Exposition of Job 22-26, Commentary · Chapter 23
JOB, CHAP. 23. Verſ. 3, 4, 5.
Oh that I knew where I might find him, that I might come even to his ſeate:
I would order my cauſe before him, and fill my mouth with arguments.
I would know the words which he would anſwer me, and underſtand what he would ſay unto me.
JOb having ſhewed in the former verſe, how bitter and how ſad his Condition was, even farre beyond his owne Complaint, and that his ſtroake was heavier then his groaning; he now turnes himſelfe from earth to heaven, from the creature to the Creator, from man to God. Job had been among his friends a great while, they had debated the matter long, but all in vaine, and without fruit to his ſoule; he had yet received no Comfort: What will he doe next? ſee here his addreſs to God.
Verſ. 3. O that I knew where I might finde him! that I might come even to his ſeat,
O that I knew!
The Hebrew is, who will give me to know &c. The words are a forme of wiſhing, ordinary among the Jewes; Who will give, or who will grant mee this or that, O that I knew &c. And it Intimates or Implyes two things.
Firſt, A vehement and ſtrong deſire after ſomewhat much deſierable; who will give mee this? or where ſhall I have it?
Secondly, It Implyes ſelfe-Inability, or ſelfe-Inſufficiency to attaine and reach the thing deſiered. As if Job had ſaid; I am not able of my ſelfe to finde him, O that I knew where I might finde him! O that I eyther had the light of this knowledge in my ſelfe, or that ſome body would enforme and teach mee! O that I had a friend to Chalke mee out the way, to lead mee by the hand, and bring mee neer to God.
Quis mihi tribuat ut cognoſ cam & inveni am illum. Vulg.The vulgar latine Reading fixeth both thoſe acts upon God as the Object; O that ſome one or other would give mee to know and finde him! As if his wiſh and longing deſire were firſt to know God, ſecondly, to finde him; or in finding to know him. Our tranſlation determines this knowing in Job, and finding upon God. O That I knew where I might finde him! Who it is that Job would finde is not expreſt in the text by name, nor is there any Anticedent in the verſe before, with which we can Connect this relative him. Yet 'tis beyond queſtion or diſpute that he meanes God, O that I might finde him! that is, God. But why did he not ſay, O that I knew where to finde God, but, O that I knew where to finde him? I anſwer, He doth it becauſe his heart being full of God, he ſuppoſed that thoſe to whom he ſpake had their hearts full of him too, and ſo would eaſily underſtand whom he meant, or that he could mean none but God.
Wee finde ſuch kinde of abrupt ſpeeches (as I may call them) in other Texts of Scripture, ſtill ariſing from fullnes and ſtrength of affection in the ſpeaker. See how Solomon begins his Love-ſong, his Song of Songs. The Song of Songs which is Solomons, that's the title of it; How doth it begin? Let him kiſs mee &c. Here is a ſtrange Exordium to a Song, none having been ſpoken of before, Let him kiſs mee with the kiſſes of his mouth! by whom the Church would be kiſſed ſhee expreſſeth not, but her heart was ſo full of Chriſt, ſo full of love to Chriſt her Bridegroom, her husband, that ſhee thinks it needleſſe to mention him by name, when ſhee ſpeakes of him whoſe kiſſes ſhee deſiered. Her love had paſſed through the whole Creation, through men and Angels, through all things here below, and fixt it ſelfe onelyonly upon Chriſt her Lord and Love. Therefore ſhee never ſtood ſpeaking perſonally of him, but onelyonly relatively, and leaves all to underſtand whom ſhe intended. Thus ſaith Job, O that I knew where I might finde him! when as he had not ſpoken of any diſtinct perſon before, in this Chapter. And wee have a like paſſage flowing from a like abundant love to Chriſt, in the 20•h of John ver. 15. where Mary comes to the Sepulchre (Chriſt being riſen) and the Angel ſeing her weepe asked her the reaſon of it; To whom ſhee replyed, Becauſe they have taken away my Lord, and I know not where they have laid him; having thus ſaid, ſhee turned her ſelfe backe, and ſaw Jeſus ſtanding, and knew not that it was Jeſus: he ſaith unto her, Woman, why weepeſt thou? whom ſeekeſt thou? Shee ſuppoſing him to be the Gardiner ſaid, Sir, if thou have borne him hence, tell me where thou haſt laid him: Shee never names Chriſt, but onelyonly ſaith, If thou have borne him hence &c. becauſe her heart was full of Chriſt, ſhee thought his heart was full of him too, and that hee underſtood her well enough whom ſhe meant, though ſhee ſayd not whom ſhee meant. Thus in the preſent text, Job was to God at that time, as Mary to Chriſt, at a loſſe for him, not knowing where to finde him, God was as it were removed from him, as Chriſt was riſen from the Sepulchre; Therefore he complainingly and affectionately enquires; O that I knew where I might finde him! My ſoule is a thirſt for God, my heart pants after him, O that I knew where I might finde him!
The Hebrew word ſignifieth to finde, Verbum foreign ſignificat ſaepius obviam habere quemquam vel al…cui obvium fieri.by going out to meet a man, or (as we ſay) to light upon him. As Ahab ſaid to Elijah (1 King. 21.20.) Haſt thou found (or met) mee O mine enemy? and he anſwered, I have found (or met) thee. So the word is uſed (2 King. 10.13.) Jehu mett with the Brethren of Ahaziah King of Judah; In the Margin wee ſay, Jehu found the Brethren of Ahaziah, that is, he mett them upon the way, for he went out to meet them. Read alſo (1 Sam. 10.3.) As if the ſence were thus given; O that I knew where I might finde him! that is, whither I might goe to meet him, though I ſhould not finde him by accident, or (as wee ſay) ſtumble upon him; I would goe out, I would travell, and take paines upon hopes to meet him.
