there he is moſt; that's the Prophets meaning alſo, when he ſaith, The Clouds are the duſt of his feet. By Clouds we may underſtand, not ſo much the Clouds of the Air, as cloudy Providences; theſe are round about him, while Judgment and Juſtice, yea while Mercy and Goodneſs are the habitation of his Throne. And theſe Clouds may be called the duſt of his feet in a Figure; we know where Travellers paſs often, their feet make a duſt; now it ſhews that the Lord doth act much in the Clouds, that is in dark Providences, becauſe 'tis ſaid, They are the dust of his feet, as if he moved ſo much and ſo long in them, that he raiſed a duſt with his motion. Do not think the Lord is gone, when whirl-winds and ſtorms, that is outward troubles, come. The Lord anſwers out of the whirl-wind as often as he anſwers us by terrible things in Righteouſneſs; and thus he often anſwers us (Pſal. 65.5.)

Seaventhly, and Laſtly, comparing the manner of Gods coming and ſpeaking to Job, with his intent in coming and ſpeaking to him. The manner in which God came and ſpake was in a Whirl-wind; but what was his purpoſe? was it to blow the poor man away? no; it was but to himble him, and then to comfort and reſtore him.

Obſerve; The outward appearances of God are often very terrible, when he intends nothing bu… mercy and love to his people.

What more dreadful than a Whirle-wind? yet Job found this ſtorme uſhering in a ſweet calme and a moſt comfortable p. 21ſunſhine. Job ſaid (chap. 9.16, 17.) If I had called, and he had anſwered me, yet would I not have beleeved, that he had hearkened to my v ice, for he breaketh me with a tempeſt, or a Whirld-wind. Now the Lord came in a Whirl-wind, and Job finds the quite contrary: God came in a Whirl-wind, not to break him, but to bind him up; not to condemn him, but to convince him; not to diſcourage him, but to comfort him; comfort comes out of a ſtorme. Thus comfort hath come to many a poor ſoule, and it comes thus ſometimes to the whole Church of God. When Jacob was in a ſtormy condition, becauſe of his brother Eſau, then the Lord came to him (Gen. 32.) but how came he to him? one would have thought, that Jacob being in ſuch a condition, the Lord who came to comfort him, would have taken him by the hand and embraced him, or walkt aſide with him, and told him, I am come to help thee, and deliver thee; be of good cheer, let not thy heart be troubled at the approach of thy bloody brother, for I am with thee. One would have thought (I ſay) the Lord ſhould have treated him in ſome ſuch manner; but what ſaith the text? (v. 24) there wreſtled a man with him until the breaking of the day. Poor Jacob was tugging, and ſwetting all night, as if he would ſweat his heart out; here was a ſtrange kind of greeting; 'tis not ſaid the man ſaluted him, or ſpake a kind word to him, much leſs complemented with him, he only wreſtled with him; and when he had toyled a geat while, he put his thigh out of joy…t (which was very courſe uſage) and only ſaid Let me goe (which was very courſe language) yet the Lord came at that time with a full purpoſe to bleſs him, & deliver him out of the hand of Eſau. Then be not afraid of ſtorms, for the Lord hath ſunſhine in his heart, when there's nothing but a ſtorm in his face. The Lord may come to you in poverty, and ſickneſs, he may chaſten you with pain upon your bed,Perpetuum deo eſt vulnerare quos vult ſanare, percellere quos vult conſulari, oſtendere ſe maximum cum vult & optimum demonſtrare. and the multitude of your bones with ſtrong pains, till you ſay as Hezekiah in his ſickneſs (Iſa. 38.13) I reckoned till morning, that as a Lion, ſo will he break all my bones; and yet intend ſo much mercy, that you ſhll ſay (as David, Pſ. 35.10.) All my bones ſhall ſay, Lord, who is like unto thee, which delivereſt the poor from him that is too ſtrong for him, yea, the poor and needy, from him that ſpoileth him. The Lord hath gracious purpoſes towards his people in ſaddeſt appearances. Then the Lord anſwered Job out of the Whilrl-wind, and ſaid; What ſaid he? His ſaying was as ſtormy as his appearing, p. 22Verſ. 2. Who is this that darkeneth counſel by words without knowledge?

This Verſe and ths next are a Preface to what God had further to ſay unto his afflicted ſervant Job. The former verſe was the Hiſtorians Preface, theſe two are the Lords.

Who is this that darkeneth counſel by words without knowledge?

We have here, Firſt, A check lighting ſomewhere, Who is this?

Secondly, We have the matter for which this perſon is checkt, and that is for darkening counſel.

Thirdly, We have that by which he is charged to have darkned counſel, and that is, By words without knowledge; and his ignorance or want of knowledge is implied, as diſcovered in ſpeaking, or rather complaining ſo much concerning his own ſufferings, and the ſeverity of Gods dealings with him, whereby he had at once caſt a cloud upon the Juſtice, and reflected upon the goodneſs and mercy of God.

Whos is this?

The words may be taken, Firſt, as a bare enquiry after he man, Who is this? what man is this? as Saul ſpake of David after the victory which he had got over Goliah, Whoſe ſon is this youth? (1 Sam. 17.55.) but that I conceive is too flat and lean a ſenſe in this place, as if the Lord did only make enquiry after the man. Therefore,

Secondly, Theſe words, Who is this? carry in them a rebuke, who is it that hath done this? As if God pointing at Job, had ſaid, is it you? I could not have believed that my ſervant Job would have ſo much forgotten himſelf, or have been ſo bold with me, as to reflect upon my juſt, though ſevere proceedings, by his weak reaſonings, which faith only can make him underſtand aright. Such Queſtions in Scripture often carry a rebuke in them, yea,

Thirdly, more then a rebuke, they carry a ſlight or contempt of the perſon about whom the queſtion is put. As when men preſume (as ſome blaſphemouſly have done) to ſay, Who is the p. 23Lord? What is the Almighty that we ſhould ſerve him? they ſpeak contemptuouſly and ſlightingly of God: So when God ſpeaks thus to man, who is this? he may be ſaid to ſpeak ſlightingly of man. Again, as when man, ſpeaking of himſelf, ſaith (as Pſal. 8.4.) What is man that thou art mindful of him! he ſlights or vilifies himſelf; ſo when the Lord ſaith, who is this? or who is the other? it carryeth the ſame ſenſe. Interrogations are quick ſharp ſpeeches, and uſually thoſe ſpeeches are quick and ſharp which begin with an Interrogation; and doubtleſs this Interrogation hath a double ſharpneſs, or two ſtings in it.

