Job 27:6.

Job 27:6.

BILDAD WARNS JOB OF THE DANGER OF HYPOCRISY

  Job 8:8–14.

Inquire, I pray thee, of the former age, and prepare thyself to the search of their fathers: (for we are but of yesterday, and know nothing, because our days upon earth are a shadow:) shall not they teach thee, and tell thee, and utter words out of their heart? Can the rush grow up without mire? can the flay grow without water? Whilst it is yet in his greenness, and not cut down, it withereth before any other herb. So are the paths of all that forget God; and the hypocrite’s hope shall perish: whose hope shall be cut off, and whose trust shall be a spider’s web.

RELIGIOUS controversy is rarely carried on with that meekness and candour, which are necessary to render it profitable to the soul. Even in such a sacred subject as religion, the generality seek for victory rather than for truth, and put such a construction on the expressions of their adversary as to distort his sentiments and to calumniate his views. The friends of Job, though good men, were guilty of this to a very great extent. In the chapter before us, Bildad begins his reply with a most unjustifiable misconstruction of all that Job had spoken; and accuses him of having represented God as “perverting justice;” when Job certainly never intended to make so impious an assertion. But still we must remember, that the general sentiments of Bildad were just; and that, if Job had really been such a character as his friends imagined, the warnings which they suggested, and the advice which they gave him, were on the whole both salutary and good.

In order to enter fully into the meaning of the words before us, we must particularly bear in mind, that Bildad regarded the sons of Job as ungodly, and Job himself as hypocritical. In this view, he designates the former as “forgetting God,” and the latter as having acted “the hypocrite” before him: and both the one and the other he compares to “a rush,” which, when deprived of water, withers in a very short space of time.

We shall consider this comparison,

  I.      In reference to those who manifestly “forget God”—

Here, as we have observed, we must keep in view the precise character which Bildad considered as belonging to the sons of Job—

[They were living in ease and affluence, happy in their family connexions, and blessed with an abundant measure of harmony in their domestic circle. The apprehension which their father had, lest his sons should by any means have been led to dishonour God in their mirth, shews, that they were not, in his opinion at least, possessed of solid piety; whilst, on the other hand, it shewed, that they were not addicted to impiety. Now persons of this description are very numerous: “There is a generation,” says Solomon, “that are pure in their own eyes, but are not washed from their filthiness:” they fill up their stations in life with credit to themselves, and with benefit to all around them: they are irreproachable in their character, as men of honour and integrity, of kindness and benevolence, of decency and decorum: and in all these respects they are, “like the rush in the mire, green and flourishing.”

In their prospects also and their expectations, they are happy. Not anticipating evil, they look forward to fresh gratifications, like travellers in a rich and fertile country. In early youth they form sanguine hopes of setthng in the world; and then of advancing their rising families: and thus, having always some fresh object in view, they run their career of pleasure or ambition, and conclude that, at the termination of it, they shall stand as high in the approbation, of their God, as they do in the estimation of their ignorant fellow-creatures.]

In their end also an especial reference is made to them—

[Those of the foregoing character, whilst living in their proper element, the world, flourish; but when, through illness or misfortunes, they can no longer enjoy the world, like the rush or flag in a season of drought, they wither: they need “not be cut down” by great calamities; small trials suffice to rob them of all their verdure, and to reduce them to a very pitiful and drooping state. “In the fulness of their sufficiency they are in straits:” and they are compelled, however reluctantly, to inscribe on every created enjoyment, “Vanity of vanities, all is vanity and vexation of spirit.”

But, if we look to the period of their departure hence, we shall find the text yet more awfully verified in them: then indeed “all their hopes perish, even as a spider’s web.” We have a most remarkable illustration of their state in the parable of the rich man and Lazarus. The rich man seems to have been much such a character as we suppose these to be: he “lived to the flesh rather than to the Spirit,” and “to himself rather than unto God.” This was the rich man’s sin; (we charge him wrongfully, if we accuse him of avarice or oppression;) and it is the sin of those we are now speaking of: they “forget God:” they forget, that God is entitled to all their love, and to all the service which they can possibly render to him: they forget, that, as he is the Author, so he should be also the End, of their being; and that, “whether they eat or drink, or whatever they do, they should have a single eye to his glory.” The end of such a course is seen in the rich man; who was no sooner taken from his present enjoyments, than he was cast into hell, where he “lift up his eyes in torments, and entreated in vain for a drop of water to cool his tongue.” We find him too requesting that a messenger might be “sent to his five surviving brethren, to warn them, lest they also should come into the same place of torment:” for then he found, what during his life he would not believe, what must of necessity be the issue of such a life; he found, what all must find, (either now by faith, or hereafter by their own actual experience,) that “the wicked shall be turned into hell, and all the people that forget God.”]

The comparison in our text will be found no less just, if we consider it,

  II.      In reference to those who make a hypocritical profession of serving God—

As under the former head we have kept Job’s sons in view, so here we must keep Job himself in view.

In Bildad’s opinion of him we find the true notion of a hypocrite—

[Job had maintained a high reputation for sanctity, and had shewn a great zeal for God’s honour in relation to others; but, as Bildad erroneously thought, had neglected to consult it himself, or to live agreeably to his avowed principles. This, though not the true character of Job, is a just description of many amongst ourselves: they profess to venerate religion, and shew much zeal in the propagation of it: they pretend also to feel deeply, when any depart from the good way, and bring a disgrace on their holy profession: but yet they are themselves under the dominion of some besetting sin. They are secretly indulging pride, envy, malice, covetousness, lewdness, or some other bosom lust: they do not live nigh to God in their secret chamber, or aspire after an entire conformity to his will: they are more anxious to appear religious, than to be so, and to be applauded of man, than to be approved of God.

Now these persons, whilst carried on by a conceit of their own superior knowledge of divine truth, and a desire of establishing a character for piety, are, like the flag in the water, green and flourishing: they seem extremely rapid in their growth; and are regarded, both by themselves and others, as persons of a higher order of being.]

But the hope of all such persons is most delusive–

[It rarely happens that a hypocrite continues long to deceive those who are acquainted with his private habits: he cannot maintain a consistency of character, for want of an inward principle of grace. Like the seed sown in ground where it “had no depth of earth,” or like the flag destitute of water, he withers away, and exposes both himself and religion to general contempt. For the truth of this we may appeal to the records of former ages; yea, “though we are of yesterday and know nothing,” as it were, we must have seen it but too frequently in our own day; that person of high expectation have declined from the right path, and “made shipwreck either of faith or of a good conscience.” As Lot’s wife was a monument in the Old Testament, so is Demas in the New: and similar monuments are yet found in every Church.

But let us follow the hypocrite also into the eternal world: what is his condition there? Alas! alas! however high he was in his own estimation or in that of others, he is now fallen indeed; and all his towering hopes are now swept away with the besom of destruction. Even whilst he is here carrying on his deception, though it be unsuspected by himself or others, and though his hypocrisy be not in act, but in heart only, he is “treasuring up wrath for himself” against “the day when God shall judge the secrets of men by Christ Jesus.” Possibly he may carry his confidence with him into the eternal world, and almost presume to expostulate with his Judge: but “he will say to them, I never knew you: depart from me, ye that work iniquityk:” and then shall their state be so superlatively wretched, that they who sink the deepest into perdition are said to “take their portion with the hypocrites.”]

  O that we might all LEARN from this subject,

  1.      The importance of piety—

[We are not disposed to undervalue the blessings of worldly prosperity, or domestic happiness: but in comparison of eternal blessedness we must needs say, that every thing in this world is only as the dust of the balance. Yet the highest ambition of parents for their children is, to see them precisely in the way that Job’s children were, all with separate establishments, living in sweet harmony with each other, and in the vicinity of their parents, where all as one family, may augment and enjoy the happiness of the whole. This state also is regarded by young persons of both sexes as the summit of their ambition. But even in this life we see how soon their gourd may be withered by a worm at the root: and after this life, nothing remains of it, but a fearful responsibility for every hour that has been spent in a forgetfulness of God. Indeed, indeed, however the ungodly may scoff at piety, there is nothing that deserves a thought in comparison of it. If the whole world be no adequate price for one single soul, it is madness to be bartering away our souls, as so many do, for the veriest trifles that can be presented to our view. To all then, and especially to the young, I would say, Remember God; “remember your Creator in the days of youth” or health; and let “the life which you now live in the flesh, be by faith in the Son of God, who loved you and gave himself for you.” But, if you are still disposed to hold fast your delusive expectations, go and sweep away a spider’s web, and then reflect, how suddenly, and irrecoverably, it is destroyed. Then say with yourself, Such is my hope, and such will ere long be the termination of it. “O consider this, ye that forget God, lest HE tear you in pieces, and there be none to deliver you.”]

  2.      The danger of self-deception—

[All see how others deceive themselves; yet none, of whatever class, imagine themselves to be in any great danger of self-delusion. But St. James tells us, that we may “seem to be religious,” and persuade ourselves that we are so, and yet “deceive our own souls, and have our religion vain.” O remember, that we live in a deceitful world, and have an adversary whose wiles and devices are inconceivably subtle; and that our own “hearts also are deceitful above all things and desperately wicked:” and let the consideration of these things make you “jealous over yourselves with a godly jealousy.” Be not too confident that all is right with you; but say with Paul, “Though I know nothing by myself, yet am I not hereby justified; but he that judgeth me is the Lord.” Yet, if you have “the testimony of your own conscience that with simplicity and godly sincerity you have your conversation in the world, you may rejoice in ito:” only “rejoice with trembling;” and, bearing in mind that “God requireth truth in the inward partsq,” beg of him to “search and try you,” and to make you “Israelites indeed, in whom there is no guile.”]

CCCCLVIII

THE FOLLY OF SELF-RIGHTEOUSNESS AND PRESUMPTION

  Job 9:2–4.

How should man be just with God? If he will contend with him, he cannot answer him one of a thousand. He is wise in heart, and mighty in strength: who hath hardened against him, and hath prospered?

THE fundamental doctrines of our holy religion are not like the deductions of human reason, which leave a degree of doubt upon the mind: they correspond with something within us, which contributes to assure us that the things which we have received upon the divine testimony are unquestionably true. The inspired writers indeed, knowing by whom they were inspired, delivered without hesitation those things of which they had no internal evidence, as well as those which were confirmed by their own experience. Nevertheless there is a peculiar energy in their mode of declaring experimental truths: they make them a subject of appeal to their very enemies, and challenge the whole universe to deny the things whereof they affirm. Thus it was with Job. Bildad had charged him with asserting his own perfect innocence, and accusing God as unjust in his proceedings towards him: “Doth God pervert judgment? or doth the Almighty pervert justice!” Job, in his reply, allowed the premises of his opponent, but denied the consequences which were deduced from them: “I know it is so of a truth;” that is, I know God will not pervert justice: “but” I deny that I ever intended to justify myself before God, or to harden myself against him; for I am as fully convinced of the folly of acting in such a manner, as you or any one else can be: “How can man,” &c.

In this reply Job strongly asserts two things;

  I.      The folly of justifying ourselves before God—

Many there are who justify themselves before God—

[Few indeed, if any, will deny that they have sinned: but all unregenerate persons will deny that they deserve the wrath of God: at least, if, on account of some flagrant transgression, they be constrained to confess themselves obnoxious to eternal punishment, they hope by some repentance or reformation to compensate for their sins, and to establish a righteousness whereby they may find acceptance with God.]

But this proceeds from an ignorance of the divine law—

[“The law of God is perfect;” “the commandment is exceeding broad:” it extends not to actions only, but to the thoughts and desires of the heartc; and it requires perfect and perpetual obedience. On our failure in any one particular, it denounces a curse against use; and from that period it can never justify us. It admits of no repentance on our part, or relaxation on God’s part. It is as immutable as God himself: and it is owing to men’s ignorance of this law that they so foolishly build upon it as the foundation of their hopes.]

None who understand this law will ever look for justification from it—

[If amongst a thousand perfect actions, one only were found defective, it were sufficient to condemn us for ever. But, if we will try ourselves by the law, we shall not find “one action of a thousand,” no, nor one in our whole lives, that will not condemn us. If we should presume to “contend with God” respecting the perfection of our best action, how soon would he confound us! Even we will venture to expose the folly of such presumption. Bring forth your action to the light: was there nothing amiss in its principle, nothing defective in the manner, nothing of a selfish mixture in its end? See if you can answer a weak sinful creature like yourselves: and, if you cannot, how will you “answer” the pure heart-searching “God”

See then the folly of hoping ever to “be just with God;” and adopt the language of David, “Enter not into judgment with thy servant; for in thy sight shall no man living be justified.”]

But there is another point in the text to which we must advert, namely,

  II.      The folly of hardening ourselves against God—

Those who justify themselves before God are equally prone to harden themselves against him—

[This they do by their unbelief and impenitence: they will not give credit to the declarations of God concerning them: they think, in direct opposition to all that God has spoken, that he will never execute his threatenings against the transgressors of his law. They profess to hope that repentance will appease his anger; and yet they put off their repentance from year to year, and take occasion even from his mercy to sin the more against him.]

The folly of this appears,

  1.      From the character of God—

[If God were ignorant of what passes in our minds, or unable to punish us for our sins, we need not concern ourselves so much about him. But are “the thick clouds a covering to him, so that he cannot see us?” or “are we stronger than he, so that we can provoke him to jealousyi” without any fear of his resentment? No: “he is wise in heart, and mighty in strength:” he beholds the most secret emotions of our hearts, and will surely call us into judgment for them. What folly is it then to “harden ourselves against him,” when “neither rocks nor mountains can conceal us from him,” nor the whole universe combined deliver us from his hands!]

  2.      From the experience of men—

[”Who amongst all the sons of men ever prospered,” while he lived in an impenitent and unbelieving state? Many indeed have been wealthy and powerful; but who ever had solid peace in his conscience? Who ever had real comfort in a dying-hour? Who ever had happiness in the eternal world? This is the only prosperity that deserves our notice; and, in this view of it, the question in the text is unanswerable.

But, if we cannot tell of one that prospered, can we not recount multitudes that have been marked as objects of God’s most signal vengeance? Was not the rebellious Pharaoh visited with ten successive plagues, and drowned at last, with all his army, in the Red Sea? Was not the vain-glorious Nebuchadnezzar changed, as it were, into a beast for the space of seven years for his impious boasting against Godn? Was not his son Belshazzar warned by a hand-writing on the wall, in the midst of his lewd, drunken, and blaspheming revels; and, agreeably to the prediction, dethroned and slain that very night? But why do we mention individual instances, when we are told, that “every one who, after repeated reproofs, hardeneth his neck, shall suddenly be destroyed, and that without remedy?” Who that considers this denunciation, must not confess, that such opposition to a God of infinite wisdom and power is madness itself?]

These things then being clear, the following ADVICE cannot but approve itself to the consciences of all—

  1.      Be attentive to the concerns of your souls—

[To “repent, and believe the Gospel,” was the advice which Jesus himself gave to his hearers: and it is as necessary for you as it was for them. But it may be thought that an attention to spiritual concerns will interfere with your worldly prosperity. This however is not a necessary consequence: there can be no doubt but that, if you serve God faithfully, the world will hate you: but prudence and diligence may advance your temporal interests even in spite of the world’s hatred. Be it so, however: your temporal and spiritual welfare, we will say, are in direct opposition to each other: can it be doubted which you should prefer? Is not the soul of more value then ten thousand worlds? Seek then the prosperity which God approves, and which will continue for ever.]

  2.      Study the Gospel in particular—

[It is the Gospel alone that can enable you to answer that important question, “How shall man be just with God?” That takes your eyes off from human attainments, and directs them to the Saviour, the Lord Jesus Christ. Christ is there “set forth as a propitiation for sin, that, through him, God may be just, and yet the justifier of penitent and believing sinners.” From thence you learn, that Christ’s obedience unto death is a sufficient plea against all the accusations of God’s law; and that, if you be washed in his blood, God himself will not behold in you the least spot or blemishr. It was from “the Gospel as originally preached to Abraham,” that he found out the method of a sinner’s acceptance with God. All the Apostles acquiesced in this way of salvation: they all renounced their own works in point of dependence, and sought for mercy through faith in Christt. Let the Gospel then, whether as written by the first ministers of Christ, or as preached by those who now follow their steps, be your meditation and delight: so shall you find support under the most accumulated trials, and be accepted of your God in the day of judgment.]

CCCCLIX

THE EVIL OF A SELF-JUSTIFYING SPIRIT

  Job 9:20, 21.

If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse. Though I were perfect, yet would I not know my soul: I would despise my life.

IN controversies of every kind, and more especially in those which relate to religion, the disputants are, for the most part, more anxious to obtain the victory than to discover truth. Hence, instead of putting that precise construction on each other’s words which they were designed to bear, they labour to turn to their own advantage every expression of their adversary, and to derive from it an argument for the support of their own cause. Even good men are by no means so candid as they ought to be in relation to this matter, more especially when they become heated by opposition. The friends of Job were exceedingly faulty in this particular. They first charged Job with hypocrisy; and then, when he asserted his own innocence in relation to that heinous sin, they represented him as asserting his freedom from all sin, and as justifying himself as a righteous person before God. This was by no means the intention of Job: on the contrary, he here explicitly declares, that “no man can be just before God,” and that he should stand utterly self-condemned if he should presume to arrogate to himself any such measure of perfection. He had stated in the foregoing verse, that if he should dare to contend with God, he could neither withstand his power, nor put himself into a capacity to make good his cause before him: and now he renounces with abhorrence any such impious idea. Of the former verse of our text, this is the plain and obvious meaning: and in the latter verse, the same idea seems yet more strongly, though not so plainly, stated: “Though I were perfect,” so far as not to be aware of any evil that I had ever committed, “yet would I not know my soul,” or pretend to know it as the heart-searching God does: “I would despise my own life,” and submit to any death, rather than presume to offer such an insult to the Majesty of heaven. Thus he avows, in opposition to the charge that had been brought against him, first, the folly, and next, the impiety, of a self-justifying spirit. These two we propose to consider in their order:

  I.      The folly of a self-justifying spirit—

By a self-justifying spirit we understand, a persuasion of mind that we do not deserve God’s wrath and indignation, but, on the contrary, that we do deserve his favour and blessing. Now supposing a person to indulge this spirit, what does he, in fact, affirm? He affirms, if not in words, yet by clear inference, what “his mouth must utterly condemn.” He affirms,

  1.      That there is no truth in the Scriptures—

[The Scriptures in every part cither affirm, or take for granted, that man is a sinner, justly condemned, and standing in need of mercy at the hands of an offended God. Now to talk of perfection, or of being righteous before God, is to assert directly the reverse of what the Scriptures assert, and, consequently, to say that there is no truth in them. But will any one dare to speak thus concerning the sacred oracles? will not his own mouth instantly condemn him as a proud and wicked infidel? or, if he profess to believe the Holy Scriptures, and yet maintain the notion of his being righteous before God, will not his own mouth still condemn him as guilty of the grossest inconsistency? Believer or unbeliever, he must equally stand self-refuted, and self-condemned.]

