he had been preserved pure. Among these he mentions his conduct to his servants; and observes that, if in this he had been arbitrary and oppressive, he would have a melancholy account indeed to give in the day of judgment; " Then," says he, "What shall I do when God riseth up? and when he visiteth, what shall I answer him?" These words may be considered as, I. A weighty reflection Job is contemplating his responsibility to God, together with the impartiality that will be shewn in the future judgment— [In speaking of his accountableness to God, he does not limit it to such actions as are reprobated among men, but mentions it in reference to (what is generally but little regarded) his spirit and temper in domestic duties. He well knew that God took cognizance of small things as well as great, and of things relating to civil and social life as well as those that pertain more immediately to religion. He was certain also, that at God's tribunal the slave and his master, the beggar and the king, would have their cause determined with equal and unerring justice. Hence, when calumniated and condemned by men, he naturally reflects on the sentence that would be passed upon him at God's tribunal, on the supposition that there were any wilful and allowed sin found in him, whatever the nature of that sin might be, and however venial it might be deemed by the world at large.] Such a reflection will be highly profitable to us also [For great and heinous sins, as they are called, we all feel ourselves accountable to God; but we scarcely think that any responsibility attaches to the dispositions we manifest in the family or the state; we may be querulous and contentious subjects, or proud and oppressive masters, or slothful and impertinent servants, and yet never imagine that God will notice such faults in the day of judgment. The rich and the great are ready to think, that they shall find some favour with God on account of their earthly distinctions; and that, while a poor man who robs or injures them is deserving of the heaviest judgments, they may rob and injure others to ever so great an amount by their extravagance or extortion, and yet pass without censure. But the great and terrible God has no respect of persons, but will "judge every man according to his works.' And it will be well for us, if we take a retrospect of our actions, and seriously reflect, what answer we shall give to God in the day that he shall visit us.] But these words may also properly suggest to us, II. An instructive inquiry The inquiry is twofold: if God should call us to his judgment-seat before we have truly repented of our sins, 1. What shall we "do ?" [Shall we go before him with boldness, as too many rush into his presence now? Will not his purity abash us, and his excellency make us afraid "?" Shall we hide ourselves from his presence, and elude his search? Whither shall we flee in order to effect this? In the rocks to fall upon us, or the hills vain shall "call upon we, to cover us.' Shall we resist his summons? How vain the attempt! “Shall our hands be strong in the day that he shall deal with usd," 66 or, can we thunder with a voice like hise?" Let us then bethink ourselves "what we shall do in the day of visitation? to whom shall we flee for help? and where shall we leave our gloryf?"] 2. What shall we " answer?" [Shall we say with that amiable, but mistaken, youth, "I have kept all thy commandments?" Alas! which of the commandments have we not broken times without number? Let it only be considered that an angry word is murder, and an unchaste look adultery1; and we shall find abundant reason, even as holy Job himself did, to blush and be confounded before the heart-searching God'. If this appear too presumptuous, shall we, like the Pharisee, tell him of our comparative goodnessm? Suppose we do differ from others, what ground of glorying is this to us"? And how infinitely short have we come of the perfection which God requires of us! Yea, the very disposition to justify ourselves is sufficient to make God utterly abhor us°. Shall we answer, that we had other things beside religion to attend to? But what other things? If they were lawful a Deut. x. 17. b Job xiii. 11. h Matt. v. 21, 22. • Job ix. 30-32. c Ps. cxxxix. 7-12. f Isai. x. 3. i Matt. v. 28. m Luke xviii. 11, 12. Luke xviii. 14. in themselves, they were not in the least degree incompatible with religion: and if they were unlawful, they ought to have been renounced. Shall we reply, that we did not think God would ever condemn any one for the want of religion? But why did we entertain so fond a hope? Were we not sufficiently warned to the contrary? Was it possible for God to declare in more express terms his determination to punish impenitent transgressors P? Whatever other answers we may be disposed to make, let us consider whether they do not admit of a reply that shall stop our mouths, and utterly confound us? In this way we shall gather instruction for which we may have reason to bless God for ever.] The oblique hints which both Job and his friends repeatedly gave to each other, may lead us further to consider the words, as, III. A solemn warning If a master's unkindness to his servant would bring down upon him the divine judgments, Job's