1This brings the matter to the height; Who? I reason and plead with God? I answer him? No, Though I were righteous, yet would I not answer him. The strength of the argument lies thus, as if Job had said, I am so far from entering a contest with God, that I profess I would not do it, though I had the greatest advantage and fitness to do it of any man in the world: though I were righteous I would not do it. I do not say, that the reason why I would not plead with God, is because I am wicked, sinful and abominable, more guilty and unrighteous then my neighbours, or then you, my friends, but how righteous soever I were, I would not do it. Job speaks as a man who would show how much he dreads the power and strength of another; What? I fight with such a man? I contend with such a man? No, I profess I would not fight with him, though I were as well weaponed, armed and prepared, as any man in the world, I would not come near him. If there be any armour or weapon, any furniture or preparations which may enable man to contend with God, it is the armour of righteousness, and the furnitures of grace. Now, saith Job, though I had that armour, Though I were righteous I would not contend with him. The Apostle argues much after this rate (1 Cor. 13.) about that great point of Gospel-charity, where he telleth us, that all things are as nothing without charity: and he instanceth in those things which stand highest in the thoughts of man, to commend him to the acceptation both of God and man, vers. 2, 3. Though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains; and though I should give my body to be burned, and have not love; what would it advantage me? Though I should give all my goods to the poor, and have not love, &c. It is possible for a man to give away abundance to the poor, and yet have a dearth of love both to them and to God in his heart: all the love that moveth him may be love to himself; therefore (saith he) Though I give my goods to the poor, it profits me nothing; he puts all these suppositions, which are the greatest advantages for heaven (except Christ) imaginable, and yet concludes all, but as sounding brass, or a •inkling Cymbal, nothing but noise without charity.
1This brings the matter to the height; Who? I reason and plead with God? I answer him? No, Though I were righteous, yet would I not answer him. The strength of the argument lies thus, as if Job had said, I am so farre from entring a contest with God, that I professe I would not doe it, though I had the greatest advantage and fitnesse to doe it of any man in the world: though I were righteous I would not do it. I doe not say, that the reason why I would not plead with God, is because I am wicked, sinfull and abominable, more guilty and unrighteous then my neighbours, or then you, my friends, but how righteous soever I were, I would not do it. Job speaks as a man who would shew how much he dreads the power and strength of another; What? I fight with such a man? I contend with such a man? No, I professe I would not fight with him, though I were as well weapon'd, arm'd and prepared, as any man in the world, I would not come near him. If there be any armour or weapon, any furniture or preparations which may enable man to contend with God, it is the armour of righteousnesse, and the furnitures of grace. Now, saith Job, though I had that armour, Though I were righteous I would not contend with him. The Apostle argues much after this rate (1 Cor. 13.) about that great point of Gospel-charity, where he telleth us, that all things are as nothing without charity: and he instanceth in those things which stand highest in the thoughts of man, to commend him to the acceptation both of God and man, vers. 2, 3. Though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains; and though I should give my body to be burned, and have not love; what would it advantage me? Though I should give all my goods to the poor, and have not love, &c. It is possible for a man to give away abundance to the poor, and yet have a dearth of love both to them and to God in his heart: all the love that moveth him may be love to himself; therefore (saith he) Though I give my goods to the poor, it profits me nothing; he puts all these suppositions, which are the greatest advantages for heaven (except Christ) imaginable, and yet concludes all, but as sounding brasse, or a •inkling Cymbal, nothing but noise without charity.
- 1[Greek or Hebrew]〈non-Latin alphabet〉