Firſt, Of rebuke or reprehenſion.Forma ipſa interrogationis, qua nullum exprimitur proprium nomen ſolet ad contemptum pertinere & exprobrationem.

Secondly, Of a ſlight or diminution. Job, though indeed a man of an excellent ſpirit, had been too bold with God, and therefore no wonder if God ſpake (though he contemned him not) contemningly to him, Who is this?

Yet here it is queſtioned who the perſon was, whether Job or no, that is aimed at or intended in this rebuking or contemning Queſtion.

There are two opinions about it, and the matter is carried on both ſides (as one expreſſeth it) by no inconſiderable Arguments.

Firſt, Some conceive, Elihu was the perſon concerned in this Queſtion, Who is this? and they give ſeveral reaſons for it; I ſhall only mention two. Firſt, becauſe he was the man that ſpake laſt; we had him ſpeaking ſix Chapters quite through, while Job ſpake not a word; and therefore ſay they, it ſeems moſt probable, that when God came to ſpeak, he would undertake him that ſpake laſt. Who is this?

Secondly, Becauſe Elihu had not carryed the matter ſo clearly and fully with Job as he ſhould, but had failed, though not as Jobs three friends had done before; and that therefore as the Lord reproved and taxed them by name in the 42d Chapter, ſo here Elihu is taxed more covertly, for obſ…uring his Counſel, Who is this that darkeneth counſel by words without knowledge? Theſe are the two chief Arguments which faſten the rebuke upon Elihu; and there are many learned Interpreters who carry it ſo, affirming that the whole diſcourſe from the beginning of this 38th Chapter to the end of the 39th is directed to Elihu; and that God ſpake not to Job till the 40th Chapter. Yet ſome others ſay p. 24God reproved Elihu in this ſecond Verſe only, and ſpake comfort to Job in the third; Gird up thy loins like a man; and theſe interpret the firſt words of the Chapter, Then the Lord anſwered Job cut of the Whirl-wind, thus, he anſwered for Job, not to Job, as if the word Job were to be taken in the dative Caſe, ſignifying favour and reſpect from God to him.

But, by the favour of theſe learned Authors, who give this Interpretation, I ſhall rather adhere to thoſe who affirm (and they are not a few) that the perſon here concerned and ſpoken to was Job himſelf, and I ſhall give you three or four Reaſons of it, and ſo paſs to the opening of the words.

Firſt, Becauſe the firſt Verſe tells us expreſly, that the Lord anſwered Job out of the whirlwind; and that Interpretation which ſaith, he anſwered for, not to Job, is a little ſtrain to the Text. Now the Lord ſpeaking ſo expreſly to Job in the firſt Verſe, it is very congruous, that he ſhould ſpeak to him in the ſecond, and not divert his ſpeech from him to another perſon in the next words that he ſpake.

Secondly, Job himſelf took theſe words to himſelf in the forty ſecond Chapter, at the third Verſe, where he acknowledged that indeed he had ſpoken darkly, I have uttered things that I underſtood not, things too wonderful for me, which I knew not; he took (I ſay) the reproof contained or couched in thoſe words to himſelf, which is a clear argument, that they were directed to him.

Thirdly, If we conſider the whole frame of the Lords diſcourſe afterwards, beyond this preface, we ſhall find that he is not ſpeaking for Job againſt Elihu, but for Elihu againſt Job, that is to humble Job; and therefore the Lord doth joyn in with Elihu, and uſeth the very ſame Arguments in the main (as will appear in opening the Chapter) which Elihu had inſiſted upon, namely from the works of God in the Creation, and his wonderful wiſdom in ordering thoſe works in Providence. So that the dealing of God with Job in theſe Chapters (as to the ſubject matter of it) very conſentaneous or like to the matter which Elihu had handled and inſiſted upon, eſpecially in the later part of his ſpeech to Job; and therefore it doth not ſeem probable that God would reprove him for what he had ſpoken.

Fourthly, the manner of this rebuke ſeems to fit Job very fully, p. 25for therein he is not charged with any falſity or groſs miſtake (he indeed having ſpoken of God and the things of God, of his own innocency and piety, with the rewards of both, truly and worthily) but onelyonly with obſcuring and darkning the things which he had uttered. His ſpeech bearing much of the Image of his own troubled ſpirit and troubleſom condition, was ſomewhat troubled and confuſed. Therefore I conclude that the perſon ſpoken to and reproved in this ſecond verſe was Job, not Elihu; Who is this that darkeneth counſel by words without knowledge? and it being reſolved that he was the man, let me (before I proceed to the matter of this reproof) give out this brief Obſervation.

We have heard at the eighth Verſe of the firſt Chapter, how God ſpake of Job, and now conſider how God ſpeaks to Job; There the Lord approved him highly, as not having his like or ſecond on earth for well-doing; here the Lord reproved him ſharply, for undue-ſpeaking.

Hence Note; As God will not conceal the praiſes of his ſervants when they do well, ſo he will not conceal their faults, nor forbear to reprove them, when they either do or ſpeak amiſs.

