IOBS complaint ended in the former Chapter: in this a hot dispute begins. Job having curs'd his day, is now chid himselfe. And he had such a chiding, as was indeed a wounding, such as almost at every word, drew blood; and was not onely a Red upon his back, but a Sword at his heart. Job was wounded first by Satan, he was wounded a second time by his [Page 2] Wife, a third time he was wounded (not as it is spoken in the Pro­phet, in the house of his friends, but) in his own house by his friends; Zach. 13. 6. these last wounds are judg'd (by good Physitians in soule-afflicti­ons) his deepest and soarest wounds.

Eliphaz, being (as is supposed) the elder and chiefe of the three, first enters the list of this debate with Job: concerning whose name, person and pedigree, we have spoken before at the eleventh Verse of the second Chapter, and therefore referring the Reader thither, for those circumstantials of the speaker, I shall immediate­ly descend unto the matter here spoken.

The whole discourse of Eliphaz may be divided into three ge­nerall parts.

• 1. The Preface
  • of his Speech.
• 2. The Body
• 3. The Conclusion

The Preface of his speech is contained in the second Verse, If we assay to commune with thee wilt thou be grieved? &c.

The Body of his speech is extended through this fourth and to the last Verse of the fifth Chapter: It consisteth especially of two members, or two sorts of matter, in which Eliphaz deals with Job.

The first is reprehensory, by way of conviction and reproof.

The second is exhortatory, by way of counsell and advice.

First Eliphaz reprehends Job. This work of reprehension be­gins at the third Verse of this Chapter, and is continued to the end of the fourth Verse of the fift Chapter. And to shew that he did not reprehend him upon passion, he grounds this reprehension upon reason, and strengthens his reproofe with Arguments. And there are four reasons or speciall Arguments, which Eliphaz takes up to make this reprehension convincing, the naming of them will give light to the whole, before we come to particulars.

The first Argument is contained in the words I have read to the end of the sixth Verse. And it is taken from the unsuitablenesse of his present practice, to his former precepts.

Or from the inequality of the course, he now took under afflic­tion, to the counsell he had given others under affliction.

His second Argument beginning at the seventh Verse and carried on to the twelfth, is grounded upon a supposed inequality of Gods present dealing with him, in reference to his former dealings with godly men.

Eliphaz thought thus, surely Job is an Hypocrite, otherwise God would have dealt with him, as with an innocent; Remember (saith he) I pray thee, who ever perished being innocent; I will con­vince thee by all examples, by whatsoever is upon Record, in the History of all Ages, that thou art an Hypocrite, a wicked person; for see, if thou canst finde an instance in any Story, of an innocent person perishing. That is his second Argument.

His third Argument is continued from the twelfth Verse to the end of this fourth Chapter; and that he might make the deeper impression upon Jobs spirit, he brings it in with a dreadfull Pream­ble: a Vision from God, at once terrifying and instructing him, thus to reason downe the pride of man. The Argument it selfe is coucht in the seventeenth verse. It is drawn from an evidence of presumption in all such, as shall dare to implead Gods justice or plead their own: as if Eliphaz had said, surely thou art a proud and a wicked person, for there was never any godly man upon the face of the Earth, no nor any Angel in Heaven that durst be so bold with God as thou hast been; Shall mortall man (saith he) be more just than God? shall a man be more pure than his maker? Be­hold he put no trust in his servants, and his Angels he charged with folly.

His fourth Argument begins at the fifth Chapter and ends with the fourth Verse; and it is taken from the unlikenesse of Jobs carriage under his afflictions, to that which any of the Saints in any age of the World did ever shew forth under their afflictions. He that caries himselfe so, as none of the Saints ever caried themselves, gives an evidence against his Saintship, Call now to the Saints, ei­ther those now living upon the Earth, or search the Records con­cerning all the Saints that ever lived, consider, and see whether thou canst observe or reade any paralell of thy complaints, and un­reasonable expostulotions. So much for the summe of his con­victions.

Then Eliphaz turnes himselfe to admonition and exhortation in the following part of that fifth Chapter; and there are two Heads of his admonitory exhortation.