Secondly, That word ſignifies ſo to finde as to take hold and apprehend, to take faſt hold of a thing; and then, O that I might finde him; is, O that I might lay hold on him; if I knew where I might have him, I would lay faſt hold on him, and cleave cloſe to him. So the word is uſed (Eſay 10.10.) As my hand hath found the kingdomes of the Idolls, and whoſe graven Images did excell them of Jeruſalem and Samaria. Thus ſpake the proud Aſſyrian, my hand hath found them; Why, the Kingdomes of the Heathen were not in a Corner, that he had need to ſearch after them, he did not make a new diſcovery of thoſe kingdomes, They were not, terra Incognita, an unknowne or a new found land; that's not the meaning; but when he ſaith, my hand hath found them, the ſence is, I have laid hold on them, and ceized them to my owne uſe, I have added duplicate page duplicate page them to my owne dominion, and brought them under my ſubjection. So in the 14 verſe of that Chapter; My hand hath found as a Neſt the riches of the people, that is, I have laid hold on their riches, and ſaid all's mine; I have taken the whole neſt with all the eggs, all their goods and treaſures, into my cuſtody and poſſeſſion. Thus Job would finde God that he might lay hold on him for his owne or owne him as his. Thus alſo the word is uſed (Pſal. 21.8.) Thine hand ſhall finde out all thine Enemies, thy right hand ſhall finde out thoſe that hate thee. It is not meant onelyonly of a diſcovery of a perſon (though it be a truth, that the Lord will diſcover all that are his Enemies) but thine hand ſhall finde them out, is, it ſhall take hold of them, graſpe them, and arreſt them. Thy hand ſhall finde out all thine Enemies, though cloſe, though Covert Enemies, not onelyonly thy above-ground Enemies, but thy under-ground Enemies, as well thoſe that undermine thee, as thoſe that aſſault thee. Once more, in the 116th Pſal. ver. 3. we have an Illuſtration of this ſence; The ſorrowes of death Compaſſed mee, and the paines of hell gate hold upon me. The Hebrew text is, the paines of hell found mee: the pain…s of hell, that is, the greateſt, the extreameſt paines, gat hold upon mee; they found mee, that is, they ceized upon mee, and held me faſt: a word of the ſame roote is uſed in both parts of that text, that which wee tranſlate to get hold, is the ſame with that, I found trouble and ſorrow, they found mee and I found them; thus ſaith Job, O that I knew where I might finde him, that I might take hold of him; why how doth the hand of a Saint finde God? how doth he take hold of and apprehend God? how doth he as it were, arreſt him, and keepe him cloſe? I anſwer, By faith, and reliance upon him; O that I knew where to finde him; that the Lord might not be at ſuch a diſtance from mee, as he hath been, but that I finding him might fix my ſoule upon him. That's a good ſence.
Yet I conceive in this place, wee may rather expound Job ſpeaking of God after the manner of Magiſtrates among men, who appoynt certaine places where to ſit in Judgement, where to heare Cauſes, whither all that are wronged and oppreſſed reſort for reliefe and right. (1 Sam. 7.17.) Samuel was the Chiefe Magiſtrate, The Judge in Iſrael: Now the text ſaith at the 16th verſe, that he went from yeare to yeare in Circuit (as wee have the Judges of the Circuit) to Bethel, and Gilgal, and Mizpeh, and Judged Iſrael in all thoſe places, and returned to Ramah, for there was his houſe, and there he Judged Iſrael; As if he had ſayd, his ſtanding houſe was at Ramoth and thither all cauſes were brought and all perſons grieved reſorted for Juſtice in their ſeverall caſes. Hee rid Circuit every yeare, that all the people might the more eaſily finde him; yet he had a fixed ſeate. In aluſion to this practice Job appealing from his friends to God ſaith, O that I knew where I might finde him, and goe to him for Judgement; O that I might have Audience before him in this great buiſines.
But it may be ſaid, Did not Job know where to finde God? or was Job out of the preſence of God?
I anſwer, the Lord carryed himſelfe to Job at that time as a ſtranger, and though he were with him (as he alwayes is with all his) yet he did not finde him; The Lord is with many of his people when they are not with him, that is, when they doe not finde him, or are not ſencible of his preſence. God is with his people, even when they walke through the valley of the ſhadow of death, yet they are not alwayes with God: yea God doth not alwayes manifeſt himſelfe to them while they walke in the moſt delicious and lightſome paradiſes of this life. God ſometimes hides himſelfe, ſo that they cannot make it out that God is preſent with them. God is never ſeene in regard of the inviſibility of his nature, and he is often unſeene in regard of the obſcurity of his diſpenſations: as Job ſhewes further at the 8th verſe, Behold I goe forward but he is not there, and backward but I cannot perceive him. I goe forward and backward, that is, I goe every way, I take all courſes to finde him, but I cannot perceive God, for he hides and covers himſelfe with clouds, that our prayers cannot come at him; as the Church complaines (Lament. 3.44.) though wee are alwayes preſent to God, yet God is not alwayes preſent to us, that is, to our apprehenſion; as God is not at all preſent to our ſenſe, ſo he is not alwayes preſent to our faith; that's the meaning of Job, when he ſaith, I goe forward but he is not there, &c. God is every where; whither can I goe from his preſence (ſaith David, Pſal. 139.) If I goe up into heaven he is there &c. yet ſaith Job, if I goe forward he is not there, that is, I have no Enjoyments of God there; and upon this ground he ſaith in the preſent text, O that I knew where I might finde him! Job was well acquainted with the doctrine of Gods Omnipreſence, he was farre from thinking that there was any certaine place where God was fixt, and whether he muſt repaire as to the Kings and Princes of this world for helpe. Job knew better Divinity then this, he was acquainted with the nature and divine perfections of God, but he ſpeaks as to his preſent want, O that I knew where I might finde him!
Hence obſerve firſt, A godly man hath earneſt and longing deſires after God.
Whatſoever, or whomſoever he findes, he thinks he hath found nothing, or no body till he findes God; O that I might finde him! How doth David (Pſal. 42.1, 2.) ſhew his unſatisfiednes till he found God. As the hart panteth after the water Brookes, ſo panteth my ſoule after thee, O God, my ſoule thirſteth for God, for the living God, when ſhall I come and appeare before God? nothing but God was in his mouth, nothing in his deſire; David had a kingdome, David had a Throne, David had honour and riches as much as he could deſire, why would not theſe ſatisfie his thirſt? Could not he ſit downe in theſe Enjoyments? no! David was hungry and thirſty, and pineing, and empty, and ſtarveing, and dying, till he had God, till he had this ſpeciall Enjoyment of God; for ſo wee are to Expound that text, as this. A wicked man can take up on this ſide God, Cares not to finde him, nay, is afraid to be found of him; he then ſaith (according to the text touched before) as Ahab to Elijah, Haſt thou found mee O mine Enemy? He would be glad if God would never finde him, nor he finde God. (Pſ. 10.4.) The wicked through the pride of his Countenance will not ſeeke after God. The ſeat of pride is in the heart, but the proſpect of pride is in the face; through the pride of his Countenance, that is, by reaſon of that pride which doth diſcover it ſelfe in his Countenance, which breakes out there, he will not ſeeke after God, his pride will not let him ſeeke after God. He that is proud, ſeeth not his need of God, and he that ſeeth not his need of God will never ſeeke after him. Such a one is ſo farre from longing after God, or ſaying, O that I might know where I might finde him, that hee will not ſo much as looke after him, when he is told where he may be found. And not onelyonly ſo, but, God is not in all his thoughts; or as ſome render it, all his thoughts are, there is no God; yea not onelyonly are all his thoughts, but all his hopes are, that there is no God; if hee can but ſtrengthen himſelfe in the unbeleef of a God, then he is well; all the thoughts and hopes that pleaſe and delight him are that there is no God, ſo farre is he from being ſolicitous to know God. 'Tis a condition equally ſad eyther when all a mans thoughts are, that there is no God, or when God is not in all his thoughts. A wicked man may talke of God ſometimes, but God never comes neer his heart, as the Prophet ſpeakes (Jer. 12.2.) Thou art neare in their mouth, but farre from their reines; that is, from their deſires and delights. 'Tis what our reines ſay, not what our mouthes ſay, that God reſpects. A Godly mans chiefe care is to be accepted with God, his thoughts are for God, and of God; and were it not for this thought, that God is, or that there is a God, and he a holy God, a juſt God, a gracious God, he would not thinke himſelfe (as wee ſay) worth the ground hee goes upon. And as all his thoughts are that there is a God, ſo all his hope and faith is in him, and his deſires are after him; O that I might finde him, enjoy him, graſpe him, take hold on him, who is The All of my deſires and hopes and thoughts.