When Satan came upon that ſolemn day, and ſtood before the Lord, God ſaid unto him, Haſt that conſidered my ſervant Job, that there's none like him in all the earth, a man perfect and upright; ſo perfect and upright both in his walking with me, and in his dealing with man, that he hath not his fellow? Thus God ſpake of him as to his former ſtate. But now after Job had ſpoken long in this diſpute, and had let fall ſome unwary and unbecoming ſpeeches, ſee how God ſpeakes to him, Who is this? as if he had been a man ſcarce worth the naming or ſpeaking to. God will not flatter his Servants; if they do or ſpeak what is not right, they are like to hear of it. Wherein he had ſpoken what was not right, or what his fault was, appeares in the next words, Who is this That darkeneth counſel by words without knowledge?

Words againſt knowledge are the worſt words that can be ſpoken; the Lord did not charge Job thus far: words without knowledge are very bad, and thus far the Lord charged the words of Job, as alſo with that which is an unavoidable effect of ſuch words, p. 26The darkening of c…unſel.

Counſel, in the general natu…e of it, is light deſired and held out; to give counſel is to give light in and about any matter. And therefore ſurely he that darkeneth counſel, commits a very great fault, yea, a ſoliciſme or abſurdity in morals. Counſel is the election or choice of proper means to a good end; or, Counſel is go d advices given, and (ought to be) received about things to be done. Hence the whole directive pa…t of the Word of God is called Counſel (Pſal. 73.24. Prov. 1.25, 30.) The doctrine of Reconciliation unto God by Chriſt is called, The Counſel of Peace (Zech. 6.13.) David, ſpeaking of wicked proud men ſaith (Pſal. 19.6.) You have ſhamed the Counſel of the poor, becauſe the Lord is his refuge: As if it were poor counſel, and ſuch as wec may be aſhamed of, to adviſe any to put their truſt in God. They darken Counſel indeed who are aſhamed of it, or who ſhame it.

It is queſtioned, whoſe counſel, or what counſel Job is charged by God with darkening? There are two opinions about that.

Quis oſt ille qui ſermonibus … peritis offundit tenebras conſilio divino. Tygur.Firſt, Some expound it of Jobs own counſel, of that counſel which he gave, or held forth about the matter under diſpute, that is, his ſence and judgement in it.

Secondly, The Counſel which he darkened, was (ſay others) the Counſel of God, or his purpoſe and intendment in the ſufferings of the righteous, and in ſuffering the wicked to proſper for a ſeaſon. Theſe works of God are a great ſecret, and therefore may well be expreſſed by the word Counſel. Conſilium abſolute poſitum pro conſilium Dei, ut ſermo pro ſermo Dei. Druſ.And uſually when the word Counſel is put abſolutely and alone, it is to be underſtood of the Counſel of God. Yet I conceive we may very well joyn theſe two opinions together, and ſay, Job darkened his own counſel and the counſel of God too; he delivered his own mind and ſentiments ſo darkly (the delivering of a mans mind is his counſel) about the counſel of God, that he rather obſcured both, than cleared either. And there are ſeveral things wherein Job may be charged to have ſpoken obſcurely. Did he not darken the counſel of God, when he complained ſo very much and ſo often of his afflictions? Did he not darken his own counſel, and the counſel of God, when, as if the diſpenſations of God were every where alike to all, he ſaid (Chap. 9.22.) God deſtroyeth the perfect and the wicked. If the ſcourge ſlay ſuddenly, he p. 27laugheth at the trial of the innocent? Did he not darken counſel when he ſaid, God dealt with him as an enemy, o…, as with an enemy? Surely he did not well attend the counſel of God in afflicting him, while he made ſuch conſtructions of his affliction. The things which Job ſpake were true, yet Job delivered himſelf ſo darkly that his friends miſ-underſtood him; they underſtood him, as if he meant that God dealt in his providences with the righteous as with the wicked, and were to the wicked as he is to the righteous, that is, as if he had no more regard to any godly man, than to a wicked man in afflicting him. In theſe (and ſome other things) Job did not ſufficiently explaine himſelf and he exceedingly ſtumbled or offended his friends and hearers, and ſo might be ſaid to darken the counſel of God, that is the purpoſe of God, or what God hath in his counſels concerning his people, when under his afflicting hand. All ſuch like paſſages falling from Job, the Lord might call a darkening of his counſel, or the caſting of a cloud upon his righteous dealings, and at leaſt an intimation that God had done him wrong. Words of ſuch a tenour and tendency are juſtly charged to be words Without knowledge.

Not that Job ſpake altogether ignorantly, underſtanding neither what he ſaid, nor whereof he affirmed, as the Apoſtle charged ſome, who deſired to be teachers of the Law (1 Tim. 1.7.) the Text cannot be ſo taken; but his words and affirmations were ſuch as did not hold out a clear light of knowledge, either in his own underſtanding, or at leaſt not to the underſtanding of his hearers. Thus Elihu charged Job (Chap. 35.16.) He openeth his mouth in vain, he multipileth words without knowledge. To ſpeak one word without knowledge is too many; what is it then to multiply words without knowledge? He multiplieth words without knowledge, that is, he hath not given his ſenſe and meaning in many things clearly, as he might and ſhould. Here the Lord ſeems to take up the ſame charge againſt Job; Who is this that darkeneth counſel by words without knowledge? God conſents with Elihu, as to the matter of his reproof; Elihu telling him, that he had multiplied words without knowledge; and God telling him, that he had darkened counſel by words without kowledge. Words ought to give light to the things we ſpeak of or about; what we ſpeak ſhould be for the p. 28clearing up both of our own counſel and the counſel of God. So that it was a very great failing in Job, to darken either his own counſel or the counſel of God, by words without knowledge. Out own counſel ſhould be delivered plainly, and ſo ſhould the counſel of God much more. It is ſad to gather clouds or raiſe a miſt about our hearers, when we are profeſſing to hold out the light. To puzzle and am…e thoſe whom we undertake to teach, is one of the worſt accidents ('tis too too bad when 'tis the intent) of a Teacher. And therefore Job (though he had no intent to do it) is juſtly reproved for doing it; Who is this that darkeneth counſel by words without knowledge?

