An exposition with practicall observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the booke of Job being the substance of forty-nine lectures / delivered at Magnus neare the Bridge, London, by Joseph Caryl ...

JOB. Chap. 33. Vers. 12, 13.

Behold, in this thou art not just: I will answer thee, That God is greater then man.

Why dost thou strive against him? for he giveth not account of any of his matters.

IN these two verses Elihu gives the first part of his answer, wherein we may take notice of these five things; First, He tells Job that he had erred and was mistaken, Behold, in this thou art not just. Secondly, He sheweth him wherein he had been mi∣staken, or what his error was; In this thou art not just, or, Behold this, thou are not just in it. Thirdly, Elihu lays downe the generall ground, upon which he intended to convince Job of his error and mistake, The greatnesse of God, I will answer thee that God is greater then man. Fourthly, from that ground he drawes out a check or reproofe, in the beginning of the 13^th verse, Why dost thou strive against him? Fifthly and lastly, He gives a reason of that reproofe, which ariseth also out of the former ground, the unquestionable Soveraignty of God; For he giveth not account of any of his matters.

Vers. 12. Behold, in this, thou art not just.

Behold, he calls for serious attention, and diligent considerati∣on; Behold This; so the Hebrew rendred strictly; we render, Behold, in this thou art not just; What is this? what's the ante∣cedent to this? we may assigne the antecedent in three things, or make it three-fold, according to what Elihu hath layd downe before in way of charge against Job in the former Context; First, This, that thou hast boasted thy selfe so much of thy innocency and integrity. Vers. 8^th. Thou hast spoken in my hearing, and I have heard the voyce of thy words, saying, I am cleane without trans∣gression, &c.

Behold, in this thou art not just.

Secondly, In this, That is, in that thou hast complained so

much of the severity of Gods dealings and proceedings with thee, (10. & 11.) Behold, he findeth occasion against me, and account∣eth me for his enemy; He putteth my feet in the stocks, he marketh all my paths; Behold, in this thou art not just.

There is a third antecedent, which we may take up from se∣verall passages in the former part of the Booke; and that is, be∣cause thou hast so often and so importunately desired to plead with God, and hast made so many suites for a hearing with him, as if thou hadst somewhat to say, which might acquit thy selfe and shew reason, why God should not deale thus with thee; For though Job did not desire to plead with God as having any intent to accuse him of doing him wrong, yet he was therefore to be blamed, because he desired to plead with him; seeing it be∣comes man to submit to the judgement of God without murmur∣ing or complaining. So then Elihu had cause to charge him with this; God indeed passed it by, as knowing it did not proceed (as in the wicked) from malice, but from weakness and ignorance, as Job also himselfe humbly confessed at last. Behold (thou hast too often called for Justice) in this thou art not just.

Mr Broughton renders, Loe here thou art not in the right. These words, in this, or here, may also have a negative reference to what Job had been charged with before by his friends. As if Elihu had sayd; I doe not charge thee with such crimes as thy friends have loaded thee with heretofore, I doe not burden thee with grosse impie∣ty, nor with hypocrisie, I doe not tell thee thou hast oppressed the poore, or wronged the widdow and the fatherlesse, I have nothing of this sort to say against thee. But in this or here, I have somewhat to say, wherein my judgement also is that thou art not just, nor in the right; for however thou art otherwise, or in other things upright and righte∣ous, however just thou hast been in thy transactions with men, and pure in thy worship toward God, yet in this I am sure, and I dare say it openly and avowedly, thou art no wayes justifiable, much lesse just in that thou hast cryed up thy owne innocency, and spoken so much of the hard dealings of God with thee; yea, hast been so bold as to de∣sire a day of hearing even before God himselfe. Let this be the Que∣stion or matter under debate; Whether or no, Job speaking thus highly of himselfe, and thus boldly of God, hath done right or no? Elihu undertakes the negative, he engageth to prove that Job had not done well, or right, how innocent soever he was, in speaking

so much of his own innocency, or (how hardly soever God dealt with him) in making so many complaints of his severity, Elihu undertakes to prove this negative; and Job never durst undertake the affirmative, that he had done right or well in speaking or do∣ing so; and therefore in the close of the business he sits downe convinced, that he had been too bold with God, and too forward in justifying himselfe.

His argument (which runs through this whole discourse) to make good his negative assertion, may be formed up thus; He that speakes much of his owne righteousnesse, and seemes to reflect upon the righteousnesse of God, at least that God hath been over-rigo∣rous with him, is not just, nor justifiable in this.

But thou O Job hast spoken thus of thy selfe, and thus of God in the extremity of thy paine, and in the anguish of thy spirit.

Therefore in this thou art not just, nor justifiable. No man of understanding can take thy part, or be an Advocate for thee in this matter; As for me, I must needs be and am resolved to be an Advocate for God against thee. The Major or first proposition is not exprest in the text, the conclusion is given in the beginning of the 12^th verse, and the assumption or 2^d proposition, is collected from Job's owne mouth in severall places of this Booke.

Againe, besides the generall scope of the words, and the ten∣dency of Elihu in this dispute, we may consider the manner of his speech, how he deales with Job; Behold, in this thou art not just. In this manner of treating with Job, the sweetnesse of his spirit, and likewise the boldnesse of it are observable. These two ver∣tues or excellencies of an Advocate, shew themselves plainly in this one passage; Behold, in this thou art not just. For consider, First, He expresseth his reproofe negatively, he doth not say, Be∣hold, in this thou art wicked, or thou hast impiously blasphem'd the name of God, but he speakes at as low a rate, as may be, Be∣hold, in this thou art not just, or justifiable, thou hast not done right, or thou art not right; there is a great good temper of spirit, and a mixture of much meeknesse in such negative expressions: it being much lesse to say to a man, in this thou art not just nor justifiable; then to say positively or directly, in this thou art unjust, and de∣servest to be condemned. For though there be no difference in the thing between not being just and being unjust, yet there is much more mildness in the words; and a man takes lesse offence,

when told that he is not just, then in being told that he is unjust. The imputing of a crime to a man, is more and worse, then the denying him a vertue, or that he is vertuous.

Hence note.

We ought to temper our reproofes with much gentlenesse and meeknesse.

We should not speake cutting words, if other words will serve the turne. Thus the Apostle directs us (Gal: 6.1.) Brethren, if a man be overtaken with a fault, ye which are spirituall, restore such a one with the spirit of meeknesse, considering thy selfe, lest thou also be tempted; deale as gently with a fallen brother, as thou wouldest with a man whose bones are dislocated or broken (so much the metaphor there used imports) There is a time indeed when we must rebuke (as the Apostle gives direction (Tit: 1.13.) sharply, or cuttingly; we must goe to the quicke, that they may be found in the faith: but there is a great regard to be had to the state and spirits of those with whom we have to deale. As it is our duty to receive the word with meeknesse (James 1.21. some receive the word proudly, riggidly, in the worst sence they can, yea they receive it rebellingly, now as we ought to receive the word with meeknesse) so 'tis good to speake the word with meeknesse, with as much meeknesse and tendernesse as the case will beare.

Secondly, consider this manner of speaking, Behold, in this thou art not just, Elihu tells him plainly of his faults, he reported them before, and here he applyed them home to his person; Behold, in this, thou rememberest thy owne words; Thou canst not but take notice what thou hast spoken; now I tell thee, in this thing thou art not just; Elihu doth not speak doubtingly nor fearefully, nor doth he tell Job what the thoughts of others were upon the mat∣ter, but he tells him directly, categorically, plainly from himselfe, in this thou art not just.

Hence note.

We are to hold out our convictions and reproofes with plainnesse, and to lay our finger upon the very sore; Behold, in this (or that) thou art not just.

We are to speake meekly, but not at randome, not uncertain∣ly,

not flatteringly (Pro: 29.25.) A man that flattereth his neighbour, spreadeth a net for his feete; he doth but intangle and insnare him, in stead either of counselling or comforting him. When a man is out, it is best to tell him so; how else shall he get in againe? Flattering words are insnaring words; Behold, in this thou art not right. One of the Ancients speaking to this poynt, tells us; It is more sinfull to flatter those that doe evill, then to doe evill our selves. And, surely it argueth a more corrupt mind, or a worser principle to dawbe sinners with the untempered morter of flattery, then to be dawbed with the mire of any particular sin or iniquity. A flatterer is a dawber and pillow-sower; A flatterer hath not a true sight of sin himselfe, and he doth what he can to keepe others from the sight of it. It is safer to make sinners smart then itch. David invited a wound••••g rather then such a skinning of his sore (Psal: 141.5.) Let the righteous smite me, it shall be a kindness, (that is, I will not only take it kindly, but shall find it a kindness) and let him reprove me, and it shall be an excellent oyle, which shall breake my head; that is, it shall be so farre from hurt∣ing that it shall be (through Grace) a healing to me. No man had ever any cause to repent, either the giving or receiving of a wise and seasonable reproofe.

