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AN EXPOSITION W I T H Pra&ical Obfervations CONTINUED Upon the Eighth, Ninth and Tenth Chapters of the Book of JOB: BEING TheSumofthirty two Ledures, delivered at Magnus near the Bridge, LONDON. By JOSEPH CA&YL, Miniflerofthe Gofpel. Pfal. 34. 19. Many are thea f i hioni of the righteous,but theLord deliver- Oh him out of them all. LONDON, PrintedbyM. Simmons,and are tobe fold by George Calvert, EdwardThomas, and SamuelSprint,at the GoldenBall in Duck-lane, and theAdam and Eve in Little-Brittain, 1669.

owst,0000CVk00004000 00kk0aada ka.c 4a e&RONgEONN.,,,,.OSONO 0000000001500000000004000 eM00ak000000 TO THE CHRISTIAN READER'. To thofe chiefly ofthis City, who have been theMovers, andcontinue thePro- moters of this Work.. Amyour Debtour, and becaufe my flock cannot paf out great fums at once, thereforeIam con- firained to difcharge my credit by thefe[mailer payments. 1 neednot call upon you for acquittances or cancell'd Bonds: Iknowyour ingenuity will confefs more receivedthenIhave paid. Ihavepaid you in theBook nowprefented, asmuchas l 13 2 intended

The Epiftle to the Reader. intended for this time. But time will not fiferme topDIyou what 1 intendedandhad projec`ledforanEpiflle. And Ibelieveyour felves will eafier excufe afhort Epiflle,then a longer flayfor the whole Book Accept both with your wontedcandour, and let all thefeLaboursonyourbehalf be the returnof your ownprayers tothe Fatherof lights, by the help of the Spirit ofGrace, in 7ef rs Chrifl, for 7anuar.y 12. 1646. Your afeElionate Friend and fervant in this Fork of the Lord. Jofeph Caryl.

__.-- Chap:8. VerCi> NNNOMBAWBWO ^' '; ? S . , , . . W :. . Q t 4 A N EXPOSITIO W I T H PRACTICALL OPSEKVATIONSy C O NT I N U E D Upon the Eighth, Ninth, and Tenth Chapters ofthe BO OK of O B. J O B 8.1,2,3. Then anfweredEildad the Shuhite, andfaid, How long wilt thou(peakthefe things ? and how long fha l the words ofthy mouth be like aflrong wind ? .both God pervert judgement? or Both the Almighty per- vert juflice? é li Heanfwer of Eliphaz to jobs firfi coniplai tt, hath been opened in the fourth and fifth Chaptérs, together with jobs reply, in the fixth and feventh. Inwhich he labours to difafperfe and vindicate himfelffromwhat Eliphaz had rafhly taxed him with H iF i pocrfie The of y`. . name c an ,hypocrite that of a heretick) f tch , as no roan ht to ke patient under, r But

Chap.8. An Expofition,oe, on the Book of J O B. Yerí r.. But while lob ob endeavours to cleare himfelf in the opinion, or from the imputations ofóne ofhis friends,-he runnes into a further arrere :ofprejudices with,a fecond: Some of thofe arguments which he had framed to pay his debt toEliphaz, and fave his own inte- grity, being again charged uponhis account, by his frigndBildad the Shuhite ; who. prefents hirnfelf(a duty very cdmmendable)as an Advocate for God; and he conceived therewas but need he thould. job in his reply having (in his fènfe) wronged the juflice ofGod, he takes himfelfobliged to Randup and clear it, to fhew :Job his fuppofèd thine , and provoke him to repentancé,_ bothby threatnings offurther wrath,and promifes ofipeedymerçx. Thus . in general. More diflin!lly, there are four parts of Bildads fpeecti, 'Ertl, A confutation of Jobs reply to Eliphaz; and he givesit ,s tbadowed by an elegant fimilitude in-the fecond verte, How long wilt thou fpeak thefe things? a.ndho zá? longfhall thewords of thy month be like thefìrong wind ?'There's'a cenfure upon all that he had fpoken. Secondly, He gives us an affertive Qoftion,cOncerning the ¡La- i-lice ofGod; to clear it from, and let it above, whatfoever might feem to ílain it in the eyes ofmen. This we haveat the third verfe, DothGodpervertjudgement ? or dotb the Almighty pervertjuftice r Not he. Thirdly, In the bodyofthe Chapter he urges divers arguments toconfirm this conclufion, that, God isjufl.; and thefe are three headsofargument, by which.heconfirms it. Firfl , From, the example. of Jobs children, and from his own prefent, with the poflbility of hisfuture condition, in cafe he re- pent, from the third verle unto. the; eighth. The fecond argument is drawn from the teflimony ofantiquity, and that's laid down in the eighth,ninth,and tenthverts. The third argument appears in the fimilitudes a. Of a rufb orflag,in the a r, r 2.,and r 3,verfes. 2. Ofa Spiders-web, in the i4,and a 5,verfes. 3. Ofa Tree flourifhing for a time , but anon plucked up , it: The, r 6,a 7, a 8,and 1.9, verfes. Thefe are the arguments and illuflra tíons ofhis grand affertion. Voth Godpervert judgement ? or datif the Almighty perverrie o jfice ? No he loth not. And thou raayefi learn this leffonfrom thy fwn experience, from the example ofthy children, from the:teftimony

Chap.8. An Expofation upon the Bookof I 'G B. Verf.2. 3 ofantiquity, yea the withering rufh, theOiders-web, the luxuriant roots andbranches ofa tree , may all be thy Maffers andinjtru6tours to teach thee this truth, That God is just. The fourth and laft part of the Chapter, fets forth the favour ofGod, to thofe whoare faithful and fincere for having main- tained the juflice of God, and (hewed how terriblehe will be to hypocrites whodeal falfly with him ; he now mitigates and molli- fies his difcourfe, by proclaiming the goodnefs of God to (inners repenting, yea (who are the worfl of flutters.) to hypocrites if they repent, pluck off their masks or difguifes, and truly humble themfelves before him. This is the fubjed of the three lafl verfes ofthe Chapter, Behold God will not cafe away a perfefl man, &c. As ifhe had Paid, Though God be ¡tiff to deal with hypocrites, as he bath dealt with theeand thy children, yet he will not calf away the perfeíl and upright ; thew thy felffuck, and he will receive thee. This he quickens by fubjoyning the further feverity ofGod to thofe that-than perfifl in their hypocritie, ver. 20. and in the dole ofthe 22. Neither will he belp the evil doers;andthe dwellingplace Of the wickedfhall come to nought. Thus you have both the general (cope, and likewife the fpecial parts ofBildads difcourfe, whichwill give us forne help towards a more clear difcovery ofparticulars. \Terle s. Then anfweredBildad the Shuhite, andfaid, The Speaker is Bildad ; Ì íhall not flay upon the perfon , who this Bildad was,of what line and pedigree,was touched in opening the s s. verfe of the fecorid Chapter , and therefore I fhaIl pals to the matter about which he fpeaks. Verfe 2. How longwilt thoufpeak thefe things'? and how long Jh:all the words ofthfmouth be asa ftrongwind ? Hebegins very chidingly , How long wilt thou fpeak tbefe things ? The words import.either, firfl,admiration, How long ! As ifitz had faid, Could any man havebelieved that thou wouldjthavefpoken fùch things as thefe,andthefè fo long! How ftrangely haft thou forgot thyfelf, to twififucha thred , -andfpin out adifcoarfe fo fnfuüq, f o frowardly, fo long:? Secondly; The'words may carry a fetile :of indignation in the B a -Speaker,,