Theſe wo…ds (as was ſaid) being at beſt an enquiry after the man, or a citation to appear and anſwer,

Note; God will bring every man to a reckoning for what he hath done and ſiad.

God would not let his ſervant Job paſs; he cenſured Job that Job might cenſure himſelf; and points at him, that he might even ſee himſelf pointed at. As if he had ſaid; What! is this my ſerv…t Job? is it he that I heard ſpeaking at ſuch a rate of impatience and obſcurity? I could not have thought that he would have uttered ſuch words about my wayes and works, either towards himſelf or others. Every one of us (ſaith the Apoſtle, Rom. 14.12.) ſhall give an account of himſelf to God. Some have more to account for than themſelves (Heb. 13.17.) but all muſt give account for than themſelves; Give an account of thy ſtewardſhip (Luke 19.2.) will be ſaid one day to every one. To be a Steward is the ſpecial office of ſome men in reference to men, but 'tis the general office of all men in reference to God. They cannot ſtand in the day of account, who have not repented of the evil they have done, nor reſted on Chriſt by faith for the doing away of that evil. For the Lord will ſay to one, who is this that hath perverted my Truth? to another, who is this that hath diſobeyed my Commands? to a third, who is this that hath diſtruſted my Promiſes? to a fourth, who is this that hath been ſo unthankful for my Mercies and Favours? He will alſo ſay, who is this that hath oppreſſed his Neighbour? and, who is this that hath been ſelf-proud and wanton? The offender muſt appear, and ſo will his offences. Yea, a citation will come out, as againſt all thoſe who have againſt p. 29knowledge refuſed to walk in the light of Gods counſel, ſo to all thoſe (as here to Job) who have darkened counſel any way for want of the light of knowledge. And who can ſtand in any of theſe accounts, either for not doing good, or for doing evil, without a Mediatour, upon whoſe account alone we are accepted. Who is this that darkeneth counſel by words without knowledge?

Secondly, Taking theſe words as an humbling rebuke upon Job for his over-boldneſs, in ſpeaking of God and his wayes;

Note; God will humble all men, his own people eſpecially, and make them know themſelves.

God will make all men know who they are, who himſelf is, and what they have done or ſpoken. When the Scripture ſaith, who is this? and what is man? When the Scripture asketh what, or who we are? it is either to abaſe the pride of man, or to convince him of his baſe fear of the proudeſt men, as appears ſpecially in theſe two Scriptures. When good men are over-troubled at, or afraid of the power of man, then the Lord chides and ſhames them with this queſtion (Iſa. 51.12.) Who art thou that thou ſhouldeſt be afraid of a man? As if he had ſaid, what a fool art thou, what an ignorant creature are thou; the Lord ſpake there to his own people, and to them altogether, as is they were but one man) Who art thou that thou ſhouldeſt be afraid of a man that ſhall dye, and of the ſon of man that ſhall be made as graſs, and forgetteſt the Lord thy Maker? What a kind of creature art thou, to ſet ſo much by a man (let him be who he will) that thou ſhouldeſt be unduely afraid of him, who by nature is like thy ſelf, frail and mortal, is if thou hadſt nor the immortal God thy Maker for thy helper and defender! They act below men, who over-fear men, while they are in a way of duty to God. Who art thou, &c.

Secondly, The Scripture uſeth ſuch queſtions when man is over-bold with, or not enough in the fear of God (which is the caſe here in the Text) If any man intrench upon the prerogative of God, he is like to hear of it, with a Who art thou? The Apoſtle (Rom. 9.20.) by way of prevention, repreſents man ſo bold with God, as to darken his counſel, even his eternal counſel, p. 30by words without knowledge; Thou wilt ſay then unto me, why doth he yet find fault? who hath reſiſted his will? When God, to ſhew his unqueſtionable Sovereignty, ſaith, Jacob have I loved, and Eſau have I hated: I will have mercy on whom I will have mercy; Then man begins to complain of God, and thinks he hath cauſe for it: But ſaith the Apoſtle, Who art thou that replieſt againſt God? ſhall the thing formed ſay to him that formed it, why haſt thou made me thus? When-ever man give occaſion to ſay, that he fears man too much, or God too little; he is like to hear theſe rebuking and humbling queſtions, Who is this, or, Who art thou? Many have too high thoughts of others, and moſt of themſelves, as if they were (as we ſay) ſome-body, that is, more than any-body, as if they were of ſome greater worth, or had ſome greater worthineſs, than their neighbours. Now, whoſoever have too hign thoughts either of others or of themſelves, they alwayes have too low thoughts of God; and therefore God, to ſhew them their vanity, that all men are but emptineſs, yea very nothingneſs compared with him, makes the beſt of men ſtrike ſail, or, God ſhoots down their top-ſail, with ſuch queſtions as theſe, Who are you? and, who is this?

Thirdly Note; We may quickly darken the counſels of God while we think to explain them.