First, he admonishes him, to seek unto God and to call upon [Page 4] him, Vers. 8. I would seek unto God, and unto God, would I commit my cause. I give thee no other counsell then I would take my selfe. If I were in thy case, I would not stand thus complaining and cur­sing my day, but this I would doe, I would seek unto God, and unto God would I commit my cause. This admonition is enforced by di­vers Arguments to the seventeenth Verse.

The second head of his exhortation beginneth at the seventeenth Verse, and it is to prevaile with him, patiently to bear, and quietly to accept his affliction, or the punishment of his iniquity: in pur­suance of this he shews him many benefits and blessings, attending those who graciously comply with the correcting hand of God up­on them. Behold (saith he Verse 17.) happie is the man whom God correcteth, therefore despise not thou the chastning of the Almighty; he concludeth all from his certain knowledge and infallible experi­ence of what he had said (Verse 27.) Loe, this we have searched it, so it is; Back'd with a warranty, that if he obey, his own ex­perience shall quickly teach him this truth; Heare it, and know thou it for thy good.

So much concerning the Division or Parts of this first Speech or dispute made by Eliphaz in answer to the former complaint, pow­red out by Job against the day of his birth, and the night of his con­ception, in the third Chapter.

The six Verses (lately read) containe (as I said before) the first Argument; we have the Preface in the second Verse, and the Ar­gument it selfe in the four following. The point which Eliphaz desires to prove and clear is this; that Job was guiltie of hypocrisie, of close hypocrisie at the least, if not of grosse hypocrisie. The Me­dium or reason by which he would prove it, is the unsuitablenesse of his present practise to his former Doctrine. His actions under sufferings contradict what himselfe had taught other sufferers. And this speaks him guilty, The Argument may be thus formed.

That mans religion is but vaine and his profession hypocriticall, who having comforted others in, and taught them patience under affliction, is himselfe (being afflicted) comfortlesse and impatient.

But Job, thus it is with thee, thou hast been a man very forward to comfort others and teach them patience, yet now thou art comfortlesse and impatient.

Therefore thy religion is vaine, and thy profession is hypocri­ticall.

Is not this thy feare? Here is a goodly religion indeed, a proper peece of profession: and such is thine, this is all thou art able to make out. Thus you have the Logicall strength or the Argument contained in the words. We shall now examine them in the Gram­maticall sense of every part, as they lye here in order. And first for the Preface.

The words import, as if Eliphaz had said thus unto Job; we thy friends have all this while stood silent, we have given thee full li­berty and scope to speak out all that was in thine heart, let it not grieve thee, if we now take liberty to speak our selves: and indeed a necessity lies upon us to speak. Two things Eliphaz puts into this Preface, whereby he labours to prepare the minde of Job, readily to hear and receive what he had to say unto him.

First, he tels him that he speaks out of good will and as a friend to him. If we assay to commune with thee wilt thou be grieved? Pray doe not take it ill, we meane you no harme, we would but give you faithfull counsell, we speak from our hearts, not from our spleen, we speak from love to thee, let it not be thy griefe.

Secondly, he shewes that he was necessitated to speak, as love provokes, so necessity constrains, who can withhold himselfe from speaking? either of these considerations is enough to unlock both eare and heart to take in wholesome counsell. What eare, what heart will not the golden key of love, or the iron key of necessity open to instruction? when a friend speaks, and he speaks as bound, when kindnesse and dutie mix in conference, how powerfull!

If we assay, or try. The word signifies properly to tempt, either [...] Tentav [...]t in bo­num vel in ma­lum, periculum fecit, expertus est. [...] A ly [...]um quasi Graculum vel loquuto [...]ium dictum, quod Deus inde re­sponsa daret. for good or evill; and because in temptation, an assay or experi­ment is made of a man, how bad or how good he is; Therefore the word is applyed to any assaying or experimenting of things or per­sons. This very word is winning and gaining upon Job. We will but try a little if we can doe thee any good, or bring lenitives to thy sorrowes, we will not be burthensome or tedious; we will but assay to commune with thee. The word notes serious speaking. The place where God communed with his people, in giving an­swers from Heaven, is express'd by this word, 1 Kings 6. 19. The Oracle he prepared in the house within, &c. or the communing-place where God spake.