4 Chap.8, An Expofition upon the Bookof J O B. Verra, Speaker, How long wilt thou fpeakthefe things ? As if he had laid, Jam not able to bear thee any longer,l cannot endure(itch language, it grates harJhly upon mine ear,and is a burden to myfpirit; for fhame give over, hold thy peace,,enjoyn thyfelff levee, lockup thy lips, .How longwilt .thoufpeakthefe things ? Thirdly , The charge of an accufation may lie under there words, How long wilt thou fpeak thefe things ? Thas is, How long wilt thou (peak vain and foolifh words., indifcree,t andfalfe needs, dangerousandblafphemonswords, imputing i?iju..jlice unto God? Art thou obfrinate andpertinacious? Wilt thou notyet hearken GMerrogotio ex to the admonitions and mholfome counfel ofthyfriends? How, long 1 a3jufTó ten:- eor y ire Thus he taxes and cenfures him , How longwilt thoufpeak'? We 04(litreprehes- have the lihe.folk inthat Queflion, Pfxl.4,2. where David con - iiini.Sanfl. tells with his hardened enemies, 0ye fins ofmen, ho'w_longwillye t urn myglorie intoJhame ?_ Horwlong will ye love vanitie, andleek after leefirg? How long, and how long ? it is matter of admira- tion, to think that reafonable creatures fnould be fo unreafona- bie to love vanity, and to love it long. His fpirit rifes and boyls fo high with holy indignation, to fee men fo foolith, that his mouth mull run over in cenfure and accufation, How long ! The textof wifdomesexpo lttslation,Prov.a..2.. (How.' longye. _ample ones will je love f inplicitie?)bearsthe fameglofs,one interpretation fitsbotth; .Haw long wilt thoufpeakthefe things? There things.) The demonlrative particle may have reference to the words immediately fore-going,andonly to them; How long wilt thoufpeakthefe things ? That is, the things which thou halt fpoken in the fixth and feveiith Chapters. The Ianguage is and dervaluingand contemptuous,How longwilt thoufpeakthe`e things? Such poor fluff. How longwilt thau'troublethy Auditors with fetch matter, fuch fruitlefs, frothy, crude, and undigeled matter.; matter fo injurious , fo difhonourable to ,God, fo unfavoury, and unedifying to-man, - Taking fob (under Bildads apprehenflon) as having failed-and erred in hisdifcour.fe. Obferve, fìrfl, Perfeverance in evil ía merle then the doingofevil, How long wigs- thou(peak, thefe things? If thou having fpoken once amifshad'fz reeall'd thy íèlf,and flopped there, it had been more excufable, To oottlaji' fmetimey in :a word, may be a wife mans cafe: but to make

Chap.8. An Expofition upon the Book of J O B. Verf.2. --------------- make filch a continued.fludied oration as this,and be out in all,ar.d all to be an invedtive againft heaven , who is able to bear it ? To fpeak or do ill, though but once,is too Often by onee;T° AU evil often,is to double every-al?. The thorteft time is to long to ferve any tuft in. When the Apofrle Peter (iPet. 4. 3.) faith , The time pa t of -' our life may fuffice us to have Wrought the will of the Gentiles ; his meaning is, the timepa(l is too much : our lulls havegot too much ofour lives, as the world bath too much ofour loves. One minute is more then weowe to the fervice of finne. The fufficiency hers fpoken of is an excefs; the time part ofour lives is too much to work the will of the Gentiles. We may not make an equal di vition of our lives between our lulls and Chtift i fo much to Chrift, fo Much to lull. Nothing is more unequal then this equa- Iity.We can never ferve Chrift too long,nor finne too íhrt a time. We cannot beftow too touch ofour breath in holy fpeechès and conferences ; nor can we ,bellow too little in thofe which arc vaitr,'and finful. We may juflly take off thofe who are moll con- concife and laconical in ufelefs difcourfes, wi h, How long will youfpeakthefe things.? Frtthie words are the wálte of timeaswell ai ofbreath. Secondly,Note,Bildadrebukes Job for his ïavith language. It is our dutie to be watchful over our words. How long wilt thou fpeak thus ? We muff obferve our own words, and knowwhat we fpeak. We Ihould flopour own mouths,and put our felves tr; fìlence, when the tongue grows unruly. It were very happy that famehadpower as well as authority over their ownnmouthr, andknew how toput that bridle (fpoken of in the, Pfälm) x,pon their owïï lips. It is better for a man to flop his own mouth byprudence , then that another Ihould flop it by reproof. Thirdly; Taking Bildads fitppofition frill, that Job was in the wrong. Note It is our dutie togive cbeckto fr:eitlefs andfrothiefpeeches, much more to blafphemqus and wicked fpeeches. Bildad thought it high time to filence Job, feeing fob would not hlence °himfelf. The Apoffle reprefents to Titus the tongue -folly ofthe Cretians, There are many unruly and vain talkers amongyou , efpecialy they of the circumciion ; and what muff be done with tltefe, who cared fo little what they Paid ?' He is counfelfd how to deal with them in the next words; Whofe mouths mull beftopped, who,fithvert Whole honfes,tcc, It is a finne in the hearer to letanother fpeak finfuily without'