  2.      That there is no sin in his heart—

[We ask not whether there be any flagrant iniquities that can be laid to his charge: it is sufficient if once, in ever so small a degree, in act, word, or thought, he have transgressed, or fallen short of, the perfect law of God: having offended thus far, he has broken the law, and is from that moment subjected to its curse. Now to be justified by the very law that condemns us, is a contradiction in terms: so that the person who pretends to be just before God must either deny that he has any sin in his heart, or maintain the contradiction before stated. If it be said, that he may imagine that the law admits of imperfections, and justifies us notwithstanding those imperfections, we answer, that we cannot make laws of our own, but must take the law as we find it: and that the law, being a perfect transcript of God’s mind and will, can be satisfied with nothing but perfect and perpetual obedience: and consequently, if ever we have transgressed it in the smallest measure, we are, and must for ever be, condemned by it. To deny the perfection of the law would be to deny the perfection of God, which is atheism: and to admit its perfection, and yet dream of justification by it, is such an absurdity, as every man’s own mouth must condemn. The only possible ground of being justified by it must be, that we have no sin in our hearts: and, if any man dare affirm that, his own mouth has already proved him most ignorant and perverse.]

  3.      That he has no need of a Saviour—

[If he be righteous himself, he has no need to be clothed in another’s righteousness, nor any need of an atonement for his sins: consequently, as far at least as relates to that individual, God has sent his own Son in vain. And will any man say that God, in making his Son “a propitiation for the sins of the whole world,” was under a mistake, and that for himself he needed no such exercise of mercy? Why then does such a man call himself a Christian? If he stood in no need of Christ, and is in a state of justification without Christ, he should cease to “name the name of Christ:” for whilst he continues to do so, his own mouth condemns him, and proves him perverse. “If righteousness come by the law, then Christ is dead in vain.”]

But let us proceed to notice,

  II.      The impiety of it—

It was not without good reason that Job expressed such an abhorrence of the spirit that was imputud to him: for the indulging of it is,

  1.      A criminating of God—

[There is not a perfection of the Deity which is not dishonoured by a self-justifying spirit. It impeaches and vilities his truth; seeing that he has represented all to be in a state of guilt and condemnation before him. It denies his justice; since he threatens all men with death, when there are some who do not deserve it. It degrades his wisdom; since it supposes that that wonderful contrivance of providing a surety for us, and laying our sins upon him, was unnecessary. It holds up to derision also his mercy and grace, which are proclaimed as incomprehensibly great and glorious, when the very offer of them is only an empty sound. Hear what God himself says: “If we say that we have not sinned, we make him a LIAR.” Can any thing be conceived more heinous than this? Should we not “despise our own lives,” and submit to ten thousand deaths, rather than be guilty of it?]

  2.      A contempt of our own souls—

[God has provided a salvation for us, and offered it freely to all who will accept it in and through his beloved Son; and has told us, that “there is no other name under heaven whereby we can be saved,” but that of Jesus; and yet we choose to ground our claim of happiness on the purity and perfection of our own character, rather than submit to be saved in his appointed way. But is not this madness? Will a man deal so with his temporal interests? will he risk the loss of them upon a mere phantom of his own imagination, in direct opposition to the plainest dictates of his understanding? Surely, if men had the least value for their souls, they would not so trifle with them; they would at least endeavour to ascertain what degree of weight was due to their opinions, and whether there was any rational ground for them to expect God’s blessing in a way so contrary to his own most express and solemn declarations. But their total indifference about the issue of their confidence shews, that they account their souls of no value, or, as Solomon expresses it, “they despise their own souls.”]

  3.      A trampling under foot the Son of God—

[This is God’s own representation of the sin. In rejecting the sacrifice of Christ, there being no other sacrifice, we cut ourselves off from all hope of salvation; yea, “we trample under foot the Son of God, and count the blood of the covenant an unholy thing, and do despite to the Spirit of grace.” What amazing impiety is this! We are apt to confine our ideas of impiety to gross sins committed against our fellow-creatures: and such an error as self-righteousness we suppose to be of very little importance. But it is not thus that God estimates sin: he views sin chiefly as it dishonours him, and more especially as it militates against that stupendous effort of his love, the redemption of the world by the blood and righteousness of his beloved Son. Know then, that to justify ourselves, is to repeat, in fact, the conduct of those who crucified the Lord of glory; it is to “crucify him afresh,” and to say, “We will not have this man to reign over us.”]

This subject may be further IMPROVED,

  1.      For our conviction—

[Who was it that used the language in our text? It was Job, of whom God himself testified, that “he was a perfect and upright man.” And if he could not justify himself before God, who are we, that we should presume to do so? Are we more perfect than he? Hear how he speaks of himself, a few verses after our text; and then see what our views of ourselves should be. Nor was Job singular in his views of himself: the language of all the most eminent saints, both in the Old and New Testament, is precisely similark — — — And such must be ours also, if ever we would find mercy at the hands of God: we must “humble ourselves, if ever we would be exalted.”]

  2.      For our consolation—

[Some are discouraged at the sight of their own vileness, and are ready to think that such unworthy creatures as they can never be saved. And such thoughts they might well have, if justification were, either in whole or in part, by any righteousness of our own. But “we are to be justified freely by God’s grace, through the redemption that is in Christ Jesus;” it is “the ungodly whom God justifies;” not indeed those who continue ungodly, but those who come to Christ in an ungodly state, desiring to be cleansed from the guilt and power of their sins: those persons are justified the very moment they believe in Jesus, and that too from all the sins they have ever committed. Here indeed is abundant consolation for “the weary and heavy-laden” sinner; here indeed he may find rest to his soul. Remember then what the Apostle has said; “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners:” and that Paul himself, when he was a bloody persecutor and blasphemer, obtained mercy, on purpose that the extent and riches of God’s grace might be displayed in him, as a pattern and encouragement to all who should ever desire acceptance with their offended God. Follow his example then, and believe in Jesus for the remission of your sins: say, as the prophet encourages you to do, “In the Lord Jesus have I righteousness and strength;” for “in the Lord shall all the seed of Israel be justified, and in him shall they glory.” The very name by which the Lord Jesus himself delights to be called, is, “The Lord our Righteousnessq.”]

CCCCLX

IMPATIENCE REPROVED

             Job 10:1.

My soul is weary of my life.

LIFE is justly esteemed a blessing: and we are properly taught in the Liturgy to thank God, as well for our creation, as for our preservation, and redemption. But to the greater part of mankind this world is a chequered scene at best; and to very many it is only a vale of tears. Had we seen Job in his prosperity, we should have been led perhaps to form a more favourable estimate of the present state: but there are changes in the affairs of men, as much as in the air and seas: and the day that dawned with the most promising appearance, may be overcast with clouds, and blackened with tempests, ere the sun has reached its meridian height. Thus it was with Job: the man that was the envy of all who knew him, was in a short space of time so reduced, as to exclaim, “My soul is weary of my life.”

We shall,

  I.      Shew that this is a common experience—

Daily observation proves that it is common,

  1.      Among the ungodly—

[It arises from domestic trials. Who can tell what trouble a tyrannical or unfaithful husband, a contentious or imprudent wife, a rebellious or extravagant son, an indiscreet or unchaste daughter, may occasion? There is scarce a family to be found, where something does not happen to embitter life, and to make death, either to the head or members, an object of desire.

From personal troubles also the same disquietude will spring. Pain and sickness, when of long continuance, and especially when accompanied with the infirmities of age, cause many to wish for a speedy dissolution. Embarrassed circumstances too will so oppress the spirits, particularly when occasioned by one’s own extravagance or folly, as to make the soul weary of life: yea, to such a degree are the minds of men oppressed by troubles of this kind, that a deliverance from them is not unfrequently sought in suicide. Even a mere sense of the emptiness of all earthly things will often fill the soul with disgust, and cause it to sigh for a release from the body, in which it finds no satisfactory enjoyment. Many, in the midst of youth, health, and affluence, while moving in a constant round of amusements, and free from every external trouble, are yet so weary of life, that they would gladly part with it immediately, if they were not afraid of entering into the invisible world. But, above all, a guilty conscience renders man “a burthen to himself.” A person “weary and heavy-laden” with a sense of sin, and not knowing where to go for rest, is indeed a pitiable object. He wishes that he had never been born, or that he could be again reduced to a state of non-existence. If he might but be annihilated like the beasts, he would gladly accept the offer, and most thankfully forego all hope of heaven, to obtain deliverance from the fears of hell.]

  2.      Among the godly—

[Not even the most eminent saints are altogether free from this experience. They are not, whilst in the flesh, above the reach of temporal afflictions. They are not indeed overcome by every little trouble, like those who know not God: but they are not insensible to pain or pleasure: they have their feelings, as well as other men. Pains of body, loss of substance, bereavements of friends, injuries from enemies, may, when accumulated, cast them down; and produce, as in the case of Job, extreme dejection.

The weight of spiritual troubles is felt by these exclusively: nor can those who have never experienced their pressure, form any just conception respecting them. Who can describe the anguish that is occasioned by violent temptations, headstrong corruptions, unsuccessful conflicts? What language can paint the distress of a soul under the hidings of God’s face, and the apprehensions of his wrath? Can we wonder that a person long exercised with such trials, should say, “Oh that I had wings like a dove! for then would I fly away, and be at rest?” Surely “the spirit of a man may sustain other infirmities; but a wounded spirit who can bearb?”]

The commonness of this experience may well lead us to,

  II.      Inquire into the reasons of it—

Many reasons may be assigned, but we shall limit ourselves to a few:

  1.      Impatience—

[Job, whose patience is celebrated even by God himself, when borne down by the weight of his afflictions, cursed the day of his birth, and longed exceedingly for deathd; and would have been glad to have had a period put to his existence, even by strangling, rather than to have it protracted any longer in such misery. To the same source we must trace those hasty wishes, which we also are ready to form in seasons of great calamity. If “patience had its perfect work in us,” we should be willing to bear whatever God might see fit to lay upon us. But “in the day of adversity the strongest of us are too apt to faint.”]

  2.      Unbelief—

[From this more particularly arose that weariness and aversion to life which the Prophet Elijah manifested, when he fled from Jezebel. He had encountered Ahab, and slain all the prophets of Baal, in dependence on the divine protection: but when this wicked woman menaced him, he stayed not to take counsel of the Lord, but instantly fled into the wilderness; and, to get rid of all his dangers and difficulties at once, requested God to kill him. Had he felt the same security in God us on former occasions, he would have been quite composed, knowing assuredly that without God’s permission not a hair of his head could fall to the ground. Thus when afflictions render us weary of life, we shew that we have forgotten the promise of Jehovah to make all thing’s work together for our good. When we know that medicine is operating for our good, we disregard the uneasiness that it occasions: we are contented even to pay for the prescriptions, from a confidence that we shall be benefited by them in the issue. And should we not welcome the prescriptions of our heavenly Physician, if we duly considered his unerring wisdom, goodness, and truth? Instead of repining and murmuring on account of his dispensations, we should rest satisfied, that every additional trouble would only call forth additional displays of his power and love.]

  3.      A forgetfulness of our real desert—

[Man, as a sinner, deserves the curse of the law, and the wrath of God. Suppose we bore this in mind, should we not say, even under the most accumulated trials, “Thou hast punished us less than our iniquities deserve?” Would not a recollection of our desert of death and hell constrain us to cry, “Shall a living man complain, a man for the punishment of his sins?” Would Jonah have been so clamorous for death, and so ready to justify his impatience before God, if he had considered what he merited at God’s hands? So neither should we be so fretful under our sufferings, if only we bore in mind, that, instead of being put into the furnace of affliction, we should, if dealt with according to our deserts, be cast into the flames of hell. We should learn rather to adopt the sentiment of the Church of old, “I will bear the indignation of the Lord, because I have sinned against him.”]

  4.      A disregard of the great ends of life—

[It is truly humiliating to find not only such querulous, and almost doubtful, characters as Jonah, but the bold Elijah, the pious David, the patient Job, fainting in their trials, and longing for their dismission from the body. But to this catalogue we must add another, even Moses, the meekest of mankind. Even this holy man, unable to bear up under the burthens imposed upon him, complains of them to God, and says, “If thou deal thus with me, I pray thee to kill me out of hand.” Would he have offered such a petition if he had reflected on the benefits which had already accrued to Israel by his means, and, humanly speaking, the incalculable loss which they would sustain by his removal? And should not we also be more willing to endure our trials, if we considered what valuable ends might be promoted by our continuance under them? Perhaps we are not prepared to die; (for persons are most apt to wish for death when they are least prepared to meet it;) and would we, for the sake of extricating ourselves from some earthly trouble, plunge ourselves, both body and soul, into the everlasting miseries of hell? But, supposing that we are prepared, may not others be greatly edified by our example, our counsels, and our prayers? May not our own weight of glory also be greatly increased, by a due improvement of our light and momentary afflictions? Is not this last consideration alone sufficient to reconcile us to a prolonging of our troubles, and a deferring of our heavenly felicityn? We may indeed be in a strait betwixt the two; but we shall, like St. Paul, be willing to live, when we reflect how much better that may be both for ourselves and others.]

Towards lessening this common evil, we shall,

  III.      Prescribe some remedies for it—

The painful experience before described may be mitigated, and in many cases wholly prevented, by,

  1.      A due attention to our worldly callings—

[Persons under the pressure of heavy afflictions are apt to give themselves up to sorrow, and to neglect the proper duties of their calling. By this means their minds become more and more enervated; their spirits sink, and they fall a prey to their sorrows: they die of a broken heart. But if, instead of thus yielding to lowness of spirits, they would employ themselves in their accustomed duties, their occupations would divert their attention from their troubles, and give scope and opportunity to the mind to recover its proper tone. Whether the troubles be of a temporal or spiritual nature, this remedy should be applied. We must not indeed go and plunge ourselves into business or amusement in order to get rid of reflection, (that would be to run into a contrary extreme;) but we should never be so occupied with our sufferings as to forget or neglect our duties. It is remarkable, that when God repeated to the fugitive prophet that expostulatory question, “What doest thou here, Elijah?” he ordered him, not to sit any longer wishing for death, but to go about the business which yet remained for him to do; namely, to return to Damascus, and anoint Hazael to be king of Syria, and Jehu to be king of Israel, and Elisha to be his successor in the prophetic office. And in the same manner it becomes us, not to sit wishing for the spoils of victory, but to continue fighting till God shall call us to put off our armour.]

  2.      A close walk with God—

[Strange it is, that heavy trials which are sent to bring us to God, often prevail rather to drive us from him. We complain, “We are so overwhelmed with trouble, that we cannot think of our souls or compose our minds for supplication to God.” But we are particularly commanded to “call on God in the time of trouble;” and to “cast all our care upon Him, who careth for usr:” and we see in the instance of St. Paul how speedily our sorrows might be turned into joy, if only we would use this remedy. Surely one ray of the light of his countenance would dissipate all our darkness, and change our impatient murmurings into “thanksgiving and the voice of melody.” If we were bowed down with a sense of guilt, one glimpse of Christ would remove the load from our conscience. If we were harassed with the fiercest temptations or most overwhelming fears, one word from him would quiet the tempestuous ocean, and qualify us for encountering all the storms wherewith we might at any time be overtaken.]

  3.      A frequent survey of heaven—

[A view of heaven would indeed excite desires after the full enjoyment of it. But this is very different from the experience which is described in the text. Our longings after heaven cannot be too ardent, provided we are contented to wait God’s time in order to possess it. This is an important distinction, and most accurately marked by the Apostle Paul. He knew that heaven was the portion prepared for him; and he earnestly desired to enjoy itu: but these desires did not spring from an impatient wish to get rid of his troubles, or to terminate his conflicts, but from a thirst after God himself, and the perfect fruition of his glory. Now this would be a most effectual remedy against the other: the brighter the views we had of the glory that awaits us, the less we should regard the sufferings of this present time. If the years of labour and servitude appeared to Jacob only as a few days, because of the love he bore to Rachel, and the desire he had to possess her as his wifez, so will the tribulations which are appointed as our way to the kingdom appear of little concern, when we look to the end of our journey, and the felicity we shall then enjoy.]

CCCCLXI

CONSCIOS INTEGRITY

             Job 10:7.

Thou knowest that I am not wicked.

PAINFUL as the consideration of God’s omniscience must be to the wicked, it is a rich source of consolation to those who are upright before him. Circumstances may arise, wherein they may not be able fully to vindicate their character to the world, even though they are perfectly innocent of the things laid to their charge. The defilement also which they sometimes contract by reason of their indwelling corruptions maybe such as to excite fears respecting the state of their souls; while they are maintaining a strenuous conflict with the whole body of sin. In such cases it will be a satisfaction to them to reflect, that their very inmost souls are naked and open before God; and that he can discern the integrity of their hearts, even when most clouded, either by unreasonable suspicions, or just occasions of doubt. From this source Job drew his consolation, when the dispensations of Providence seemed to justify his friends in accusing him of hypocrisy: he could then appeal to God, and say, “Thou knowest that I am not wicked.”

We propose to shew,

  I.      What we are to understand by this appeal—

Job never intended to assert that he was possessed of sinless perfection—

[God had indeed honoured him with the title of a “perfect man.” But in the very same place, the import of the term “perfect” is limited and explained by the word “upright” united to it. Perfection, in the Scripture use of the word, relates rather to our desires than our attaimments; and denotes that growth in grace, which is found in those who have arrived at the full stature of a Christian, as distinguished from a state of infantine weakness, or youthful inexperience. That Job did not deny himself to be a sinner, or still to be encompassed with sinful infirmities, is evident from the whole of the preceding context, where he repeatedly acknowledges, and deeply bewails, his own depravity. Indeed his spirit at this time was by no means free from sinful impatiencec; so that, if he had boasted of sinless perfection, he would have opposed the whole tenor of Scripture, and his own mouth would have condemned him, and proved him perverse.]