Job had no intent to darken the counſel of God, yet he did it, Some make it their buſineſs (when they ſpeak of the counſels of God) to darken them and raiſe a duſt; theſe are either angry with the light, or envious at it, and unwilling that others ſhould enjoy it. Some Patrons of Popery, the better to make their own excuſe for obſcuring or hiding the Scriptures in darkneſs from the People, have not feared to charge them with darkneſs & obſcurity. And others by their ill and unskilfull handling of the Scriptures have brought darkneſs and obſcurity upon them. Though the Scriptures have many dark places in them, yet woe to thoſe who ſay the Scriptures are dark; and let all take heed of darkening them, for they are the counſel of God. It is an eaſie matter to paddle in a clear ſtream, till it runs muddily; but it will not be for any mans eaſe or peace to do ſo in the clear cryſtal ſtreams of the holy Scriptures. It is the unhappineſs of ſome that they cannot but p. 31ſpeak and write about the counſels of God obſcurely; and there are others who glory that they can. It was ſaid of a dark Pen,Dum legi v… luit quae ſcripſiſſet, intelligi noluit quae logerentur. that While he w…uld have that read which he had written, he would not have that underſtood which was read; and while ſome would have that heard which they ſpeak, they ſpeak as if they would not have that underſtood which is heard. It is a great ſin purpoſely and deſignedly to darken the Counſels of God; and 'tis a failing and an affliction to darken them, though we (as Job did not) deſign it not. We ſhould labour to deliver our minds plainly concerning the mind of God, that what we utter may not be ſound a darkning of his Counſel, but as much as in us is, a clearing of it. Counſel (as was toucht before) is the giving of light in dark caſes; and therefore we ſhould enlighten Counſel.

Two things are the grace and excellency of a ſpaker:

Firſt, To ſpeak boldly and freely, to ſpeak the truth out, not to clip nor ſtraiten it.

Secondly, To ſpeak plainly, to open the truth, and not to intricate nor involve it. Both theſe are compriſed in one word, by the Apoſtle (2 Cor. 3.12.) where he ſaith (as we tranſlate) therefore we uſe great plainneſs of ſpeech; but the Margin hath great boldneſs of ſpeech: the ſame word in the Greek ſignifies both plainneſs of ſpeech and boldneſs of ſpeech; and theſe are the two great vertues and ornaments of him that ſpeaketh. Both theſe are again implied in that direction of the Apoſtle (1 Pet. 4.11.) If any man ſpeak (about the things of God) let him ſpeak as the Oracles of God; that is, let him ſpeak as becomes him that hath to do with the Oracles of God, reverently, freely, and boldly; not as if he were ſpeaking the opinions of men, much leſs, Old Wives fables. Or let him ſpeak as the Oracles of God (ſpeak) that is, plainly, cleerly, not as the Oracles of the Heathens (ſpake) darkly, doubtfully. Let us take heed of wrapping up the truth of God, or entangling it, in uncertain expreſſions, which may be interpreted either way, or to quite contrary purpoſes: there is a great danger in this. We may give our ſelves ſome ſcope, or take more liberty, when we are debating about worldly matters, or diſputing the ſubtil queſtions and curioſities of Schoolmen: But when we have to do with the Secrets and Counſels of God, then let us beware and be ſober. Some ſpeak as raſhly and inevidently of deepeſt Goſpel Myſteries, as they talk of other mens crotchers, or as of their own trifles.

p. 32Fifthly, Conſider, How did Job darken the Counſel of God? It was by words without knowledge.

Hence Note; The ignorant are very apt to ſpeak amiſs of the things and Counſels of God.

If Job, who had ſo great a meaſure of knowledge, darkened the Counſel of God by words without knowledge; what will they do that have upon the matter no knowledge at all? The Apoſtle ſpeaks of ſuch as more than darkening, even as wreſting the Counſel of God (2 Pet. 3.16.) In Pauls Epitles (ſaith he) are ſome things hard to be underſtood, which they that are unlearned and unſtable wreſt, as they do alſo the other Scriptures, unto their own deſtruction. Some things in the Word are hard to be known, and they are made harder by ſuch unlearned ones, as utter their own notions of them, by words without knowledge. 'Tis very true, that many learned men have wreſted and perverted the Word of God, and ſome of them have employed their learning on purpoſe to wreſt and pervert it; but they that have not a comperent degree of learning and knowledge, what can they do elſe but wreſt and darken the Word of God? I intend not humane learning meerly, in Arts and Sciences, though there be great uſe of them; but I mean eſpecially Holy and Divine Learning. They that are not taught of God, nor have the light of God in them, cannot but darken the things and Counſels of God, how much humane learning ſoever they have. The Prophet foretels us of Chriſt ſpeaking thus of himſelf, as the great Prophet, (Iſa. 50.4.) The Lord hath given me the tongue the learned, that I ſhould kn w how to ſpeak a word in ſeaſon to him that is weary; that is, to thoſe who are wearied (not with bodily labours and travels, but) with ſoul-labours and travels, about the pardon of their ſins, and the favour of God to their ſouls. He that ſpeaks a word effectually for the refreſhing of ſuch weary ones, muſt open the Counſels of God to them; and he that doth ſo, muſt have the tongue of the learned, that is, a tongue taught of God how to ſpeak, elſe he will never be able to do it knowingly, but through the darkneſs of his own mind will darken the Counſel of God concerning thoſe dark ſouls, and ſo rather weary them more, than relieve them out of their wearineſs. That the ſoul be without p. 33knowledge is not good (Prov. 19.2.) that is, 'tis very bad, (ſuch Negatives in Scripture intend their contrary Affi…matives) and as it is not good, or very bad for themſelves, whoſoever they are, ſo it is not good for them with reſpect to others, who are called to declare the Counſels of God to others. Souls without knowledge cannot open, but are apt to darken the Soul-counſels of God.

Sixthly, Inaſmuch as God reproved Job for this,

Note; God will not take it well, if we ſpeak improperly, darkly and unſafely of his Matters and Counſels, though our minds be honeſt, and our meaning good in what we ſpeak.

We had need be cautious what we ſay, and not talk at random about the things of God. Job, a holy and a wiſe man, had a peal rung in his ear, for ſpeaking words without knowledge, words not duly poized and placed. There are ſome who will catch at, and take hold of every ſlip of the tongue, they will make a man an offender for a word, which hath no real ground of offence in it; (as the Prophet ſpake, Iſa. 29.11.) God may juſtly make a man an offender for a word, which he thought was without offece.