Chap,B. An Expofition upon the Book,of J OB. Verfz, without a fignification ofhis diflafle. The word which the Apo- ufeth to Titus, is a metaphor taken from the muzlingof bark. ing, bawling dogs , when they open unfeafonably and are unquiet, Rational conviElton is a Gofel-ntuzle, and an efe&teal ftop-moutb for unruly talkers. And it is of fervable, that the Apofile ufeth this Gmilitude of muzling a dog , when he fpcaks of those of the cir0 cumcifion, concerning whom he had given caution in a very futa- ble charaCccr (Phi/.3.2.) Beware ofdoggs, beware of evil workers, beware of the concifiön ; that is, of thofe who flood for circu!nci- lion. Writing to the Philippians, he calls them doggs; and his ad- vice to Ting is, they muff be tüuzl'd. The noxious iffues of the tongue mutt either be cured or ílopped,Evil words corrupt (which is worfe then the corrupting ofgood air ) goodmanners. An infe ¿tion taken in at the ear, hath oftenpoyfon'd the heart. Pourthly , Taking Bildadas miflaken ( and fo he was) in this reproofand cenCure uponJob. Obferve Reproofs are often grounded upon miftakes. It is eafie to reprove, what we do not apprehend. Bildad perceived not the reach and drift ofjob and yet he falls heavily upon him with reproofs. A due underflanding of his fcope, would have givena fair comment upon his words. But Bildad clothes the fpeech ofJob; in afenfe which he abhorred ; and having put it in that ugly drefs , he re- proves and cenfuresit aecordingly. Many disfigure theopinions and doftrines of others with conceits of their own, and prefu- tning they hold or meanthus and.thus,they difpute not againft the real opinion of the oppofite party, but their own difguife. As the persons of the PrimitiveChriffianswere .oftenputintoLions, or Bears-skins , by t4ieir barbarous. and heathenifh perfecutors, and then baited withdogs fo are the opinionsofmany later ChriJti. ans debated. rm d And how longpall the words of thy mouth be as a ftrong wind ? spirfius fr.nnt- The Hebrew word for wordruns thus, And the words of thy turprahat :cre mouth a Jtrong wind :.We resume in this later clause, How long, do perl}Teraz Find ad dc, be like, to fir 1 the fence. There is no teartnofcom- ts:iarn } K,er PP Y parifon expreffed in the Original, yet the firength of one is imply - c ç5` ed, and therefore to fill i.p the meaning, we render, And how l > to ter t:a /hall the words of thy mouth be as afteongwinde ? M. Broughton lrro.7. l YF tYZro t ranflates it without a noteoffîmilitude , Row long wilt thou talk thisfort, that the words of thymouth be a vehement winde ? Words

Ciiáp.ó. 4n Expofttion upost the Book of J® B. y'crC2. .7 Words are Air or Breath formed and articulated ,by the inttru- ments of fpeech 'Hence breath and words are put tor the fame in divers Scriptures (Pfal.3.3.,6.) By the wordofthe Lardwere the hea- vens made, and all the heft of them by the breathofhis mouth. Breath in the later claufe, is no more then rrordin the firft , for it was a powerful word,which-caufed all the creatures tohand out in their . feveralforms. .He fhallfmite theearth with the rodof his mouth , andwith the breath ofhis lips (or with' the-wind ofhis *Gra la lips) fhalltheflay the wicked;- It is not blowing upon wicked men tiniProphetaa that will flay them, but it is fpeaking to them; there is a power in quofdamexHe- the word ofa Prophet,when fpoken in the-Nameof Chritt, which brao Cabiros defkroyes thole who will not obey it,Hof: 6.5:I have hewed tbera by cognominarunt my Prophets, I haveflain themby the words ofmy mouth. ru r m ad e eo. ru Secondly, * Bildadis conceived to allude to a certain fort or fed ofmen. For fromCabir here trantlated firong , the name ofcer- loquìcirorem tain -Poetsor oldProphets is derived , whom the Greeks and La- idfm tines called Gabirs or Gabirims. Thefe men had an affeaed out- ribantes.(;old. ward gravity, yet were full ofwords, and much iven to Battole- 'r vivo, e, li gie, repeating the fame things over and over. Bildad 'ranks fob Peter feuro:ers, (flyfone) with thofeProphets , How long-/hall the words ofthy ter versa. mouth be like thole roming Cabins, who by a needlefs multiplying of G! diiurrur a6 words,grated the ears, and burdened the fpirits of all the hearers ? hac t-ore; qu e Why dbeft thou (peak, as if thou couldit carry the matter with potent five pa- emptyword,,and bare repetitions. renrem denora,. Thirdly, The word firong wiñde, may note the floutnelsof brui. yobs fpirit , or the magnanimity he expreft in his words. fobs Id magna"t- language was not cold and chill,as if his breath' were frozen but he mrtaüm porell,qusdcc; fpake with hight andheat, Thefpirit and courage ofa man, breaths po;e attenuate out at his lips ; I-low longfhall the words ofthy mouth be a firong exha:fifilue winde? When wilt thou yedld to God,andlie humbly at his feet ? ti'ír'buratrr er What a heart haft thou ? Thou fpeakeft as big as ifthou had'fi tog never been-touched,as if God never laid one stroke upon thee;thoù .Cfp refponciae ;g n- haft a weak body, but a Rifffpirit ; Thou fpeàkeft as if thou do.Cajer, would(' bear all down beforethee, and by thyboldnefs,florm and lobs oráriarra r bluffer thofe out of countenance, who are here to give thee fuir frigid danga:dce Icd counfel. Fourthly, in the fimiitude; Hope long(hall the words of thy co cit. ra, Pi- mouth be as a firongwind? That is, how long wilt thou fpeák fis red. much ; and fpeák fo fiercely. For the word Cabir is mote then Gadol,which fignif es barelygreat. Gran- note, that it fig . ni ìe

Oïlap.d'. AnExpofition upon the Bookof J OB. Verf.z. ninesboth continuedquantity and di[creet quantity, multitude and magnitude. How many words wilt thou (peak ? and how great words wilt thou fpeak ? Shall thy words be as a great,various,en- írirsuTri- 'folded winde ? (fo the Vulgar,) Wilt thou blow all the points of tyt x fer,, the compafs at once, and like a whine-wind, invade and circle us ortr tut. vu1i;, on every fide? 7veuptx .roAup Such words are like a thong winde. ;nptrayspirittss I ir(, Becaufe oftheir blufiering noife.. There are flormy and rreutritoquro.. tempefluous words. The tempefl of the tongue is one ofthe greatefF ept. tempe1gs in the world. Paflìonate language troubles boththe air and ear, makesall unquiet, like an enraged angry winde. Secondly, Iíi filch words as in flormy winds there is great firength tobear all downbefore them, or to Tway all to that point they blow for. As all the trees in a forrefi look that waywhich the winde fits : fo all the fpirits in any Affembly , are apt to turn that way which words bearing a fair Phewofreafon direct. Flow often are the judgments and opinions of men , carried by words either to good or evil,to truth or errour. And unlefs a man have good abilities ofjudgetreut and reafon, tomanage what he knows or holds,and tomake himfelfmailer of it : It is a hard thing upon a large wind ofanothers difcourfe , not tohave his opinion turn- ed. ,Hence the Apofile (lit.r. x r.) (peaking ofvain -talkers, faith, Their words fubvert whole houfes ; as a firong wind, fo thong words blow houles down, Theyfisbvert whole bogies ;gas that fub- verts theframe and materials of the houle , fo this the people or inhabitants ofthe hoof., when Chrifl breathedgracioufly towards Zacheus, he laid (Lui.i9.9.) Ibis day is Jàlvation come to this hoitfe ; when falle teachers breatherronioully9 fubverfion comes to rainy houfes. The Apofile (Ephff4..i4.) ufing this fimili_ude a- bout the dodriües of men, advifeth us to look, to our ground, and that we be well rooted ; That we be no more children, 'tofJed too and fro,and carried with every winde ofdoftrine ; as ifhe had faid, The winde that blowes from the lips of leducers (unlefs you be well e¡ìahlifhed) will carry you to and fro like children, or wave your tops up and down as trees , yea endanger the pulling you up by the roots. Thirdly, Strong words are as flro*,g winds in a good leaf', fir as many flro:3 g winds purge and cleanfe the air, making it more { n; aiid healthy , fo tholè prong' wholefome winds from the ar(is cf i , large th mm do òfcrrour and cleanfe the foul of fin