Behold, in this thou art not just.

But what is it, not to be just? I answer, not to be just, is not to give every man his due; yet Elihu intends it chiefly, of what Job had spoken unduely to God; Behold, in this thou art not just.

Hence note.

They who doe not give God hi•• right are unjust, as well as they who doe not give men their right.

Yea not to give God his right, is by so much the greater inju∣stice, then not to give man his right, by how much God is greater then man; looke how much God is higher and greater then man, by so much is their sin higher and greater, who give not God his right, then theirs, who give not man his right. Many thinke they are very just, very honest men, because they give every man his due, they wrong, they defraud no man, not any neighbour, not a∣ny b••other with whom they deale: come and charge them if you can. 'Tis very good, & more then most men can truly say of them∣selves,

when a man is able to say he is just to his neighbour, no man can challenge him of injustice. But many say this, who take no notice, how unjust they are to God; they are not at all sensi∣ble, how often they have denied God his right, nor how often they have done God wrong; they take no notice of this. They have second-table Justice, but they have not first-table Justice; this is it that Elihu chargeth Job with. His friends charged him with second-table injustice, that he was an oppressor, &c. but E∣lihu charged him with first-table injustice, that he had done wrong to God. Therefore, remember, not to give God his due feare, his due love, his due trust and submission (these are his rights by the first Commandement) is to be unjust; not to give God due worship accordin•• ••o his will, is to be unjust, because in so doing you deny him his ••••ght in the second Commandement; not to speake or thinke reverently of the name, of the word, wayes, and ordinances of God, is to be unjust to God, because you deny him his right in the third Commandement. To breake the Sabboath, to steale Gods time, and convert it to your owne private use, to put it in your owne purses, as many doe, this is sa∣criledge, this is to be unjust to God, because you give him not his right, nor that which is due to him by the fourth Commande∣ment; so not to submit to the rod of God, not to be quiet under the chastizings of God, not to take all well at Gods hand what∣soever he doth with us, or to us, is to be unjust to God, because we then deny him the right of his soveraignty, and of that just power which he hath over his creatures.

Behold, in this thou art not just.

Elihu proceeds to give an account, distinctly, wherein this in∣justice lay.

I will answer thee, or (as Mr Broughton) I will tell thee, God is greater then man.

We render well, I will answer thee, &c. There is a four-fold way of answering; First, by information to a Question propound∣ed. Every Question would have an answer. Secondly, by soluti∣on of an objection made; When any thing is objected against what is sayd or held; then to untie the knot, is to answer. Third∣ly, there is an answering by confutation of a false opinion or te∣net;

thus whole bookes that hold unsound or heterodox opini∣ons, are to be answered; Fourthly, there is an answer by way of reproofe, or reprehension of faults or mistakes, either in speech or practice. Elihu his answer was of this last sort. For he obser∣ving how Job had spoken, and what his carriage and demeanour had been, gives him a reprehensive answer, Behold, in this thou art not just, I will answer thee. And what was his answer? even this, God is greater then man; or, I will answer thee, that God is more then man; The roote of the word signifies to encrease or grow Great; but God is great, not by growth or encrease, but in his essence and being. He who is infinite in greatness, can have no addition to his greatness. God is the Great one, and he only is great. All men and things put together, are not only little no∣things, but lesse then nothing compared to the Great God. Fur∣ther, the word by which God is here exprest, notes the great power of God, the strength of God; in opposition to which the word by which man is here exprest, notes his weakness and piti∣full frailty. And therefore M^r Broughton translates strictly ac∣cording to the propriety of the Originall; I must tell thee the pu∣issant is greater then the sorrowfull man; we say barely, God, he, the puissant, or the strong, the mighty God; we say, God is grea∣ter then man, he, then sorrowfull man. There are three originall words, as I have sometime noted, which expresse man; Adam, importing the matter of which man was made, earth; Ish note∣ing his best perfection; and Enosh, intimating that sad condition which was b••ought upon us by the fall; Surely the puissant is grea∣ter then sorrowfull man.

But is not God greater then (Ish) The wisest and most ac∣complisht, the most perfect and mightiest of men, as well as he is greater then (Enosh) sorrowfull or miserable man? I answer, the word Enosh is not to be taken exclusively, as if when he saith, the puissant is greater then the sorrowfull man, he were not also greater then the greatest or strongest man; but it notes, that all men, or man considered in his best estate, is but weaknesse and wretchedness, when put in the ballance with the great God, or the puissant, Lord what is man (saith David, one of the best and greatest of men, a King, Psal: 144.3.) that thou takest knowledge of him? or the son of man that thou makest account of him? Now if it be even too much that God should make any account of man,

then what is any man in account to God? O what man or Angel is able to cast up the account, how much the great God is greater or more then man. The words are plaine, only there is somewhat yet to be added or touched upon, to cleare up further the scope of Elihu in speaking thus to Job, which I shall endeavour to cleare and make out, when I have given a note or two from the words, as they are a plaine proposition; God is greater then man.

Hence Observe.

First; God is Great.

He that is greater then the Greatest, is certainly great; he that is higher then the highest, is high. This greatness of God is eve∣ry where celebrated in Scripture. The Prophet (Isa: 12.6.) calls the inhabitant of Zion to cry out and shout; why? For great is the holy One of Israel in the midst of thee; that is, the holy one of Israel who is in the midst of thee, is both Great in himselfe, and declares his greatness in thee. (Mal: 1.14.) I am a great King, saith the Lord of hosts, and my name is dreadfull among the heathens. I need not stay to give particular Scriptures to hold forth the attribute of Gods greatness, his greatness runs through all his attributes. Whatsoever God is, he is great in it; He is great in power (Psal: 56.3. Psal: 147.5.) he is great in all sorts of power, great in authoritative power, and great in execu∣tative power. As God commandeth what he pleaseth to be done, so he can doe what he commandeth. The power of man in doing is not alwayes commensurate with his power in commanding; but Gods is. He needs no helpe, much lesse any leave to execute what he willeth. Againe, God is great in wisdome, he hath the compasse of all things in his understanding; God is so wise, that he is called the only wise God (1 Tim: 1.17.) The wisdome of men and Angels is folly to his. God is great also in his goodnes, so great that Christ himselfe as man would not be called good, but told him that called him so by way of rebuke, There is none good but one, that is God (Math: 19.17.) Holy David brake out into the admiration of that goodness which God hath layd up, yea of that which he dayly worketh for man. How much more did he and ought we to admire that goodness which is not so much in himselfe as himselfe? (Psal: 31.19.) O how great is thy good∣nesse, which thou hast layd up for them that feare thee, which thou

workest for them that trust upon thee before the sons of men. The goodnesse which God acts and puts forth for the creature, is a great goodnesse (Isa: 63.7. Neh: 9.25••) but that goodnesse which is the goodnesse of his nature, is a goodnesse as great as God is, a goodnesse infinite in greatnesse. Againe, how often is God called great, yea admired for his greatnesse in mercy? When David (2 Sam: 24.14.) made choyce to fall into the hands of God; he gave this reason of it, For his mercies are great. He is also great in wrath; we read (2 Kings 23.26.) of the fiercenesse of his great wrath. And how great is his Love? First, in redeeming us by Christ (Joh: 3.16.) God so loved the world, that he gave his only begotten Son, &c. God loved us so much in that gift, that no man could ever tell how much love he hath given us in it. Secondly, His love is great in quickning us with Christ (Eph: 2.4.) God who is rich in mercy, for the great Love wherewith he hath loved us, even when we were dead in sins, hath quickned us together with Christ. His love both in redeeming and quickning us is so great, that while we are called to the greatest study after the knowledge of, we are told we cannot know the greatnesse of it, (Eph: 3.18.) That you may know the Love of God which passeth knowledge. I will not stay upon this Attribute, the Greatnesse of God, onely take these five briefe inferences from it; God is Great. Then

First, God can doe great things, the greatest things, for us; eve∣ry thing is in working as it is in being; they that are but little, can doe but little; God being great in his being, that is, in his power, in his wisdome, in his goodnesse, in his mercy, how easily can he doe great things! The Scripture is abundant in shewing forth the great things which God hath done, and will doe, 2 Sam: 7.22, 23. Job 5.9. Psal: 71.19. Psal: 86.10. Psal: 92.5. Psal: 111.2. Psal: 126.2, 3. Psal: 136.7, 17. Joel 2.21. The workes of God in all ages and in all places, have borne the stamp of and given testimony to his excellent Greatnesse. We say, There is nothing great to a great mind, or to a man of a great spirit. A Great spirited man will overcome not only great difficulties, but seem∣ing impossibilities, yea he is glad to meete with greatest difficul∣ties, because they match the greatnesse of his mind. Then cer∣tainly the Great God, doth nothing but great, and can doe the greatest things. 'Tis no matter how great the things are which

we have need to be done for us, if we can but interest the Great God in the doing of them. God can doe great things in wayes of mercy for his people, and he can doe great things in wayes of Judgement against his enemies. Though his enemies be Great Oakes and Cedars, he can hew them downe (Amos 2.9.) Though his enemies be as great as the greatest mountaines, he can remove and level them; Who art thou, O great mountaine before Zoroba∣bell, thou shalt become a plaine (Zech: 4.7.) that is, the great power of God, with Zorobabell, can overthrow or overturne those powers which oppose or stand in the way of his Church and peo∣ple, though they appeare as inseparable and immoveable as a Great Mountaine.