Laſtly, Conſider, when God came to reprove Job, he did not charge him with iny ill intentions, but with ill expreſſions. He indeed had darkened his Counſel by words Without knowledge, but God did not ſay he had a purpoſe and a mind to do it; nor did he ſay, that Job had ſpoken laſtly, but that he had ſpoken truth obſcurely. The Lord did not object hypocriſie or impiety againſt him, but imbecility; as not having handled the Judgements of God, nor delivered his own judgement clearly and prudently enough; but had hudled and put things ſo paſſionately and confuſedly together, that ſome could not tell how to diſtinguiſh them from blaſphemy.

Hence Note God will not charge any man beyond his fault.

If he did it in a heat of paſſion, God will not deal with him, as if he had done it in cold blood (as we ſy) or with a ſetled reſolution. The Lord will not call a ſlip of the tongue an errour of the mind, much leſs a minded nor. God knowe the intent and p. 34purpoſe of every man that ſpeaks; he weighs not only our actions, but words; he knows not only what we ſay, but why, and with what aimes we ſay it: and therefore he never urgeth any mans ſin beyond it ſelf. Job had darkned the Counſel of God only by words without knowledge, therefore God would not charge him to have darkned his Counſel, knowingly, or againſt the light of knowledge. Yea, notwithſtanding this fault, the Lord having reproved him for it, proceeds preſently (as ſome interpret the next verſe) to comfort and encourage him.

Verſ. 3. Gird up now thy loins like a man.

As if the Lord had ſaid, thou haſt ſpoken thus and ths of my Counſels, now give me an account of what thou haſt ſpoken; Gird up thy loins like a man. Cinctus lumbonum erit pro foreign Coc.To call a man to gird up his loins, is to bid him be in a readineſs, or to prepare himſelfe for any work. The ſtrength of a man is in his loins, and they who are weak, are ſaid to be loin-leſſe. To gird up the lions, is a powerbial ſpeech, and may be uſed to a man who weareth the ſhorteſt garments, yea to him who is naked. Hence the Lord bid Job to gird up his loins, who poſſibly was ſo weak, that he could not ſtand upon his legs; or poſſibly had no long garments at all. There is a girding the lions with ſack-cloth, that is, with ſorrow, implying the work of repentance and mortification (Iſa. 22.12.) In that day did the Lord God of Hoſts call to weeping, and to mourning, and to baldneſs, and to girding with ſackcloth. The two Witneſſes of Chriſt are ſaid to propheſie in ſackcloth one thouſand two hundred any ſixty dayes (Rev. 11.3.) to note that they were in a ſad or ſorrowful conditoin all the dayes of their Propheſie: Thus Jobs loins had been girt a long time. But, Again, There is a girding of the loins with joy: Thou haſt put off from me my ſackcloth, and girded me with gladneſs (Pſal. 30.11.) Alſo, There is a girding of the lions with ſtrength (Pſal. 17.39.) Further, we may take notice of a fourfold uſe in Scripture, of girding up the loins.

Cingulum amkulaturi.Firſt, There is a girding up the lions for travel, or when a man is to take a journey. Thus Eliſha ſaid to Gehazi (2 Kings 4.29.) Gird up thy loins, and take thy ſtaffe in thy hand, and go thy way, &c. It was a faſhion in thoſe Eaſtern Countreys where they wore their garments long and ordinarily looſe, to gird them up in travel.

p. 35Secondly,Cingulum miniſtraturi. There is a girding up the loins for ſerving or waiting; ſo Chriſt expreſſeth it (Luke 12.35.) Let your loins be girded about, and your lamps burning, and ye your ſelves like unto men, that wait for their Lord. And he ſaith at the 37th vceſe, Bleſſed are thoſe ſervants, whom the Lord when he cometh, ſhall find watching: Verily, I ſay unto you, that he ſhall gird himſelf, and make them to ſit down to meat, and will come forth and ſerve them; that is, he will be ready to do them offices of love, as it were, in perſon; which is an expreſſion of the greateſt condeſcention: For when Chriſt would ſet forth the common cuſtom among men, he ſaith (Luke 17.7, 8.) Which of you having a ſervant plowing or feeding Cattel, will ſay unto him by and by when he is come from the field; Go, and ſit down to meat, and will not rather ſay, Gird thy ſelf and ſerve me, &c. Girding is preparatory to ſerving or waiting.

Thirdly,Cingulum operaturi. Accinctus dicitur qui induſtrius & diſcinctus qui negligens eſt. Druſ. Accingere ſe ad opus aliquod. It notes in Scripture preparation for any labour or work that we are called to, whether of mind or body. He is alwayes girt, that is ready for work, and induſtrious at it; whereas careleſſe and idle perſons, are alwayes ungirt, and ſo unbleſs'd. When Jeremiah was called to that great work of the mind or inner man, the Lord ſaid to him (chap. 1.17.) Thou therefore gird up thy loins, and ariſe, and ſpeak unto them all that I command thee. A Prophets work begins at his heart, and ends at his tongue, yet for that his loins muſt be girt.

Fourthly, Girding up the loins,Cingulum pugnaturi. Antiquitas cingulum conſecravit. Mart. notes a preparation for Battel and War: Thus David ſpake of Chriſt, (Pſal. 45.3.) Gird thy ſword upon thy thigh O moſt mighty. So ſpake that King to his proud Challenger, Let not him that girdeth on his armour, boaſt as he that putteth it off (1 Kings 20.11.) That is, let not him that prepareth himſelf for battel, carry it as he that hah won the day and got the victory. When the Apoſtle deſcribing our ſpiritual warfare, minds us to ſtand, having our loins girt about with truth (Eph. 6.14.) he would alſo have us ſtand with our loins girt for the truth; that is, as another Apoſtle ſpeaks, (Jude 3.) to contend earneſtly for the faith once delivered to the ſaints; or to undertake the defence and maintenance of the truth againſt all comers or oppoſers.