Chap. 8. An Expojtion upon theBoek,° tof J O B. Verf. 2. fin : This is the fpecial means which Chrifl hath let up to-cleanfe his people from infeftious and Lnoifome opin ions. Thefe he dif- perks and difpels by the breath of his Minifters,in the faithful and authoritative difpenfation ofthe Gofpel. Fourthly, There are ill qualities in ffrongwindes ; fome arein- feftious winds,they corrupt the ayr,conveying ill vapours to the places on which they breathe: So there is a ftrong unwholfome windofwords, whichcarries unto finor errour. How often are the fpirits and manners ofmen infeffed and poifon'a by fuch a breath? Fifthly, They may be compared unto ftrong winds,in regard of the lightnefs of them,the wind hath little folidity in it, and that's it which Bildad efpecially reproveth in Job , here are a great many words, much of the tongue, but here's little matter, Words without weight are but wind when you gather then up,weigh and confider them fully, you can make nothing of them, there's no tack in them. Wind will not feed, no more will fuch words ; but wholforne and faithful words are meat and drink, ftrength an-d nourifhment to the foul : Sound difcourfe yieldsa well tempered underíìanding °many refrething morfels. Laftly, they are like firong winds for the fwiftnefs of them words pals fpeedily and fill all quickly ; Their line is gone out through all the Ea rth : andtheir words to theendofthe world, 'Pfal.a9.4. Another Pfalm fpeaks as much of wicked men, their tongue walked thorow he earth, the wind runs from one part of the world to another:Sodo words,when they are lent upon an errand, either to do good, or to do hurt ; therefore God chofe the Minifiry ofthe Word , as an inflrument to fave his people. And it is the fitteft inftrutnent,running fwiftly into the ears, and fo conducting truth into the hearts of thoufands at once. Upon theday ofPentecoft (Ari. z.z, 3.) When the Difciples met toge- ther, the text faith,Suddenly there came afoundfrorn heaven asofa rufhing mighty wind, and it filled all the bout where they mere f s- ting ; firft comes a ruffling wind ; what followeth ? There appear- ed unto them cloven tongues withfire. Thefe reprefented the man- ner how the Gofpel fhoúld be conveyed through the world : The holy Ghoft is lent in tongues,to Phew that by tongues tipt and in- fpired, afed and moved by the holy Ghoft,Lthe world Mould be fubdued to the knowledgeofJefus Chrift.The tongue is thechief Organoffpeech. And obferve, with the tongues there comes a C winds

Chap. 8. An Expefïtion upon the Book, of J Q B. Verf. 3. wind,a rufhing wind,implying that words fpoken,by thofe tongues fhouldbe as a mighty rufhing wind,and like that wind, which fil- led all the houle where theyfate, fhould fill the world, even all Nations with the found of the Gofpel;that,like a firong.wind they fhould boar down the errours,frns and lufis of men before them,& like a wholfome wind,purge and winnow outall the filthinefs and uncleanriefs, the chaff and duff ofmens fpirits. By cloven tongues and a rufhing wind, wonders have been wrought in the world. Ar thofe unruly talkers (tit. i. II.) fubverted, fo thofe who tali¡ by rule, have converted wkole houfef ; the wind of words blows both good and evil to the world ; and we may as much encourage holy tongues. Let your words be long and long, a ftrong wind; as check a vain talker in the language ofLBildad, How long fhall thy words be jtrotg wind ? Fromthis general reproof, Bildad,defcends to a fpecial chargé againa ob. Vef. 3. Doti) God, pervert judgement ? or doth the Almightypervert r )47,cí xpi, juflice ? t`"wd njifflè aget As if he had laid, Job, thou "hajffpok.en words,which like a ftrong ju- &cans. sept. windpervert all things , and turn them up-fide down. But,. Doti) 'Thefts lfl di- God pervert ? Doth he turn things up-fide down. This blafphemy c ndorum. is the interpretation of many of thy.complaints. Thoufeemeft to lay this of perfon upon God. But (with indignation Ifpeakit) dotb God. perve¡t judgament ? The ueflion is refolvable into a vehement negation, God dot!) not pervert judgement,neither,doth the Almighty pervert juftice. He gives it with a queflion for greater emphafis, Doth God pervert judgement ? Dort thou think he will ? Far be it from thee to think fo; injuflice lies far from the heart of God, juftice lies at his heart, Ho lovethjudgement, Pfal.37. 28. To clear the Text, I ¡hall briefly touch upon the tingle terms; x.: god. 2. Almighty. 3. yudgement. 4. Jujiice : And then thew what it is to pervert judgement and juflíce;from all it will appear, how extreamly oppofrteit is to the very nature of God to pervert either.. FoO PO' Doth God] The word is, El, fgnifying the ftrong God, the arms` mighty God, thepowerful God. In the fccond claufe; Path the Al- mighty pervert juJtice ? We have the word, Shaddai, which name ofGod was largely opened at the fevetltgepth verfè of the fifth . Chapter.