friends might see, that their uncharitableness towards him would not pass unnoticed. In the same manner, these questions convey a solemn warning, 1. To those who are altogether regardless of religion [We are well aware that when a fellow-creature expostulates with such persons, they will fill their mouths with arguments, and turn to ridicule "the words of truth and soberness." But it is not a worm like themselves that they must answer, but the living God. Let careless sinners then consider what they shall answer HIM? And, before they speak peace to themselves, let them think whether HE will deem their excuses sufficient? It is by his judgment that they must stand or fall; and therefore they must be satisfied with nothing which will not satisfy him. It will be to but little purpose to be justified in their own eyes, and in the opinions of a partial world; for if he should refuse his sanction, they will have nothing left but to bewail their folly in everlasting torments.] 2. To those who rest in an outward and formal religion P Ps. ix. 17. 1 Cor. vi. 9, 10. [It is not the observance of forms, but the devotion of the heart, that God requires. Religion is to be our business, yea, our very element wherein we live. Our daily care, and our supreme delight, must be to maintain fellowship with the Father, and with his Son Jesus Christ, and to glorify God by a holy conversation. These are the things which God will inquire into at the last day: and if we tell him then, that such a life was generally reprobated as hypocrisy or enthusiasm, will he account it a sufficient excuse for our conduct? What! he may say, were all the prophets, and apostles, yea, and my only dear Son, too, hypocrites and fanatics? And were others to be condemned in proportion as they resembled these divine patterns? Did you not know in your consciences, even while you ridiculed the godly, that both you, and they, ought to walk as Christ walked? Know, then, that the form of godliness, however exemplary, will, if destitute of the life and power of it, leave you without excuse in the day of judgment.] 3. To those who profess religion indeed, but walk unworthy of it [Every question put to careless or formal Christians will have tenfold force when addressed to those who profess godliness: for they acknowledge their obligation to piety, and seek to be esteemed as truly religious characters; and therefore to all their other guilt they add the basest hypocrisy, if they live in any wilful sin. Let those (if such there be amongst us) who, while they "seem to be religious, either bridle not their tongue," or yield to the solicitations of wrath, envy, malice, lewdness, covetousness, or any other vile affection; let them, I say, consider what they shall answer when God shall visit them. If others be punished, much more shall they': yea, their condemnation shall be increased in proportion to the mercies they have slighted, and the advantages they have abused.] We cannot conclude without adding one word of DIRECTION [It has been shewn already, what answers will not suffice at the day of judgment. It is but reasonable then to ask, What answer will suffice? To solve this important question, we reply, That doubtless we must renounce all habitual and allowed sin but that, with respect to the sins of infirmity that are incident to our fallen nature, we should lie low before God', seeking mercy through Christ only, and declaring our q Jam. i. 26. affiance in the promises which God has given us in his word '. Then, though vile, we shall not be cast out; nor shall our past sins be remembered against us any more for ever".] t Isai. xliii. 25, 26. See this very question, "What shall we do?" and the answer given to it by the voice of inspiration, Acts ii. 37, 38. and xvi. 30, 31. u Heb. viii. 12. CCCCLXXXIII. SPIRITUAL IDOLATRY. Job xxxi. 24, 25, 28. If I have made gold my hope, or have said to the fine gold, Thou art my confidence; if I rejoiced because my wealth was great, and because mine hand had gotten much; . . . . This also were an iniquity to be punished by the Judge: for I should have denied the God that is above. HATEFUL as boasting is, and justly condemned both by God and man, there are occasions when it is proper, and indeed necessary. For instance; when a character has been grossly calumniated, and can be vindicated only by an appeal to facts, those facts may be adduced, however much the recital of them may tend to proclaim our own praise. Samuel was constrained to assert the equity of his own administration, when the people cast reflections on him, by desiring to change the form of his government, and to have a king substituted in his place. Paul also, when traduced by persons who sought to destroy his influence in the Church, declared, though much against his will, the honours which had been conferred upon him, and the habits he had invariably maintained. Indeed, we should have known comparatively but little of this blessed Apostle, if he had not been compelled by the malevolence of others to make known the hidden principles by which he had been actuated, and the blameless conduct which he had uniformly pursued: and, so far from blaming him for his boasting, we cannot but be thankful that a 2 Cor. xii. 1-11. |