But he appealed to God,

  1.      That he was free from the sin imputed to him—

[Job’s friends imagined, that heavy judgments were never sent except as punishments of some enormous wickedness. What evils Job had been guilty of, they could not tell: but, as they saw him so grievously afflicted, they concluded that he must have indulged some secret wickedness, which God now intended to disclose and punish. They therefore, at a venture, accused him of hypocrisy. But he repelled the charge, and asserted, in opposition to them, his own innocencef.]

  2.      That he was, on the whole, upright before God—

[He had unfeignedly endeavoured to serve and please God; nor did his conscience accuse him of allowedly indulging sin. In hopes therefore that the solemnity of an appeal to God would convince and satisfy his friends, he presumed to address the Deity in the words of our text. Nor was this without an evident propriety: for, as the troubles which proceeded from God were considered as a testimony against him, he could not clear himself better than by appealing to the Author of those troubles for a testimony in his favour. To have done this merely to cover his guilt, would have been madness: for if he was already suffering the rebukes of God on account of his hypocrisy, he could expect nothing but a ten-fold load of misery us the reward of such aggravated impiety Such an appeal therefore to the heart-searching God, upon a subject of which none but God could judge, was the best, and indeed the only means, of re-eatablishing his character in the good opinion of his friends.]

But, that we may not be too hasty in making such an appeal, let us consider,

  II.      What is necessary to warrant it—

We ought to have the testimony of our own conscience,

  1.      That we are free from all allowed sin—

[If we allow ourselves in any sin, we are servants of sin; we belong to Satanh; we have no interest in the covenant or grace; yea, even the prayers we offer in such a state are an abomination to the Lordk. It matters not whether the sin be open or secret, great or small; if we indulge it willingly, we oppose the authority of God, which is equally displayed in every commandment. It is no excuse to say, that such or such an indulgence is conducive to our comfort, or necessary to our welfare: if it be as useful as a right hand, or as precious as a right eye, we can never be sincere, if we do not pluck it out or out it off, and cast it from us. In order to say with truth, “I am not wicked,” we must have “a single eye,” and be Israelites indeed, without guilen.]

  2.      That we endeavour habitually to approve ourselves to God—

[We may approve ourselves to our fellow-creatures, while there is much iniquity harboured in our hearts. If we would have a good conscience, we must act, not to men, but to God: God’s will must be the reason, his word the rule, and his glory the end, of our obedience. We must have as much respect to our motives and inclinations as to our words and actions; we must be careful to purge out all leavenp, and to have the very thoughts of our hearts brought into captivity to the obedience of Christ. Without this we cannot say, “I am not wicked;” for that which is the root and summit of all wickedness abides within us: we have “a carnal mind that is enmity against God:” and however clean we may be in the outward appearance, we are inwardly like whited sepulehres, full of rottenness and all uncleannesss.]

But in proportion to the difficulty of making this appeal is,

  III.      The blessedness of being able to make it—

Certainly such a consciousness of our own integrity must be a rich consolation to us,

  1.      Under any troubles that may come upon us—

[Under the pressure of any heavy calamity, when God seems as if he were “bringing our sins to remembrance,” and especially in times of persecution, when our characters are traduced, and we are regarded as the most worthless of man-kind, we find it a most painful addition to our grief if we think that we have brought the trial on ourselves by some misconduct of our own. But if, in either of these cases, we can appeal to God that we have sought only his glory, and endeavoured to approve ourselves to him, we shall feel our trials greatly alleviated, and our spirits calmed. Never was a man more cruelly aspersed, or more virulently persecuted, than the Apostle Paul: yet the reflection that God knew his heart, and approved his conduct, made it appear “a light matter to him to be judged of man’s judgment.” A similar consciousness will be productive of similar composure in all our mindsu.]

  2.      In the prospect of death and judgment—

[None who have guilt upon their conscience can look forward to these seasons without pain and dread. But to him who can make this appeal to God, death and judgment have lost all their terrors. He has within himself an earnest of the felicity that awaits him. The judgment has already passed, as it were, with respect to him; and, while others have only a fearful looking for of judgment and fiery indignation to consume them, he “knows that he has a house not made with hands, eternal in the heavens.” Not being condemned in his own heart, he has a just and Scriptural confidence towards Gody.]

  ADDRESS,

  1.      Those who are living in any known sin—

[Perhaps you have contrived so well, that you can defy man to lay any particular evil to your charge. But what will that avail, while God beholds the secret abominations of your hearts? To what purpose is it to say to your fellow-creatures, “Ye cannot accuse me,” when you are constrained to confess before God, “Thou knowest that I am wicked?” Reflect on the strictness of the trial that awaits you; and know, that God will bring every secret thing into judgment, whether it be good or evil.]

  2.      Those who think themselves in a good state—

[It is by no means uncommon for men to “deceive themselves, by thinking themselves something when they are nothing.” The way to prevent this is, to take the word of God as the standard by which we try ourselves; and, to beg of God to search and try us. This is recommended by St. Paul, in order that we may have rejoicing in ourselves alone, and not merely in the good opinion of others. If indeed we have in ourselves an evidence that we truly love and fear God, we may say, with Peter, “Lord, thou knowest all things, thou knowest that I love thee.” But, after all, we should remember, that, whatever be our estimate of our own character, “Not he who commendeth himself shall be approved, but he whom the Lord commendethd.”]

CCCCLXII

THE INCOMPREHENSIBILITY OF GOD

  Job 11:7–12.

Canst thou by searching find out God? canst thou find out the Almighty unto perfection? It is as high as heaven; what canst thou do? deeper than hell; what canst thou know? The measure thereof is longer than the earth, and broader than the sea. If he cut off, and shut up, or gather together, then who can hinder him? For he knoweth vain men: he seeth wickedness also; will he not then consider it? For vain man would be wise, though man be born like a wild ass’s colt.

WE are not a little grieved to see a good man, under circumstances that should have called forth nothing but tenderness and compassion, run down and persecuted by his own friends, and those friends men of great intelligence and real piety. But human nature, notwithstanding it may have been renovated by divine grace, is still imperfect: and, if left under the influence of any mistaken principle, we may pursue evil with earnestness under the semblance of good, and may provoke God to anger, whilst we imagine that we are rendering him the most acceptable service. The friends of Job were eminently enlightened men: yet all in succession act towards him the part of enemies; and each in succession, with increasing acrimony, condemns him as a hypocrite before God. How painful is it to hear this address of Zophar; “Should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed?” But, whilst we lament the sad misapplication of their arguments to the point in hand, and the bitterness of spirit with which they were urged, we must still avail ourselves of the instruction they afford us, which in some respects is equal to any that is contained in the sacred volume.

Zophar supposed, that Job had complained of God as acting unjustly towards him: and, if he had been right in his interpretation of Job’s expressions, the reproof he administered would have been just and salutary. His error in relation to Job’s real character divests his observations of all force in reference to him: but they deserve the strictest attention in reference to ourselves. From them we are naturally led to notice,

  I.      The incomprehensibility of God—

Well does David say, “Great is the Lord, and greatly to be praised; and his greatness is unsearchable.” Truly he is unsearchable,

  1.      In the perfections of his nature—

[Men will often talk of God, and lay down laws for him, just as if they had the most perfect knowledge of him, and of every thing relating to him. But our knowledge of God is altogether negative: we know that he is not unwise, not unholy, not unjust; but, as to any definite ideas of his attributes, we have them not. What notion have we of his natural perfections of eternity or immensity? None at all. So of his moral perfections, of justice, mercy, goodness, truth, we, in fact, know as little. We contemplate these qualities as existing in man, and are enabled to estimate with some precision their proper bearings: but, when we come to transfer these qualities to the Deity, we are much in the dark: and we are guilty of great presumption, when we prescribe rules for him, and bind him by laws that are suited for the restrictions or human actions. “He dwells in the light which no man can approach unto:” and presumptuously to ascend the mount of his habitation, or to look within the ark, is death.]

  2.      In the dispensations of his providence—

[These we see; but no one of them do we understand. Who will pretend to account for God’s conduct towards our first parents, in suffering them to be overcome by temptation, and to entail sin and misery on all their posterity? Who will undertake to declare all the consequences that may arise from any one event, however trivial, or all the motives which exist in the divine mind for the permission of it? We are apt to speak of things as great and small, because of the degree of importance that we attach to them: but there is nothing great, nothing small, in the estimation of God: and whoever meditates on the history of Joseph, or the facts recorded in the Book of Esther, will see, that the most casual and trifling circumstances, as they appear to us, were as important links in the chain of providence, as those which bear the clearer marks of counsel and design. The rejection of the Jews, the calling of the Gentiles, and the restoration of the Jews to the favour of their God, are events of vast magnitude in human estimation: but what the Apostle says in reference to them, is in reality as applicable to the events of daily occurrence, “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!”]

  3.      In the operations of his grace—

[Let that first act of grace be surveyed, the destination of God’s only dear Son to be the surety and substitute of man: let the whole covenant of grace be contemplated: let every act of grace from the foundation of the world to this present moment be scrutinized: and what shall we know of it all? Let it be inquired, why God puts a difference between one nation and another, and between one individual and another: let the mode in which divine grace operates upon the soul be investigated, so as to distinguish in all things the agency of the Holy Spirit from the actings of our own minds: Who is sufficient for these things? Who is not a child and a fool in his own estimation, when he turns his attention to them? We would address our text to every child of man; “Canst thou by searching find out God? canst thou find out the Almighty to perfection? It is as high as heaven; what canst thou do? deeper than hell; what canst thou know? the measure thereof is longer than the earth, and broader than the sea.” “Touching the Almighty, we cannot find him out.” “As no man knoweth the things of a man, but the spirit of man which is in him; so the things of God knoweth no man, but the Spirit of God.”]

If God be so incomprehensible, then we may see,

  II.      The folly of presuming to sit in judgment upon him—

This was the particular drift of Zophar’s admonition. He conceived that Job had complained of God as unjust towards him: and therefore, having solemnly warned Job, that “God had exacted less of him than his iniquities deserved,” he proceeded to dilate upon the character and ways of God as far exceeding all human comprehension, and to shew unto Job the folly of arraigning the conduct of the Most High. In prosecution of his argument, Zophar shews,

  1.      How incompetent we are to resist his will—

[God is almighty: and, if he is pleased “to cut off” a man’s family, “or to shut him up” in darkness and distress, “or to gather together” his adversaries against him, “what power has any man to hinder him?” We may dispute against him; but we cannot divert him from his purpose: we may complain and murmur; but “we cannot stay his hand.” “He doeth according to his will in the armies of heaven and among the inhabitants of the earth:” and, “whatever his counsel may be, that shall stand.” What folly then is it to be indulging hard thoughts of him, and to be maintaining a stoutness of heart against him, when we know beforehand that we can never prevail, that we only kick against the pricks, and that the only way of averting his wrath is, to humble ourselves before him! Think, all ye who now repine, “Will your hands be strong in the day that he shall deal with you? or will you thunder with a voice like his?”]

  2.      How unable we are to escape his judgment—

[God sees all the rebellious motions of our hearts, and will certainly call us into judgment for them. Here then, is a strong additional reason for not presuming to condemn him. To know that the indulgence of such a rebellious spirit will not avert his displeasure, were quite sufficient to suppress all risings of heart against him: but to know that it greatly augments his displeasure; to know that he marks every rebellious thought that springs up in our minds, and “that he considers it” with a view to a just and awful retribution; surely this should make us extremely cautious how we thus ensure and aggravate our eternal condemnation. On this subject we shall do well to remember the warning which God himself gave to Job; “He that reproveth God, let him answer it.”]

  3.      How destitute we are of every thing that can qualify us for such an office—

[What is any man, “vain man, that would be wise?” What? “He is born” as stupid, as unteachable, and as refractory “as a wild ass’s colt.” Were he of the first order of created intelligences, he could know nothing of God any further than God was pleased to reveal himself to him: but he is a being of an inferior order, and that too in a fallen and degraded state; “having the eyes of his understanding darkened” by sin, and “blinded by the god of this world;” yea more, having also a thick impenetrable “veil over his heart.” What then can such a creature pretend to know of God, that he should presume to sit in judgment upon him, and to arraign his conduct? We know how incompetent a little child would be to comprehend and sit in judgment upon the designs of a great statesman; yet is there no distance between those, in comparison of that which exists between God and us. Let us bear in mind then what we ourselves are; and that will most effectually repress our arrogance, if we be tempted to judge of God.]

  As the obvious IMPROVEMENT of this subject, let us learn,

  1.      To receive with meekness whatever God has revealed—

[We are no more to sit in judgment upon God’s word than upon his providence: if once it be ascertained that the word is a revelation from God, then are we to receive it with the simplicity of a little child. We must indeed use all possible means to attain a clear knowledge of the meaning of the Scripture, as well as to assure ourselves that it is of divine origin: but we must not wrest the word, and put an unnatural construction upon it, because we do not fully comprehend it: we must rather look up to God for the teachings of his Spirit, and wait upon him till he shall be pleased to “open our understandings to understand the Scriptures.” Did we act thus, setting ourselves against no truth that God has revealed, but receiving with humility whatever he has spoken, we should no longer behold the Church rent into parties, and the minds of men embittered against each other by controversies. Let us remember, that “the riches of Christ are unsearchable;” that “his love passeth knowledge;” and that however deep our knowledge of Scripture may be, there will always remain some things difficult to be understood: and our wisdom is, first, to improve for our benefit all that is clear; and then, in reference to the rest, to say, “What I know not now, I shall know hereafter.”]

  2.      To bear with patience whatever God has inflicted—

[Impatience does, in fact, reflect upon God either as unjust or unkind. But if we considered how “little a portion is heard of him,” that “his footsteps are not known,” and that those things which we deplore as calamities are sent by him in love for our eternal good, we should not only submit with patience to whatever he might lay upon us, but should adore him for it as an expression of his love. The issue of Job’s trials is proposed to us in this very view, as the means of composing our minds, and of reconciling us to the most afflictive providences. If Job were now to live on earth again, and were to see all the benefit that has resulted both to himself and to the Church, and all the glory that has redounded to his God from the troubles that he endured, how differently would he speak of them, from what he did when under their immediate pressure! What he has seen of God’s unerring wisdom and unbounded love would make him justify God, yea and glorify him too, for all those trials which once he felt so insupportable: and, if we now by faith learn to estimate the divine character aright, we shall welcome every dispensation however afflietive, and glory in our present troubles, under the sweet assurance, that “our light shall ere long rise in obscurity, and our darkness be as the noon-day.”]

CCCCLXIII

A WANT OF SYMPATHY CONDEMNED

             Job 12:5.

He that is ready to slip with his feet it as a lamp despised in the thought of him that it at ease.

THE friends of Job meant well: but, mistaking utterly his case, all that they spoke, though good in itself, was irrelevant, and tended only to aggravate his sorrows, which it was their professed intention to alleviate. The injustice of their remarks generated in him somewhat of tartness and asperity; though, considering how cruel and unjust their reflections were, we wonder not that his vindications of himself should assume somewhat of that character. But, passing by his ironical reprehension of them, I would call your attention to the complaint which he utters in the words which I have just read. It was a just complaint, as it respected them: and it contains a truth, which is confirmed by universal experience.

To mark the precise import of Job’s expressions, I will set before you,

  I.      The evil complained of—

Job did not intend to deny that his friends were possessed of humanity, or to say that kind dispositions might not be found even in ungodly men: for, where distress is great and visible, and within the reach of common remedies, there are many who will find a pleasure in relieving it. It was not this which Job designed to controvert. To enter into the full meaning of his words, we must distinctly notice,

  1.      The terms in which the evil is expressed—

[The afflicted person is described as “one who is ready to slip with his feet.” Now, this is not the case with persons in common afflictions. It refers to those only whose afflictions are of a peculiarly dark, complicated nature, contrary to the common course of things, or, at all events, contrary to what, according to the usual dispensations of Providence, might have been expected. These trials lead a person to complain of God himself, and to question the justice and goodness of his dealings with them. Such was the state of Asaph, when he saw the prosperity of the wicked, and compared it with the afflicted lot of God’s own faithful servants. He said, “As for me, my feet were almost gone; my steps had well nigh slipped: for I was envious at the foolish, when I saw the prosperity of the wicked.” Then he adds, “Verily, I have cleansed my heart in vain, and washed my hands in innocency.” Here, by reason of his trouble, this good man was ready to think that it was altogether in vain to serve the Lord.

Now, such a person meets with little compassion from those who have never experienced any similar affliction: “he is as a lamp despised, in the thought of him that is at ease.” The man that is at case in his circumstances and in his mind, cannot enter into the feelings of one who is thus dejected. He therefore looks upon the sufferer just as a man, after the sun is risen, looks upon a lamp in the street, from which he can reap no benefit, and about which he feels no concern. He will not get a ladder, in order to trim it; nor will he put himself to the expense of oil to supply it; nor does he care how soon it is extinguished, provided only that he himself be not annoyed by its smell. Like the priest and Levite in the parable, he passes by such a sufferer with unconcern, instead of getting oil and wine to pour into, and to mollify, his wounds.

This leads us to a just view of,]

  2.      The evil itself—

[Job was in such circumstances as his friends could not at all account for: yea, and he himself too was ready to complain of God, as acting unjustly and unmereifully towards him. Hence his friends, who came with a good design to comfort him, expressed in reality no compassion towards him, nor seemed to feel any concern, even though, by their unkind insinuations, they should drive him to despair. They did, indeed, give him good advice, on a supposition he was a hypocrite chastised of God for some secret and enormous wickedness: but, for a saint, placed in the furnace, by a wise and merciful Refiner, for his own good, and the good of all to whom his history should in future ages be made known, there was not, in all their advice, one word of comfort, or encouragement, or support. They themselves, never having been involved in such trouble, could not understand his case. When he shined as the sun in his prosperity, they could avail themselves of his light, and bask with pleasure in his beams: but, now that he was under so thick a cloud, they regarded him only “as a despised lamp,” which, having been shorn of its lustre, was left to be extinguished in utter darkness.

And such is the treatment generally given to persons circumstanced as Job was. Their sorrows being so little appreciated, they find but little sympathy. Even good people know not how to meet their case, or what to say for their relief. The blow, which has struck down the sufferer, has stunned and stupified those who, under less complicated afflictions, might have been able to administer to him: and hence he is, for the most part, left without those compassionate attentions which his sorrows require, and perhaps is regarded as one whose troubles admit not of any consolation, and of whose restoration to happiness there is no hope.]