Girding in the Text is of this latter ſort:Appara te ad ſuturam diſceptationem. Vatab. Diſputing is a kind of fighting and warring. Opponents and Reſpondents are like p. 36Combatants.Arma te nunc armis tuis, ſicut vir ſtrenuus ad committendum duellum mecum: Ecce venio ad literarum duellum tecum: Arma te ſcientiae armis. Cajet. Signanter de praecinctione lumborum facit mentionem, quia per lumbos carnalis voluptas intelligitur, quae praecipue inipedit ſpirituaalem auditum. Aquin. In arcano ſermone ſignificat libidinis in lumbis reſidentis compreſſionem. foreign Sonat virtutem & fortitudinem, & quod opponitur blanditiis lenociniis & infirmitati faemineae. Ut vir, emphatice, animo viriti, promptitudine virili. Controverſal Divinity is called Polemical Divinity. Diſputes are Word-Wars. And there have been as hot wars made by the Pen, as ever were by the Sword. Thus the Lord ſeems to ſend Job a challenge to the battel by a further debate. Arme thy ſelf like a mighty man, get ready for the duel, for I am purpoſed to try what a man thou art in arguing, or at an argument, I have heard thee too ſtiffe in complaining, or at a complaint.

Laſtly, This girding up of the loins hath (as ſome conceive) a ſpiritual intendment in it, noting the mortification of luſt, or of the ſenſual appetite. They that go about any buſineſs for God, or with God, had need to have their luſts ſubdued. Gird up thy loins Like a ma….

That is, like a mighty man, a Giant, emphatically, as a man, with manly courage and activity; ſhew thy ſelf what a man thou a…t, let me ſee what thou canſt do, thou haſt heretofore braved it, and even challenged me, and deſired that thou mighteſt come to the battel; O that I knew where I might find him! that I might come even to his ſeat (chap. 23.3.) Now then, Gird up thy loins like a man, ſhew thy ſtrength, I mean to enter the liſt with thee, I have taken up the glove, as it were, and am reſolved to try it out with thee. Gird up thy loins like a man, Do not play the child, do not triſle with me, do not think that I come to trifle with thee.

Some carry the oppoſition thus: Gird up thy loins like a man, not like a woman, who girds her ſelf often for ornament only, and ſometimes for oſtentation; but like a man, that reſolves to go about his work, and make a buſineſs of it; Thus, Gird up thy loins like a man. To do a thing ſtrenuouſly and with expedition, is the work of a man, who is neither recarded by difficulty, not tired with labour, nor frighted with danger; therefore the Lord counſels Job to gird up his loins like as men do, when they ſet themſelves about or undertake any great buſineſs; he would not have him do it, as tender weak women, or as effeminate men.

Taking theſe words in the firſt notion, as an encouragement to Job, or as comforting words (which I conceive to be a good ſenſe)

p. 37Obſerve; God is ready to revive poor and afflicted ſouls when they are in any diſtreſs.

He knows how it is with us, and he will not ſuffer any temptation to take hold of us, but ſuch as he will give ſtrength to bear, and encourage us in the bearing of it. He ſaith to fainting ones (as here) Come gird up your loins, or as (Heb. 12.12.) Lift up the hands which hang down, and the feeble knees.

Secondly, Take the words in that other general notion, God calling Job to a great buſineſs, ſaith, Gird up thy loins, prepare thy ſelf.

VVhence, Note; We need actual preparation before any duty, eſpecially before great duties.

Never go about any work without your loins girt. A man whoſe mind is ungirt, is unready for any ſervice, though he may have much outward readineſs, and all manner of accomodations for it. VVhen we pray, we ſhould gird up our loins to prayer. The Prophet complained (Iſa. 64.7.) There's none calls upon thy Name. VVhat none at all? Surely not ſo; they were not come to that height of Prophaneneſs, as to throw up, or to throw off prayer quite. Many among the Jews, I may ſay all of them prayed, but they did not gird up their loins to prayer: That's fully the Prophets meaning, and alm…ſt his language in the next words, There is none that ſtirreth up himſelf to take hold of thee. It is not enough to have a habit of grace, unleſs it be ſtirred up to duty, or unleſs we beſtir our ſelves in duty. The Apoſtle exhorts Timothy (2 Ep. 1.6.) Stir up the gift of God that is in thee. If fire be not ſtirred up, it grows dead, and gives little or no heat; 'tis ſo with our gifts and graces. Therefore in prayer, in hearing the VVord, &c. gird up the loins of your mind, if you would either do any good in thoſe duties, or get any. He that lies upon a ſick-bed, muſt gird up the loins of his mind to beat his affliction; elſe he will never profit by it, nor anſwer the ends of God in it. No grace can be exerciſed by a ſoul ungirded: Therefore remember St. Peters counſel (1 Ep. 1.13.) Gird up the loins of your mind, be ſober and hope to the p. 38end (hope perfectly) for the grace that is to be brought to you at the revelation of Jeſus Chriſt. Notat promptam & ab omni alia cupiditat… reductam ſpem. Coc.As if the Apoſtle had ſaid, ye can never act your hope to purpoſe, nor your faith to purpoſe, unleſs you gird up your loins. Habits of grace are unprofitable to us, without this actual preparation and excitation of grace. It is our duty (Heb. 10.24.) to provoke (or ſtir up) others to love and good works; much more is it our duty to provoke and ſtir up our ſelves.

Thirdly, In that he ſaith, Gird up thy loins like a man:

Note; God would have us do our beſt, our utmoſt, in every thing we do; he would have us put our ſelves out in every duty.