Secondly, Obſerve; That a Godly man is ſometimes at a loſs for God, and cannot tell where to finde him.
He hath no ſenſibly-ſpirituall Enjoyment of him; The children of light often walke in darkenes; They who feare the Lord much, may be without the feelings of his love, and they who obey his holy commandements without the comfort of his pretious promiſes. Even Chriſt himſelfe was at ſuch a loſs for God, when he cryed out, My God, my God, why haſt thou forſaken me (Pſal. 22.1.) Chriſt being to ſuffer for ſinners, taſted of all thoſe ſorts of ſufferings which are due to ſin; He endured not onelyonly the puniſhment of ſence in the paines of his body, but the puniſhment of loſſe in the hidings of his fathers comfortable preſence from his ſoule. If this were done to the Greene tree, much more to the dry, and if our head found an interruption of the preſence of God, much more may we, who are his members.
Thirdly, Obſerve; That while Saints are at a loſs for God, their deſires are often quicker and more ſtirring after God.
It is a ſad thing not to finde God, but it is farre ſadder to have no deſires after him: Unbeleevers are alwayes at a loſs for God, they live without God in the world, ſuch a life is a very death, but this is more deadly that they have no deſires after God, that they make no enquiry, no ſearch after him. Though Job were at a loſs for God, yet his heart was full of deſires to finde him; and God (I may ſay) is moſt deſireable to Saints while they are at a loſs for him. Thus the Spouſe ſpeakes (Cant. 3.1.) By night on my bed I ſought him whom my ſoule loveth, I ſought him but I found him not. But becauſe ſhe found him not, when ſhee ſought him, did ſhee give over ſeeking him? No, her deſires of ſeeking and finding him were enflamed by her not finding him when ſhe ſought him; as it follows in the ſecond verſe; I will riſe now and goe about the City in the ſtreetes and in the broad wayes, I will ſeeke him whom my ſoule loveth, I ſought him but I found him not. Thus her ſecond labour in ſeeking of him was loſt alſo. But doth not this quite diſcourage her, and kill her deſires after him? will ſhe not now give over ſeeking him? No not yet (ver. 3.) The watch-men that goe about the City found me, to whom I ſayd, ſaw ye him whom my ſoule loveth? Shee is ſtill enquiring and ſeeking, and at laſt ſhee found (ver. 4.) It was but a little that I paſſed from them but I found him, whom my ſoule loveth: I held him and would not let him goe, &c. Many who enjoy Chriſt have not ſuch ſtrong deſires after him as they who enjoy him not; as it is with other mercies, ſo with this, which is the higheſt and chiefeſt, the ſumme of all mercies, the Enjoyment of God, our deſires to him grow quicker upon his abſence, and wee ſeldome prize his preſence as we ought, till he is departed or withdrawne from us.
Againe, we may conſider Job here in a very afflicted Condition, what doth he doe now? O that I knew where I might finde him!
Note, Fourthly; God is moſt ſweet to an afflicted ſoule.
The preſence of God is ſweet, precious, and delicious to Saints at all times, but then ſweeteſt when they finde moſt bitternes in the world. How pleaſant is the love of God when we are ſencible of mans hatred? Some good men have ſo much ſweetnes and love in the world, that they cannot ſo well reliſh or taſte the ſweetnes of the love of God; though indeed nothing argues the Excellency of the ſpirit of a Saint, then this,Extrema calami…as & aba lienatio amicorum juſtum hominem ad deum confugere compellebat. Pined. that the ſence of the love of God to him, takes off the reliſh of all creature-love, in the midſt of his higheſt Enjoyments of it. That ſoule is purely ſpirituall, which having abundance of worldly enjoyments, riches, friends, relations, all that he can deſire, yet in the affluence and higheſt floate of all theſe can ſay, that the ſweetneſſe which he taſteth in God drownes the reliſh of all theſe, and makes them as taſtleſſe as the white of an Egge in compariſon of that ſweetnes which he hath taſted in the goodneſs of God; this is ſpiritualneſs in the very height of it; but uſually God is then ſweeteſt to us when the world is bittereſt to us. Afflicted ſoules make moſt haſt after God; and it is well to doe ſo; it is a very ſad ſigne, the worſt Symptome that can appeare upon the ſoules of any, when afflictions draw them off from God, or when they grow cold in their affections towards God, while the love of the world growes cold towards them. The Prophet (Amos 6.7.) foreſheweth a very great calamity that ſhould fall upon the people of God; Thou ſhalt goe Captive with the firſt that goe Captive, &c. And in the 8 verſe; The Lord God hath ſworne by himſelfe ſaith the Lord the God of hoſts, I abhorre the Excellency of Jacob, and hate his Palaces (As if he had ſayd, though I have inveſted him with excellent priviledges, & though he make a great profeſſion of my name, yet becauſe of his provocations and unworthy walkings) I will deliver up the City and all that is therein, there's Captivity; then comes Peſtilence in the 9•h verſe; And it ſhall come to paſs, if ten men remaine in one houſe that they ſhall dye; and they ſhall not bury them after the ordinary way, but burne them, and the neereſt relations ſhall doe it. (Ver. 10•h.) And a mans Ʋncle ſhall take him up, and he that burneth him, to bring the bones out of the houſe, and ſhall ſay unto him that is by the ſides of the houſe, is there yet any with thee? and he ſhall ſay, no, then ſhall he ſay hold thy tongue, for wee may not make mention of the Name of the Lrrd. As if when all theſe evills and plagues were come upon them, they had been ſtopt or reſtrained from prayer, and totally withdrawn from God, by ſome prohibition from men, who were ſo farre from calling the people to ſolicite God by prayer to take off his hand,Diligentius d… irati coluntur. Sen. l. 1. Declam: 1. that they forbid them ſo much as make mention of his name; As if they were eyther afraid or abhorred to mention the name of God, becauſe he had been ſo terrible among them in his Judgements. And whereas we tranſlate, We may not make mention of the names of the Lord. Ne ill… … inter pelles ne que illū tuis precibus ſolicites, illius ve nomen aut memoriam uſurpes qui tibi haec mala fecit mandavit voluit. Pined.Our late Annotators take notice of two other readings. We have not, or, we will not make mention of the name of the Lord; Implying that the ſtop lay onelyonly in their owne ſpirits, they being eyther ſo generally wicked, that they had no minde to call upon God, or ſo unbeleeving that they thought their caſe deſperate, and had no hope of help if they ſhould. A Heathen hath ſayd, That their gods were moſt worſhipped when moſt diſpleaſed; but we have ſome Chriſtians in name who will not worſhip God at all when they are under the tokens of his diſpleaſure. Thoughts of God are never more pleaſing to a gratious heart, nor more troubleſome to a wicked, then when they are in trouble.