This evil prevailing so generally, I will endeavour to shew,

  II.      The state of mind which it betrays—

Certainly it denotes,

  1.      A want of Christian knowledge—

[By Christian knowledge I mean, emphatically, the knowledge of Christ Jesus, and of all the wonders of redeeming love. Doubtless, a speculative knowledge of the Gospel a man may have, and yet be a stranger to the tender feelings of sympathy in such a case as this: (for even the devils possess a speculative knowledge of the Gospel, to a great extent:) but a practical and influential knowledge he possesses not. How can he ever have duly contemplated the compassions of Almighty God towards our fallen race? Can he have ever been impressed with the Father’s love towards us rebellious creatures, and yet feel no pity towards a suffering brother? What sense can he have of the tender mercies of our Lord, when he undertook to assume our fallen nature on purpose that he might “bear in his own sacred person our sins, and, by bearing, take away from us, for ever, our iniquities?” What, I say, can he know of the length and breadth and depth and height of this immeasurable love, and remain insensible to the wants and miseries of others? I may further add, What can he know of “the love of the Holy Spirit” towards us, in undertaking for us the office of “a Comforter,” and dwelling in our polluted bosoms, as in a temple, for the express purpose of administering consolation to us, and of perfecting in us the work which the Father planned, and the Son executed, and which He, the third Person in the ever-blessed Trinity, applies? When all this love has been shewn to us on purpose to generate in us a similar love towards each other, what can he know of this stupendous mystery, who displays it not in its effects? If it be true respecting those who sympathize not with others in their bodily necessities, that “they have not the love of God in them,” much more is it true, that they who “shut up their bowels of compassion from a brother” under the pressure of spiritual troubles, can possess but little knowledge of that mystery which unites all in one body, and causes every member to participate in the feelings and necessities of the whole body.]

  2.      A want of Christian experience—

[Some find comparatively few conflicts in the divine life: others have to maintain a severe warfare, by which they are often reduced to great straits. Now, it is to these latter that I refer, when I speak of Christian experience. It is by no means uncommon for persons, at their first awakening, to be bowed down with fear and terrible apprehensions of the divine displeasure. It was thus with the first converts on the day of Pentecost: “they were pricked to the heart; and cried out in great agony of soul, Men and brethren, what shall we do?” In subsequent stages of the divine life, too, many are brought into deep waters, where, like David, they are apprehensive of being swallowed up, and utterly destroyed. They “pass through fire and through waterh;” and if they were not succoured from on high by more than ordinary communications of grace, they would sink and perish. Now, these persons can enter into the feelings of others who are cast down by reason of their afflictions; and can suggest to them many suitable reflections, such as perhaps the angels suggested to our Lord, when tempted in the wilderness, and when agonizing in the garden of Gethsemanek. But the man who has no sympathy with persons under such circumstances, shews, that he knows but little either of temptations or deliverances; since these deep experiences are vouchsafed to some for the express purpose, that they may thereby be both qualified and disposed to administer to others the consolations with which they themselves “are comforted of God.”]

  3.      A want of Christian feeling—

[The very essence of Christianity is love: and it is “by bearing one another’s burthens that we very principally fulfil the law of Christ.” But how can we fulfil that law, if we do not “rejoice with them that rejoice, and weep with them that weepn?” Or how can we possess “true and undefiled religion, if we do not visit the fatherless and widows in their affliction,” and endeavour, according to our ability, to “lift up the hands that hangs down, and the feeble knees, and to make straight and smooth pathsp” for “the feet of those who are ready to slip?” It was peculiarly characteristic of our blessed Lord, that “he would not break the bruised reed, or quench the smoking flax, till he should bring forth judgment unto victory” and, if we do not resemble him in his compassionate regard for his afflicted saints, whatever we may profess, “we have not the mind that was in Christ Jesusr.”]

  BEHOLD, then,

  1.      The benefit of affliction—

[“Affliction, doubtless, is not joyous, but grievous:” but it qualifies us for services for which we should be otherwise unfit. Our blessed Lord was tempted in all things like unto us, sin only excepted, on purpose that he might be touched with the feeling of our infirmities, and be qualified (so to speak) “to succour them that are tempted:” and from that very consideration we are encouraged to come to him for relief under our troublest. Shall we not, then, be content to learn, in the school of adversity, the lessons which he designs us to convey to others? We doubt not but that Job, if he were on earth again, and knew how many millions of souls his example has instructed, would readily submit again to the same discipline, in order to communicate the same blessings to mankind. And we also may well descend with David into the horrible pit and miry clay of despondency itself, if only, with him, we may have “a new song put into our mouth, which many, beholding, may fear, and put their trust in the Lord.”]

  2.      The excellency of the Gospel—

[Under the gospel dispensation we have a perfect antidote to all the afflictions even of Job himself. We have a far greater insight into the nature of God’s dispensations than they had under the darker ministration of the Law. The compassions of Christ do, in fact, dispel every cloud; and bring such light into the soul, that it may be said of all who view them aright, “Unto the godly there ariseth up light in the darkness:” and every believing soul may say, “When I walk in darkness, the Lord shall be a light unto me.” Yes, Brethren, “there is balm in Gilead;” there is balm for every wound. Only study the Gospel, and get your souls filled with a sense of redeeming love, and every storm you encounter shall only forward you to your desired haven, and every furnace you endure shall only purge you from your dross, and “fit you, as vessels of honour, for the use of your Divine Master.” Of those who come to heaven, as all, more or less, must be content to do, through much tribulation, not one ever did, or ever shall, complain, that his trials have been too great. Our passage to heaven may be laborious: but our rest shall amply compensate for all our labours.]

CCCCLXIV

DEATH

             Job 14:10.

Man giveth up the ghost, and where is he?

AFFLICTIONS, whilst they wean us from the love of this present world, serve to familiarize us with the thoughts of death, and to make that which to our nature is terrible, an object of desire and hope. But it is proper for us to contemplate this subject whilst we are yet in a state of health and prosperity; and, especially, to make the removal of others to the eternal world an occasion of considering what our own state may shortly be.

Man consists of soul and body. These, in death, are separated; the body returning to its native dust, and “the soul returning to God who gave it.” This separation must speedily take place, whatever be our rank, our age, our employment. The very instant that “our soul is required of us,” it must be surrendered up; nor can the skill of all the physicians in the universe enable us to ward off the stroke of death one single hour.

And when the hour arrives for “man to give up the ghost, Where is he?” Whilst he is yet alive, we may find him. His office in life will assist us in our inquiry. The student, the mechanic, the man of pleasure, yea, and even the traveller, may be sought for, each in his own vocation, and may be found without great difficulty: but who shall find the man, when once his spirit has taken its flight to the invisible world? No more shall he return to his former abode; no more have intercourse with his former friends. The house he has built, or the books he has written, may remain: but he himself shall be far away, and the place he has inhabited shall know him no more. A tree that is cut down may sprout again: but not so the man that dies: he shall pass away as a morning cloud, and be no more seen.

Then where is he,

  I.      As to any opportunity of serving God?

[Once, he had one talent at least committed to him, and he might have improved it for God: but now it is taken from him: whatever he once possessed of corporeal or mental power, of time, of wealth, of influence, is all gone for ever; and he can do no more for God than if he had never existed in the world — — —]

  II.      As to any means of benefiting his own soul?

[Time was, when he could read the blessed book of God, and draw nigh to a throne of grace, and pour out his soul in prayer, and lay hold on the promises of the Gospel, and seek from the Saviour, the Lord Jesus Christ, such communications of grace and mercy and peace as were needful for him: but this time is passed away: no access to God now; no help from the Saviour now; no scope for repentance now: none of these things remain to a soul that is once removed to the eternal world: the work that is unfinished now will remain unfinished for ever — — —]

  III.      As to any hope of carrying into effect his purposes and resolutions?

[There are few so hardened, but they have some thought or purpose of turning unto God before they die. To the gay, the laborious, the dissolute, the fit time for religious services is not yet arrived: but all have a secret conviction, that the concerns of the soul deserve some attention; and they hope that, in a dying-hour at least, they shall regard what, in despite of all their levity, they know to be the one thing needful. Peradventure the young only waited till they were settled in life; or till their children should be grown up, and leave them more at leisure to follow the dictates of their better judgment: and those who were immersed in earthly cares only waited till they should be able to retire from the world, and to devote a good measure of their attention to heavenly things. But “the day is closed upon them; and the night is come, in which no man can work:” “their soul being, as it were, prematurely and unexpectedly required of them,” their hopes are never realized, their desires never are accomplished — — —]

  IV.      As to any possibility of preparing for his eternal state?

[The fight is terminated; the race is closed; the crown awarded. There is no return to the field of action; no further scope for amended efforts: “As the tree falls, so it lies;” and so it will lie to all eternity. Pardon, peace, holiness, glory, are all at an unapproachable distance to him who dies without having attained the possession of them. There is an impassable gulf between him and heaven; and he must take his portion for ever in that place for which alone he is prepared — — —]

  Permit me, then, now to ASK,

  1.      If the time were come for us to “give up the ghost,” where should we be?

[This is a thought which ought frequently and deeply to occupy all our minds. Of individual persons we can know but little: but respecting characters we may form a very correct judgment. For instance, we know where the man who dies impenitent shall be; and where the man who has not fled to Christ for refugef; and where also the hypocritical professor. And if we will candidly search out our own character, we may form a very accurate estimate respecting our future destination. I beg you, then, to examine carefully into the state of your own souls, in reference to your penitence — — — your faith — — — your obedience to God’s commands — — — and then to say, as before God, what expectations the result of that inquiry will authorize? Reflect, too, I pray you, on the inconceivable difference of those two states, to one of which you must go; and on the different emphasis with which the reflection in my text will be uttered by your surviving friends, according as their hopes or apprehensions respecting you are formed — — —]

  2.      As the time for your giving up the ghost will shortly come, “Where should you now be?”

[Are the scenes of gaiety and dissipation those which you should chiefly affect? Should not rather the house of God be the place where you should delight to resort? and should not your own closet be frequented by you for the purposes of reading, and meditation, and prayer? — — — In a word, should you not live as dying men, and improve your time in preparation for eternity? — — — Realize the thought of your feelings in that day, when, in the eternal world, you shall say, “Where am I?” O! the blessedness of that reflection, if you died in a state of acceptance with God; and the anguish it will occasion, if you died under his displeasure! I pray you, Brethren, waste no more time in vanity and folly, but attend now to the great concerns of your souls; that, if the inquiry be made either here or in the invisible world, “Where is he?” the answer may be, “He is happy for ever, in the bosom of his God.”]

CCCCLXV

THE CHANGE THAT TAKES PLACE AT DEATH

             Job 14:14.

All the days of my appointed time will I wait, till my change come.

“IS there not an appointed time to man upon earth?” Yes, there is: the time for every man’s entrance into the world, and the time for his continuance in it, are fixed by Almighty God, from whose hand we come, and by whose hand alone we are upheld. Successive generations arise, and are swept away, like the foliage, which by revolving seasons is produced and destroyed. But in this the illustration fails: “for there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. Though the root thereof wax old in the earth, and the stock thereof die in the ground, yet, through the scent of water, it will bud, and bring forth boughs like a plant: but man dieth, and wasteth away; yea, “man giveth up the ghost, and where is he?” “As the waters fail from the sea, and the flood decayeth and drieth up; so man lieth down, and riseth not, till the heavens be no more.” The change at death is complete: and, therefore, whether a man be elated with joys or depressed with sorrows, it becomes him to look forward to that period, when all present things shall have passed away, and an eternity, an unalterable eternity, shall commence. In the prospect of this period, Job consoled himself under his accumulated sorrows; and determined to wait with patience all the days of his appointed time, till this change should come.

It will be profitable to consider,

  I.      What is that change that awaits us all—

The voice of inspiration tells us, “It is appointed unto men once to die; and after that the judgment.” Now, the change that takes place in death is,

  1.      Great—

[That which passes upon the body we can in some measure appreciate; because we see before our eyes the frame, which but lately exhibited the loveliest evidences of creative wisdom, despoiled of all its powers, and reduced to the lowest state of degradation and deformity.

But who can estimate the change which death produces on the soul? Who can form any adequate idea of its views and feelings in a disembodied state? Respecting it we know little more than that it exists: of the mode of its existence, or the nature of its operations, or the extent of its powers, we have no means of judging. That it is in a state of inconceivable happiness or misery, indeed, we have no doubt: but all beyond that is mere conjecture. This, however, sufficiently warrants us to affirm, that the change which takes place in death is great.

It is also,]

  2.      Momentous—

[It is a transition, not only from the use of means to the absence of all means, but from a state of probation to a state of retribution. Here we can read the word of God, and hear it from God’s appointed ministers. Here we can draw nigh to God in prayer, and implore mercy at his hands, and plead his great and precious promises, and flee for refuge to the hope that is set before us. In our present state there is “a cloud of witnesses,” surveying all our motions, and, with affectionate solicitude, panting for our success. God himself is watching over us, and saying, “How shall I give thee upd?” “Wilt thou not be made clean? When shall it once be?” But the very instant that the soul departs from the body, its state is fixed; all opportunities of promoting its welfare are terminatedf; and a sentence of happiness or misery is awarded to it, according to what it has done in the body during the period of its existence here.

The awfulness of this change is yet further increased by the consideration of its being,]

  3.      Permanent—

[True it is, indeed, that the body shall undergo a further change; because it will be raised again, to participate the lot which had been previously assigned to the soul. But, from the instant of its dissolution, its doom was fixed; and to all eternity will it remain an heir of happiness or woe. Conceive now the soul and body exalted to the throne of God, to enjoy all his blessedness and glory; or cast down to hell, to endure all the terrors of his wrath! Conceive its state irreversibly and unalterably fixed, so that, when millions of ages shall have rolled on, it shall be no nearer a termination than at its commencement! In what a view does this exhibit the change that shall take place at death! Truly, this is a subject which deserves the deepest consideration, and which, above all others, ought to operate with the greatest force upon our minds.]

Let us consider,

  II.      Our duty in reference to it—

We should continually look forward to that change, and “wait” for it in a state,

  1.      Of patient expectation—

[When trouble comes upon us, we are apt to feel impatience, and are ready, like Elijah, to pray that “God would take away our life.” Many, alas! proceed even to the extremity of terminating their lives by suicide: and I cannot but think that the act of suicide would be still more common, if the dread of an hereafter did not operate to produce a submission to present ills, as, upon the whole, a preferable alternative. But we should bear in mind, that “the number of our days is determined” of the Lord; that they are continually drawing to a close; that, in a little time, our afflictions, how great soever they may at present be, will come to a close; and, consequently, like persons waiting for the morning, we should submit with patience to the evils of the night.]

  2.      Of diligent preparation—

[The present is the only time for securing happiness in the eternal world. Now, therefore, every hour should be improved for that end. Whatever talents have been committed to us, we should employ them so as to give a good account of them at last. If we have but one talent, we should not hide it in a napkin, but turn it to the best account that we are able; that so our Divine Master may, at his coming, receive his own with usury.]

  Let this subject TEACH us,

  1.      The folly of ambition—

[What if we possessed all that the world could give? We might speedily, like Job, be dispossessed of all, or be rendered incapable of enjoying it. At all events, the instant our “change” comes, we must resign it all, and go naked out of the world, even as naked as we came into it. Who, that reflects on this, does not see that vanity is inscribed on all created good?]

  2.      The wisdom of true piety—

[Piety is that which alone will profit us in the eternal world: and the effects of that remain unchangeable for evermore. Know, then, that “the fear of the Lord is the beginning of wisdom: a good understanding have all they that do thereafter: the praise of it endureth for ever.”]

CCCCLXVI

THE FOLLY OF TRUSTING IS VANITY

             Job 15:31.

Let not him that is deceived trust in vanity: for vanity shall be his recompence.

THE friends of Job were enlightened and pious men; but they altogether mistook the character of Job, and misinterpreted the dispensations of God towards him. They had assumed a principle which they carried too far: they laid it down as an invariable rule, that hypocrites would be visited with some peculiar judgments, and that extraordinary afflictions were in themselves a proof of some extraordinary wickedness which had procured them. But though they were mistaken in this, their observations are frequently most weighty and important. The words in our text are a kind of general truth, founded upon what Eliphaz had spoken in reference to Job. As applied to Job, it was not by any means pertinent: but as an abstract truth, it is deserving of our deepest attention. Let us consider,

  I.      The caution—

Men are universally “deceived” through the influence of a corrupt heart, a tempting world, and a subtle adversary. And that deception shews itself, as in other things, so particularly in the “trust” which they place in “lying vanities.” They trust,

  1.      In vain conceits—

[Men conceive themselves to be possessed of wisdom, goodness, strength, in such a degree at least as to warrant their expectation of happiness in a future world. Tell them from God, that they are wretched, and miserable, and poor, and blind, and naked, and they will deny your positions as false, and ridicule them as enthusiastic. They have no idea that they need the influences of the Holy Ghost to enlighten their minds, or the blood of Christ to atone for their sins, or the grace of Christ to renovate their hearts.

But let them examine their boasted attainments, and see whether they amount to any thing more than “vanity.” Let them see whether their wisdom has made them like-minded with God: let them bring their goodness to the touchstone of God’s law: let them try their strength in any act of spiritual obedience: let them see if they can love God with all their heart and mind and soul and strength: and they must soon be convinced, that they are trusting to a mere vanity.]

  2.      In vain possessions—

[If a man possess much of this world’s goods he presently trusts in it for happiness: “his wealth is his strong cityb;” and he says to gold, “Thou art my confidence.”

But is not wealth also vanity? What can it do to assuage our anguish? or what stability is there in the possession of it? Do not “riches often make themselves wings, and fly away?” Or, when we are saying, “Soul, thou hast much goods laid up for many years; take thine case, eat, drink, and be merry;” may not God reply, “Thou fool! this night shall thy soul be required of thee?”

Let it not be said, that men do not trust in riches; for the reverse is manifest beyond the possibility of contradiction, seeing that the acquisition of wealth is regarded as the chief step towards happiness; and men bestow ten-fold more pains in the attainment of it, than they do in the pursuit of heaven.]

  3.      In vain hopes—

[Every one hopes that he shall be happy when he dies. But, if we “ask men a reason of the hope that is in them,” they can make no reply that will at all justify their expectations. They will say, that they live as well as others, and that God is too merciful to condemn them: but as for any Scriptural reason, they can assign none.