Wilt thou be grieved?] The word signifies to be extreamly [...] Fessus corpore vel animo, in­sanivit, furiit. wearled even unto rage or fainting. Here Elipphaz seemes to hint at Jobs former distemper'd speeches. If we speak, wilt thou promise us not to fall into such a fit of passion, as even now thou wast in. And yet whatsoever comes of it, or howsoever thou takest it, I must discharge my duty and my conscience; therefore he addes, who can withhold himselfe from speaking? That is, no man can withhold himselfe from speaking in such a case as this: to heare thee speak thus would even make a dumb man speak; Christ saith in the Gospel, If these should hold their peace the stones would cry; there is such a sense in these words: if we thy friends should hold our peace, when thou speakest thus, the very stones would cry out a­gainst thee for speaking, and against us for holding our peace. The Hebrew word translated withhold, signifies to shut up a thing so as [...] Clausit co [...]cuit 1 Kings 8 35. that it cannot come out: It is applyed to the locking up of the Clouds that they raine not; to the holding in of fire that it cannot break forth; Jer: 20. 9. where the Prophet very elegantly fits it to the restraining of speech, which is the very point in hand. His word was in mine heart as a burning fire shut up in my bones, I was weary with forbearing. So it implyes that the friends of Job had as it were a fire in their bosomes, which they could no longer restraine, they were as Clouds full of water, full of deaw and raine, they were not able to suspend themselves from dissolving and showring upon Job, both reproofe and counsell, advises and exhortations.

We may observe from this Preamble, That it is wisdome to sweeten reproofe with friendly insinuations. Reproofe is a bitter Pill; it is a wholesome yet a bitter Pill, and there is need to wrap it up in Gold and Sugar, that pleasing both eye and palat it may be taken downe the better. It is the Apostles counsell to his Galatians, Gal. 6. 1. Brethren, if a man be overtaken with a fault, yee that are spiri­tuall restore such an one in the spirit of meeknesse. The word re­store, is an allusion to the Art of Chirurgerie, in setting a bone out of joynt; soft words and a soft hand fit the Patients minde to en­dure that painfull operation. By fals into sinne, the soule breaks or disjoynts a bone, he that will set such a minde▪ must handle it gent­ly. We may observe the holy skill of some of the Saints in prayer, preparing God for receiving of Petitions, by prefaces and hum­ble insinuations (as it were) getting within him. Thus did Abra­ham, Gen. 18. when he prayed for Sodome, Let not my Lord be angry if I who am but dust and ashes speake unto thee. There is [Page 7] such a spirituall art in winding a reproofe into the bosome and spi­rit of a man, Let it not trouble thee that I thus speak, take my words in good part, If we assay to commune with thee wilt thou be grieved?

Secondly, observe, That it is no easie thing to beare reproofe. To take a reproofe well is as high a point of spirituall wisdome, as to give it well. When we reprove the sinne, we should love the man; but there are few men who can love their reprovers. You know what is said in the Prophet, They hate him that reproveth in the gate. Reproofs are usually entertained with hatred, and ill taken by evill persons; reproofe is not alwayes taken in good part, by those who are good. It is but need to have some way made for its due entertainment, by the best temper'd spirits. Wilt thou be grieved? it may be wearisome and troublesome unto thee, but I pray let it not.

Thirdly, observe from the Preface, That in some cases it is our duty to speak and reprove whether men are troubled or no. How should I be pleased if thou wouldest receive my speech in good part? but I cannot withhold my selfe from speaking, though thou art displeased; take it how you will, I must speak, these reproofs must out. When we see plainly that God is dishonoured, and that the soule of our brother is greatly endangered, we must then speak (as God chargeth the Prophet) whether they will heare or whether they will forbeare. In such cases we must adventure to save men by Ep. Jude v. 23 feare, plucking them out of the fire.