Fifthly, (which will further cleare what was laſt obſerved)
Obſerve; That, The unkindneſſe and trouble which a godly man findeth among his friends or others in the world, drives him neerer to God.
Job beſides the hardſhip he found from ſtrangers, had been hardly uſed by his friends. The uſe which he made of all this, was to make more uſe of or to get neer unto God. O that I knew where I might finde him. This was Davids wiſdome alſo (Pſal. 142.4, 5.) I looked on my right hand, and beheld, but there was no man would know mee, refuge failed mee, no man cared for my ſoule. When all ſlighted him, when none tooke care of him; what doth he in this caſe? The next words tell us what; I cryed unto thee, O Lord, I ſaid thou art my refuge, and my portion in the land of the living. As if he had ſayd, Upon theſe unkindneſſes, diſreſpects and ſlightings which I found in the world, I tooke occaſion, yea I was ſtirred in my ſpirit to cry unto thee, O Lord, and to ſay, thou art my refuge, that is, then I made thee my refuge more then ever. Having made thee my choyce in my beſt times, when men honoured and embraced me, I am much encouraged in theſe evill times when men regard me not, and the more becauſe they regard mee not to make thee my refuge, to ſhelter my weather-beaten ſelfe in thy name and power. As the naturall ſpirits in the body, when the aire is very ſharpe, cold, and unkinde to the outward parts, retire inwards, reſort to the heart, keep cloſe to the heart; whereas in warmer weather the ſpirits are drawne forth, and therefore we are more ſubject to faintings and ſwoonings in hot weather then in cold; ſo when it is cold weather in the world, when it is as it were froſt and ſnow, ſtorme and tempeſt, then our ſpirituall ſpirits reſort and come in to God, and keep cloſe to him. When we have moſt friends in the world, or when the world is moſt friendly unto us, then God is our beſt friend; his favour is the moſt beneficiall and deſireable favour, when we have as much as we can deſire of favour among men. But when the world hates us and frownes upon us, eſpecially when (as the Prophet ſpeakes of ſome, Iſa. 66.5.) Our Brethren hate us, and caſt us out for the name ſake of God himſelfe, ſaying, Let the Lord be glorified. When 'tis thus with us (I ſay) our ſoules are even forced into the preſence of God, to renew our intereſts in his love, and to aſſure our ſoules that we are accepted with him. If under ſuch meaſure from men, we finde not helpe in God, we muſt remaine for ever miſerable. God alone is enough, All without God is nothing to a Godly man. The fullnes of the creature without God cannot ſatisfie him, and the utmoſt want of the creature cannot diſcontent him while he enjoyeth God; the more he wants in the creature, the more he ſeeketh his content in God, and when he findes nothing below, he cryeth out with greateſt earneſtnes, O that I knew where I might finde him, whoſe throane is above, and who is the onelyonly happines of man while he is below.
Sixthly, We ſee how Inquiſitive Job was after God, as he had a deſire and a minde to finde God, ſo he layes about him for information where and how to finde him.
Hence obſerve; They who truely deſire to finde God, are diligent in ſearching after him.
O that I knew (ſaith Job) where I might finde him! This was not an Idle wiſh; many are much in the Optative mood, full of wiſhings and wouldings; but their wiſhes are altogether wiſhes, and their deſires nothing but deſires; and ſuch deſires are killing deſires; as Solomon hath taught us; The deſire of the ſloathfull killeth him (Prov. 21.25.) an Idle deſire is a death to the deſirer; A godly mans deſires are active deſires, they put him upon enquiry, lead him to the meanes of enjoying the good deſ…ered. And though God be unexpectedly found of ſome that ſeeke him not, yet no man can expect to finde God, but he that ſeeketh him. And indeed what ſhould the Creature doe, but be upon an enquiry after God? there is a Naturality in it, hee being the ſupream beeing, that we who have our being from him ſhould ſeeke after him. And the Apoſtle tells us (Act. 17.26, 27.) that this is the deſigne of God in making of one blood all Nations of men, for to dwel on the face of the earth, and in determining the times before appoynted, and the bounds of their habitation (namely) That they ſhould ſeeke the Lord, if haply they might feel after him and finde him, though he be not farre from every one of us, for in him we live, &c. The Lord is neer all, he hath a preſence in all places, with all perſons; but the Lord would have all ſeeke, feele, grope after him, even ſuch as have but a dim light of him, as thoſe have that doe not ſeeke ſo much with their eyes as with their hands, they onelyonly feele after the things which they would have. There is a light in the ſpirits of all men, that haply they may feele after God, and finde him; They who have not Scripture light, Goſpel light, the higheſt light, yet have ſome kinde or degree of light; they have ſome glimmerings though no cleare diſcernings; And that ſhould put them on to ſeeke God; much more ſhould they ſeeke after him, who have cleareſt light. And where there is any heate of affection to God, a little light will ſerve them to ſeeke after him; they that are true deſierers will be diligent ſeekers. And they, who ſeeking God, have found him, will ſeeke him yet againe, yea they will ſeeke him more and more, as long as there is any thing more of God to be found; And there will alwayes be more of God to be found; for here we know God but in part, and therefore have found him but in part: and hence it is that all the Saints in this life, or on this ſide Glory, even they of the higheſt forme and greateſt proficiency in grace and knowledge, are called Seekers (this is the generation of them that ſeeke him (Pſal. 24.6.) not ſuch ſeekers (as we finde too many in theſe dayes) who, as if all were upon uncertainties in religion, ſay; they have as yet found nothing; for as there is ſomething wherein the moſt knowing and ſtrongeſt Chriſtians may be to ſeeke, ſo there are many things, yea all things neceſſary to ſalvation, or without which we cannot be ſaved, which the weakeſt may finde and know ſufficiently, though not ſully. And as they who deſire to finde theſe things, will be diligent in ſeeking them, ſo they may know in themſelves, or be fully aſſured that they have found them; and ſo even while they ſtill continue to be ſeekers, know that they are already Finders.
Laſtly, Obſerve; God is every where, yet eſpecially ſome where to be found.