What a vanity then is this! If a man were hoping for a harvest while he neglected to use the proper means to obtain one, would not his folly be manifest to all? Wherefore then will men dream of going to heaven when they die, not only without having one word in all the inspired volume to warrant such a hope, but in direct opposition to the plainest declarations of God concerning them? Is not this a strange infatuation, a fatal delusion?]

  4.      In vain purposes—

[There is no one so hardened, but he intends at some future period to repent. All who have ever reflected on the value of their souls, or the importance of eternity, must have purposed in their minds that they would prepare to meet their God. But in this state they continue without carrying their purposes into execution. The young confess the necessity of repentance, and declare their intention to seek it: but they arrive at manhood, and repentance is unattained: they proceed to a more advanced period of life, and even to old age, and it still is as far from them as ever. Thus they live, always purposing, but never accomplishing their purpose, till the time for working is for ever past.

Can there be a greater vanity than this? And does not the trusting in such a vanity prove a man deceived?]

That we may not ourselves be guilty of this folly, let us consider,

  II.      The reason with which the caution is enforced—

God has wisely ordained that men should reap according to what they sow. And it will surely be found, sooner or later, that “they who trust in vanity, shall have vanity for their recompence:” they shall reap,

  1.      Disappointment—

[God alone is the proper object of our trust and confidence, because he alone can support us, and make us happy. If we have looked to sin for happiness, we will venture to ask, with the Apostle, “What fruit have we now of those things whereof we are ashamed?” If we have sought happiness in things lawful, still we must confess, that the creature, however excellent in itself, is but a broken cistern that can hold no water, and that must consequently fail us when we most need its support. We may fitly compare those who expect solid satisfaction in the creature, to a man almost famished, who dreams that he is eating and drinking, but awakes afterwards as empty and unsatisfied as before. Truly, “he fills his belly with the east windf:” and his fairest prospects shall “be as the unripe grape shaken off from the vine, or the blossom cast off from the olive.”]

  2.      Vexation—

[Solomon has observed respecting all the choicest things under the sun, that they are “vanity and vexation of spirit:” and the experience of all attests the truth of his observation. The more we trust in the creature, the more pain, generally speaking, it will occasion us: it will not only be a broken staff that refuses to support us, but a sharp “reed that will pierce through the hand that leans upon it.” When Ahaz relied upon the Assyrian monarch to extricate him from his troubles, he found nothing but additional vexation: “Tiglathpilneser distressed him, but helped him noti.” Thus it will be with all who trust in vanities of any kind, or seek for happiness in any thing but God. They may not yet have reached the crisis of their fate; but vanity and vexation are inseparable, both in this world and in the world to come. They may think that they have a feast to come; but while dreaming of something pleasing to their palate, they will find that they are “feeding on ashes, and a deceived heart hath turned them aside.”]

  3.      Ruin—

[We well know how the tasting of the forbidden fruit, which promised such gratification and benefit to our first parents, terminated, and what misery it brought on them and their posterity: and the same recompence awaits us also, if we trust in lying vanities, instead of depending wholly on our God. Hear what God himself says respecting this: “Cursed be the man that trusteth in man, and that maketh flesh his arm, and whose hope departeth from the Lord.” How should we tremble at such a denunciation as this! O let it have a becoming influence on our minds; and stimulate us to seek our happiness where alone it can be found.]

  We conclude with OBSERVING,

  1.      How necessary is it to mark the state and habit of our minds!

[If it were said that gross sin should issue in misery, we should not be surprised: but we are told that the mere “trusting in vanity,” independent of any gross sins which may flow from it, “will have vanity for its recompence.” Let us look then not to our actions only, but to the state and habit of our minds; since our happiness both in time and in eternity depends no less on the latter than on the former. Let us not be satisfied that we are free from any flagrant transgressions, while we are relying on any thing besides God. Let us observe whether we practically feel the emptiness of all created things, and their utter insufficiency to make us happy either here or hereafter. And let us be going forth to God in the constant exercise of prayer, and “commit our souls to him in well-doing, as into the hands of a faithful Creator.”]

  2.      How thankful should we be, that there is an all-sufficient Friend in whom we may trust!

[God in Christ is the only legitimate object of our hope and confidence. We are told, under the figure of Eliakim, that “Christ has the key of David; that he openeth and no man shutteth, and shutteth and no man openeth; and that on him must hang all the glory of his Father’s house.” “Every vessel in the Lord’s house, whether great or small, must hang on him;” and every care must be devolved on him. In him there is a fulness of all that we can want. “In him is wisdom for the blind, righteousness for the guilty, sanctification for the polluted, and redemption for the enslaved: and all this he will become to those who trust in him.” Be thankful then, Brethren, for such a friend, and for the command given you by God, “Trust in him at all times, ye people.” Rejoice that he can bear your every burthen, and supply your every want; and that, as a trust in vanity will have vanity for its recompence, so a “confidence in Jesus will have a great, substantial, everlasting recompence of reward.”]

CCCCLXVII

JOB’S CONSCIOUS INTEGRITY

             Job 16:19.

Now, behold, my witness is in heaven, and my record is on high.

GREATLY was this holy man afflicted by his own friends, who came to condole with him; so that he was constrained to say, “Miserable comforters are ye all!” Yet was he not wholly destitute of comfort; because he had the testimony of his own conscience, that, to the best of his ability, he had approved himself both to God and man: for neither had there been any injustice in his hands towards man, nor had his prayer been hypocritical before God. Had he been guilty of any secret oppression, he wished the earth to disclose it, and his very prayers also to be rejected of his Godc: but he could appeal to the heart-searching God himself for his integrity: “Now, behold, my witness is in heaven, and my record is on high.”

It shall be my endeavour,

  I.      To unfold this passage in reference to Job—

These words may be understood as containing,

  1.      An unquestionable truth—

[“The eyes of the Lord are in every place, beholding the evil and the good.” There is not an abomination in the heart, which is not seen by God, nor one that is not noticed in the book of his remembrance as a ground of his future judgment. To this the whole Scriptures bear witness: “I know the things that come into your mind, every one of them.” “I search the heart and try the reins, even to give to every man according to his ways, and according to the fruit of his doingse.” On the other hand, there is not a holy motion in the heart, but God notices it in the same manner, and for the same end. “There was some good thing in the heart of young Abijah;” and God made that the ground of distinguishing him above all his brethren, who were wholly given to iniquity. And where God is said to write in the book of his remembrance the conferences of his people, he is represented as taking peculiar notice of the thoughts of those who listen, no less than of the words of those who speak: so observant is he of every the minutest good that can be imagined. The sigh, the groan, the very look, is understood by him, and regarded with delight; and every tear is treasured up in his vials, and shall be exhibited by him, in the last day, in attestation of our sincerity. “When thou wast under the fig-tree, I saw theeh,” is a specimen of the testimony he will bear to our most hidden dispositions and desires.]

  2.      A consolatory reflection—

[Inexpressibly painful must have been the judgment of his misguided friends. Indeed, appearances were much against him: for why should he be called to endure such complicated and unparalleled afflictions, if he did not merit them? and, if he did merit them, what a consummate hypocrite must he have been, to have gained so high a reputation for piety! Such was the interpretation which his friends put upon the troubles that had come upon him. They thought that the dispensations of Providence were a sufficient criterion whereby to estimate a man’s character, particularly when they were so extraordinary and unprecedented as those which they now beheld. But Job knew that their accusations were unfounded, and their decision altogether unmerited. The testimony of his conscience, therefore, afforded him no little consolation. He knew that heaven had witnessed in him a far different conduct from that which his uncharitable friends imputed to him, and that God’s record concerning him differed widely from theirs: to God, therefore, he committed his case, not doubting but that, when his sentence should be declared, it would be the Very reverse of that which they so ignorantly passed upon him. Hence he felt as the Apostle did afterwards, under the imputations cast on him: “It is a small matter to me to be judged of you, or of man’s judgment; yea, I judge not mine own self: but he that judgeth me is the Lord.”]

  3.      A solemn appeal—

[There are many instances wherein the people of God have made their appeal to him, respecting things of which he only could judge. Thus Samuel, and David, and Paulm, frequently called God to witness, either their innocence of evils imputed to them, or their performance of things to which he alone was privy. And it is in this sense, chiefly, that the words of my text are to be understood. In this view they have the nature of an oath, and should have put an end to all further controversy on the subject. In another place he makes a similar appeal to God, and says, “Thou knowest I am not wicked,” that is, wilfully and deliberately wicked. And happy was he, in having such a witness as could not err, and such a record as could never be set aside.]

Such being, as I conceive, the import of this passage, I shall now,

  II.      Improve it in reference to ourselves—

To every description of person is this passage capable of most profitable application. And I would, in reference to it, address,

  1.      The formal—

[You, because of the constancy of your observances, are ready to persuade yourselves that you are accepted of your God. But what, I would ask, is the witness which you have in heaven, and what the record that is on high concerning you? Can the testimony of the heart-searching God be in your favour? Must it not rather be to this effect? ‘I never saw you weeping for your sins: never did I behold you fleeing to Christ with any thing approaching to the earnestness with which a manslayer fled from his pursuer to the city of refuge. Never did I hear you surrendering up yourselves wholly to the Lord, as his redeemed people. As far as outward services have gone, you have been forward enough; but to real vital religion you have been utter strangers.’ Consider, Brethren, I pray you, what reply ye will make to such a testimony as this. You cannot set it aside: your own consciences attest the truth of it: yet, if it be true, what hope can ye have before God? Indeed, indeed, ye do but deceive your own souls, whilst ye rest “in a form of godliness, and are destitute of its power.”]

  2.      The hypocritical—

[Well I know, that none will conceive themselves addressed under such a character as this. And I would to God that there were none to whom the character really appertains! But let me ask, Are there none who have embraced the Gospel as a system, and yet never been cast into the mould of it, so as really to be assimilated to their Lord in the spirit and temper of their minds? Can God say concerning all of you, ‘I have witnessed the subjugation of your passions, the mortification of your lusts, and the entire change of all your tempers; so that you are no longer proud, and passionate, and vindictive, in your spirit; no longer earthly and sensual in your desires; no longer cold and formal in your duties; but you are become humble, meek, forgiving, towards men; pure, spiritual, and heavenly, in your own souls; and devout and holy before God?’ What say you? Can the heart-searching God bear this testimony respecting you? and is this the habit which every hour bears to heaven, to be recorded there? Tell me, Brethren, what does conscience say to this? Verily, it must be feared that the experience of many will not bear this test; but that their own consciences at this moment condemn them as guilty of gross, and flagrant, and frequent inconsistencies: and, “if your own hearts condemn you, remember that God is greater than your hearts, and knoweth all things.” It is to little purpose that your external conduct be approved: for “God looketh at the heart;” and expects that you “be renewed in the spirit of your mind.” He will bring all your tempers end dispositions under examination at the last day: and, if he cannot bear witness to the loveliness of them here, you may be assured that you can have no favourable testimony from him hereafter. You may forget your motions of pride and envy, of uncharitableness and discontent, of covetousness and impurity, but God records them all in the book of his remembrance, and will surely bring them forth, to the confusion and condemnation of your souls, if you do not get them washed away in the Redeemer’s blood, and mortified through the influences of his Holy Spirit. I pray you, remember, it is by your fruits that the tree will be estimated; and, according as they shall be found, will you either be translated to heaven, or cast into the lake of fire, to be the fuel of God’s righteous indignation through all eternity.]

  3.      The calumniated—

[It is possible that some of you, like Job, may lie under censures which you do not deserve, and may “have things laid to your charge which you never knew.” It is possible, too, that appearances may be against you; as was the case with Joseph in Potiphar’s palace; and with Benjamin, when Joseph’s cup was found upon him. Should this be your unfortunate condition, commit, with all humility, your cause to God, and leave yourselves altogether in his hands. Doubtless it is extremely painful to be calumniated and traduced: but the testimony of a good conscience is sufficient to support you, especially when confirmed by the witness of God’s Spirit in your souls. You remember “how many charges were brought against our blessed Lord: yet he answered to never a word, insomuch that the governor marvelled greatly.” Imitate ye Him in this respect. Be not too eager about the vindication of yourselves: but let your life speak, and your spirit speak: and the time shall speedily arrive, if not in this world, yet certainly in the life to come, when your character shall be cleared, and your righteousness shine forth as the noonday sun.]

  4.      The sincere—

[It is an unspeakable consolation to know that God is acquainted with all that passes in our hearts. If he knows our defects, he knows also our humiliation on account of them. He knows what conflicts we sustain, and what victories we gain through the mighty operation of his Spirit on our souls. And if we be “Israelites indeed without guile,” he will bear witness to it before the whole assembled universe, and vouchsafe to us the richest tokens of his mercy and love. Be watchful, then, against every deviation from duty, even in thought; and labour incessantly to “keep a conscience void of offence, towards both God and man.” Bear in mind, that the eye of God is ever upon you; and endeavour constantly to walk as in his immediate presence. Thus will you approve yourselves to him, and ensure from him in judgment that testimony of his approbation, “Thou hast been faithful over a few things; be thou ruler over many things; enter thou into the joy of thy Lord.”]

CCCCLXVIII

DARK DISPENSATIONS OVERRULED FOR THE ESTABLISHMENT OF THE SAINTS

             Job 17:9.

The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger.

AMONGST all the doctrines of our holy religion, there is not one more difficult to be received than that which here offers itself to our notice: it may well be numbered amongst “the deep things of God.” The manner too in which it has been professed by men of enthusiastic minds, or antinomian habits, has rendered it odious in the eyes of thousands, who yet are truly upright before God. But neither the difficulty of guarding it from abuse, nor the averseness of men to embrace it, must deter us from stating what we believe to be the truth of God. We would not needlessly go out of our way to introduce a subject of such difficult discussion; nor, on the other hand, should we feel justified in passing it by when it comes fairly before us: we are bound “to declare unto you,” as far as we are able, “the whole counsel of God.” The doctrine we allude to is that which is generally called, The perseverance of the saints: and it is evidently contained in the words of our text. Job, seeing how all his friends were puzzled and confounded by the mysterious dispensation under which he was suffering, consoled himself with the thought, that, when the issue of it should be seen, it should greatly promote the edification of all who were truly upright: persons who were unsound or hypocritical might be discouraged by it; but “the upright and innocent” would rescue it from abuse; and would take occasion from it to pursue their course with augmented steadiness and zeal.

Agreeably to this view of our text, we will proceed to state,

  I.      The general principles upon which the perseverance of the saints is founded—

It is supposed by many, that there is in the souls of the regenerate a principle which is in its own nature imperishable and indestructible: and in support of this opinion, they appeal to several passages of Scripture which seem to establish this fact. They say, that “we are born of incorruptible seed;” that, “because this seed remaineth in us, we cannot sinb;” and that it must of necessity “spring up unto everlasting life.” But we are by no means satisfied with this statement: we doubt much whether there be in the universe a man, provided he possess one grain of humility, who will venture to affirm, that he has such an indestructible principle of grace within him: nor do we think that the passages here cited do by any means establish such a notion: the seed to which such efficacy is ascribed, is, not a principle, but “the word of God:” and it is the tendency, rather than the certain infallible effect, of the Spirit’s operations, that our Lord speaks of, when he compares his Spirit to “a well of water springing up into everlasting life.” Nevertheless we think that there is in the Holy Scripture sufficient foundation for the doctrine we are considering. It may be proved,

  1.      From the immutability of God—

[It is “from God that every good and perfect gift proceeds;” even from Him “with whom is no variableness nor shadow of turningf” — — — These gifts are the result of his own eternal purpose and grace: and they are bestowed by him with a fixed purpose to render them effectual for the salvation of our souls. Hence they are said to be “without repentancei,” or change of mind in him who bestows them. There is an inseparable connexion between the original purpose formed in the divine mind, and the final completion of it in the salvation of the person thus chosen: and to this very immutability in the divine mind is the salvation of men expressly ascribed. “The foundation of God standeth sure, having this seal, The Lord knoweth them that are hism.”]

  2.      From the covenant of grace—

[In the covenant which God from all eternity entered into with his dear Son, there were a number given to Christ, to be his purchased possessiono. In behalf of these the Saviour stipulated, not only to redeem them by his blood, but also to keep them by his grace: and the Father also engaged, not only never to depart from them, but to secure them from ever finally departing from him. Provision was made for them, that they should have “every thing that pertained to life and godliness:” and the promises which assured these things to them, were made irrevocabler; that so their consolation might be made abundant, and their salvation sure. On this covenant the Christian lays holdu; and in an assured dependence on it he may say, “I am confident of this very thing, that He who hath begun a good work in me will perform it until the day of Christ;” and that nothing shall ever “separate me from the love of God which is in Christ Jesus our Lordy.” In this covenant David felt his security; and in this may every believer trust, with humble, but unshaken, confidencea.]

  3.      From the intercession of Christ—

[Whence was it that, when Peter and Judas resembled each other so much in their crimes, they differed so widely in their end; the one being restored to his apostleship, and the other being left to go to his own place? Our Lord himself tells us: “Peter, I have prayed for thee, that thy faith fail not.” And to the same cause must be traced the restoration of all who are restored, and the stability of all who stand. St. Paul, in defying all his enemies, lays the chief stress on this: he mentions with gratitude a dying Saviour; but glories more especially in the thought of Christ as risen, and as making continual intercession for the saints. Him the Father heareth always: and, whilst he “appeareth in the presence of God for us,” “bearing our names on his breastplate,” and “making intercession for us according to the will of God,” we need not fear but that we shall in due time occupy “the mansions which he has prepared for us.”]

On these grounds we believe that the saints’ perseverance in faith and holiness is secured.

  II.      The particular manner in which the most untoward circumstances shall be overruled to promote it—

This is the particular point to which our attention should be directed, in order to elucidate the true import of the text: for, in the text we have an assurance, not merely that the saints shall persevere, but that they shall persevere under circumstances which will prove a stumbling-block unto all whose hearts are not truly upright before God.

There are many circumstances which prove stumbling-blocks to the unsound—

[Amongst these we must first notice those which Job himself more especially refers to. Though he was perfect and upright in himself, he was oppressed with a heavier load of afflictions than ever fell to the lot of mortal man; and in the midst of them, appeared to be forsaken of his God. Now from such a dispensation, a man whose heart was not right with God would be ready to conclude, that it was in vain to serve God; and that, if he is to be subjected to such trials as these, it were better at once to seek the happiness which the world affords; since God puts no difference between the righteous and the wicked.

But more especially, if there be heavy trials for righteousness’ sake, the unsound professor is alarmed; and he draws back from an open confession of Christ, lest he should be involved in troubles which he is not willing to endure.