Solomon adviſeth (Eccl. 9.10.) Whatſoever thy hand findeth to do, do it with all thy might; that is, do it like a man, vigorouſly, ſtrenuouſly, do it with both hands, Quit you like men in doing it, be ſtrong, as the Apoſtle exhorts (1 Cor. 16.3) To do the work of the Lord negligently and ſlightly, with half a heart or no heart, with half a hand or no hand, ſcarce with a little finger, with half ſtrength, or no ſtrength, this is not to do it like a man. VVe ſhould be in doing, like the Sun in moving, which, ſaith David (Pſal. 19.5.) As a Bridegroom cometh out of his chamber, and rejoyceth as a ſtrong man to run a race. If we would run our race like a ſtrong man, ſtrongly and prevailingly, we muſt be ſure to do two things:

Firſt, VVe muſt lay aſide every weight, and the ſin thut doth ſo eaſily beſet us (Heb. 12.1.)

Secondly, VVe muſt (as here the Lord directs Job) gird up our loins, and buckle to it.

Fourthly, As theſe words carry in them a kind of Irony, or divine ſcorn put upon Iob by the Holy God; Come let me ſee what a man thou art; thou haſt ſpoken often what thou wouldſt do, and what thou wouldſt ſay, if thou couldſt have thy option, thy wiſh; now thou haſt thy wiſh, let me ſee what a man thou art, thou wilt ſurely appear a brave man by the time that I have done with thee.

Hence Note, God will make men ſee how unable they are to deal with him, when 'tis beſt with them, or when they are at the beſt, even when their loins are girt.

p. 39Every man at his beſt eſtate is altogether vanity: How vain then is man at his worſt! Job was low and in a bad condition, as to his outward man eſpecially, when God dealt with him, and how did he carry it, in the day when God dealt with him? Did his heart endure, or were his hands ſtrong (as the Prophet ſpake to thoſe, Ezek. 22.14.) Did he carry it like a man? In one ſenſe not, but like a child, he had not a word to ſpeak; Once have I ſpoken, but I will ſpeak no more; yet it muſt be confeſſed, he never carried it ſo like a godly man, as when, like a child, he had a word to ſpeak. God will make man ſee what a nothing he is in his beſt condition, when girt and prepared, when armed (Cap-a-pe) all over, for any ſervice for God; even then, man is a vain thing without the preſent aſſiſtance of God; what is he then when he is to contend or plead with God! If the whole world ſhould lay their forces, or, as we ſay, compare notes together, what could they do in diſpute with God? They that think they touch the clouds with their heads, would moulder as duſt at his feet.

That ſuch was the contention to which the Lord here calls Job, and bids him gird up his loins, or be in a readineſs for, appears plainly in the next words.

I will demand of thee, and anſwer thou me.

As if the Lord had ſaid, Thou gaveſt me my choice (So Iob did chap. 13.22.) whether I would be Opponent or Defendant; well then ſaith God, this is my choice, I will oppoſe, and do thou anſwer.

I will demand of thee.

That is, put queſtions to thee; and we ſhall ſee preſently how thick queſtions or demands came upon him like hail-ſhot, and he had not a word to anſwer, though God required it.

And anſwer thou me.

Mr. Broughton renders, And let me ſee thy skill. foreign Et notifica mihi.The word is, Inſtruct me, or Make me to know, Wiſe me (as we ſay) I would fain be informed by thee, teach thou me, notifie the matter to me, as the word may be tranſlated. I will demand, and anſwer thou me. The Lord did not call upon him for Anſwers, as to be p. 40informed by him,Sunt quaedam interrogationes, quae non fiunt ut ſciatur veritas ab in…errogante, ſed ut extorqueatur a reſpondente vel certo prodatur ignorantia reſpondentis cujuſmodi eſſe ſolent magiſtratuum & magiſtrorum interrogationes. Ironia continuatur. Non enim eo interrogaturus crat ut diſceret, ſed ut doceret, vel ut Job intelligeret & fateretur ſe ignorare. Coc. Ironia ſed amica, …ua Jobum vult in viam reducere. Merc. but only to convince him that he could not anſwer him, as he confeſſed at the fifth verſe of the fortieth Chapter; Once have I ſpoken, but I will not anſwer: nor indeed could he. To all the demands which the Lord made afterwards, he made no anſwer at all; ſo that theſe words, Anſwer me, or Inſtruct and inform me, are a gentle irony, whereby the Lord would make him know himſelf, or be ſenſible of his own ignorance or ſmall attainments in knowledge; and thereby convince him, that he had done raſhly, in deſiring and wiſhing for ſuch a debate or hearing of his cauſe. The Lord was pleaſed to rebuke him thus ſecretly, or in a figure, and not to fall upon him in plain downright terms. O thou weak and ignorant creature, who haſt preſumed to appear before me, and try thy cauſe with me: Now, Go to, Let me ſee what thou canſt do, ſhew thy beſt skill, put forth thy utmoſt ſtrength of argument, in reaſoning about or againſt my dealings with thee. Thus the Lord might have confounded him; but he was pleaſed to carry it in a milder way, yet in a way as effectual to humble and meeken Jobs ſpirit. God needs not preſs man by power, he can do it by reaſon or force of argument, and ſo ſtop his mouth for ever. The Apoſtle ſaith (Rom. 3.19.) All the world ſhall become guilty before God; and in the ſame Chapter he ſaith, God ſhall be juſtified in his ſayings, and overcome when he is judged. The Lord alwayes doth things with ſo much juſtice, and ſpeaks with ſo much reaſon, that no man is able to anſwer a word, or reply upon him. And though he might ſilence or ſtop any mans mouth, by his meer Command and Authority, yet he condeſcends to do it rather by reaſon and demonſtration, leſt any ſhould ſay, or complain, they were rather over-powered by the greatneſs of his Majeſty, than caſt by the right and equity of his Cauſe. Thus we ſee how the Lord in this Preface prepares Job to hearken to thoſe demands that he had to put to him, and to anſwer them if he could; but Job (alas poor man!) had not a word to anſwer any one of thoſe demands, which the Lord put to him, either in the following part of this Chapter, or in the next.