Secondly, If God be Great, then he can pardon great trans∣gressions; you that are great sinners feare not. Were not God a great God, the least of our sins could not be pardoned; were not he great in mercy, and great in goodnesse, our hear••s would fayle us, yea our faith could have no bottome to come to him for the pardon of our great sins; But why should great sins discourage us to aske their pardon of God, who is great in mercy? David made the greatnesse of his sin his argument to move the Lord to pardon it (Psal: 25.11.) Pardon my sin for it is great; who could speak thus, unlesse he had that upon his heart that he spake to the great God, who is greater in nothing, and hath magnified his greatnesse in nothing more then in acts of mercy to Greatest sinners?

Thirdly, If God be a great God; then he must have great services and duties; He must have great praise (Psal: 48.1.) great is the Lord and greatly to be praised; he must have great love, we must love him even with all our heart, and with all our might. He must have great feare (Psal: 89.7.) Great faith (Math: 15.28.) Great honour from all his people. When David was about to make great preparations for the building of the Temple, he saith (1 Chron: 29.11.) Thine O Lord is greatnesse, and the power, and the glory, &c. And when Solomon was about to build the Tem∣ple, he saith (2 Chron: 2.5.) The house which I build is great, for great is our God above all Gods. We see David prepared and Solomon builded in proportion to the God for whom the one pre∣pared and the other built a house. Thus I may say of all you doe for God or to God, let it be the greatest your stocke and ability

can reach to, because he is a great God. The Lord himselfe useth that argument by the Prophet to urge his people to doe their ut∣most in whatsoever they were called to doe (Mal: 1.14.) Cur∣sed be the deceiver which hath a male in his flocke, and voweth and sacrificeth to the Lord a corrupt thing; (that is, who when he is able to performe a greater service to the Lord, puts him off with a lesser one) for I am a great King, saith the Lord of hosts, &c. There∣fore take heed of putting me off with weake female services, I ex∣pect a male, your best, that service which is most spirituall and masculine.

Fourthly, If God be great, then, they who are but little them∣selves, having an interest in God, may doe great things too. The least creature having an interest in the great God, is as great, yea infinitely greater then the greatest in the world, who stand in their owne strength. Moses saith (Deut: 4.38. Deut: 7.1.) that the presen••e of God with Israel was such, that by it they o∣vercame Nations, greater and mightier then they; their little∣nesse did not hinder them, because the great God was with them in their workes and wayes; yea God loves to use small instru∣ments, that his owne greatnesse who is the efficient may appeare. That question which was twice put in the Prophet (Amos 7.2, 5.) is very often put in that case; By whom shall Jacob arise? for he is small. That which made it so questionable whether Jacob should rise, was his smallness; And could we remember the Greatness of the God of Jacob, we should either never make such questions, or easily answer them.

Fifthly, Seeing God is great, we should be alwayes ascribing greatnesse to God, we should lift him up in his greatnesse. Thus Moses exhorted others (Deut: 32.3.) Because I will publish the name of the Lord, ascribe ye greatnesse to our God. And David at once prophecieth the same of others, and promiseth it for him∣selfe (Psal: 145.6.) Men shall speake of the might of thy terrible Acts, and I will declare thy greatnesse.

Againe, Consider these words as they are expressed compa∣ratively, God is greater then man; As God is great, so greater then the greatest men. God is great above all Gods; that is, above all the Kings and Princes of the earth. Now I know (sayd Jethro, Exod: 18.11.) that God is greater then all Gods (greater then Rharoah and his Egyptian Princes) for in the thing wherein they

dealt proudly he was above them. David challenged all the Gods on Gods behalfe (Psal: 77.13.) Who is so great a God as our God? Let any man name him if he can; He is a God above all Gods, that is, above the greatest powers in this world who are called Gods. Thus Christ comforts believers with an assurance of safety for ever (John 10.29.) My father is greater then all, then the devill and all.

But some may say, who knoweth not this that God is Great, or that he is greater then men or devills? Job himselfe spake much of this subject, yea his friends made it their businesse to exalt the greatnesse of God, as we may see in severall passages of this Booke. So that Elihu seemeth to say no more here, then had been sayd already, and doth no more then hath been done already. Is not this then a cold way of arguing to tell Job that which he knew already?

For answer to this I shall stay a while (as was promised) be∣fore I goe off from these words, to shew why though for the mat∣ter this is no more then hath been sayd already; that, yet Elihu had reason to bring this argument for the conviction of Job, that God is greater then man; for though the Greatnesse of God hath been often spoken of in the course of this disputation, between Job and his friends, yet neither Job nor his friends did handle or improve it to that poynt, or in that extent, as here intended by Elihu, as may appeare by these following Considerations.

First, When Elihu spake of the greatnesse of God, we are not to understand this greatnesse abstractly or alone, but concreetely or in conjunction with his goodnesse and righteousnesse, with his mercy and faithfulnesse, &c. Job confessed the greatnesse of God, but he seemed to intimate severall things, to the dispa∣ragement of the goodnesse, mercy, and righteousnesse of God. For though in his frequent complainings he did not question, yet he did much darken and obscure these Divine perfections. And therefore Elihu speaking of the Greatnesse of God, urgeth it in conjunction with all his perfections, and indeed they cannot be dis-joyned, except in notion or discourse.

Secondly, Elihu insisted so much upon the greatnesse of God, to humble Job, and to convince him that he had done amisse, in his bold appeales to him and complaints, about his dealing with him. Elihu doth wisely to hold out the greatnesse and sove∣raignty

of God, for the keeping downe and repression of his yet, unhumbled spirit.

Thirdly, Elihu mannageth this argument for another end and purpose, then his friends did. They used it to prove Job was wic∣ked or had done wickedly in the former passages of his life; He to shew that Job ought to be patient under and quietly submit to the present providences of God.

Fourthly, This argument which Elihu brings from the great∣nesse of God, hath not at all the lesse force in it, because ground∣ed upon so common and generally received a principle, the great∣nesse of God; yea, it hath therefore the greater force in it; for what is more unreasonable then for man to intimate any thing which reflects upon God, or to complaine of what God doth; when as God, by the common consent of all reasonable men, doth infinitely surpasse all men, both in greatnesse, and in righte∣ousnesse, both in Justice, and in goodnesse. When the greatnesse of God appeares in all these things, what can be more unreaso∣nable then for man to insinuate any thing complainingly concern∣ing God. From the consideration of this scope which Elihu had in arguing from the greatnesse of God;

Note.

We may speake and believe aright, that God is great, and that he is greater then man, and yet not answer it in our practise, nor be duly affected with it.

Elihu did not at all question whether Job thought God grea∣ter then himselfe; that was not the poynt in controversie: but he saw this principle was not answered in Jobs practise, or that he did not demeane himselfe sutably to the Greatnesse of God, which he had proclaimed to others, and professed himselfe to believe. And thus it is with many, most of all with those under great temp∣tations and pressing afflictions. How apt are they to speake and act below, yea beside those principles which they believe and hold forth in their profession. It is an easie matter to say, and in words to acknowledge what God hath revealed himselfe to be, but O how hard is it to live and walke up to such sayings and ac∣knowledgements? Many tell us, God is greater then man, yet while they doe not fully subject themselves to God, they in effect deny that God is greater then man. Many acknowledge fully

that God is righteous, yet when they rest not in his dealings with them, they imply some unrighteousnesse in God. Many say God is wise, only wise, yet while they will be their owne carvers, and are unsatisfied with Gods allowances and providences; they make themselves wiser then God, or at least imagine things might be ordered with Greater wisdome then they are. Many say God is great in mercy, greater infinitely then man, yet when they should act faith about the pardon of their sins, they act it as if God had but the mercy of a man, or as if his thoughts were as our thoughts, and his wayes (in dispencing favours) like our wayes, and so they bring God downe to their owne size and scantlings. If these had been asked the question, whether God hath not greater mercy then man, they would have answered, doubtlesse he hath; and yet they are no more in believing, then if the mercy of God were of the same measure with the mercies of narrow-hearted man. Thus we modle the Great God, and our Idea's or apprehensions of him according to what we see in our selves, not according to what he is and hath said of himselfe. And what are our rightest notions of God, but hoverings in the ayre, till we bring them downe into practise, or live up to them, till every thing we doe be an expo∣sition of what we speake and believe of God. And when we be∣lieve indeed that God is greater then man, we make our selves just nothing before God: if we are any thing to our selves, or glory in any thing of our owne, be it little or great before God, we do not give God the glory of his greatnesse. The Lord speak∣ing of his owne greatnesse by the Prophet, saith, All nations are but as the drop of the bucket to him, yea they are as a little thing, as nothing, lesse then nothing; if therefore you make not every thing little, yea nothing before God, you detract from the glory of his greatnesse. Againe, they only acknowledge God in his greatnesse, who both agree to all he doth as just, and receive it as good, yea as best, how bad soever it be to nature, or bitter to their sence. Once more, they only acknowledge God fully in his greatnesse, who though God changeth and varieth his dispensa∣tions every day with them, though he empty them never so often from vessell to vessell, yet sit downe and say, God is unchangea∣ble to them. It is because the Lord changeth not that we are not consumed (Mal: 3.6.) therefore what changes soever his people meete with, his heart and thoughts towards them are not changed.