As there is a finding time, ſo there is a finding place, and finding meanes; There is a finding time, ſaith holy David (Pſal. 32.6.) For this ſhall every one that is godly pray to thee, in a time when thou mayeſt be found. The Hebrew is, in a finding time; though I would not give any one a ſtop from ſeeking God at any time, yet I muſt ſay there is a ſpeciall finding time. And this the Apoſtle calls the Accepted time (2 Cor. 6.2.) that is, the time which we ought to lay hold upon, or accept, as alſo, the time, wherein we ſhall be acceptable or finde acceptation. There is alſo a finding place, there is a where as well as a when God ſpecially is to be found, I mean it not of a meere locality, as if God were now to be found more in one place then in another; for Paul ſaith, (1 Tim. 6.8.) I will that men every where lift up pure hands without wrath and doubting. And Chriſt told the woman (Joh. 4.21.) The houre cometh when ye ſhall neyther in this Mountaine, nor yet at Jeruſalem worſhip the father; not as if Chriſt had forbid the worſhip of the father in thoſe places for the time coming; but he enlargeth publick worſhip to all places, or abrogates all differences of place under the Goſpel as to the worſhip of the Father. Yet if any man ſhall enquire, where may I find God, or ſay as Job here; O that I knew where I might finde him! I would anſwer; Firſt, Seeke him in his promiſes, ſearch the Scriptures, there you will finde God. Secondly, Look for him in his Ordinaces, of prayer and preaching &c. for there he hath promiſed to be preſent; Where two or three are met together in my name, there am I in the midſt of them (Math. 18.20.) When the Church or Spouſe in the Canticles (Chap. 1.7, 8.) Askes the Queſtion; Tell me (O thou whom my ſoule loveth) where thou feedeſt? where thou makeſt thy flocks to reſt at Noone? Chriſt her Beloved, anſwers, If thou know not (O thou fayreſt among Women) goe thy way forth by the footeſteps of the flocke, and feed thy kids beſides the Sheepherds tents; That is, follow the holy practices and examples of the Saints in all former ages, which the Apoſtle calls walking in the ſteps of the faith of Abraham (Rom. 4.12.) And againe, hearken to the voyce of faithfull Teachers, who as Shepherds feed the flocke of God with knowledge and underſtanding. Waite at theſe Shepherds tents (ſaith Chriſt) and there thou ſhalt finde a preſence of God with thee, and his bleſſing upon thee.
Thirdly, And above all, Seeke God in Chriſt; The father is onelyonly to be found in the Sonne; Looke to Jeſus Chriſt, and in him you cannot but behold God; for he is the brightnes of his glory, and the expreſſe image of his perſon (Heb. 1.3.) and therefore as he that hath the Son hath the Father alſo, ſo he that (by an eye of faith, and in the light of the Word and Spirit) Beholdeth the Son beholdeth the Father alſo. For the light of the knowledge of the glory of God is given us in the face of Jeſus Chriſt (2 Cor. 4.6.) The light of the knowledge of the goodneſſe of God, of his mercy, Juſtice, holines (which are his glory) ſhineth forth from Jeſus Chriſt; that is, in and by Chriſt it appeares gloriouſly, that God is exceeding good, mercifull, juſt, & holy. Therefore to every wearied ſoule complaining of the loſſe of God, and crying out, O that I knew where I might finde him! The ſumme of all the Counſell that I can give, or indeed that can be given is this; Seek God in Chriſt, and he will be found. O that I knew where I might finde him, That I might come even to his ſeat.
Some conceive theſe words as the iſſue of a diſtemperd ſpirit: others tax Job with too much boldnes, that he being but duſt and aſhes ſhould thus preſſe upon God, and that he was afterwards reproved for it in the 38th Chapter of this Booke, verſe the firſt and ſecond; Then the Lord anſwered Job out of the whirlewinde and ſaid (there he found him) who is this that darkeneth Councell by words without knowledge, gird up now thy loynes like a man, for I will demand of thee, and anſwer thou me. And againe, in the 40th Chap. ver. 2d, 3d, 4th, 5th, Shall he that Contendeth with the Almighty inſtruct him, he that reproveth God let him anſwer it. Then Job anſwered the Lord and ſaid; Behold I am vile, I will lay my hand upon my mouth. Once have I ſpoken, but I will not anſwer, yea twice, but I will proceed no further, As if he had acknowledged his error and overboldnes in preſſing upon God; as in other places, ſo alſo in this; O that I might come even to his ſeate.
Yet I conceive that Job in this paſſage, doth but put forth the nobler and higher actings of his faith, and that he ſpeaks this, not as forgetting the diſtance of duſt and aſhes, from the glory of God, or from the glorious God, but as remembring the promiſe, and as inſiſting upon his priviledge as a beleever who is invited to come, and to come with boldnes to the throane of Grace. For though that promiſe was not given out as to the formality of it in thoſe times, yet the vertue of it was, though in a lower degree then now. To come with boldnes to the throne of grace,foreign denetat lo…um praeparatum a …adice foreign In voce foreign pu…o eſſe metotonymiam, q d. vſus que ad locū in quo ipſe pro…ptus paratuſ que eſt ad audiendum ubi ſui cop…am facit. Coc. Repreſentat deum tanquam ſupremum Judicem in ſolio excelſo ſedentē. juſ que ſuum unicui que reddentem. Bold. ſounds much like this, to come even to his ſeate, and this Job did not onelyonly as emboldened by the clearnes of his conſcience towards men, but as by the freenes of the Grace of God in Chriſt towards him. In purſuance whereof it is well conceived by a learned enterpreter, that there is a metonymie, in the word which ſignifies a prepared ſeate, that is, ſuch a ſeate as whereon God preſents himſelfe to poore ſinners, prepared and ready to give them both admittance to himſelfe and a gratious audience of their requeſts and ſuites. The word which wee tranſlate ſeate, ſignifieth a prepared place, a place fitted, implying ſomewhat ſpeciall and peculiar unto God. Heaven is called the habitation of his holines and of his glory (Eſay 63.15.) yet whereſoever the Lord is, hee makes it a heaven. Thus alſo he can make any place where he is a hell. The wicked ſhall be puniſhed with everlaſting fire from the preſence of the Lord, (2 Theſ. 1.9.) that is, the very preſence of the Lord ſhall be a hell and torment to them. The Lord can be both terrible and gratious in his preſence any where; yet he is ſomewhere more gratiouſly, ſome where more terribly preſent. Some cannot beare thoſe expreſſions, The Throne of God, the ſeat of God, heaven, and hell. As if theſe were but the Imaginations, fancies and fictions of mans braine. But the Lord hath his ſeates and dwelling places, whence and where he declares himſelfe, both in mercy and in judgement, both in his holines and in his glory. (Iſa. 6.1.) I ſaw alſo the Lord ſitting upon his Throne, high and lifted up. Thus the Lord manifeſted himſelfe in viſion to the Prophet; and David confeſſeth, Thy Throne O God is for ever and ever (Pſal 45.6.) that is, thy Power and Soveraigntie. David ſpeakes not of a material Throne ſuch as Kings have; the Power and Soveraignty of God are his throne whereſoever he is, and is pleaſed to declare himſelfe in his ſoveraignty and power. So that when Job ſaith, O that I might come even to his ſeate or throane, the meaning is, O that I might come as neer him as poſſibly I may, I would not ſtand at a diſtance, or keepe aloofe off, as a guilty malefactor, but draw neere to him in a holy and well-grounded confidence. Thus Job ſpeakes in anſwer to that Charge of Eliphaz in the former Chapter, Is not thy wickednes great, and thine iniquities infinite? Now (ſaith Job) you ſhall ſee what my ſinnes are, and what my guilt, ſeing I dare venture even to the very throne of God, where no hypocrite dares appeare. While Job profeſſeth, That if God after the manner of men ſhould ſit in open Judgement (there will be ſuch a Judgement at the laſt day) he would come neer to him, and not be afraid, he ſeemes fully aſſured of his owne integrity, or of the goodnes of his cauſe, as alſo that God would be good unto him.