But the greatest obstacle in the way of the unsound arises from the falls of those who make a profession of religion. A man whose principles are not fixed, is ready to doubt whether there be any truth in the Gospel itself, when he sees a Judas and a Demas making shipwreck of their faith. Our blessed Lord told us, not only that such circumstances would arise, but that they would produce the most unhappy effects: “Woe unto the world because of offences; for it must needs be that offences come.”]

But all these tend ultimately to the establishment of those who are truly upright—

[The assurance that trouble springs not out of the dust, composes their minds under the diversified trials of life: they know, that, whoever be the instrument, it is God who uses it; and that He doeth all things well.

If persecution rage, he has counted the cost, and is “ready to suffer the loss of all things” for Christ’s sake; yea, “he rejoices, if he is counted worthy to suffer for his Redeemer’s sake.” The imprisonment of Paul was designed to intimidate his followers, and to obstruct the progress of the Gospel: but “it turned out rather to the furtherance of the Gospel,” inasmuch as multitudes were encouraged by his example to preach the truth with greater firmness and zeal.

So also, if there be any public disgrace brought on the Gospel by the misconduct of those who have been regarded as eminent in the Church, the truly upright Christian is not at all shaken in his faith: he knows that the Gospel is wholly independent of those who profess it: if eleven of the Apostles had proved like Judas, he would not therefore have concluded that there was either less importance, or less efficacy, in the Gospel of Christ. He considers religion as standing on its own proper grounds; and he determines, through grace, to adhere to Christ, though all others should forsake him.

Here it may be well to mark more distinctly the operation of such circumstances on the true believer’s mind.

Events like these humble him before God: they shew him how weak he himself is, and how certainly he also shall fall and perish, if for one moment he be forsaken of his God. They make him also more earnest in prayer to God. Seeing whence alone his strength must come, he cries day and night, “Hold thou up my goings in thy ways, that my footsteps slip not.” Moreover, he takes occasion from them to search and try more carefully his own heart, lest he also should have deceived his own soul. He is put also on his guard against temptations, and is made to watch more carefully against every occasion of sin. Finally, he is made to feel the necessity of living more simply and entirely by faith in the Son of God, and of receiving out of his fulness those supplies of grace and strength, whereby alone he can hope to get the victory.

Thus are those very events, which weaken the hands, discourage the hearts, and subvert the faith of hypocrites, overruled for the advancement and establishment of the righteous in every good word and work.]

  To GUARD against an abuse of this doctrine, we entreat you to bear in mind,

  1.      The characters who alone can take comfort in it—

[It is “the righteous” only, and he that “hath clean hands,” that has any title to the promise before us, or that is in a fit state to derive any consolation from it. If any be walking in the habitual indulgence of either open or secret sin, he is a hypocrite before God; and to be left to “hold on his way,” will be the heaviest curse that can be inflicted on him. Know, all of you, that “herein the children of God are manifest, and the children of the devil; he that doeth not righteousness is not of God.”]

  2.      The way in which alone it should be improved—

[It is not to create in any one an unhallowed confidence, and to make him imagine that he may relax his exertions; but rather to encourage his exertions, from the assurance that they shall not be in vain. Whatever confidence we may feel, it must always be blended with holy fearh. If the Apostle “kept under his body, lest after having preached to others he himself should become a castaway,” who amongst us will feel himself at liberty to remit his caution, or relax his diligence, in the ways of God? “The path of the just is as the shining light, which shineth more and more unto the perfect day;” and whilst we have an evidence that our path accords with that description, we shall be in no danger of deceiving ourselves: but the very moment that our progress is doubtful, we have reason to inquire whether we are indeed upright before God. Use then this doctrine, not as an excuse for idleness, but as an incentive to diligence; that you may “not lose the things which you have wrought, but may receive a full reward.”]

CCCCLXIX

CHRIST A LIVING REDEEMER

  Job 19:25–27.

I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth; and though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another.

THE trials of the saints have not only been eminently conducive to their own good, but also productive of the best effects to the Church at large. It is in afflictive circumstances that their graces have shone most bright; and under them they have made the most glorious confessions, which will be recorded with admiration as long as the world shall stand. Of all the calamities which Job endured, there was none more pungent than the uncharitable censures of his friends, which tended to rob him of his only consolation. But he rose superior to them all; and when he could not convince his friends by argument, he made his appeal to God, and wished it to be written for the vindication of himself, and the encouragement of others to the latest posterity. We shall point out,

  I.      The substance of his confession—

That Christ is the person spoken of, the very terms here used sufficiently declare.

Job speaks of him as then actually “living”—

[Doubtless Job was no stranger to the promise made to Adam respecting “the seed of the woman that should bruise the serpent’s head;” or to those so often repeated to Abraham, of a “seed, in whom all the nations of the earth should be blessed.” The father of the faithful had anticipated the advent of that promised seed, and had rejoiced exceedingly in seeing, though at the distance of two thousand years, the day in which he should exist. But Job seems not only to equal, but even to surpass that most distinguished “friend of God;” for he saw Christ as actually living; and understood that, which, when spoken by our Lord, so much confounded the Jewish doctors, “Before Abraham was, I am.” Yes, Job beheld him in his pre-existent state, seventeen or eighteen hundred years before he became incarnate; he beheld him as having life in himself, and as being the same yesterday, to-day, and for everc.]

He even declares him to be “God”—

[The same person whom he calls “his Redeemer,” he afterwards calls “God.” And in this he is supported by numberless other testimonies of Holy Writ. The evangelical prophet tells us that the very same person who was “a child born, and a son given, was also the Mighty God;” and the New Testament assures us that He was “Emmanuel, God with us, even God manifest in the fleshe.” Job was accused of ignorance by his friends; but it is to be feared that they had not by any means such exalted views of Christ as he here exhibits.]

This holy man yet further confesses Christ as “his Redeemer”—

[The word Goel imports the nearest of kin, in whom the right of redeeming any estate that had been sold was vested. Behold then the depths of divine truths which had been revealed to Job! He sees his God incarnate; and himself as “a member of Christ’s body, even of his flesh and of his bonesg.” He sees Christ redeeming his soul from death and hell; redeeming him at no less a price than his own blood; or, to use the words of an Apostle, he sees “God purchasing the Church with his own blood.”]

Nor does he view him only as incarnate, or as dying for the redemption of man, but as coming again to judge the world—

[The words used by Job might be applied to the incarnation and resurrection of Christ; but they seem rather to designate his appearance in the last day to judge the world. This office is “committed to Christ because he is the Son of man;” and when he shall execute it, “he will come from heaven in like manner as he ascended up to heaven;” He will not indeed any longer be seen in a state of weakness and humiliation, but “in all the glory of his Father and his holy angels:” nevertheless He will then appear “as a lamb that has been slain;” and will summon all those who pierced him to his tribunal.]

But that which gives inexpressible dignity to this confession, is, the full assurance it expresses of his rising from the grave in that day to behold and enjoy Christ—

[He does not seem to have had any hope of restoration to temporal prosperity; but speaks in the most confident manner of his resurrection to eternal happiness. The destruction of his mortal frame by worms was not in his eyes any bar to its renovation in the last day. He knew that what was sown in corruption, weakness, and dishonour, should be raised in incorruption, power, and glory; that his vile body should be changed like unto Christ’s glorious body; and that when his earthly tabernacle should be dissolved, he had an house, not made with hands, eternal in the heavensk. He knew that, having awaked up after his Redeemer’s likeness, he should behold him, not as now through a glass darkly, but face to face, and dwell for ever in his presence where is fulness of joy. This re-union of his soul and body, together with the beatific vision of his glorified Redeemer, was the one object of his most earnest desires, and most assured hopes. And he was determined, notwithstanding all the accusations of his friends, to maintain “this rejoicing of his hope firm unto the end.”]

  We shall endeavour to IMPROVE this subject by considering,

  II.      The lessons to be learned from it—

Whatsoever was written aforetime was written for our learning: and this confession in particular suggests to us that,

  1.      A full assurance of hope is attainable in this world—

[Job’s assurance seems to have been remarkably strong: he not only calls Jesus his Redeemer, but proclaims his confident expectation of dwelling with him for ever: he speaks of this, not as a thing which he surmised, or hoped, but as what he “knew” for certain. Nor was this a privilege peculiar to Job. Had not Paul also the same delightful confidence, when he said, “I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day;” and again, when he professed that “henceforth there was laid up for him a crown of righteousness, which the Lord the righteous Judge should give himn?” And has not the same Apostle bidden us all to shew the same diligence to the full assurance of hope unto the end? Why then should we rest satisfied without attaining this blessed hope? Would it not serve as an anchor of the soul both sure and steadfastp, amidst all the storms and billows of this tempestuous world? Would it not be an effectual antidote to the poisonous breath of calumny, which will ever strive to blast the fairest characters? Will not the testimony of a good conscience fill us with joy even when we are loaded with the bitterest accusations? Shall we not say with St. Paul, “It is a small matter with me to be judged of you or of man’s judgment, yea, I judge not mine own self, but he that judgeth me is the Lord?” Seek then to “know your election of God;” strive to make it sure and evident to yourselvess; and be continually “living a life of faith on the Son of God,” that you may be able to say, “He has loved me, and given himself for me.”]

  2.      A clear knowledge of Christ in his person and offices is the best groundwork of an assured hope—

[Though Job had been too ready to boast of his integrity, it was not on that that he founded his hopes of immortality and glory. He knew himself to be under the curse of God’s broken law; and that Christ, as his Redeemer, was his “deliverer from that curse, having himself been made a curse for him.” And what other foundations of hope can we have? Are we holier than Job, who notwithstanding all his holiness exclaimed, “Behold, I am vile?” Have we not at least as much reason as he to “abhor ourselves and repent in dust and ashes?” How then shall we pretend to be just before God? Let this be firmly settled in our minds, that we must flee to Christ for redemption, before we can know him to be our Redeemer: we must be united to him by faith, before we can claim him as our nearest kinsman: we must behold his glory now as it is exhibited in the glass of the Gospel, if we would behold it with joy in the great day of his appearing. Let us then seek to know Christ as he is revealed in the word: let us “search the Scriptures, which testify of him,” and pray for the illuminating influences of that Spirit, whose office is, to “glorify Christ, by taking of the things that are his, and shewing them unto us.” Let us be ashamed that Job, who lived before there was any written record of Christ in the world, should know more of Christ than we, who live in the meridian splendour of gospel light. And, whatever we have attained, let us seek daily to “grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.”]

  3.      There is no state, however afflictive, wherein an assurance founded on the knowledge of Christ will not support and comfort us—

[It is worthy of observation, that from the instant Job uttered these words he was enabled to suppress, in a considerable measure, his bitter murmurings and complaints. And what greater support can any man need than to know that he has Christ for his redeeming God, and that after a few more conflicts he shall enjoy him for ever? We do not indeed expect that a person shall always be so elevated by these considerations, as to soar above all sense of his afflictions. But sometimes even this may be enjoyed; and at all times we may hope to “possess our souls in patience, till patience have its perfect work, and we be perfect and entire, lacking nothing.” Let the sons and daughters of affliction then have recourse to this remedy: let them labour to attain a thankful sense that they have been translated out of the kingdom of darkness into the kingdom of God’s dear Son; and then they need not fear but that they shall be strengthened unto all patience and long-suffering with joyfulness. Let them seek an evidence that they are Christ’s: let them beg the Holy Spirit to witness to their spirit that they are children of God; and then their trials, however grievous at the time, shall only serve as a boisterous wind, to waft them more speedily to their desired harbour.]

CCCCLXX

AGAINST HYPOCRISY

  Job 20:4–7.

Knowest thou not this of old, since man was placed upon earth, that the triumphing of the wicked is short, and the joy of the hypocrite but for a moment? Though his excellency mount up to the heavens, and his head reach unto the clouds; yet he shall perish for ever like his own dung: they which have seen him shall say, Where is he?

PREJUDICE or passion will miserably warp the judgment. It will hide from us what we might know, and cause us to pervert what we do know. Never was this more strongly exemplified than in the friends of Job. Had they calmly considered, they might have comforted him in his affliction; but, by a hasty misapplication of acknowledged truths, they most unjustly and cruelly condemned him. Job had hinted to them the evil and danger of their conduct. And Zophar, irritated at the caution, replies with great severity. His words, however, though misapplied, suggest to us two very important truths respecting sinners:

  I.      Their prosperity is transient—

Of sinners, some make no profession of religion, and others a false profession. Each of these characters may enjoy, for a while, great prosperity—

[The profane are often exalted to places of dignity and power: they prosper in all their labours for wealth and preferment. They not only despise, but perhaps persecute the godly: they “triumph,” as though no evil should ever happen unto them. This the Psalmist saw with deep regret.

Hypocrites also frequently are held in estimation. They are objects of envy to many an humble and contrite soul. They will boast of experiences which might well be coveted; and even attain considerable heights of joyd. Their “excellency may mount up to the heavens, and their heads reach unto the clouds.”]

But their prosperity will be of short duration—

[Death will speedily seize upon the most stout-hearted sinner. Then all, which he gloried in, shall come to an end. None of his “pomp shall follow him,” or his “wealth be carried with him.” The hypocrite also shall have a period put to his dissimulation: he shall soon appear in his proper character. The all-seeing God will discover the secrets of his heart. Nor is this time at any great distance: in comparison of eternity, the duration of his joy will be “but a moment.”]

Then will they experience a sad reverse—

  II.      Their ruin will be tremendous—

The ungodly will in due time be visited for their offences. They will then “perish;”

  1.      To their own eternal shame—

[Many portions of Scripture appear to us indelicate; but God’s representations of sin are surely just, and well calculated to make us nauseate and lothe it. Such is his description of the ways of sinners; and such his declaration respecting their endg. They will perish under circumstances of disgrace and ignominy. Christ will not deign to own them before his Father. The angels will come forth to execute the vengeance of God upon them. The saints would even “thrust them out of heaven” if they should seek admittance there. The damned themselves will insult them with bitter tauntsk: nor shall they ever cease to be objects of contempt and abhorrence. This is told us in the plainest terms. Nor, while they retain, as they must, their character, is it possible that their situation ever should be changed.]

  2.      To the astonishment of all that knew them—

[The question, “Where is he?” refers primarily to the utter extinction of the ungodly; but it may well be considered also as an expression of surprise. The wicked little think where their course will terminate. If the rich man’s request had been granted, what reply would his surviving brethren have made so soon as that in the texto? The hypocrites also often escape detection in this world. Perhaps they were celebrated, after their departure, as eminent saints. We may conceive that their dearest friends, or their associates in holy exercises, may inquire after them in heaven. What surprise and horror must seize them, when they hear of the doom which the heart-searching God has passed upon them!]

  ADDRESS—“KNOW YOU NOT THIS?”

Know you not that this has been so from the beginning of the world?

[Does not the word of God assert, that “it shall be ill with the wicked?” Does not the most authentic history in the world prove it to have been sor? Does not conscience itself testify that it shall be so still?]

If you know, do you not consider this?

[Can any thing be more worthy of our consideration? If we have “but a moment,” should we not improve that moment? Are we willing to perish in this ignominious and awful manner?]

Let us live no longer in the neglect of religion—

[The gratifications of sense can last but for a little time; but the consequences of neglecting God will endure for ever. Surely the care of the soul is the “one thing needful.”]

Nor let us rest in a “form of godliness” without experiencing “its power”—

[It will avail us little to deceive our fellow-creatures. The higher we have been in their estimation, the deeper will be our disgrace. Let us then go to Christ for the remission of past sins: let us approve ourselves to him in future, as “servants that need not be ashamed,” and labour to be “sincere and without offence until his coming again.”]

CCCCLXXI

THE EMPTINESS OF EARTHLY POSSESSIONS

             Job 20:22.

In the fulness of his sufficiency he shall be in straits.

MEN universally, by nature, seek their happiness in earthly things: and though they meet with continual disappointment, they will persevere in the same unprofitable course, “spending their money for that which is not bread, and their labour for that which satisfieth not.” The question, “Who will shew us any good?” is asked by every man: but it is the godly man alone that answers it aright, “Lord, lift thou up the light of thy countenance upon me.” The godly man attains the object of his pursuit: but the ungodly man finds, by bitter experience, that, whatever be the measure of his success in the attainment of earthly things, “in the fulness of his sufficiency he is in straits.”

From these words, I will take occasion to shew what a poor wretched creature a mere worldly man is;

  I.      As viewed in himself—

It is here supposed, that he may not only possess a very large measure of earthly things, but may have a consciousness that his portion is, as it were, “shaken together, pressed down, and running over.” Yet, “in the fulness of his sufficiency, he will be in straits;”

  1.      As it respects his present enjoyments—

[Earthly things, of whatever kind they be, pleasures, riches, or honours, are all, in their nature, empty and unsatisfying — — — in their use, transient and cloying — — — and, in their effects, productive of trouble and vexation — — — Our blessed Lord has told us, that “a man’s life consisteth not in the abundance of the things that he possesseth;” and Solomon, after trying all things to an extent that no other man ever did, has given us his testimony respecting them, that they are “all vanity and vexation of spirit.”]

  2.      As it respects his future prospects—

[Every man has a consciousness that there is a future state; and that earthly possessions, so far from advancing our preparation for it, tend rather to divert our attention from it, and to obstruct our progress in the heavenly life. And it is no uncommon thing for a man, in the midst of all his earthly pleasures, to feel them embittered to him, by a consciousness that he is hastening to the eternal world, and is unprepared for it. In fact, though men may, for a season, shake off the thoughts of eternity, they cannot so divest themselves of it in a time of sickness, and in the approach of death, as not to feel exceedingly straitened in their spirit, and to acknowledge that they have been all their days following a phantom, that has eluded their grasp, and disappointed their expectations.]

But, to see him in his true colours, look at him,

  II.      As viewed in contrast with a godly man—

As an ungodly man may possess an abundance of earthly comforts, so may a godly man be reduced to great straits. We can scarcely conceive a more destitute condition than that of Lazarus, or that of those persecuted saints who “wandered about in sheep-skins and goat-skins, being destitute, afflicted, tormented.” Yet, as the worldling is in straits in the midst of his abundance, so these are in abundance in the midst of all their straits. They enjoy much,

  1.      In possession—

[They have peace with God: and that is more to them than ten thousand worlds. With this this have content; which reconciles them fully to their state, whatever that state may be. However great their distress may be, they are resigned to it as their father’s will, and they assure themselves that “all things shall work together for their good.” They know that “their affliction is but light and momentary, and that it is working out for them a far more exceeding and eternal weight of glory.” Hence, so far from being dejected by their trials, they even “glory in them,” and find them a source of solid satisfaction.]