Secondly, Note.

The very reason why we doe not stoop to God in silence, why we doe not suffer him quietly to doe with us and dispose of us how he will, is, because we doe not lay to heart as we ought the great∣nesse of God.

Did we remember, that the great God is great in goodnesse, and great in wisdome, as well as great in power; in a word, did we, when we say God is great, and greater then any man, know what we say, it would presently stop our mouthes, and for ever silence all our discontents & complainings, whether in reference to our personall or the publick concernments. We may pray that God would remove any affliction or evill that is upon us (to doe is so not only our liberty but our duty) but we may not complaine of any affliction, as an evill to us, nor would we ever make such a complaint, if our hearts were taken up with this thought, that God is great in Goodnesse. Why doe we say, at any time, Surely we have suffered enough, or too much already? Why doe we de∣mand so curiously wherefore God should use such severity against us? What is the reason of all this? even this, we doe not consi∣der enough of his greatnesse. All our inward troubles at our out∣ward troubles arise from this, because we doe not enough believe or not remember who God is. We by our ignorance and unbeliefe di∣vest God (as much as in us lyeth) of his great goodnesse and wisdome, when we feare, especially when we conclude, things are not ordered for our good. And though every man is ready to say, he loathes yea trembles at such thoughts, yet we may lodge many such guests befo••e we are aware. Whensoever we are over∣grieved at any affliction, our owne or others, or would (without much free submi••sion to the will of God) have things goe otherwise then they doe, we, upon the matter, make our selves greater and wiser then God. And though this be farre from our purpose, yet we cannot avoyd the imputation of it. That which is not (as some distin∣gui••h) the aime, scope, and intendment of the speaker or actor may yet be the aime and scope of his action, worke or speech; no doubt Job was very farre from the least thought of diminish∣ing much more of denying the greatnesse of God, either in his power, wisdome, or goodnesse, yea (as was granted before) he spake very highly of him in all these his glorious and divine per∣fections.

It was not his end when he spake so impatiently and complainingly, to rob God of that honour of his greatnesse, yet Elihu did him no wrong when he sayd his impatience and com∣plainings did it. And if any shall be found complaining like Job, though they doe not formally deny, that God is greater rhen man, yet that interpretation and construction may justly be put upon their complaints.

But some may here object and say, how was Job such a mirror, such a patterne of patience, as the Apostle James makes him (Chap: 5.11.) if he manifested so much impatience as might be interpreted by others, though not intended by him a deniall of the Greatnesse of God?

I answer, though all agree (and the testimony of the Spirit of God is enough to confirme it, though all should not agree) that the patience of Job was exceeding great, yet no man may say (nor doth the Spirit of God, in Scripture, say it) that his patience was perfect; his patience was such as exceeded the most, yea (for ought that we know) the best of men, yet his was but the patience of a man, of a man compassed about with the like passi∣ons as other men. His patience was sincere and without hypo∣crisie, but his patience was not compleate nor without infirmity; or his patience (we may say) was perfect as to the kind, but it was not perfect as to the degree. His patience deserved both commendation and imitation; yet he shewed (at times) such impatience as deserved reproofe, and should not be imitated but mortified and avoyded. Good men doe not only act lesse in goodnesse sometimes, but ill and much amisse. And while we see tallest Cedars fayle (they shall not utterly fall, Job did not) Let him that thinketh he standeth (that is, who hath a strong opinion of his owne strength) take heed lest he fall, (as the Apostle cau∣tions him, 1 Cor: 10.12.) for even the impatient complaints of Job in his sufferings (like those sufferings of the Israelites for their sins spoken of in the former verses of that Chapter) fell from him for an ensample (or type) and are written for our admonition, upon whom the ends of the world are come.

Thus you see the reason why Elihu tooke up this common prin∣ciple, which every Child learnes out of a Ca••echisme, to con∣vince this holy man with. What was more knowne to Job, or to any knowing man, then this, that God is greater then man? yet

Elihu chose this as the most commodious and effectuall argu∣ment, to compose his spirit, and quiet him after all his distempe∣red and tumultuating complaints; nor h••th Elihu yet done argu∣ing downe the hight and unquietnesse 〈◊〉〈◊〉 Job's spirit. We have him both reproving him for it by way of question, and giving him another unanswerable argument against it, in the next verse.

Vers. 13. Why dost thou strive against him, for he giveth not account of any of his matters?

The words are a reproving question; As if he had sayd, Thou dost ill, very ill to strive. There is a four-fold striving, three of which are held forth in Scripture under the word of the text.

First, There is a striving with outward force and power, ei∣ther personally man with man (properly called contention) or more generally, nation with nation, properly called warre.

Secondly, There is a legall striving, a striving by way of plea, about matters of right and title. The word in the text chiefly imports such a judiciary striving, a strife in law, when the adverse party or Plaintiffe impleads and commenseth his suit against the Defendant. Striving is taken in this sence and joyned with war∣ring in the description of that contest which Jephtah had with the King of the Children of Ammon (Judg: 11.25.) And now art thou any thing better then Balak the son of Zippor king of Moab? did he ever strive against Israel? or did he ever fight against them? That is, did he either make warre with Israel, or did he so much as challenge and plead his right to their land by law? That other name which Joash Gideons father occasionally gave him (Judg: 6.31, 32.) takes part from this word; Therefore on that day he called him Jerubbaal, saying, Let Baal plead against him, because he hath throwne downe his altar. As if he had sayd, Let Baal come and enter his action against my Son if he please; and let my Son alone to answer him.

Thirdly, There is a logicall striving, or a striving by dint of argument and reason. Thus disputants strive; and Books of con∣troversie about matters of faith and worship are called Bookes of Polemicall Divinity. Nor indeed hath any kind of strife been carried on with higher and hotter animosities then those manna∣ged by tongue and pen in writing and disputing.

Foutthly, The word is applyed to any angry passionate chide∣ing and complaining. Thus 'tis used in that famous history (Exod: 17.) where th•• people of Israel (having journeyed from Sin and pitched in Rep••••••••m, v. 1.) did chide with Moses: from which act (v: 7^th) He called the place Massa and Meribah, because of the chideing of the chidren of Israel, and because they tempted the Lord, sayi••g, Is the Lord among us or not? Because the people of Israel strove with Moses, or rather with God himselfe, There∣fore to keepe them under the sence of this sin and provocation, Moses called the name of the place Meribah, which signifieth Striving. In this last sence, as striving is used by way of chide∣ing and complaining we are to understand it here. Why dost thou strive against him? (saith Elihu) That is, why doest thou chide and complaine about the dealings of God with thee? or because he will not render thee a reason of his dealings with thee in this affliction. Job made many striving and chideing complaints, his first were eminently such (Chap: 3.11.) Why dyed I not from the womb? why did I not give up the ghost when I came out of the belly? why did the knees prevent me, or why the breasts, that I should sucke? He chideth hard about the hardnesse of his conditi∣on in this life, who chideth because he liveth. Read him in the same language (Chap: 10.18.) and in a language not much unlike it in severall other places. Yea Job doth (I say not formally yet vertually) call out or challenge God more then once to plead with him, and make good his cause against him. Why dost thou strive with him?

For he giveth no account of any of his matters.

The word signifieth properly to answer, and so the text might well enough be rendred here out of the originall, he answereth not. M^r Broughton saith, He will not speake for all his dealings. If If any man demand of God a reason of his doings, he may chuse whether he will give it him or no: He will not be brought to a reckoning: He will not, he needeth not to answer, or give an account

Of any of his matters, or, of any of his words.