Hence obſerve; That true holines and uprightnes hath abundance of Confidence before God.
Adam having ſinned, and the guilt of his ſin being upon him, durſt not come to the Seat, to the Throne of God: God came to him in the coole of the day to examine and queſtion him about his ſin, but he hid himſelfe among the trees of the garden, he withdrew, not daring to abide him: and that's the ſtate of all ſinners, who have the guilt of ſin upon them, they hide, they run from God, when once their Conſciences are awakened. As ſin in the act of it is a turning or departure from the holines of God, ſo ſin acted or ſin in the guilt of it cauſeth not onelyonly a departure but a running and a hiding from the juſtice of God. Guilty ſinners are ſo farre from coming up to his Seat, that they cannot endure to come in his ſight; a malefactor hath little minde to come before the Judge, or to the Bench where the Judge ſitteth. Solomon ſaith (Prov. 20.8.) A king that ſitteth in the Throne of Judgement, ſcattereth away all evill with his eyes. Wee may underſtand it thus, he ſcattereth evill actions, and evill perſons, evill workes and evill workers with his eyes; there's not an evill man willing to appeare, or that dares to appeare before him. They who are ſelfe-condemned, muſt needs be afraid that others will condemne them alſo. Magiſtrates ſitting in Judgement are terrible to guilty malefactors. Or thus, Hee ſcattereth the evill with his eyes; that is, he makes evill men reveale and ſcatter their moſt ſecret evills, by his prying into them, and induſtrious Examination of them; that evill or wicked practice which they had bound up in their hearts, and ſaid, none ſhall know it, he ſcatters and diſcovers. Solomons proverb carryes an experienced truth in it both wayes. And we may argue from it, That if an earthly King or Magiſtrate, ſitting on the Throne, ſcattereth all evill with his eyes, how much more doth God? neither any evill matter, nor any evill man can ſtand before him. And ſeing the Lord diſcovers all the evill that is in the hearts and wayes of men, what can give perfect boldnes in comming to the Throne of God, but onelyonly an Intereſt in Jeſus Chriſt, in whom the throane of God is become a Throane of grace to ſinners? Were it onelyonly a Throne of Judgement and Juſtice, no fleſh could ſtand before it, but being a Throne of grace, the worſt of ſinners, who wait for grace, may come neer, and the neerer they come the welcomer they are. A godly man is never better then when he is neer God, and then thinks himſelfe beſt when he is neereſt unto God; all his happines in this life and his glory in that which is to come, doth conſiſt in his nearenes unto God.
Secondly, Whereas Job ſaith; O that I might come even to his Seat. Obſerve.
A Godly man is willing that God ſhould Judge both his Perſon and his Cauſe.
That's the deſigne of Job, he had appealed from the Judgement of his friends, and begd the Judgement of God; He was reſolute in it, to ſtand or fall according to his ſentence. But why was Job ſo deſirerous of the Judgement of God? why would he goe to his Throne, and appeale to him? When men make appeales from one Throne to another, they have their reaſons for it; When Paul ſaid, I appeale to Caeſar (Act. 25.11.) doubtleſs he was fully perſwaded that he ſhould find better termes with Caeſar then among the Jews; So when Job ſaith, I appeale to God (which is the higheſt appeale, and beyond which there lyes no appeale) doubtleſſe Job was fully perſwaded that he ſhould finde better termes at Gods tribunal, then he had found among his friends. And Job might have many grounds of better termes from God. For
Firſt, God is wiſe, even a God of Judgement, who would not receive Judgement from a wiſe and underſtanding Judge, eſpecially from him who is wiſdome and underſtanding.
Secondly, God is Omniſcient; there are many wiſe Judges, but no Omniſcient Judges in the world. Princes are ſaid to have long hands, and very cleare eyes, they can reach farre, and ſee farre, but they cannot ſee all; but God is able to Judge the ſecrets of all hearts, for he ſees all ſecrets, and knowes what man cannot. For that reaſon a godly man loves the Judgement of God, becauſe he knowes his heart; And for the ſame reaſon wicked men, hypocrites eſpecially, are afraid of the Judgement of God: they know if their outward actons ſhould come to be ſcan'd, much more if their hearts ſhould be turn'd outward, it muſt needs goe ill with them. Moſt hypocrites carry it faire onelyonly for a while before the world, they at laſt diſcover themſelves, the diſeaſe breaks out at their fingers ends, or at their tongues end; Their words or works diſcover the rottennes of their hearts, and the formality of their profeſſion. But ſome hypocrites carry it fayre to the world all their dayes, and feare not the Judgement of men, yet even then a thought of the Judgement of God is dreadfull to them, whereas the Saints, even all who are ſincere, deſire God to Judge them; for indeed their hearts are better then their wayes, and their affections then their actions, and they know that God diſcernes with what heart and ſpirit every thing is done, as well as what is done. He doth not Judge by appearances (as we ought not, Joh. 7.24.) and therefore his is a righteous Judgement. God doth not judge things as they appeare, but as they are, unleſſe they are as they appeare, and whatſoever their appearance is, he can judge them as they are. He can judge by diſcerning what is in the deepe, and follow a matter to the very ſpring of it; therefore I'le goe to God (ſaith the upright heart) my deſire is that he ſhould Judge my cauſe.
Thirdly, The Lord is a gratious and a mercifull Judge; he is as full of pity as he is of wiſdome, and as ready to relieve as he is quick-ſighted to diſcerne.
Fourthly, The Lord is very patient; Firſt, patient to heare; and ſecondly, patient to beare. Patience to heare is a great encouragement; many Judges are weary of the worke, they will not heare a poore man out, but God will; and God is patient alſo to beare with and paſſe by the faylings of his people, whoſe uprightnes he knowes.