Chap. 8. An Expofition upon theBook of J OB. Verf. 3. Chapter. I (hall not flay upon it here, but' only as it refpe&s the paint-in hand, and fo there are three interpretations of that title Shaddai rota obfervable. robuJ1Gr I. It notes Godall- fuflïcient todo what he pleafeth, or to ef- fu Pienten ad fea wh;t he defigneth : ifhe gives dire ionfor any judgement to ommalerpét'd- be executed, he is Shaddai, it (hall be done. As he is El, a power- ui exruuo. ful Judge to give fentence, fo he is Shaddai, an Almighty God to Tux efac'enda execute the fentence : there is-no refitting his power, no getting iudùaverit: out ofhis hands; his'natm is Shitddai aliqui ínèrrant on Secondly, The'word ,iignìfies' one mho bath all abundance >p lent ,y injveyt. 121ij,vertuat re- andfullneJs in himfelf; as alto, whofè power, goodnefs and boun- berrimu.r,oéu r ty, flow out to the fupply of others, himfelf having no need danrem copio_ to receive from anyother. He is a fountain of all for all : hence fum,eujus vir- Shaddai cannot but dojuflice ; he that hath abundance in himfelf tus,ie,per o :- needs not take bribes to pervert jufli.ce, Needy judges are often çè- rriapermeat et vetoes Judges -; they who have not afulnefr oftheir own, are under rajas uberibua a great temptation towrongothers,tojupplytheir wants.But he that bontrrte gives to all, needs not -receive from any. This conlidcration °mnta nrur fitsGod infinitely above one of the fron eff temptations to in- nuritius g p qui nutrias in- jüfliCC.. diget,qui bono- a Thirdly,T1 e word Shaddai, is rendred, The maker ofall things. rum uoffrorum Will theAlmighty,the maker ofall things,who hath let the world :1411a, rnpidate infuch an exquifite forme and order, who hath given fo much 1 erur. beauty to the creature ; will he put things out oforder,ordo fuch óráTdjx adeformed a l as this,pervertjreftice ? he that is the maker of all vorloas. Sept, things, and hathmade them in number,weight andmeafurc, will °dji5expti. he.turn the world up-fide down, or make confution in the world'? `°n`' q"` run. it is not poflible he fhould. naturas rerum So then5the name Shaddai, in thefe three ffenfes,rs aptly applyed ordine eq i. to God, in oppofition to the perverting of jufiice. As Abraham rate ron,lituit, debates the matter with-him (Gen.- i 8. 25.) Shall rio: the rod e is in to afi. ofall the earth do right ? It is itnpoflible for God Who judged- all i Jlumell °nog men,-to do an aft of injuftice unto any Man. He that júdgeth all fubverret, can doinjuftice tonone. God takes no advantage to be unjuf}, becaufe none can call him to account for injuflice. They fhould be furtheft from doing wrong, who need not fear any 'appeal from t hem, .or complaint againft them, ifthey 'do wrong. The Judge of the wholeearth hath none to judge him.He will do right to all, who cannot be judged by any. Further, Confider thofe two words .judgcmcnt and lul-ice, C 2 Judgement II

12 Chap. 8. Am Expefiti®n upon the Book of J O B. Verf. 3, Pacer legem kl , & preceptum effacers judi- ¡; , ciumDeusidea leget foot ju- dicia vacar, quad egnifftma funï,quopre. ¡cribira_ ÿzçk.y4 54- judgement and juftice are often put in Scripture for the fame, and when put together,the latter is an epithite to the former, :Pfa1m, I I9 I2t.I have done judgement andjuffice : that is, I have done judgement juf}ly,exaEtly to a haire.Sometimes they have a ditlinfk fignification. Firft, Judgement fignifies,that right which every man ought to do at all times(Pfal. Io.6. 3'. Ifa. 5. 7.) Secondly,The Law or rule it felf according to which every man is to write,Levit.26. 26. PJal.t 9. I o.God calls all his Laws judge- ments,becaufe they are all, molt juft and equal. Judgement hatha threefold oppofition, by which we,mayuncle rf}and the nature of it. First, Judgement is oppofed toanger, rigour andfeverity,jerá o. 24. Garrett rae 0 Lord, but with judgement, not in thine anger? that is, Correa me mercifully, moderately,iand in .meafure fuf-- fer not thy whole difpleafure to : arife; donot exact the utmoft farthing. In which ,fenlethe judgements: of God upon wicked men in hell, [hall, be without judgement : And thus todo a thing without judgment, is all one, as to do it without mercy. 2. Judgement is oppofed to folly, or to foolifhnefs : Judge- ment is wildome:,,,when we fay, fuck an one is a man of judge- ment, wemean, he is a wife man. Thus judgement is an ability, to judge.. 3.Judgment is oppofed to injuiliceand wrong,which is the vul- gar and common meaning. We may take it in any of there feules her As judgement isop poled to anger, fo it is moderation in juftice,l'dll the Lordpervert judgement ? That is,will not he be as moderat: i n executing judg- ment,as equity can admit ? Hof. r I. 9. I trill not execute the fierce- lief} ofmineanger. I will net return to dejiroy .Ephraim, for Iam Godandnot man, the Holy One in the midjl of thee, and I will not enter into the City .As an enemy having taken a City,to ¡hew them force favour, faith, I will not enter your City with my Army to fpoyland plunder you : fo God (peaks here,Tboughmen be as wick edas they can, yet God will not be as angry as he can. Again, Will he pervert judgement, as itimports wildome?No, he walksexafly by the rule of wifdome,of the higheft and pureft wifdome. There are no mitts or clouds ofignorance before the eye of his underftanding. And,as he hath no darknels, fo no falfe lights Lafily,

Chap. 8. An Expofrtion upon the Mok ofJ O B. Vert. 3. I3 Lahl y,Take it as oppofed to injuflice ; Will the Lord pervert t `dL) judgement? Will he wrong any man?Carries he a matter finifterly udrdum,us, or partially ? He will not do it. 64',mos Jeu mo. Again,As judgement and jufticeare taken precifely or diftinf- do. ly. Wilicrum 6,f/in Firtt,judgement fignifies due order in trying and finding out, the vero abfq; er- fate of a caufe : And juftice the giving of fentence upon that reorecogr,ofen. tryal. do, ruflitia m Secondly, Judgement is a clear knowlege ofwhat ought to be q, b ` faumB q`' done : And juttice is the doing of that which we know, Juftice is I udicium)re. an evennefs and uprightnefs ofconfcicnce, in palling every thing nam refpicir, according to received light.. ju,,liria Thirdly, Some diftinguith them thus: Judgment is in condemn banéaaflrurm, ing thofe that"areguilty, and Office is in ahfòIving and acquit- tsruf. ting thofe that are innocent , or rewarding thofe who have done *l,1æ repeti. well, Fourthly, Thus : Judgment reípeftscapital caufes, which are div,na etoquia for life and juttice refpets civil caufes which are for ettate or mut;`,»mm- men da;,r, fve liberty. e.rdem verbaa- Take them in any oftheft fenfes,or under whatfoever other di- liafcneen'ia,J- itinótion theyare confiderable TheLord God El-Shaddai, is no ve ailir verbis Men; f , tentla perverter ofeither.He never ditturbs or cloggs the orderof tryal; ere)eta trr :ills He is no hinderer ofthe fentence from due execution. He exactly emir/ eiq/'de c, underfiands every caufe, and he awards what is due to every per- re; rdioni>'io, fon. He wrongs no man in life or limb, in eftate or Iiberty. z,oram q:; :'Add Thuswe tee what judgement and juttice are : I fhall now open r h' et p mcie lndo what it is to pervert judgment and jujtice.The fame word is ufcd req:;üi:;suodtíi in both. * ej.tmis e Doth God pervert ?I Some tranflate it, fupplant,juftice. And fo qí, °" Auge(ar it importsfecret cunning wayes of injuftice ; for to fupplant,pro ,r,etcr_ perly is to come behind a man, and to ftrikeup his heels, and raft quer n re?o ° him down,or to lay fomewhat in his way,upon which he may trip ægeo, or humble, and then tall. God doth not fupplant juflice, lie layes u tit;n no plots, he fett no fluxes to entangleor overthrow a man in his caule. verb r,, an- tu) jer,ella More largely, the word fgnifieth, To make crooked, and fo it rleiat.'hora,pro_ very well antwers che point in hand. Judgement- and juttice arePv,' obfetlo, both carryee by ¡trait iine:they are the reer-itude ()four adions. vetfu)),fao Topervert judgcta:ene, is to make crooked lines ; So we have the 'ed' air uern as c af,na in word (&cclef. 1. 16.) That which is crooked cannot be made trait. teeter'. Fie