'Tis frequent in the Hebrew to expresse matters or things, by this word, which in strictness signifieth but a word. (Chap: 19.28.) Seeing the root of the matter (the text is the root of the

word) is found in me. So here, He giveth not account of any of his words or matters. Againe, The originall saith, He giveth not ac∣count of all his matters. We translate full and right to the sence, when we say, He giveth not account of any of his matters. For the meaning of Elihu is not that God giveth an account of some (though that be a truth) but not indeed of all his matters, he hath some reserved cases and counsels, but his meaning is, that he is not oblidg'd to give any man an account of so much as of any of his matters. And then, that universall is to be taken distribu∣tively, A••l for any. So we render it (Psal: 147.20.) where the Psalmist shewing the speciall priviledges of Gods people, saith, He hath not dealt so with all nations; We translate, more empha∣tically, He hath not dealt so with any nation. God was so far from giving the same priviledge to all nations, which he gave to his Israel, that he gave not the same to any nation. As if he had sayd, God hath honoured his peculiar people with peculiar favours, goe en∣quire and search all the nations of the world, and ye shall not picke out a people upon whom God hath bestowed such rich and precious mercies, as he hath upon his Israel. And to this day the Israel of God in every nation enjoy such spirituall priviledges and mercies as the Nations with whom they are civilly mingled know not of. But, to the poynt; Thus here, He giveth not account of all; that is, not of any of his matters.

Most of the Greeke translaters render (according to the strict∣nesse of the letter) not matters but words: Why dost thou strive with him? for his words are such as to wh••ch none can answer. As if the meaning of Elihu were; when God speakes, no man is able to reply upon him, or contradict him. His sayings are indeed irre∣fragable. Thus they glosse their translation; Why dost thou call him into Judgement, or strive with him? for all his speeches are such as cannot be contradicted. If God oppose, who can answer, and if God answer, who can oppose him? That's a good sence, though not a good translation.

Some others interpret the latter part of the verse as contain∣ing Job's answer to the question put by Elihu in the first part of it; Why dost thou strive with God? (saith Elihu) To which Job is sup∣posed, replying, Because he gives me not an account of my matters; God doth not answer to my words, and therefore pardon me if I complaine or strive with him: I hope while I am thus unanswered

you will hold me excused if I move againe and againe, yea, even strive for an answer. But the Grammar of the text is against this reading, the words being plainly in the third person, his matters, not in the first, my matters; and 'tis too great a boldnesse with the text, to make such a change in the translation. Besides 'tis more agreeable to the scope of the place, to take the latter part of the verse as a reason given by Elihu, why Job should not strive with God, then to take it as a reason given by Job why he did.

I find a learned translater among the Modernes, who taking the latter part of the verse as a reason given by Job of his striving with God spoken of in the first, yet keepes to the third person; Why dost thou strive with him? Because he will not give an answer (or an account) of all his matters. As if Elihu had sayd, I plainly perceive the cause why thou (O Job) art so unquiet, and still per∣sistest striving with God, 'Tis even because he doth not answer thy so often repeated desire, to summon thy appearance before him, and then to give thee an account of his proceedings with thee. But consider, man? art thou well in thy wits? knowest thou what thou dost, or sayest? wilt thou a poore narrow-hearted creature take it ill at the hands of the great God, and as it were strive with him, btcause he doth not render a reason of all his matters, and expound all his doings unto thee? The argument may be formed thus.

He is not just or right who striveth with God, because God doth not give him a reason of all his actions and administrations.

But thou seemest to strive with God, because he hath not given thee an account or reason of his administrations towards thee; there∣fore thou art not just.

This is a faire and proper sence; yet I shall keepe to our read∣ing, and make this latter part of the verse, as a ground or reason given by Elihu why Job ought not to strive with God, as those two other readings make it a reason why he did; As if Elihu had sayd, Why dost thou strive against him? Consider as God is greater then man, so he is absolute in his greatnesse, or his is a soveraigne Greatnesse.

For he giveth not account of any of his matters.

This I conceive the best and clearest rendring of these words, which thus understood yeilds us severall usefull observations: First, upon the whole matter, thus:

Gracious men doe not alwayes hold out the same gracious frame of spirit.

There was a time when Job was far from striving with God, far from doing or speaking any thing which had the least shadow or savour of it. Time was, when Job was altogether for, and in submitting to God; Let God doe what he will with him, he had not a word to say against him. After all the sad reports and mes∣sages which were brought to him of the devastation of his whole estate in the field, yea of the disasterous death of all his children in one day, and at once; did Job strive with God? did he utter one word of complaint, or so much as of any dissatisfaction? No, not one, but gave Glory by this confession; The Lord hath given, and the Lord hath taken, blessed be the name of the Lord. Was not here a cleare yeilding of himselfe up to God, to doe what he would with him? Did he not freely lay himselfe low, when God had layed him at the lowest? who ever heard or read of a more perfect worke of patience in a meere mortall man? Yet in the process of the business, Job did not only speak such words as carried a shadow of striving with God, but were reall strivings and uncomely pleadings with him. His heart did not retaine that first sweet submissive frame throughout the affliction, which ap∣peared to admiration at the beginning of it. The state of grace abideth alwayes, 'tis not (as some affirme) loseable; 'tis not, like the best things of this world perishing. But though a state of Grace abideth alwayes, yet every mans grace (if any mans) doth not alwayes abide in the same state. A true frame of grace shall never be destroyed, but the heart of a gracious man doth not al∣wayes continue in the same frame. The heate of grace may be cooled, the hight of it abated, the strength of it weakned, and the beauty of it faded. He that a while agoe walked and acted very humbly, may upon another temptation act very proudly, and walke as if he were above all his brethren. He that one while hath act∣ed very self-denyingly, may at another time act very self-seek∣ingly. He that hath acted very lovingly, (the very law of love being stamped upon his words and workes) may at another time act very unlovely and lovelesly, and doe things which are very much beside and below, yea contrary to the fulfilling of that roy∣all Law; He may be so far from bearing his brothers burden,

(which is the fulfilling of that law of Christ, Gal: 6.2.) that he may be a burden to his brother. And while at one time you might have done and spoken almost what you would to him, and he could beare it, at another time, doe what you can, or speake what you can, he is offended. Such changes and varieties are found upon the most gracious frames of spirit, which the best of Saints have in this world: We have only this to hold to, the state of grace is unchangeable, and we are waiting for such a frame of grace as shall never change. That gracious frame in which the hand of God will set us up in the day of our resurrection to glory, shall never change, nor decline a haires breadth to all eternity. We shall be as pure, and as holy, and as spirituall, and as heavenly, and as meeke, and as full of the praise of God for ever, as ever. As full to eternity as in the very first moment in which that glorious frame shall be set up. But in this life to how great a degree of grace soever we attaine, we seldome retaine the same degree, but are flowing and ebbing like the water, waxing and waining like the Moone. Job was sound striving with God, who a little before had so humbly submitted and was so fully resigned unto him.

Secondly, Observe.

There is a spirit in man very apt to strive with God.

Doe ye thinke (saith the Apostle, Jam: 4.5.) that the Scrip∣ture saith in vaine, The spirit that dwelleth in us, lusteth to envie, or (as the margin hath it) enviously; surely no; the Scripture doth not speake this in vaine, and if any thinke it doth, their thoughts are vaine. Now, as there are lustings in men to envie against their brethren, because of the gifts and good things of God which they enjoy; so there are lustings in men to discontent against God, because of the evills which themselves suffer. When God seemes to contend with us, we really fall to contending with God. The waters of Meribah will be an everlasting winess of this; of which Moses sayd (Numb: 20.13.) This is the water of Meribah, be∣cause the children of Israel strove with the Lord, and he was sancti∣fied in them. The Apostle doth more then intimate this readiness of man to strive with God, while by a vehement expostulation he checks it, and reproves all men for it. (1 Cor: 10.22.) Doe we provoke the Lord to jealousie? are we stronger then he? They pre∣sume

much upon their strength, who are forward to strive, they especially who provoke and challenge others to strive with them. There is a spirit in man which stouts it with God, even to a pro∣vocation of strife with him.

But you will say, When may we be sayd to strive with God? I answer, we doe it these foure wayes.

First, Man striveth with God by disobeying his commands; that's a strife with his holiness. The lawes of God beare the image or stampe of his holiness. All disobedience is an unanswe∣rableness to the Law, wilfull disobedience is a making voyd the Law. He that is resolved to sin, wisheth there were no Law to stop him from sinning, or to punish him when he hath sinned. What greater strife can be raised against the Law-giver, then to wish he had given no such Law?