Lastly, observe, That when the heart is full it is a very hard thing, not to give it vent at the lips by speaking. When the heart is full of matter, the tongue will be full of words; the tongue must bring forth the treasures that are laid up in the heart: Who (saith Eliphaz) can withhold himselfe from speaking? The Prophet Je­remiah, Chap. 20. 9. thought to stifle the message of God in his heart, I said I will not make mention of him, nor speak any more in his name, he began to take up a resolution to withhold himselfe from speaking, but (saith he) his word was in mine heart as a burn­ing fire shut up in my bones, and I was weary with forbearing, and I could not stay, I could not hold it any longer. So the Apostles, Acts 4. 19. We cannot but speak that which we have heard and seen, it is impossible for us, the Lord hath spoken who can but prophesie? Amos 3. 8. that is, who can withhold himselfe from prophesying when once the Lord bids him speak. Words are the conceptions of our [Page 8] mindes, and when our thoughts are form'd and organized as it were, and grown to perfection, when those children come to the birth a little strength will bring them forth. Or rather, great strength cannot keepe them, from being brought forth. It is as pos­sible for her that is with childe to withhold the birth, as it is for those that have pregnant conceptions or an errand from God, to withhold themselves from speaking. When David kept silence (it is a strange connexion) he roared, Psal. 32. 3. When he held his peace from good, his sorrow was stirred, Psal. 39. 2. Pangs took hold on him as upon a woman in travell, which made him roare. His heart waxt hot & the fire burned, till he spake with his tongue. He was then delivered. Our English phrase of Delivering a mans minde, may hit this sense well. Their hearts are barren, whose mouths are alwayes shut. Who can withhold himselfe from speak­ing?

But what is it that he could not forbeare? He could not forbear to tell him, that (as he supposed) he acted against his own princi­ples. Behold thou hast instructed many, and thou hast strengthened the weak hands, &c.

Behold.] This word is sometime used in a way of derision, as Ecce doctorem egregium! Ecce medicum aliorum qui se­ipsum curare nesciat. Gen. 3. 22. where God saith concerning Adam, Behold the man is become as one of us, doe you not see what a God he is? how like a God he lookes? so, Behold thou hast instructed many, (some make that the sense) see now your great Teacher, your learned Do­ctor; he that hath been so forward and busie in teaching others, see in what disorder, how uncomposed he is himselfe: he would needs physick his Neighbours, but knows not how to cure his own distempers.

But rather take it by way of ásseveration. Behold, as if he should say, this is a thing clear and certaine, all that are about thee, can witnesse it, that thou hast instructed many, and that thou hast strengthened the weak hands. But how art thou changed? thou art not like the man thou wast.

Here are foure speciall acts of spirituall charity, so we may call and distinguish them. First, instructing of the ignorant; secondly, encouraging of the weak and sloathfull; thirdly, supporting of those that are ready to fall; and fourthly, comforting those that are rea­dy to faint. In these foure duties Job had been very conversant. Indoctos do­cere.. Instruction of the ignorant, Behold thou hast instructed many. Torpentes ex­citare.. Encouragement of the weak and sloathfull, Thou hast strength­ned [Page 9] the weake hands. Labentes eri­gere.. Supportation of the weake, Thy words have upholden him that was falling. Maestos con­solari.. Consolation of those who were ready to faint, Thou hast strengthned the feeble knees.

Here you see the four uses, which Job made in his counsels; First, 2 Tim. 3. 16. of Instruction; Secondly, of Exhortation; Thirdly, of Admoni­tion; Fourthly, of Consolation: Job was a perfect Preacher, he applyes the word to all the services and ends of it, respecting the severall conditions, tempers, or distempers, of those with whom he had to doe.

Further, some take the three latter to be, but as explications or branches of the first; Behold thou hast instructed many, namely, concerning the nature of afflictions, and their duty in the bearing afflction; yea, thou hast instructed them so farre, that thou hast strengthned the weake hands, upholden those that were falling, and strengthned the feeble knees.

I come now to the opening of the severall expressions.

Thou hast instructed many.] The word which we translate in­structed, [...] E [...]udivit, ca­stigavit ut pa­tres & praecep­toris solent pu­eros. Respondet Graecorū [...] docere verbi. & ver­beribus. signifieth both to correct and to teach; and the Hebrews give the reason of it, because usually with instruction, correction is joyned; and so the same Greek word signifies both to teach and to chasten: As there is a voice of the Rod, instruction in correction, so a Rod sometimes goes with the voice, correction is helpfull to instruction: In either or both the senses, we may understand it here, thou hast instructed many, thou hast taught and directed, thou hast (where need was) chastned and corrected many.