Chap. 8. An Expofition upon the Bookof J OB. Verf. 3, He means it of civil, not natural things, whofe crookednefs is often cured by art ; but who can cure all civil evills ; man is not able by all his diligence to turn the courfe of things which God bath determined, though to him there appear much crookednefs, -and many diliortions. Solomon himfelf makes this interpretation (Chap: 7. 13.) where hefhews, that it is belt to fubmit God, be caule his will is irrefìftible,and the effects of it unavoidable; Con- fider the morkofGod, for who can make that firaight which he bath made crooked ? So then, to pervert judgement is to make judge- ment crooked ; or tomake judgement (towhich all things and per(bns (hould bow) to bow it felf down, as the word is alto ufed, Ecclef. I a. 3. In the defcription.of old age, The ftrong men .)hall bow themfelves ; the leggs and knees inoldage bow and dou- ble under us. Topervertjuftice is to creeple juftice, to make it lame andhalt. This word is tranllated to overthrow (Joh..19.6.) Know now that God loathoverthrown me, and bath compaffedme in with his net. Job fpeaks in a great paflion, -as if God had come upon him violently in judgement,and caft him:Wefay a man is overthrown or call in his fuit. God overthrows menand Nations ; but he ne. ver overthrows juftice. A man who overthrows his adverfary, may fettle juftice: job looked upon himfelf, as one againft whomGod had entred his;adion,and overthrownhim in the fuit. Lamenting Jeremy cryes out (Lam. 3.59.) 0 Lord, thou hallPeen my wrong (it is this word) thou haft Peen how I am vexed , and wrefted by the hard dealings of men, judge thou my cafoe.; thou wilt judge me aright, and fet me ftraight again. Judgement is perverted two wayes, i. By fubtilty. 2. By power. Firft, Some pervert judgement by fubtilty ; they are wife to do evil. The Lord bath infinite wifdome,and Ib is able togo beyond and over -reach all creatures ; he is wife enough to be.-fool all the world :--but he is not wife to do evil ; his wifdom is not a trap or a mare to others, but an unerring guide and light to him- felf. 2. Some pervert judgement by violence and force : ifthey can- not untie the knot by craft,they will cut] it afunder by power;and it they have not Law for it, they have will for it, and`an arm for it, and it (hallbe done. The Lord can do what he will, but he bath no will to doe what is evil, He can put forth as much ftrengrh

Chap. 8;. An Expofition upon the Book ofJ p B. Verf. 3 firength as he defires,but he hath no delire to pervert jufiice,or to ad his power to over-awe and a afier it. Further, To pervert judgement and inflice, bath thefe two things in it, r: To darken and obfeure the rule ofjudge,ment. 2: To torture or mifinterpret the rule of..judgement. r Judgement is perverted by darkning and obfcuring the Law orrule of jufiice. God Both not doe fo : He never catis a miff be- fore his word, or a vail over it that he may at againti .it. 2. Neither Both he mif-interpret his Law.A good La w ill ex- pounded is made the warrant of an evil judgement. A glofs cor- rupting the text of the Law corrupts jufiice.Where tongue and con- fcience are let tofale, the wit muff find out fomewhat to help the market:' The words opened invite thefe Obfervaiions. Firfi, That God is moll exacrt injudgeuent, Godis a jufi God. It is a high. truth, and we thould adore it, that whatfòever God Both, he is Ott indoing it. When reafon cannot reach, or make it out, yet faith muff : and we mutt honour Cod in what we cannot under- hand : The Lord is righteous in all his wayes, though his waycs are pall finding out. For, i. He hears every caufebefore he judges. He loth not judge one fide, before he knows the other, or judge any man before he bathheard him fully out : We fee both (Gen. r h andGen, r 8.) in thole two great as of jutiice, when God confounded the build- ers of-Babel, and when he deiiroyed, Sodome, I mill go dzvn and fee r'hether it be altogether according to the report that is come up un- to me. God'ñeeds no intelligence to be brought him unto Heaven: neither Both he that fills all places go to any place toenform him- felf:but he fpeaks thus,to note how exafi he is in point of jufiice; to thew, rhat he deales with the children ofmen, as a man :who, hearing a report of fuch a thing done, faith, I will not judgeofit by what I hear, but I will go fee whether it be fo or no. Without evidence of the fad, the fèntence cannot be juti,though it maybe right. 2. He examinethand takes confeflión, which is another point of jufiice. So he proceeded with our lira parents (Gen. 3. )pro.. poling interrogatories unto them, and then the judgement is pro- nounced according unto what was confeti ; he judgeth them out of their own mouths, ver. a7. Becau f thon haft done 'this, and hearkene it