Secondly, Men strive with God, by not believing or distrust∣ing his promises. That's a strife with his faithfulness, or with his power. Unbeliefe is one of the worst wayes, if not the worst of all the wayes of striving with God. The reason why that place at the rock in Horeb was called Meribah (Exod: 17.7.) was be∣cause the people did not believe. They thought they must dye with thirst in the wilderness when they saw no water. They fell to this sin againe a second time upon the like occasion, while they abode in Kadesh (Numb: 20.1, 2, 3.) And as the people strove there with God by their rebellious unbeliefe, so also did Moses and Aaron by their unbeliefe, that God would give water to such rebells, as it follows in the same Chapter (v. 10, 11, 12.) There is no sin so often, or so properly called a provocation as unbeliefe is. Yea by unbeliefe we strive so much with God, that we are sayd to weary him (Isa: 7.13.) O how doe they weary God, who either thinke him so weake that he cannot, or so unfaithfull that he will not make good his word, or performe his promises! The first of these is alwayes in unbeliefe, the latter often.

Thirdly, We strive with God by not bearing his hand, or by our impatience under the cross which his hand layeth upon us: while we quarrell with the rod, we quarrell with God who cha∣steneth us with it. This was the most speciall way in which Job strove with God; and the sinfulness of it, hath been severall times toucht upon in this booke.

Fourthly, any murmuring word about, yea any discōtented thought with our owne condition, though not vented by words, though it be kept in, and lye close in the bosome, is a striving with God. And so likewise is any tumultuating thought about his provi∣dences towards others, and his stating of affaires in the world.

Now as there is such a sinfull principle in man to strive with God; so considering, as hath been shewed, how many wayes it workes (and many more wayes of its working might be shewed, this, I say, being considered) we may be found striving with God before we thinke of it, yea while we oppose the very thought of it. Therefore (as Gamaliel warned the Jewes, saying (Acts 5.39.) Take heed what ye doe, lest haply ye be found even to fight against God; Those Jewes did not thinke their opposing the Mes∣sengers and Ministers of Christ, was a fighting against God; But Gamaliel told them plainely it was. So in many other cases, we may do & say that which brings us under the same charge of stri∣ving with or against God, though we have no purpose (as Job had not) to strive with him.

Againe, As this text sheweth us Job striving with God, so it sheweth us Elihu striving with or questioning Job about it. This question or expostulation, Why dost thou strive with him? was a chideing severe reproofe of him for doing so.

Hence note.

For man to strive with God is most uncomely.

Doth it suite the condition, or become the state of man to doe so? it doth not become man as a creature to strive with God, much lesse as a new creature, as a professed servant of God, as a Saint, as a Christian. We never act so unlike either creatures, or new creatures, Saints, and Christians, as when we strive with God. 'Tis a shame for a childe to strive with his father, or for a servant to strive with his Master, how much more for a creature to strive with his Creator, man with God?

Fourthly, The rebuke which Elihu gave Job, did not only im∣port the uncomelinesse of his striving with God, but the sinful∣nesse of it.

Hence note.

To strive with God (in any of those wayes before described) is a sin exceeding sinfull.

How extreamly sinfull it is for man to strive with God, ap∣peares by all the relative duties of man to God: Every servant and son of God, is bound, first, to submit to God; is it not ex∣ceeding sinfull to strive where we ought to submit? Secondly, Every godly man by these relations to God, is bound to be con∣tent with (which is more then barely to submit to) all his deal∣ings; Doe not they sin, who in stead of being content, strive with God because he deales so with them? Thirdly, Man ought, not only to be content, but to be well-pleased with what God doth; How farre are they departed from a well-pleasednesse with God, who strive against him, which is an act of high displeasure? It is sayd of David (2 Sam: 3.36.) Whatsoever the King did pleased all the people. The people did not say to David their King, doe what you will, we will be pleased with it; But David was so gra∣cious a Prince, so good a King, that he did nothing that was just∣ly displeasing to the people. 'Tis more then comes to the share of a man, though a King to say, Let him doe what he will, we will be pleased with it, but 'tis certainly our duty to say to God, Doe what you will, doe your pleasure with us, and to us, we will (through grace) be pleased with it. Is it not very sinfull to strive with him about any thing he doth, in and with all whose doing we ought to acquiesse, and be well pleased?

Fifthly, These words, Why dost thou strive with him? import a high presumption in those who doe so.

Hence observe.

Striving with God is a presumptuous sin.

The Prophet saith, (Isa: 45.9.) Woe unto him that striveth with his maker. Let the potsherd strive with the potsherds of the earth: Shall the clay say to him that fashioneth it, what makest thou? or thy work he hath no hands? When the Prophet saith, Let the potsherd strive with the potsherds of the earth; his meaning is, let man strive with man, but let not any man presume to strive with his maker; for then the potsherd striveth with the potter. In all which he doth not encourage man to strive with man, (though his match) but sheweth how insufferable a boldness it is for any man (how matchlesse soever among men) to strive with God. The King of Judah having sent a challenge to the King of Israel, He returned this answer (2 Kings 14.9.) The thistle

that was in Lebanon sent to the Cedar that was in Lebanon, &c. As if he had sayd, What a presumption is it for a thistle to equall it selfe with a Cedar? and therefore he adviseth (v. 10.) Thou hast indeed smitten Edom, and thy heart hath lifted thee up: glory of this and tarry at home; for why shouldest thou meddle to thy hurt, that thou shouldest fall, thou and Judah with thee? As if he had sayd, thou canst get nothing by medling with me but blowes, and most probably, thine owne ruine to boote. Now if an earthly King shall look upon it as a presumption for another King his equall in dignity to contend with him, how much more may the God of heaven, who is King of Kings, and Lord of Lords, count it an high presumption for any man, though the greatest King on earth, to strive with him?

Sixthly, We use to say to those who act foolishly, Why doe you thus? And therefore when Elihu saith to Job, Why dost thou strive against him?

We learne.

Striving with God is a foolish and a most irrationall thing.

Sinners are fooles, all sin is folly, irrationallity is stampt upon every sin. Striving with God is a sin so eminently foolish as may carry away the bell, for foolishnesse, from all other sins. I will give you three things, to shew why it must needs be so.

First, We cannot helpe our selves by striving with God. Christ argues the folly of inordinate cares from this ground (Math: 6.27.) Which of you by taking thought can adde one cu∣bit unto his stature? It is not mans care, but the presence and blessing of God which encreaseth both the stature of man and his estate. Cares may breake our sleepe, yea breake our hearts, but they cannot fill our purses, nor heighten our persons, either in a naturall or in a civill notion. Is it not then a foolish thing to take inordinate care? is it not greater folly to strive with God? Seeing as by caring you cannot get any of the good things of the world, so by striving with God, you cannot get off any of those evills which he layeth upon you. Secondly, Is it not a very foo∣lish thing to strive with God, seeing we are so farre from helping our selves out of trouble by it, that we doe but increase our trou∣ble, and the more entangle our selves by it? What doe we by strugling but straiten the bonds of our affliction, and get weari∣nesse,

in stead of expected ease? till we are quiet with God, how can we hope that he should send us quietness? Thirdly, It is a foolish thing to strive with God, because by striving with him in reference to any misery that is upon us, we hinder our selves from taking comfort in any remaining mercy. Though God takes away many mercies, yet while life remaineth there is somewhat of mercy remaining. When Job was stripped to his skin, yet he had somewhat left, which was a ground of his blessing God. The greatest loosers have somewhat left, they escape at least (as Job sayd he did at worst, Chap: 19.20.) with the skin of their teeth. But while we strive with God about the mercies we have lost, we loose the comfort of all the mercies we still enjoy. And is it not extreame folly to deprive our selves of what we have by com∣plaining about what we have not? Why dost thou strive? Thus much from the emphasis of the former part of the verse, as 'tis put into a chideing or reproving question, Why dost thou strive against him? From the latter branch.

He giveth not account of any of his matters.

Observe.

First, The power and dominion of God is absolute.

God is not subject to any reckonings with man whatsoever he doth. He that may doe what he will, and can doe nothing but what is right, neither may nor can be brought to any account for what he hath done. He that is unaccountable is absolute in power.

Further, God needs not give man any account, upon these three grounds. First, He oweth no man any thing; He hath re∣ceived nothing of us, and if a man hath not received, he needeth not account. They that have any trust from men, are to give ac∣count. But what hath God received from man? Man receives his all from God. Why then should God give any account?

Secondly, Consider, the Lo••d hath wronged no man, nor can he. He is infinitely just and righteous in all his wayes; He not only doth just things, but things are just because he doth them. Why should he give an account of any of his matters, who nei∣ther doth nor can doe any matter which is un••ust. If we knew and were fully assured of a man (in whose hands we have trusted

much) that he were so just, that he would not (though he had opportunity) deceive us of a farthing, we would never call him to an account. As it is sayd of those treasurers in the story of the Kings (2 Kings 12.15.) They reckoned not with the men into whose hand they delivered the money to be bestowed on workmen, for they dealt faithfully. An example hardly to be parallel'd in an age by the sons of men. Many are more desirous of trusts, then carefull to discharge them; They love to have much treasure passe through their hands, that some of it may, in passage, slip into their owne pockets and purses. Justice and faithfulness are rare Jewels among men, and therefore it is but need they should have a check upon them, and be called to an account. But the holy God is altoge∣ther just and faithfull, therefore to what purpose should he be cal∣led to an account. Let us rest quiet in this acknowledgement, That he whose will is the highest reason, can doe nothing without reason. Man was created under God, and then he returnes to the order of his creation, when he prefers the judgement of God, even when he doth not understand it, before his owne.