Laſtly, A Godly man knowes that God his Judge hath received an atonement, that he is made for him, and upon grounds of Juſtice and righteouſneſſe is become his friend. Some who have bad Cauſes, yet come up to the Throne of man boldly, becauſe they know the Judge is made for them by a bride, and ſo will give ſentence on their ſide, be it right or wrong. Saints know that the Judge is made for them, but made in a holy manner, not with baſe bribery to blinde his eyes to pervert juſtice, but he hath received an atonement, he is appeas'd and ſatisfied by a Mediator at his owne appointment. If God ſhould ſearch the beſt of Saints narrowly, they muſt needs fall in judgement, yet they know they ſhall ſtand in judgement, becauſe the Judge is reconciled to them by Chriſt; yea Chriſt who made the Atonement, and is the reconciler, is the Judge, this encourageth Saints to come to God; For if when we were enemies we were reconciled to God by the death of his Son, much more being reconciled we ſhall be ſaved by his life (Rom. 5.10.) The caſe ſtanding thus with beleevers, who ſeeth not ground for their appeale from the judgement, eyther of open enemies, or (as Job did) miſtaken Friends; O that I might come even to his Seate.
In the two next verſes, Job tells us what he would doe if his appeale were granted and himſelfe admitted to the ſeate of God.
Verſ. 4. I would order my Cauſe before him, and fill my mouth with arguments.
Verſ. 5. I would know the words which he would anſwer mee, and underſtand what he would ſay unto mee.
Thus he deſcribes his intended behaviour before his Judge, in alluſion to legall proceedings, where the Plaintiff brings in his bill, and the Defendant his anſwer.
I would order my Cauſe before him.
The Hebrew word which wee tranſlate to order, foreign eſt militare verbum at que dicitur de aciebus quae certa ratione ac ordine diſponuntur.is a military terme, properly uſed for the ordering of an Army, or the putting of them into a Poſture for a battell, we call it Marſhalling an Army. And hence it is applyed to the ordering of any other thing (Pſal. 23.5.) Thou wilt prepare a Table for mee in the midſt of mine enemies, to order a Table is to ſet diſh by diſh, there is a kinde of method in ſetting diſhes at great feaſts; Thou wilt prepare a Table for me. Againe (Pſ. 50.21.) God ſpeakes to the hypocrite about his ſinfull doings; I will ſet them in order before thee; that is, thoſe ſins, and confuſed practices of which thou haſt ſayd in thy heart, I ſhall never heare more of them, ſhall be brought forth and ſet like a terrible Army in ranke and file before thee. Job ſpeakes to this ſence, I would order my cauſe before him, or, to his face, as the Hebrew Text hath it, that is, in his preſence.
And fill my mouth with Arguments.
Pleno ore fidentèr, conſtanter pro me dicam. Bold.I would have arguments enow or good ſtore to prove that your proceeding hath been unequall toward mee; And when he ſayth; I would fill my mouth with arguments, it ſhewes that his heart was full of arguments Chriſt teacheth us to argue ſo (Luk. 6.45.) Out of the abundance of the heart the mouth ſpeaketh; Jobs heart was full, therefore he would fill his mouth. David prayeth (Pſal. 71.8.) Let my mouth be filled with thy praiſe. And the Church ſpeakes of her joy when God had turned their captivity, (Pſal. 126.2.) Then was our mouth filled with laughter. In this language God beſpeakes his people (Pſal. 81.10.) Open thy mouth wide, and I will fill it. Open it by faith, and I will fill it, with what? fill it with mercy, and with bleſſings. So here; I would fill my mouth with arguments; that is, I would not want matter to ſpeake for my ſelfe,Os meum replebo increpationibus. Vulg. or in my owne cauſe. The vulgar reades it, I will fill my mouth with Chidings, or, with reproofs. The word properly ſignifies, Conviction; and then wee are to underſtand it in reference to his friends; I would abound with convincing, reproving, or chiding arguments againſt you,foreign non redargutiones intelligit, quibus deum injuſtitiae accuſaret ſed rationes quibus ſe tueretur. Sic foreign & foreign Graecie ſumitur. Merc. who, have thus long reproached mee; I would bring ſuch arguments as ſhould not onelyonly be a proofe of mine owne integrity, but a reproof of my friends ſeverity. Some arguments have onelyonly a proof in them; others have a reproof too. Job would fill his mouth with arguments, which ſhould be both proofs for himſelfe, and reproofs to his oppoſers. Job had not a word to ſay againſt God, but he had much to ſay againſt his friends. I would fill my mouth with Arguments.
Note from it.
Troubled ſpirits have many things to ſay, and uſually abound much in their owne ſence.
Furor arma miniſtrat.As the paſſion of anger will adminiſter weapons to a man though he be no great fighter, ſo thoſe paſſions of griefe and ſorrow will adminiſter arguments to him though he be no great diſputer. A troubled ſoule will hardly be put to a ſtand or non-plus. They who ſuffer much will alwayes have ſomewhat to ſay; If nature deny (ſaid one of old) yet Indignation will make a man a Poet; And if nature deny, yet ſorrow will make a man a Logician; and trouble will make a man an Advocate in his owne cauſe. The tongues of many are tipt with Oratory, they have excellent words and ſtrong reaſons too from the preſſures that are upon their ſpirits: trouble of ſpirit fills the mouth with Arguments two wayes.
Firſt, Againſt themſelves, how ſtrongly will ſome in that caſe diſpute againſt their owne peace? what arguments will they bring againſt any comfort that is offered them? and how nimbly will they reply to any one that goes about to anſwer them? how will they finde out new mediums, when thoſe are foyled by which they have formerly nouriſhed their unbeleefe, and diſcouraged themſelves from taking hold on mercy. 'Tis wonderfull to heare the pleadings of a troubled ſpirit; and 'tis one of the hardeſt taskes in the world to anſwer the doubts which ſuch a man will make againſt himſelfe.
Secondly, The troubles of many fills their mouths with arguments for themſelves; that's the meaning of Job here in this place; I would fill my mouth with arguments to maintaine my Cauſe; I ſhould not want eyther matter or words, to plead this buſienes, were I before the Throne of God, and yet I would not be ſo free and forward to ſpeake, as to neglect or ſlight what is ſpoken to me, as it followes.
Verſ. 5. I would know the words that he would anſwer mee, and underſtand what he would ſay unto mee.
Some are ſo haſty to ſpeake, that they will not heare, they are ſo forward to plead their owne Cauſe, that they will not receive the opinion of another. Job diſcovers an equall ſpirit to both; As I would order my Cauſe, and fill my mouth with arguments, ſo I would know the words that he would anſwer mee too, I would have the good manners, or the grace rather, to heed and underſtand what God would ſay to mee.