1 "Chap. 8. AnExpofition upon the BookofJO$, -Vert: 3, hearkened-unto the voyce ofthy wife,therefore, &c. 3. God proceeds by theevidence of the Law, as well as by the evidence of the fa6t ; and this alto fetsforth the exa6tnefs of his judgement : There two things make judgement perfea ; youmuff not only have the evidenceof the faa, that fuch a thing is'2lone, but you muff have the evidence ofthe Law condemning filch a deed. Though God himfelf be an everlaffing Law, and he may judge all from hisown breaft;yet hehath givenout a Law, which gives the knowledge of fin. It is Paid, Rom. 2. They that have finned without theLaw,Jhallperifhwithout theLaw,as iffome fhould be judged without Law : but he means without a Law formally publifhed, not materially enaEted. For he (peaks of the Gentiles, who were not within the hearingof Mount Sinai, and had not feen that formalityofa Lawwritten in tables offtone;yet they had a Law written in their hearts ; they that have not heard the Law publifhed or feen it written in a Book,{hall be judged by the Law written in their hearts, their confcience bearing them witnefs, -and their thoughts accufing,or elfe excufing one another. 4. God is impartial in giving judgement. He doth not hike one and fpare another, who is under the fame condemnation ; no- thing can Tway or bias him,nothing canpreponderate the balance of juftice in his hand;you cannot put in any confideration to fway his beam, belìdethe right. There are three things which ufually caufe men to pervert jut- Mee the Lord is free from them all. i . Fear ofgreatnefr. Some woulddoe juftice, but they dare not, the bufinefa concerns agreat man, and to dò juftice upon fich,is, To take a Bear by the tooth (as we fay) or toplaywith the paw ofa Lyon. Now the Lord is not turnedaway for fear, nor defers he juftice for any mans big looks, The day ofthe Lord (faith the Pro- phet, IJà: 2.)Jhalbe againfi the high Oak. He is El-Shaddai, the All-mighty, the all-powerful God,and therefore cares not for the might or power ofman. 2. Hope of reward, that's another thing which caufeth many to pervert judgment. With'fome their hope is ftronger then their tear : They care not for the greatnefs .1ofinen, but they hope for gain. A bribe taken or promifed clogs and obftruCts the courfe of Office (Hof. 4. i 4. ) Her Rulers withfhame do love, Give ye ; the Hebrew is, Fierfhields, Magifrates íhould`be as fhields to the peo- ple to protect them, but what did they? They love, Give ye, that word

Chap.$; An Expofition upon the Bookaf j O B. VerC3. word pleated them. They were more pleated with receiving re- wards, then with doing right. The Lord is above all gifts, he is ,Sshaddai, he hath all in himfèlf, and needs not that any (hould give unto him; and he tels them expreily (Ezek.7.i9.) that theirfil- ver and their goldfhallnot be able to deliver them in the day ofhia wrath ; offer thoulands offlyer and gold, he will not ftayjudge- ment a minute for it,Prov.i i.4.Richesprofit not in the dayofwrath; In the dayof mans wrath they fometimes will, but never in the day ofGods. Thirdly, flffeciion and neernefr of relation pervert judgement. Many have clean hands,free from bribes, and flout hearts free from fears, yet they are overcome with affection and relätions;thef put out the eye of juftice. The Lord is above all relations. As ho com- mands us inour cleaving unto Chrilt , not to know father or mo- ther , Yea to hate Father andmot her ,wife, ôcc. (and thofe arc nee- Etiamfi fuife nil to us ) that we may keep cloíe unto Chrift : So himfelf doth Irconii mib, not know, the neerePt relation, to pervert judgement or do wrong r1'3Yipmtu, b rue rntemper tr3 in tav.ur!,tit.Heuce he faithofCniah (7er.22.24.)ZhoughConiab tir ferrem. be as Ile j gnet uponmy right hand, yet roil I pluck him thence ; Jun. Let him plead neernefs ras men do, fuch aman is of your bloudór aF, mce,l?.y fpare him) God will not fpare the fignet on his right hand, that is, he will not flop juftice upon any pretence ofneer- nefs or ulèfulnefs. 5. God is exaa. (take them diftinfaly) both injudgement and injuftice. He isas curious in fearching out thecaufe, as in fenten- cmg the perlon. As ready to acquit the innocent, as to condemn the guilty : as careful to relieve the oppreffed,as to chaften the op- pre(four : as * zealous in rewarding thole who deferve well , as K pervertiritxt, in punilhing thofe who do evil.Not to reward is as great injuflice, qfi oboe;per_ as not topunifh. What God bath promit'ed fhall be performed,and verrir iuliiri what he threatens (hall be infliaed. He will neither difcourage om, quinanre.. goodnefs by neglecting it, nor encourage fin by winking at it. He iullo hath bread inone hand, and a fword in the other. rum bonaopt. Thus we fee, the Lord is molt exaC;: injuflice (Pfal.48, i o. ;The ra. Oeuf. right band of the Lord isfull of rtghteoufnefr. His power and might are his right hand , and that right hand hath nothing but righte. oufnefs in it. Fewmen come to that ofL2ban, It it in the power of mine hand to do thee hurt, but I will not: molt do as much hurt as is in their power. Godhath all power in his hand, but he wrongs no man. As none have now any caufe to fay,that they have recei- D Yeti

18 Chap.$. An Expoftion upon the Bookof JOE. VerC3. M _ ved wrong from the hand of God : fo at tail all fnall confeCs they have not. Further , Bildad Speaking upon fuppofition , that God was wronged in juftice, teacteth us, That It is a duty to vindicate thejuftice of God, whenfoever we hear it ri'ron;ed. W heìi we hear any wounding God in his faithfulnefs, truth, or juftice, we fhould prefently Rand up to plead forhim; What, will God be unfaithful ? Will Cod pervert judgement ? Will God be untrue ? &c` Thuswe ibould plead for God. When Jeremy could not makeout the juftice of God , he is an advocate for his juftice, Lord, thou art righteous, yet let meplead with thee. He would not have the matter once questioned, though the man- ner was enquired. Latily , Obftrve , That 7-he judgements ofGod maybefecrets to us, but they arenever in. juries to us. Juftice is in all the dealings of God, but his juftice is not alwayes v,lible.His judgements are founded upon reafon,wherí uponhis will, for his will is the higheft reafon. God cannot be un- juft, and he ever punifhes thofe who are. He is fo far from fub- verting judgement, that he Cubverteth Kings and Magiflrates, yea Nations and Kingdomes for fubverting judgement; To-rubvert a rnjn in his caufe, "the Lord approveth not,Lam 3.36: The Hebrewis' The Lordfeeth not : That is, he dothnot fee it to approve it ; but he doth ice it to punifh it. He is an avenger of thofe who willnot avenge the oppreffed. Andas he looks for judgement in all places, fo efpecially among his ownpeople,upon whom he bellowes mof- mercy: (Ifa.S.a.) when the Lord had done fo much for his vine- yard , He lookedfir Judgment,and behold opprefion; for rigbteouf- nefs,but behold a Fry. God makes privy fearch thorow a Nation to find this Jewel : Judgement betweenman and man in commerce, which is,commutative juftice ; judgement from Magiftrates to the people , which is, diJtributive juftice: for there God is fearching at this day ; one of the greatefi fins among us, is, the perverting of judgement : And until Judgment return toman; how can we expect mercy fhould return from God ? (Jer.5.1.) Run to andfro tborow thefireets ofJerufalem,andfeelinthe b:oadplaces thereof, if you canfind a man, if there be any that eXea-u-te-tb-judgement,`that Ives the truth,& Iwill pardon it. ALand is feldome fr1Pd with the' judgementsof God , till it is emptied ofjudgement among men. What afad thing is it that these fhouldbe fo many cries againft in- j nftice