Thirdly, There is no man, no nor Angel, that hath any au∣thority to call God to an account. They that are accountable to others, are under their power, either as being in degree above them, or as having made a compact & covenant with them (though their equalls) to give them an account. But who shall call God to an account, who is higher then the highest? And though God hath condiscended to make a covenant with man, and therein given him assurance that he will doe him good, yet God hath en∣gaged himselfe to give us an account how or in what way he makes good or performes his Covenant. Man must give an ac∣count to God how he hath performed the Articles of the Cove∣nant, not God to man. As man is a fraile dying creature, so he is an accountable creature (Luke 16.2.) Give an account of thy Stewardship, for thou mayst be no longer Steward (Rom: 14.12.) So then every one of us shall give an account of himselfe to God. God will call every man to a strict account of his receits and ex∣pences, what talents of time and opportunities of parts and abili∣ties, of power and Authorities, have been put into his hand, as also how he hath husbanded and improved them. We, alas poore creatures, by striving with God, call him (upon the matter) to give us an account of his matters; And in the meane time forget

the account which we must give to him of all our matters. It is our duty and will be our wisdome to account so with our selves every day, that we may be ready for our account in that Great and last Audit-Day; And as to remember & prepare for our own account in that day, will keepe us from doing or saying any thing which may be interpreted a calling of God to an account all our dayes: so that remembrance will make us strive how to im∣prove and be bettered by the afflictions and troubles wherewith we are exercised in the world, in stead of striving with God, be∣cause he puts us upon those severer exercises; for how we have improved our afflictions will be one part (and that a very consi∣derable one) of our account to God in that day.

Lastly, The two parts of this verse connected and considered together, (Why dost thou strive against him, for he giveth not ac∣count of any of his matters) The latter being a reason of the for∣mer, give us this Observation.

God being absolute in power we ought to sit down quietly under all his dealings: Or thus, The consideration of Gods absolute Soveraignty, that he gives not account of any of his matters, should stop all our strivings and pleadings with or against God.

Our strivings against God are of two sorts, or in a double re∣spect; They respect either our eternall, or our temporall estate.

First, With respect to our eternall state (for about that we are apt to call God to account.) O what strivings are there in the hearts of men about Gods absolute soveraignty in electing of some and rejecting of others. The Apostle is much upon it (Rom. 9.) where having represented the Lord speaking thus by Moses (vers. 15.) I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion: He presently prevents an Objection, or the strife of man with God about that saying, (vers. 19.) Thou wilt say then, why doth he yet find fault? (As if men might find fault with God, if he in that case should find fault with them?) for who hath resisted his will? This is mans plea against the soveraigne will of God. But what saith the Lord by the Apostle to such a pleader? we have his reproof of him for an answer in the next verse, Nay but O man, who art thou that replyest against God? shall the thing formed say to him that

formed it, why hast thou made me thus? hath not the Potter power over the clay? The Apostle brings in this Argument as to mans eternall state; he must not strive with God about that. He must not say, why doth God find fault with man? O man, who art thou that dost logick it thus with God? His absolute power is his reason why he disposeth thus or thus of thee, or any man else. He will give thee no account why it is so, but his own will to have it so. For shame sit downe, stop thy mouth for ever, speak not thus to God. If thou art, as thou canst not deny, a thing formed by God, then say not why hast thou made me thus? And as now thou strivest with God about that which thou canst not understand, so at last (though now thou dost not) thou shalt understand that thou oughtest not to have striven with him about it. And indeed if men have a mind to strive with God, they may find as many occasions for it in the doctrine of his conditionall decrees of foreseene faith, repentance, and persevering obedience, as in his absolute. We shall never want matter of quarrelling with God, till we have learned simply, that is, graciously to submit.

Secondly, This truth should much more quiet our spirits, and stop our strivings in reference to our temporall estate. And that,

First, As wrapt up in common with others. Did we consider the soveraigne power of God in ordering the affairs of Nations and Churches, we would glorifie him in a gracious silence how∣ever we see things goe with them. The Scripture urgeth us often to this fixednesse of mind in the midst of all publick revolutions and changes upon this only account. Heare David (Psal. 46.9, 10.) Come behold the works of the Lord, (What works? ruining works) what desolation he hath made in the earth. God made strange work in the World at that time, Those countryes which before were as the Garden of God, became like a desolate Wildernesse; who was able to beare this with patience? Yet the Spirit of God saith in the next words, it must be patiently borne; when God lets men strive and warre with one another to a common confusi∣on, yet no man may strive with God about it; and the reason giv∣en why no man may, is only this (which is indeed all the reason in the world) He is God. So it follows in the Psalme, Be still and know that I am God; As if the Lord had said, not a word, do not strive nor reply, whatever you see, hold your peace; know that I being God I give no account of any of my matters. Thus the Prophet

cautions the whole world (Zech. 2.13.) Be silent O all flesh be∣fore the Lord, (doe not dispute the doings of God, doe not mur∣mure at them) for he is raised up out of his holy habitation. That is, God is going to work (as a man raised out of his bed is) therefore doe not you trouble your selves, nor rise up against him in your words or thoughts what work soever he makes. Like coun∣sell is given (Psal. 75.5.) Lift not up your horne on high,, speak not with a stiffe neck; for promotion cometh neither from the East, nor from the West, nor from the South: But God is the Judge, he put∣teth down one, and setteth up another. All great changes proceed from his judgment; take heed of judging the sentence of the great Judge. Remember, That he whose name alone is Jehovah, is the most high over all the earth. (Psal. 83.18.)

Againe, This is as true if we respect the private or personall estate of any man. If God makes a man poor in estate or despised in the World; if he make him sick or weak in body, he must not say unquietly, why doth God thus? If he taketh away our Rela∣tions, if he empty our families we must not strive with him. When old Ely had received one of the saddest messages that ever was sent man. It is the Lord (said he) let him doe what seemeth him good (1 Sam. 3.18.) So David (Psal. 39.9.) I was dumb, I opened not my mouth, because thou didst it (Psal. 62.1.) Truly my soul waiteth patiently upon God. The word is, my soul is silent before God. And (Psal. 42.5.) How doth David chide his soul for making a noyse? Why art thou disquieted O my soul, hope thou in God.

But you will say, May we not at all strive? what ever God doth in the World, or with us, must we sit downe under it, or rest satisfied in it, and say nothing?

I answer, First, we may and ought to be very sensible of all the dealings of God. But we must not be unquiet under any of them. It is one thing to feele the smart, and another thing to dispute the rod. Some are under a kind of Stoicall stupidity; they doe not strive with God, because they doe not mind what God doth, they are not sensible. Others are stout, sturdy, and proud spirited, they care not for the crosse, they slight and despise rebukes. Thus or upon these grounds not to strive with God is as bad, if not worse then that striving with him which this poynt disswades and disap∣proves. We may, yea we ought to take notice of every stroak we receive from God.

Secondly, As we should be sensible of the hand of God at any time upon us, so we may pray for the removing of his hand; 'Tis not a sinfull but a gracious act, to strive with God by prayer for deliverance out of trouble.

Thirdly, A man under the Rod may use means to get it off, and free himselfe from it, even while he is quiet under it. So then, the quietnesse of mind in our afflicted condition here intended and pressed, is opposed only, first, to fretting and repining. Secondly, to vexing and tumultuating. Thirdly, to distracting cares. Fourth∣ly, to desponding fears. Fifthly, to killing sorrows. Sixthly, to uncomposednesse of spirit for our callings. Seventhly, to hard thoughts of God. Eighthly, to the using of any unlawfull meanes to help or rescue our selves out of the hand of evill.

And that we may be preserved from all these strivings against God, and unquietnesse of spirit under any of his saddest and dark∣est dispensations, which will certainly run us upon some of, if not all those eight most dangerous rocks, last mentioned, Let me lay down a few considerations, why we should not strive with God in such a manner: And prescribe some preservatives to keep us at the greatest distance from it.

First, Consider, to strive with God dishonours God and dar∣kens his glory; for hereby we call his wisdome and goodnesse, yea his truth and faithfulnesse to us in question. What can be done more dishonourable to God then this? God resented it as a great dishonour, that Moses and Aaron did not sanctifie him (that is, give glory to his name) before the children of Israel (Num: 20.12.) and therefore told them, Ye shall not bring the children of Israel into the land which I have given them. As if he had sayd, Ye have not honoured me as ye ought in this thing, and therefore I will not honour you in that. But what is it, that Moses and Aaron did not sanctifie God in? it was (saith the text) in not believing. And what is that (at best) but a striving with God, as to the truth of his word and his faithfulnesse in fulfilling it?