  2.      In reversion—

[They are enabled to look up to heaven, with an assurance, that, however destitute here, they have in that blessed world “an inheritance incorruptible and undefiled, and that fadeth not away.” They have already a foretaste of that bliss, in “a spirit of adoption,” and in the sealing of the Spirit, which is to them “an earnest” of what they are speedily to enjoy in all its fulness. How empty do all earthly things appear to him, whilst in such an elevated state as this! A king upon his throne, if not possessed of these spiritual treasures, is to him an object of pity rather than of admiration and envy: so infinitely is the worldly man below the child of God! The worldly man, in having all things, possesses nothing; but the saint, whilst “having nothing, in reality possesses all things.”]

  APPLICATION—

  1.      Seek not happiness in a way of sin—

[Sin may afford a present gratification: but, though it be as honey in the mouth, it will be as gall in the stomach. So we are told in the preceding context; and so it is found by every child of man — — —]

  2.      Be not too intent upon the things of this world—

[In earthly business, of whatever kind, we may be diligent; yea, and great diligence will consist with great fervour of spirit, and spirituality of mind. But “our affections are not to be set on things below.” In heaven alone is the treasure which we are to affect; and “where that is, our heart must be also.”]

  3.      Seek your happiness in God alone—

[There can be no disappointment, and no satiety. That will make you rich in possession, and in reversion too: for if Christ be yours, “all other things must of necessity be yours also: whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours: and ye are Christ’s, and Christ is God’s.”]

CCCCLXXII

CONDUCT OF SINNERS TOWARDS GOD

  Job 21:14, 15.

Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways. What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?

AS in the speeches of Job’s different friends, so in his answers to them, we must ever bear in mind the ground of their controversy. This, as we have often before mentioned, was, A persuasion on their part that God in his providence would mark the characters of men by his dealings towards them; and that signal judgments of any kind were sufficient, without any other evidence whatever, to prove the pre-eminent wickedness of the person on whom they were inflicted. The different speakers indeed all wander occasionally from the point, and launch out into other topics; but all intended to keep this point in view, and to make it the ultimate object of their discourse. The friends of Job had maintained their side of the question with great confidence, and had driven him more immediately to vindicate himself in opposition to the implied charge contained in their arguments; but here he speaks less of himself, and directs his answer more clearly to the general question. He shews that multitudes of those who prospered in the world were altogether addicted to impiety; yea, that their very prosperity was made by them an occasion of more determined hostility to God: and yet God continued to prosper them both in life and in death, so far, at least, as to exempt them from any remarkable judgments either in the one or the other. The impiety of these persons, as described in our text, must not be interpreted literally, as if the words here used were uttered with their lips: they must be understood as marking rather the language only of their hearts and lives; and in this view they will be found to designate with equal truth the dispositions and habits of ungodly men in all ages.

In evincing this, we shall,

  I.      Confirm the assertion in our text—

The assertion itself is most humiliating, seeing that it lays to the charge of unconverted men these two enormous crimes; first, that they cast off all regard for God; and next, that they vindicate this conduct as reasonable and proper. Now that this is but too just a description of unregenerate men, we appeal,

  1.      To observation—

[What is the conduct of the generality, when the light of divine truth is set before them? Do they not shut their eyes against it? Even the public exhibition of it they do not like: but if a pious minister or friend speak personally to them in secret, they rather resent it as an insult, than accept it with gratitude; and by the aversion to holy things which they manifest, they, in effect, “say to God, Depart from us; we desire not the knowledge of thy ways” — — — If an attention to heavenly things be urged from a regard to duty and interest, the generality will deny that a life of godliness is either necessary or profitable. They conceive, that their time and talents are altogether their own, to be employed according to their own will and pleasure: and that all serious piety, and a life of communion with God, are sources rather of pain and melancholy than of peace and happiness — — —]

  2.      To experience—

[What does every man’s own heart declare? Let us all look Lack and see, What has been our conduct in relation to this matter? Have we desired the knowledge of God’s ways, as we have of the ways that lead to worldly honour and interest? Have we not, on the contrary, when God, by his providence, his word, his Spirit, has been knocking at the door of our hearts, said to him, Depart from me; I have other occupations and interests to attend to; Thou must wait for a more convenient season? If pressed by the exhortations of a faithful friend or minister, have we not vindicated ourselves as acting a wise and rational part; and asserted, (by our conduct at least,) that such a devotedness to God as was required of us was neither necessary nor desirable? Yes verily, we all have “hated the light,” have wished it to be withheld from usc, have “rebelled against it,” when it has flashed conviction on our consciences, and have determined to go on our own way, in spite of all God’s warnings and invitationse. By this resistance to God we have in fact denied his authority over us, avowed ourselves his decided enemiesg, and lived without him in the world — — —]

Let us now proceed,

  II.      To suggest some reflections naturally arising from it—

  1.      How marvellous is the patience and long-suffering of God!

[The conduct above described is not peculiar to men of an abandoned character; it is found in every child of man. There are indeed some persons comparatively religious. Of these it may be said, that they affect religion, and even glory in the distinction which they assume to themselves as persons fearing God and working righteousness. But, in truth, there are no people more decidedly hostile to the Gospel than those whom we now refer to. No man was ever more zealous for a certain kind of religion than Paul in his unconverted state; yet no man was ever a more bitter persecutor of the Church than he. And it is a fact, that, when the Jews at Antioch wished to expel Paul and Barnabas from their city, they could find no persons that would enter more cordially into their views, or more vigorously execute their designs, than “the devout women, whom they stirred up” to countenance and aid their proceedings. “God’s ways,” whether of acceptance with him, or of obedience to him, are displeasing and irksome to the natural man; the one being too humiliating for him, and the other too strict and self-denying: and the contempt that is universally poured on those who “walk as Christ walked,” is itself the most unequivocal proof of the universality of our departure from God, and our hatred of his ways. How astonishing then is it, that God should bear with us a single hour! that he does not now retaliate upon us, as he will do at the day of judgment, and say, “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels!” Let us then “account the long-suffering of God to be salvation;” and “let his goodness and patience and forbearance lead us to repentance.”]

  2.      What glorious tidings does the Gospel bring to our ears!

[It was fox such persons that the Lord Jesus Christ came into the world, and offered himself a sacrifice to the offended Majesty of heaven: “Whilst we were enemies, Christ died for us.” To such persons also are we sent, to offer them a free and full salvation: the extent or long continuance of their rebellion is no bar to the exercise of divine mercy towards them: “Whosoever cometh unto me,” says our Lord, “I will in no wise cast him out.” O ye who are convinced of your past iniquities, and are sensible of your need of mercy, hear what St. Paul affirms; “It is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, even the chief.” Do not imagine that God is filled with resentment against you, as your earthly parents would have been, if you had so treated them: he is plenteous in mercy; and, if you will go to him, he will “give you his blessing liberally, without upbraiding.” If it be thought, that justice will require the execution of vengeance on such sinners as we; be it known, that his justice is satisfied by the atonement which Christ has offered; and that he can now be “just, and yet the justifier of all them that believe.”]

  3.      What a blessed change takes place in the great work of conversion!

[The inmost dispositions of the soul are changed by grace; so that he who lately said unto God, “Depart from me,” now desires his presence above all things, and pants after God as the hart after the water-brooks, and considers “his loving-kindness as better than life itself.” Now he “counts all things but loss for the excellency of the knowledge of Christ Jesus his Lord.” Nor is it the principles only of the Gospel that he loves, but the precepts also; and the way of God’s commandments is as much approved as the way of salvation through a crucified Redeemer. Now he feels that “he is not his own, but, having been bought with a price, is bound to glorify God with his body and his spirit which are God’s.” Nor is it any longer a question with him, whether there is any profit in communion with God: he knows and feels that there is no employment under heaven so profitable; and that, in fact, there is no profit in any thing, not even in attending the ordinances or in reading the word of God, unless a blessing be brought down upon the soul by fervent prayer.

Shew ye then, Beloved, the truth of your conversion by the change of your dispositions, your tempers, your habits. If ye be indeed brought forth into marvellous light, “walk as children of the light and of the day.” And as some remains of your former corruption will yet be found in you, be daily putting off the old man, and be putting on the new, which after God is created in righteousness and true holiness.]

CCCCLXXIII

ACQUAINTANCE WITH GOD

             Job 22:21.

Acquaint now thyself with him, and be at peace.

IN estimating the characters and conduct of men, we must make great allowance for their prejudices and mistakes. Unless we take into our consideration the erroneous idea which Job’s friends had conceived respecting the dealings of Providence with men, we shall be ready to view them in a most unfavourable light. Even with this allowance we scarcely know how to account for the extreme uncharitableness of Eliphaz. He is not content with accusing Job of secret sins that could be known to God only, but he brings plain and positive charges against him of open visible crimes, no one of which could with even a shadow of truth be imputed to him. We regret to see such inconsistency in a man, whom yet we are constrained to consider as pious: and we turn from this painful view of him, to notice the excellent advice, which, though still under a mistaken apprehension of Job’s character, he gave him. To a person under any circumstances, an acquaintance with God is most desirable, but more especially under such a dark and afflictive dispensation as that which Job at this time experienced. That we may invite you all to seek it, we propose to shew,

  I.      Wherein an acquaintance with God consists—

[There is a knowledge of God which may be obtained from the works of creation: but this must of necessity be extremely partial and defective. They display his wisdom, and power, and goodness; but they exhibit no traces of that perfection which we so greatly need to be acquainted with, namely, his mercy in pardoning sin. It is from revelation only that we can learn his true character as “a just God and a Saviour:” and for a discovery of him in that endearing new, we must look at him as exhibited to us in the Gospel of his Son. It is in the face of Jesus Christ that all his glory shines. It is in the cross of Christ that all his perfections are made to unite and harmonize: it is there alone that we can see “mercy and truth met together, and righteousness and peace kissing each other.” This then it is which constitutes a true knowledge of God; it is an acquaintance with the great work of redemption; a view of “God in Christ Jesus reconciling the world unto himself, not imputing their trespasses unto them” — — —]

  II.      What is that measure of acquaintance with him which we as sinners are privileged to enjoy—

[It is not a mere speculative knowledge of these things, but an actual participation of them in our own souls: it is not “an hearing of God with our ears, but a seeing of him with our eyes,” as Job speaks; I mean, with the eye of faith, which is privileged to “behold Him who is invisible.” By faith “we have a fellowship,” yea a most intimate and endearing fellowship, “with the Father, and with his Son Jesus Christ.” God will come and manifest himself to us, as our God, our Father, and our Friend. “By his Spirit he will enable us to cry, Abba, Father.” “He will dwell in us, and walk with us:” Christ will live in us, even as his heavenly Father lived in him; insomuch that “he himself will be our lifed.” What nearer intimacy can be conceived? yet this it is our privilege to enjoy: this union with him, this committing of our souls to him, this receiving of all needful communications out of his fulness, this living entirely by faith in him as our Saviour and our God; this, I say, is that measure of acquaintance with him which we ought to seek, and may actually possess — — —]

  III.      The benefits resulting from it—

[Who can ever fully declare what is implied in peace with God? Verily it is “a peace that passeth all understanding” — — — But there is peculiar emphasis in the word “Now;” “acquaint now thyself with God, and be at peace.” What was the estimate which Eliphaz had formed of Job’s character? He viewed Job as the vilest hypocrite upon earth, and considered him as punished by God with most signal vengeance: yet he said to him, “Acquaint now,” now, notwithstanding all thy vileness; now, in the midst of all these judgments; even now acquaint thyself with God; and “so shall good come unto thee.” This was indeed a just view of God, though an erroneous view of the poor afflicted saint. This is the view we should ever have of God in Christ Jesus: we should see him ready to bestow his richest mercies even on the chief of sinners, and as determined “never to cast out any who come unto him.” Be it known then, that, if only we will acquaint ourselves with God as he is revealed to us in the Gospel of his Son, there is not a good which God himself can bestow, which he will not richly communicate to us; nor is there a condition, either of sin or suffering, in which that acquaintance with him shall not be effectual for the restoration of our souls to peace. Were we the vilest of the human race, our iniquities should be blotted out — — — and were we in a condition a thousand times more deplorable than that of Job, it should turn all our sorrows into joy — — —]

  ADDRESS—

Acquaint now yourselves with God,

  1.      Ye who are in a state of sin—

[Seek him in reading, meditation, prayer, &c.]

  2.      Ye who are in a state of suffering—

[Doubt not his willingness or sufficiency.]

CCCCLXXIV

THE UPRIGHT PERSON’S COMFORT UNDER AFFLICTIONS

             Job 23:10.

He knoweth the way that I take: when he hath tried me, I shall come forth as gold.

THE superior happiness of the godly above that of the ungodly is not so manifest in a season of prosperity as under circumstances of deep affliction. The world can rejoice in their portion as long as their pleasures are uninterrupted by bitter reflections or painful dispensations: but in trouble they have no refuge. The righteous, on the contrary, have less of thoughtless gaiety; but in time of trouble they find abundant consolations. No man was ever beset with a greater complication of trials than Job; all of which were beyond measure heightened by the uncharitable censures of his friends: but still he found an inward support by reflecting upon,

  I.      His conscious integrity—

It is characteristic of God’s children, that they are all upright before God—

[As there is a very considerable difference in the attainments of different men with respect to bodily strength and intellectual powers, notwithstanding all possess the same members and enjoy the same faculties, so is there with respect to piety also, notwithstanding all are upright in heart. From the very instant that a person is converted to God, he must of necessity hate sin, and long after a conformity to God’s image: he cannot commit sin; he must be, according to the measure of grace given him, “an Israelite indeed, and without allowed guile.” Nor does humility require us to confess ourselves hypocrites (wilful hypocrites, I mean) when God has quickened us by his Spirit; for it is not humility, but ingratitude and falsehood, to deny the work which God has wrought in us. Many of God’s most eminent saints have spoken of their own integrity and rejoiced in it, and even pleaded it before God. And we also, by “proving every one of us our own work, may have rejoicing in ourselves, and not in anotherc.”]

A consciousness of their own integrity is a rich source of consolation to them in a trying hour—

[There are times and seasons when almost all the other springs of comfort seem dried up: sometimes it may be painful even to reflect upon God. Job acknowledges in the context, that God’s “presence was a trouble to him:” but knowing that God was acquainted with his heart, he could yet appeal to him respecting his own integrity: and from this source he derived a pleasing satisfaction, an encouraging hope. St. Paul, under a daily and hourly expectation of martyrdom, experienced much joy in the same thought: nor shall we find it a small consolation to us, under any trials we may be called to endure.]

But Job found a yet further consolation in reflecting upon,

  II.      The expected issue of his trials—

Though he was at present in as hot a furnace as he could possibly endure, yet he believed that he was put into it by a skilful Refiner, for the purifying of his soul from dross—

[They who are truly upright, learn to view the hand of God both in their comforts and their troubles: they know that affliction comes not by chance, but from the hand of Him who directs every thing with consummate wisdom. The ungodly look no further than to second causes; and therefore yield to murmuring and impatience whenever they receive evil from the hand of their fellow-creatures: but the godly are persuaded that their portion, whatever it be, is mixed for them by God himself, and that it is intended “to purge away their iniquity,” that they may be partakers of his holiness. This was evidently the view which Job had of troubles, notwithstanding they sprang from such various sources.]

An expectation of the benefit reconciled him to the means used for his good—

[No one can love trouble on its own account; since it is “never joyous, but grievous.” But sanctification is the highest wish of the upright soul: it is regarded as a pearl that cannot be purchased at too high a price. Trials, however painful, are welcomed, if they may but be the means of promoting this blessed end. Many have even dreaded the removal of them, lest with them they should lose also the benefits flowing from them. And, if we could have viewed the afflictions of Job in their true light, we should have preferred his condition when upon the dunghill far before that of his censorious friends. He was enabled to look forward to the end; and the event fully justified his expectations.]

  ADDRESS,

  1.      Those who are in the furnace of affliction—

[Look above all second causes, and see God appointing the nature, measure, and duration of all your trials. “He brings the third part through the fire;” and appoints tribulation as your way to the kingdom. Let him accomplish his own will in his own way; and “what ye know not now, ye shall know hereafter.”]

  2.      Those who have been delivered from their troubles—

[When you were bowed down under the load of your afflictions, you probably thought how differently you would live if God should hear your prayers, and deliver you. Now then remember the vows that are upon you. Provoke him not to visit you with yet heavier afflictions. As clouds succeed the rain, so do troubles come in succession while we are in this vale of tears. Endeavour then so to improve the past, that future troubles may find you better prepared for their reception, and every dispensation fit you for your eternal rest.]

  3.      Those who have never yet experienced any particular trials—

[A little outward religion will satisfy you in a state of case and prosperity. But that will not be found sufficient in a time of trouble. The fire will try what your attainments are. Now therefore be in earnest about the work of salvation, that when affliction comes, it may be mitigated by the consolations of an upright mind, and not be aggravated by the accusations of a guilty conscience.]

CCCCLXXV

JOB’S LOVE TO THE WORD OF GOD

             Job 23:12.

I have esteemed the words of his mouth more than my necessary food.

WHENCE arose this remarkable assertion? Was it a spontaneous and uncalled-for effusion of self-applause? or was it drawn forth by the circumstances in which this holy man was placed? If we look back to the preceding chapter, we find that Eliphaz had given him this counsel: “Acquaint now thyself with God, and be at peace: thereby good shall come unto thee. Receive, I pray thee, the law from his mouth, and lay up his words in thy heart.” In answer to this, Job replies, “O that I knew where I might find him! that I might come even to his seat! …. Behold, I go forward, but he is not there; and backward, but I cannot perceive him: on the left hand, where he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him.… My foot hath held his steps; his way have I kept, and not declined: neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary food.”

I will call your attention to these latter words,

  I.      As an honour to Job—

What sacred records Job possessed, I know not: but certainly he had some, either written or traditionary: and to these he had respect, “esteeming them more than his necessary food.”

His desire after them was more ardent—

[A man may feel no great appetite for dainties; but for his necessary food he cannot but feel a most intense desire. Hunger and thirst will in time so oppress a man, that he will gladly part with all that he possesses in the world to satisfy their pressing demands. In the famine that was in Egypt, the whole people of the country sold their lands, yea, their very bodies, to Pharaoh, for a supply of necessary food. Yea, on some occasions, women have eaten their own children, to satisfy the calls of nature. Yet was Job’s desire after the words of God more urgent than any pressure of the natural appetite for bodily food.]