C,hap.8. An Expofition upon the B00%of J B. VerCg.. julice on earth, in a time when there is fo much cryingout for wercy from heaven ! That in fuck a time when the judgements of God are upon our felves, we fhould not learn righteoufnefs to ad it amongour felves ! I amperfwaded the-Swordofmarre had been rutting in it's (heath to this day , if the Sword ofjnftice had been uled as it ought,both to punifh offenders, andproteo the ín- nocent.And when the (word ofjuftice fhall be bothwayes imploy- ed, I doubt not but the (word of war fhall be theathed again, and imployed no more, but be beaten intoplow(hares, andour (pears into pruning hooks. Keepyejudgement ( faith the Lord by his Pro- phet, Ifa.56.i .) for my falvation is veer tocome,andmy righteoufnefs to be revealed. God hathdone terrible things in righteoufnefs a- mong us, and we hope he will do comfortable things in righteoul. nefs among us : feeing the righteous deftruoions of God have been upon us, and his righteous falvations (we hope) are veer us, lec not our righteoufnefs be far off. JOB Cap. 8. Verf. 4, 5, 6, 7. If thy children havefinnedagaint him, and he have caft them awayfor their tranfgrejfion. If thou wouldeft feelunto Godbetimes, andmake thy/up- plication to theAlmighty. If thou wert pure anduprig ht , furely now he would awakç for thee, andmake the habitation ofthy righteoufnefs profperow. Though thy beginning wasfinall, yet thy latter endfhould greatly encreafe. THefe four verles contain the first confirmation of the former general potation, That Ged it juff ; which is refolved out of thofeQueftions,DothGodpervertjudgemext ? or doib the Almighty pervert jujtice ? He doth not. Then, God is jult, there's the Pofi- tion. And as that Pofition conffteth of two parts,fo allodoth this proof or confirmation ofit. r. That God doth not pervert judgement ( taking judgement under that ftrif,} notion for puni(hingof offenders) he proverb by D 2 die

20 Chap.& An Expofitio.n ,upon the Bookof J O B. Verf4. the example ofjobs children , whom God punifhed becaufe of their tranfgreffion, as he conceived. > à. That God doth not pervert juftice (taking juftice under that firi&t anddiflina notion ofrewarding and relievingthe innocent) , he proveth by the readinefs of God to do yob good in cafe he fhould humblehimfelfand repent, in the fifth, firth, and feventh vertes. His argument for the former fray be thus conceived. He dothnot pervert judgement whopunifbeth Chafe who have' finnedagainfi him. But God bathpunifhedthy childrenfor-theirfin :. Therefore he doth notpervert judgement. His Argument for the latter may be thus formed. Ite doth not pervert jxfiice who if ready topity asfon as an offender humblyfeeks, fues,andfitbmits unto him. But God it ready to help theeafton as ever thou humblyfeekefl unto him: 7heref-re God doth notpervertjuflice. Thus you have the general fenfe ofthefe four verts, as argu- ments brought for proofofthe former point, that God doth not pervertyudgement or juflice: i íhall now open than dill zic`}ly. If thy children have finned againfi him. Theremay be a two-fold fen le givenof thefe words. Firfl, Thus : Although tlychildren have finnedagainfl him, and be bath calf them awayfor. their iniquity; yet, if thou wiltfeekunto hinc,he will do thee good. Which translation makes the feria more clear then ours, Ifthychildren have finnedagainJi him, 6 c. The one is a fuppofition ofwhat might be the other a conceffion of what was. Secondly, By wayofproportion, thus;, As thy Children havefin- , nedaga nfi him,fo he bath caft them awayfortheir tranfgrelion. And fo Bzldadargueth with job upon the fame principle that Eliphaz had done before, fcil. that his formes and himfelfhad exceedingly provoked God, and that thereforeGod hadant that judgement, and Iaid that heavy firoke upon them, If thy children,or,altbough thy children h.tve finned. 0.2lí! 011 Elgainff him.] That word is to be opened a little. The He- brew is, Havefinned to bim. Which is indifferently tranflated, either

Chap.8. An Expofition upón the Book of J O B. VcrÇi..- 21 eitherbefore him or againfi him ; we take the latter. Every fin is committed agai Jl God; that's the hill. Shine is moll oppotite to God. It is againft God iii his nature againtt God in his will : againtt God-in his very being. Sinwould thruft God out of the world,ifit were potlible ; and therefore it is right- ly tranfated , They have finned againfi him. No marvel if God do fo much againtt finners , when fin Both fo much againft him; but is it hot a miracle , that 'God tliouldi do any thing, efpeci ally filch great things for !inners , when finne Both fo ìnuch'a- gaina him ? David ( Pfal. 5 t.4.) faw his fin was fò much againft God, that he overlooks all others againft whom it vas, Against 7.1`1D,7 117 thee, thee only have' finned, anddone this evil in thy, fight which 1'íb1, ribs fometnif interpret, as if, because he was a King, he could do no injury to his fubjcéts, and therefore faith, Againfr thee, theeonly have Ifinned. But, They who i.ule men, may fin against man : and David limed in that aCt againft man;Firft,by doing private wrong. Secondly, by giving publickfcandal. The reason then why Da- vid.fpake thus, was becaufe the' tin he had committed was fo much againfi God, that though he had grievoully offended againft man, in taking away the lit': ofone fubje ¿t; the chatity of ano- ther, and by endangering the whole army to compafs a cover for his fin, yet, in this, his tin exceeded in tinfulnefs, that he finned againft God ; and therefdre he faith, Againfi thee, thee only ; or, take it comparatively, the fin is fo much againft thee, that what is againft any other is not worth the naming. God is not onlywrong- ed, beet he is chiefly wronged in every fin. As, becaufe in the wrong done to the life oretateofa fubjea, the King is .chiefly wronged, therefore all Inditements run in this ftile, Against thepeace of our SoveráignLord the King , his Crown and Dignity. L,atly , That place may be undertootd in the fecund fenfe of,, 4gainfl thee, that is, Before thee ; and fo it feerns to be expounded in the latter part, Againfi thee only have Ifinned, and-done thisevil in thyfight, that i3, though others took no notice of this, though it was done in fecret (2Sain.ra.12.) yet it was committed clearly and plainly before thine eyes; thineeyes, which are ten thoufand times brighter thew. the Sun , beheld me in the darknefs of that folly; and therefore againft thee have I finned, and done this evil in thy fight; asno- ting, that though it wereconceal'd and hidden- from men, yet it could not be conceald- and hidden from God. Ifthy children have finned againfi him, And