Secondly, Such striving with God hinders the exercise of grace, and stops the worke of the new creature. He that striveth with God by way of murmuring, can never strive with God by praying and believing.

Thirdly, Such strivings with God are the exercisings of our lusts and corruptions. Then is the time for anger and discontent,

or any evill affection to come forth and act their part.

Fourthly, Striving with God is an argument that sin hath much strength in us, and that corruption hath got a mighty hand over us.

Fifthly, Striving with God layeth us open to all the tempta∣tions of Satan, to all the fiery darts of the Devill. Our shield is gone, when once we strive with God, who is our shield in all Sa∣tans strivings and assaults against us; And then we stand naked before that armed enemy.

Sixthly, Striving with God, doth at once unfit us for every good duty, and putteth us further off from every desired mercy.

Seventhly, and lastly, Striving against God, makes man most like the Devill, who is the most unquiet and discontented crea∣ture in the world, and is alwayes both striving with God, and vexing at his owne condition. The devill's sin at first was striving with God, and 'tis the summe of all his actings and workings against man ever since. None resemble the devill more lively then male-contents; and who are they but such as strive and struggle against the afflictive providences of God.

Now for the preserving and keeping of our hearts from this great, this complicated sin, a sin containing many sins in it, and disposing us to all sin. Lay these things to heart.

First, let us consider our own nothingness in comparison of God. God is all, and what are we? we are nothing, and shall we strive with God? shall folly strive against wisdome, and weaknesse against strength? When the Prophet would comfort the people of God against the strivings of the nations with them, he doth it upon this consideration (Isa: 40:17.) All nations before him are as nothing, and they are counted to him lesse then nothing, and va∣nity; To whom will ye compare him? And surely we may by the same argument, much more deterre all men from striving with God. Shall single persons strive against him, to whom not only they, but whole nations are nothing, yea and lesse then nothing?

Secondly, Doe we find our selves under a crosse, or in a hard condition? remember we have deserved no better. As we are nothing, so we have deserved nothing. Jacob to keepe his spirit quiet in a time of great distresse confessed (Gen: 32.10.) Lord I am unworthy of the least of thy mercies. As if he had sayd, I have no reason to complaine, or be angry, to fret or vex at this dis∣pensation,

yea though thou shouldst let the cloud of my brothers wrath breake upon me, and swallow me up, for what am I? If we consider we have deserved no good, we shall never strive with God about any evill that befalls us; especially, if we consider

Thirdly, That we are ill-deserving, or such as deserve the greatest evills. None of us suffer but what our owne sin hath pro∣cured, yea sin might have procured us soarer sufferings. Every sin hath a crosse in the belly of it. And shall we strive with God because of our crosses, when our sins have made them?

Fourthly, Why should we strive with God about these things? are they worth the striving with God about? surely they are not wotth the striving with men about, much lesse with God. If we were in the best outward estate that ever any man enjoyed in this world, yet we were not then got a step beyond vanity (Psal: 39.5.) Every man in his best estate is altogether vanity. Suppose God should give you a blank, and bid you sit downe and write what you would have as to your outward state, and then be∣stow it upon you, yet in this best estate, you and your all are altogether vanity. And will ye strive with God for taking a vaine thing from you? Will you be so much dissatisfied for the taking away or want of that which could not satisfie you when you had it, nor can when you have it againe? If a man had all these com∣forts which he strives for, they could not make him happy, why then should he strive because they are removed from him? But as they are vanity, because unable to satisfie when we have them, so they are vanity, because of our uncertainty to hold them. Yea suppose we hold them as long as we can have them, it is but a while. And shall we strive with God about loosing that which at longest we cannot keepe long? To be sure these things are not necessary for us: Christ sayd to Martha, There is one thing neces∣sary (Luke 10.42.) But a worldly comfort of any kind is not the nece••••••••y thing which Christ there intends; And shall we strive with God about unnecessaries?

Fifthly, Know, afflictions are the portion of the people of God in this life. They are the corrections of a father, and there is no son but hath his correction, or may have it. And shall we strive with God for sending us our portion, our son-like, child-like portion?

Sixthly, I would say this to believers, Why will ye strive

with God about any of your afflictions? they are for your good and benefit. And will ye strive with God, because he is doing you good? let your afflictions be never so sad, never so sore, and to sence never so bad, yet God is doing you good by them; be not angry with your owne good?

Lastly, Why doe we strive with God under our afflictions; He loveth us as much under affliction, as in a prosperous conditi∣on. God is tender to his in their troubles, and shall they be harsh to him, when he is so tender towards them? A parent that hath but nature, will tender his child most when sick and weak, and will not God? Let us take heed we be not found striving with, or having hard thoughts of God while the bowels of his most tender compassions are moving towards us.

To shut up this whole poynt. As Christ when he saw his Dis∣ciples in danger to be carried away with the feare of man, saith to them (Luke 12.4, 5.) Be not afraid of them that can kill the body, and after that have no more that they can doe, But I will forewarne you, whom you shall feare; feare him, which after he hath killed hath power to cast into hell, yea I say unto you, feare him. Now, as because men are apt to feare, yea mostly to feare that which they should not, Christ sheweth them whom to feare. So (as hath been shewed) because men are very apt to strive, but they commonly strive with those, and about those things, which they should not. Therefore I will tell you with whom and with what ye should strive. If ye will needs be striving, pray

First, Strive with the sin in your owne bosomes, strive with your owne lusts and corruptions. One of the great Gospel du∣ties which we are called to, is to mortifie our earthly members. To strive with all inordinate affections, with pride, with envie, with love of the world, and with uncharitablenesse to the death, is our duty, if ye will needs strive, strive with these.

Secondly, If you will needs be striving, then strive with the sins of others in a gracious and zealous manner, as Nehemiah did, who contended with the Nobles for their prophanation of the Sabbath, and their unlawfull marriages (Neh: 13.17. & 25.) we should strive with on•• ano••her to hinder that which is evill. Gideon broke downe Baals altar, he st••ove with Baal, and was therefore sirnamed Jerubbaal (Judg: 6.32.) So let us strive with the corrupt practices, courses, and customes of the times, we live

in, not d••lly and comply with them as many doe. The Apostle saith. (Heb: 12.4.) Ye have not yet resisted unto blood, striving against sin. That is, either the sin of others, or the sin which o∣thers would force you to. Though we should strive against our owne sins especially, yet 'tis good to strive against sin in whom∣soever we see it.

Thirdly, If you will be striving, then strive with Satan, The Adversary; Submit to God, and resist the Devill, containe the whole duty of man, (James 4.7.) Our businesse is not to strive with God, but to submit to him; And our businesse is not to sub∣mit to the Devill, but to strive with him. How doe most run a contrary course? They resist God, and submit to the Devill. O sad! Here's a threefold blessed strife; First, Strive with the lusts and corruptions of your owne hearts; Secondly, Strive with the sins of others, and their sollicitations of you to sin: Thirdly, Strive with the Devill and his temptations. Doe not strive with God, why should we strive with God at any time, or in any thing, whom at all times, and in all things, we ought to serve, honour and obey? So much of this chideing question, in which Elihu reproves Job, and he had given but too much occasion for it. Why dost thou strive with him, he giveth not account of any of his matters.

Notes

• Hoc nominè ju∣stus non es, quod deum in jus provocare ausus ••s. Merc:
• Majore suppli∣cio dignus est qui male agen∣tes laudat; quam qui male agit. Chrysost:
• Respondebo ti∣bi et reprehen∣dam, id{que} haec plane insolubi∣li ratione quia amplior est de∣us et major multis parti∣bus homine; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ampli••r est. Merc:
• Finis operis li∣cet non operan∣tis.
• Quae pueris ip∣sis de••antata sunt nobis in gravi lucta & perturbatione ut nova quae∣dam proponen∣da sunt. Mert.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contonde∣re pertinet ad judicialem & forensem litem ad dei tribunal instituendam••e quod saepe pu∣stulavit Job.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Quid igitur ip∣sum vocas in judicium? om∣nes enim sermo∣nes ejus sunt ejusmodi, qui∣bus contradici non possit. Theod: Graeci in prima persona 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verbis meis, & non in tertia ut nos legimus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verbis suis; quasi Eli∣hu mimic••s verba Jobi re∣ferat, cur cum eo ausus es con∣tendere dicens, quia omnibus verbis meis non respon∣det, &c. Bold:
• Quare adver∣sus eum litigas quod de omni∣bus rebus suis non respondeat. Jun:
• Homo sub deo est conditus & ad conditionis ordinem redit, quando sibi ae∣quitatem judi∣cis, etiam quam non intelligit anteponit. Greg l. 13. Mor: c. 18.