Cogn…ſcam ſanationes quas loquetur mihi. Sep. Quam mihi laboranti curationē adhibiturus eſſet intellige…em. Chryſoſt.The Septuagint render it thus; I would know the healings which he would ſpeake to me; or as another, What medicine or way of cure he would praeſcribe and adminiſter to mee; and this might reſpect eyther the quieting of his Spirit, or the repayring of his credit and good name, which had been ſorely and deeply wounded by his friends, not onelyonly ſuſpecting but charging him as an hypocrite or wicked man. This is a fayre ſence, onelyonly it ſtraitens the Text; For we may ſuppoſe Job in this addreſſe and application to God ready to heare whatſoever God ſhould ſay unto him, whether his were words of approbation or reproof, whether for him or againſt him. Though Job had (doubtleſſe) a ſtrong confidence, that God would approve of him and give ſentence on his ſide, yet conſidering his owne weakneſſes and diſtempers of minde, he might well conceive that ſome things had fallen from him or been done by him which might deſerve and call for chidings and rebukes, as the iſſue indeed was. And therefore it was moſt congruous that he ſhould preſent himſelfe before the Lord in a frame of heart to receive reprehenſions as well as conſolations. I would know the words that he would anſwer me and underſtand &c.
Knowing, and underſtanding, may be taken here two wayes; Firſt, for Conſidering and weighing what God would ſay, or what Award he would make; In which he ſeemes cloſely to checke his friends, who thought him ſo dull and incapable, that ſurely he did not apprehend nor underſtand their anſwers. Well (ſaith Job) whatſoever you thinke of my dulnes to underſtand your anſwers, or what you have ſayd, yet I doubt not but I ſhall underſtand the anſwers of God, or what he ſhall ſay unto mee.
Secondly, They note a reverence and reſpect to the word of God; I would know the words that he would anſwer; that is, ſubmit to them, I would not oppoſe the Judgement or Opinion of God concerning me. Though Job did not ſit downe or acquieſſe in the judgement of his friends, yet he would reverence and ſit downe quietly in the judgement of God, & in the anſwer which he ſhould pleaſe to give. In eyther of theſe interpretations, the ſence is good. I would know; that is, I would ſtudy to finde out the minde of God, and underſtand what he ſaith to mee, and then reverently ſubmit thereunto.
Further, This forme of ſpeaking, I would know the words, and I would underſtand &c. ſeemeth to imply a vehement deſire in Job to know the minde of God concerning him. As a man that is accuſed longs to heare the minde of the Judge, as for others 'tis not much to him what they ſay for him or againſt him. As Paul ſpake in a like caſe (1 Cor. 4.3.) With me it is a very ſmall thing to be judged of you, or of mans judgement &c. he that judgeth me is the Lord; that is, to his judgement I muſt ſtand; He is above all.
Hence note.
Firſt, That a godly man is carefull to underſtand the anſwer and determinations of God concerning him.
I would know the words that he would anſwer mee, and this not onelyonly (according to the ſuppoſition which Job makes here) if God ſhould ſpeake to him perſonally, or mouth to mouth; but in what way ſoever God ſhould ſpeake to him. It is the great care of a Godly man to know the word of God written and deliver'd over to us, as the rule of our life and faith; for indeed therein wee have our judgement, and our anſwer: as Chriſt ſaith, the words that I ſpeake, they ſhall judge you at the laſt day; that is, by the word you ſhall be judged. Likewiſe it is the care of a Godly man to underſtand what God ſpeakes to him by his workes and providences, by his rods and chaſtnings. In theſe the Lord ſpeakes to us and gives us anſwers. They who are wiſe, will ſtudy to know and underſtand them. We may conceive that Job had reſpect to two things eſpecially, about which he deſiered that he might underſtand the anſwer, and words of God to him.
Firſt, That God would ſhew him the true Cauſe of his affliction; for he did not take that to be the Cauſe which his friends had ſo often ſuggeſted, and ſo diſputed upon that Fallacy all along, which Logicians call, The putting of that for a Cauſe which is not the Cauſe. Therefore Job hoped to know of God what he would ſay, as to the reaſon why he did Contend with him.
Secondly, What God would ſay to him by way of Direction and Councell, by way of remedy and redreſs, he was ſollicitous to underſtand the minde of God, and what God expected from him under this diſpenſation. So that Jobs ſcope was not at all (as Eliphaz ſuſpected) to plead his owne righteouſneſſe and holy walkings before God, as if God had been beholding to him for them, and ſo muſt needs grant him (as having deſerved it) whatſoever he ſhould aske. But that he might be acquainted with the holy will and purpoſe of God concerning himſelfe, and to be inſtructed by him about the grounds and ends of his long and ſharpe affliction, that ſo he might beare it more chearefully, and more fruitfully. As alſo (and that principally) that he might heare from his Majeſty which was the great poynt in controverſie between him and his friends) whether he did correct and chaſten him as a ſon, or puniſh and take vengeance on him, as on a rebell; and ſo ſet him among the examples of caution for ſinners in time to come.
Secondly, Note.
A Godly man reſts in the Judgement of God.
Si me niſontem pronunciaret, cum gaudio, ſi ſontem cum patientia ſ…ſciperem ſententiam ejus. Scult.Job would not reſt in his friends judgement, but in Gods judgement he would reſt, and enquire no further; I (ſaith he) freely yeeld up my ſelfe to that; if the Lord ſhould pronounce mee Innocent, I would reſt in his ſentence, and be thankfull; if the Lord ſhould pronounce mee faulty, yet I would reſt in his ſentence, and be patient; yea then I would aske mercy and begg his grace for the pardon of my faylings. God is an Infallible Judge, and therefore no man ought to queſtion his determinations; Indeed, Every mouth ſhall be ſtopped, and all the world become guilty before God (Rom. 3.19.) that is, acknowledg thēſelves guilty before him when he judgeth. And as there is no avoyding the judgement of God, ſo a godly man deſires to rejoyce in it. Good is the word of the Lord, ſayd Hezekiah (2 King. 20 19.) When a very ſore ſentence was paſt againſt him, and he ſayd, is it not Good? if peace and truth be in my dayes? By good in the former part of the verſe, he meanes juſt and equall; as if he had ſayd, though this word be full of gall and wormewood, yet it is no other then I and my people have deſerved and drawne upon our ſelves: By good in the latter part of the verſe, he meanes Gracious and mercifull; as if he had ſayd, God in this ſentence hath mixed the good of juſtice and equity, with the good of graciouſnes and mercy, or in the midſt of Judgement he hath remembred mercy. Thus alſo when God gave ſentence by fire againſt the two ſons of Aaron; Moſes ſayd to Aaron; This is that the Lord ſpake, ſaying, I will be ſanctified in them that come nigh me, and before all the people I will be glorified (Lev. 10.3.) Now, when Aaron heard this, the text ſaith; And Aaron held his peace. He murmured not, he contradicted not, but reſted patiently in the judgement of God. And thus Job was reſolved to give himſelfe up to the judgement of God whatſoever it ſhould be. And we ſhall finde him (in the next words) hoping ſtrongly to finde God very ſweete and gratious to him, could he but obtaine a hearing at his Judgement ſeate.