His delight in them was more exquisite—

[The sacred records are represented to us as “a feast of fat things, of fat things full of marrow, of wines on the lees well refined.” Yet this, methinks, conveys but a very inadequate idea of the delight which the promises of God afford to a weary heavy-laden soul. Doubtless to one nearly famished with hunger and thirst, the necessary food, how common soever it may be, is exceeding sweet: but not so sweet as were God’s words to Job; so much more exquisite was the satisfaction which they afforded to his soul than any of which his bodily frame was capable.]

His refreshment from them was more abiding—

[Elijah, after a hearty meal, “went in the strength of his meat forty days and forty nights.” And Jonathan, after a day’s extreme fatigue, did but taste a little honey, and his strength was renovated in a very extraordinary degree. But the strength which God’s blessed word imparted to Job was visible in every part of his life. Truly “it enlightened his eyes,” insomuch that his discernment of God’s truth was incomparably clearer than that of any of his friends who came to instruct and comfort him: for God himself says of them, that “they had not spoken of him the thing that was right, as his servant Job had.” And, as it informed his understanding, so it strengthened him to bear his trials with a degree of confidence and composure never surpassed by mortal man. In immediate connexion with my text, he says, “God knoweth the way that I take: when he hath tried me, I shall come forth as gold.” And St. James represents him, in this respect, as the most perfect pattern to the Church in all ages: “Ye have heard of the patience of Job.” I may add further, his love to the word of God was that to which we must trace the whole of that obedience which he so feelingly describes: “My foot hath held his steps; his ways have I kept, and not declined; neither have I gone back from the commandments of his lips: I have esteemed the words of his mouth more than my necessary food.”]

Let me yet further pursue this subject,

  II.      As a reproach to us—

How much fuller a revelation of God’s mind do we possess!

[Doubtless Job’s views, both of himself as a sinner, and of Christ as a Saviour, were, in many respects, clear and just. But how incomparably richer is that discovery of God’s revealed will, which is transmitted to us in the writings of the Old and New Testament! There is nothing concealed from us, which it would be for our advantage to know. All the eternal counsels of God, as displayed in the covenant of grace, are exhibited to our view, together with all the wonders of redeeming love. How highly, then, should these be estimated by us! If Job felt such regard for the partial revelations vouchsafed to him, what should not we feel towards this complete system of divine truth, which we are privileged to enjoy?]

But how low is the esteem in which it is held by us!

[Not only is “our necessary food” preferred before it, but every base indulgence: the gratifications of sense which are most sinful, and the acquisition of objects which are most worthless, have a greater preponderance in our minds than either the Law of Moses or “the glorious Gospel of the blessed God.” Let us only look back, and see how faint have been our desires after divine knowledge, and how feeble our endeavours to obtain it. In truth, every book has been preferred before the sacred volume: and, with almost every one amongst us, the perusal of a novel or a newspaper would be resorted to, at any time, to occupy a leisure hour, rather than God’s blessed word.

To what is our ignorance of heavenly subjects to be ascribed, but to this? And to what else must our disobedience to God’s commandments be traced? We love not God’s word, and therefore we do not study it: we explore not its contents, and therefore we neither know it nor obey it. Though it ought to be our meditation and delight all the day, with many the sacred volume is scarcely ever read at all: and with those who do occasionally take it into their hands, it is read only in a superficial manner, and without that veneration and love which it deserves. I say, then, that Job may well rise up in judgment against us, to condemn us for our grievous neglect of that sacred volume, which even “the angels in heaven desire to look into.”]

  APPLICATION—

Redeem, then, the time which you have lost, for the attainment of divine knowledge—

[Were the salvation of your soul out of the question, God’s blessed word deserves more attention than any other book: for there is no other book whose contents are so curious, so instructive, so edifying in every view. But, when the salvation of your soul depends on your obedience to it, what shall I say? Methinks, you should be studying it day and night, in order to obtain all its proffered benefits, and to comply with all its most reasonable demands. In public, when it is opened to you in the ministration of the Gospel, “receive it, not as the word of man, but as the word of the living God.” And in your secret chamber study it, as it were, upon your knees; and implore of God the teaching of his Holy Spirit, in order that you may be able to comprehend its mysterious contents. In a word, esteem the revelation of your God as Job esteemed it: and then, like Job, shall you have a record on high, that you pleased God, and that you were accepted of him.]

CCCCLXXVI

REBELLING AGAINST THE LIGHT

             Job 24:13.

They are of those that rebel against the light.

WE cannot understand any part of the Book of Job aright, unless we continually keep in mind the subject in dispute between Job and his friends; they labouring incessantly to convince him, that the judgments with which he was visited were marks of God’s indignation against him, on account of some secret wickedness he had practised; and he endeavouring to prove to them, that God’s dealings with men in this world were no proper tests of their character; since even the most abandoned of mankind, in many instances, prospered in this world, and passed through life without any visible marks of God’s displeasure. Amongst persons of this character, he mentions “those who rebel against the light;” who form, indeed, a very large portion of the community in every age and in every country under heaven.

We shall find it not unprofitable to inquire,

  I.      Who they are that are obnoxious to this charge—

The expression, “rebelling against the light,” may be taken both in a literal and a figurative sense. Accordingly, we must comprehend under this description those who rebel,

  1.      Against the light of day—

[This, in fact, is the primary import of the expression in my text: for Job himself goes on to illustrate his meaning by the conduct of murderers and adulterers, both of whom shun the light of day, which would expose them to observation, and affect the darkness of night, as more favourable to their pursuits. “The murderer,” says he, “rising with the light, killeth the poor and needy: and in the night is as a thief. The eye also of the adulterer waiteth for the twilight, saying, No eye shall see me; and disguiseth his face. In the dark they dig through houses which they had marked for themselves in the day-time: they know not the light: for the morning is to them even as the shadow of death: if one know them, they are in the terros of the shadow of death.” Hence such persons are called “children of the night and of darkness,” in opposition to the godly, who are termed “children of the light and of the dayb;” the one choosing the night as the season for their wicked transactions, and the other the day for their labours which affect the light. The truth is, that God has given the light of day on purpose that his people may be enabled to serve and honour him in their different vocations: but the persons here spoken of discard the light, denying to it their acknowledgment of its superiority, and giving a decided preference to darkness, which alone is suited to such a conduct as they pursue. This is “rebellion against the light,” inasmuch as it is a withholding from it those services which the Creator himself has assigned it, and which its peculiar properties demand.]

  2.      Against the light of conscience—

[Conscience is God’s vicegerent in the soul of man. Under its direction and government all, without exception, are placed. The heathen, who have no written law to regulate their conduct, and are therefore “a law unto themselves,” are under the control of this faculty; which either “accuses or excuses them,” according as they demean themselves in accordance with the law of their minds, or as they oppose and violate its dictates. And whoever disobeys its motions is altogether “inexcusable” before God. True indeed, many, whilst following their conscience, sin grievously against God, as Paul did, when he persecuted the followers of Christ. But his sin consisted, not in following the dictates of his conscience, but in not having his conscience better informed. The obeying of the voice of conscience, so far as that alone it considered, is always right; and to rebel against it is always wrong. And who is there that has not transgressed in this way? Who is there that, having known what was evil, has not committed it; and, having known what was good, has not neglected to perform it? St. James tells us plainly, that to “rebel thus against the light” is sin: “To him that knoweth to do good, and doeth it not, to him it is sin.”]

  3.      Against the light of revelation—

[God has given us “his word to be a light to our feet, and a lantern to our paths:” and he requires that we obey it without reserve. But where has it its legitimate control? Where does it reign with unrestricted sway? Alas! whether amongst Jews or Christians, its influence is very limited: any worldly interest, any carnal gratification, is quite sufficient to overpower it. Not even the Gospel itself, with all the wonders of redeeming love, can operate so as to subject men to its dominion. See, I pray you, and consider, Who regards the Law as a rule of life? who yields himself to the Gospel, so as to have his soul “cast into it as into a mould,” and so as to be “formed by it into the image of our God?” Look round the world, and see how few are really in subjection to it. Even where the Gospel is preached in its utmost simplicity, the great mass of those who hear it “rebel against the light,” and “walk on still in darkness.”]

But, not to speak of others, let us consider,

  II.      How far we ourselves are implicated in it—

In order to bring it home to ourselves, let us call to mind particularly,

  1.      Our indulgence of secret sins—

[Let us look at those who are yet in a state of childhood, and see what frequent deviations from truth and honesty are to be found amongst them; insomuch, that it is almost a miracle if a single individual be found who cannot call to mind some violations of his duty in these respects. Let us trace our lives up to manhood, and see what each successive year has brought forth; in how many instances we have harboured thoughts which we could not have dared to express in words; yea, and uttered in words, to a fellow-creature, what we should not have dared to utter in the hearing of a man of God; yea, perhaps I may say, have carried also into effect, when, if an intelligent and pious friend had been present, it would have been impossible for us to have acted as we did. As for God’s presence, we thought not of it. It was sufficient for us that we were not seen by man. If we have had reason to fear that our sin was discovered, we have been filled with shame and sorrow: but, if we have eluded human observation, we have thought little of the eye of God. In a word, to a sense of our own honour and credit in the world we have been all alive; but, to the approbation of our God we have been indifferent.

In speaking on this subject, I may fitly mention the artifices of trade and commerce, which, in fact, constitute the great art of rising in the world, and without which it is scarcely possible for a man to gain a livelihood. Yet, all these arts of adulteration and deceit are practised in secret, without any regard to God or conscience. I wish all of you, Brethren, from the oldest to the youngest, in whatever rank you move, and whatever office in life you fill, to examine whether the sins incident to your age and station are not indulged by you, so far as the habits of the world will sanction them, without any fear of God. Truly, there is not one amongst us, who, if he will suffer conscience to speak the truth, must not acknowledge, that he has “rebelled against the light” in instances without number, yea, and it is to be feared, in instances too which he could not endure to have published to the world at large.]

  2.      Our neglect of acknowledged duties—

[Who, that has ever heard the Gospel, does not know the two great leading requirements of it; namely, “repentance towards God, and faith in our Lord Jesus Christ?” Yet, who complies with them? Who calls his ways to remembrance, and mourns over all the evils of his former life, and humbles himself before God in dust and ashes? Who goes to God from day to day, imploring mercy at his hands in the name of the Lord Jesus Christ, and wresthng with him, as it were, in prayer, till he obtains an answer of peace? Who “lives altogether by faith in the Lord Jesus,” “receiving out of his fulness those supplies of grace and strength which are necessary for him, and goes forth in dependence upon Christ to glorify his God in all holy obedience? Alas! alas! we acknowledge readily enough what the light of the Gospel requires; but we “rebel against it.” And this, as our Lord says, is the very point which so greatly offends our God: “This is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds are evil.” In fact, it is this which renders men so averse to be told in private what they are accustomed to hear in public: “for every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved: whereas, he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.” Let us, then, only look at the daily habit of our minds, in relation to these things, and we shall see how deeply we all, without exception, are implicated in the guilt which is imputed to those who rebel against the light.]

  BEHOLD, then,

  1.      How amazing has been the forbearance of God towards us!

[God has seen all our wickedness, however secret, whether it has been in a way of commission, or of omission. “The darkness has been no darkness with him; but the night and the day to him are both alike.” How wonderful then is it, that he has borne with us, and not taken us away in the midst of our sins: when, if I may so say, he might have cut us off to advantage, and made us most distinguished monuments of his displeasure! How wonderful, too, that when he has seen the whole world, and all the iniquity that has been perpetrated in it, he has borne with us so long, and not consumed us utterly, as Sodom and Gomorrha! Let us, then, acknowledge “this long-suffering of God to be salvation:” and let it convince us, that he is “not willing that any should perish, but that all should come to repentance and livei” — — —]

  2.      What a mercy is it that the light is yet continued to us!

[From many churches God has removed the candlestick, when those who enjoyed the light persisted in rebellion against it. But we, Brethren, have the light continued to us, the light of day; being preserved in life, when so many have been taken away long before they attained to our age; the light of conscience, too, which so many have been left to “scar as with a hot iron;” and the light of revelation, which yet sounds in our ears, and invites us to accept of mercy through the Redeemer’s blood. O Brethren! how “little a while ye will have the light with you, God alone knows: but whilst you have the light, walk in the light, that ye may be the children of light.” Beg of God that the word ye hear may “not be a savour of death to your death and condemnation, but a savour of life to your eternal life and happiness.”]

  3.      How thankful should we be if conscience have in any measure its proper influence upon us!

[Does conscience smite you, Brethren? Be not in haste to close the wound: yea, beg of God that it may never be healed, but by the blood of Jesus Christ. Conviction is the very first work of the Spirit of God: and the deeper that is, the richer will be your consolations. And, when you have obtained peace with God, still let conscience sit enthroned in your soul, to regulate your every act, and every word, and every thought, according to the mind and will of God. Entreat of God to make your conscience tender as the apple of your eye: and, if but a mote offend it, let it never rest there, but weep it out with tears of penitential sorrow, and get the guilt of it also washed away in the blood of Christ. In a word, endeavour to “walk in the light, as God is in the light; and then shall God and you have fellowship one with the other; and the blood of Jesus Christ, his Son, shall cleanse you from all sin.”]

CCCCLXXVII

SELF-REPROACH

             Job 27:6.

My heart shall not reproach me so long as I live.

JOB had been represented by God as a perfect and upright man: and the severe trials he was called to endure served only to prove the truth of that assertion. True it is that he was occasionally driven by the unkindness of his friends and the depth of his sufferings to speak without due reverence for the Supreme Being; but never were the predictions of Satan, or the accusations of his own friends, verified respecting him. His whole life had been a continued course of piety and virtue: and he determined, through grace, that nothing should divert him from it. Being conscious that he had maintained his integrity hitherto before God, he would not suffer his uncharitable friends to rob him of the comfort which that consciousness afforded him in this hour of trial: “he held fast his righteousness, and would not let it go.” And being determined to preserve the same blessed course even to the end, he said, “My heart shall not reproach me so long as I live.”

Of all the blessings that man can enjoy in this life, there is none greater than the testimony of a good conscience: without it, not all the world can make us happy; and with it, we find support under all the calamities that can come upon us. Let us then consider,

  I.      The proper office of conscience—

Whilst we acknowledge that there are no innate ideas which obtain universally amongst the children of men, we affirm that there is in every man an innate capacity to judge of, yea, and an innate power that will sit in judgment upon, his actions, and will pronounce a sentence of condemnation or acquittal upon him, according as he obeys or violates the law, by which he conceives himself bound to regulate his life. To this effect St. Paul, speaking of the Gentiles, says, that they, not having the written law, are a law unto themselves; and that their conscience accuses or excuses them, according as they demean themselves in reference to that law.

From hence we see that the office of conscience is two-fold;

  1.      To judge of what is past—

[God, who will pass judgment upon all men at the last day, has appointed conscience to be, as it were, his vicegerent in the hearts of men, and to testify to them beforehand what sentence they are to expect at his tribunal: nor is it of actions only that it is constituted a judge, but of dispositions, of motives, and of all the most secret workings of the heart. If evil be committed by us in act, word, or thought, it is to condemn us, even though the whole world should resound with our praise: and, on the other hand, it is to bear testimony in our favour, and to acquit us, if we are innocent, even though men and devils should combine to load us with reproach. Its office, as an accuser, is strikingly exhibited in those who brought to our Lord the woman taken in adultery: when he bade the person who was without sin amongst them to cast the first stone at her, they all went out successively “from the eldest to the last,” every one of them standing condemned in his own mind. We are not necessarily to conclude, that they had all been guilty of the same particular sin; but that every one of them had some grievous sin brought to his remembrance, by which he was convinced that he himself was not a fit person to use severity towards her. Our Lord did not lay any specific sin to their charge; nor were the spectators able to accuse them: but conscience did its office: and they were unable to withstand its potent sway. Many glorious instances also are recorded of the power of conscience to support the mind under the severest trials. The very instance of Job which we are now considering, evinces this: and the solemn appeals which David, and Paul, and others, have made to God himself respecting their integrity, prove, beyond a doubt, that the testimony of a good conscience will enable a man to rejoice, though suffering under the foulest aspersions and the most unfounded accusations — — —]

  2.      To direct in what is to come—

[Every man is bound to be regulated by his own conscience. We may sin indeed, and sin grievously, whilst following the dictates of our coiucience; but our sin will consist, not in doing what we think to be right, but in not taking care to have our conscience better informed. Even supposing any line of conduct to bo rieht in itself, we ought not to do it, unless we believe it to be right: for “whatsoever is not of faith, is sin.” We ought to be “thoroughly persuaded in our own mindse:” if we doubt respecting the proper line of duty, we should wait, and inquire, and pray, till we see our way clear; especially if the doubt have respect to the morality of the action. There may be doubts about some particular circumstances which can never be fully resolved; and in them we must follow the line which expediency prescribes: but where duty can by any means be ascertained, then we should exert ourselves to the uttermost to learn the will of God, and then follow the path which we apprehend he will most approve.]

But, that we may mark more distinctly the office of conscience in relation to this point, we shall proceed to notice,

  II.      Our duty with respect to it—

Whilst conscience is given to us to preserve us from all moral evil, we are bound on our part to preserve it in a lively and vigorous state. It is our duty,

  1.      To consult its records—

[Unobserved by us, it notices from time to time the quality of our actions, and frequently assigns to them a very different character from that which a common observer would imagine them to bear. But if we forbear to consult its records, they become gradually fainter, till they are almost wholly effaced. Scarcely an hour, and certainly not a day, should ever pass, without our retiring, as it were, to converse with it. What hast thou recorded concerning me this day? What is thy testimony respecting my morning addresses at the throne of grace? Were they such as became a poor sinful creature, redeemed by the blood of God’s only dear Son, and altogether dependent on the operations of his grace? Were they full of gratitude for mercies received, of contrition for sins committed, of earnestness for future communications, and of affiance in him as a promise-keeping God? What hast thou recorded concerning my family devotions? What, of my tempers throughout the day? What, of the improvement of my time for God? What of my zeal for his honour? What, of my labours for the eternal welfare of my fellow-creatures? Thus, as the Apostle says, “We should examine ourselves,” and “prove our own selves:” nay more, we should beg of God to search and try, not our ways only, but our inmost thoughts and desires, that so we may have a fuller knowledge of ourselves, and keep a conscience void of offence both towards God and man.]

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