Many.] We have heard in the first Chapter, that Job prayed for his Children, for his Sonnes and Daughters; but now we see Jobs piety extended further, than his own children. Yea, the word may well be carried out, beyond his own family. He prayed for his children, and not only did he pray for them, but also teach and in­struct them, and not only them, but others, he inlarges his Schoole, he instructs many; it is an indefinite word, a word of number without a number. Jobs Schoole of holy discipline was a large one, [...] Debilis, laxus, hinc Rephaim significat mer­tuos, ex eo quod in illis omne ro­bur & vires naturales elan­guerunt. he set up his Schoole where ever he came; he was an univer­sall Teacher, an Apostle of the old World; thou hast instructed many.

The word signifies, Remisse hands, or the hands that hang down, loose and lax. Hence by a Metaphor it notes one, that is negligent [Page 10] or idle; a man with his hands hanging down and his armes loose, is the embleme of idlenesse or of sadnesse. Thou hast strengthned the Manus l [...]ssae & dejecta b [...]ach [...]a pertinent ad ha­b [...]um aut mol­liter aut segni­ [...]er ambulantis, aut cur [...]ere non valenti [...]. E contra vero adducere brachia, manus comprimere, fortiter j [...]ctare cubi [...]os, strenue currentis est. weak hands; that is, those that were idle or grieved, negligent or dejected. Hence the word (Rephaim) is used, to signifie those that are dead; and the re [...]son is, because all strength, naturall vigour and activity depart, when life departeth: Giants also are expres­sed in the Hebrew by this word, because they are such dreadfull persons, that their very aspect or sight terrifies the spirit, makes the hands hang down and the knees of beholders feeble; they called those mighty men, weake, from that effect wrought upon others; because they made others weak and tremble at their approaches. Hence, when Goliah the Giant challenged and defied the Hoast of Israel, it is said, that all the men of Israel when they saw the man, fled from him, or fled from his face (he overcame them with his looks) and were fore afraid, 1 Sam. 17. 24.

This weaknesse of hands (as we finde instanc'd in Scripture) ari­ses four wayes.

First, from sloth and idlenesse (as we noted before) some have strong heads, but they have weak hands, they are sufficiently in­structed, but they cannot act, or they are unactive, and an unactive man is a weak-handed man.

Secondly, weaknesse of the hands cometh from fear, and so that phrase, to strengthen the hands, notes incouraging of a person, as Zech. 8. 9, 13. Fear not, let thy hands be strong; that is, let not fear weaken thy hands: and Jer. 38. 4. the Princes came to the King and begg'd of him that Jeremiah might be put to death; and they give the reason from this, For (say they) he weakneth the hands of the men of war that remaine in the City, and the hands of all the people; that is, he discourages them, makes them believe they shall never be able to stand out against the King of Babylon, but that he shall cer­tainly take the City; this is called weakning of their hands: So Isa. 35. 3. Strengthen ye the weak hands and confirme the feeble knees, say to them that are of a fearfull heart, be strong, fear not. So yee see, weaknes of the hands is caused by fear; when the bands of the heart are dissolved (as it were) and loosned by fear, the hand must needs be dissolved and loosned from labour; the hand is not able to work at all, when fear works much upon the heart.

Thirdly, weaknesse of the hands ariseth from irresolution, when a man is not resolved what to do, not setled upon a busines, then his hands are weak. Hence it was the counsell of Achitophel to Ab­salom, [Page 11] that he should go up upon the house top, in the sight of all Israel, and abuse his fathers Concubines; and he giveth the reason of it, then (saith he) shall the hands of all that are with thee be 2 Sam. 16. 21. strong; his meaning is, then they will be so resolved to stick to thee, that they will doe their utmost; he grounds his counsell upon the present irresolution of the people, he doubted whether Absaloms party would adhere cordially to him or no, therefore (saith he) doe an act which may render thy selfe and all that are with thee irre­concileable to the King; this will unite them to thee, and their hands will be strong. If once they be out of hope to be receiv'd into the Kings favour, thou maist be out of feare, that they will returne to the Kings obedience. In any lawfull and good designe it is best to raise up resolution and ingage it to the highest. Where the heart is strongly resolved, the hands will act strongly. The reason why men are slow and dull in great undertakings, is, because they are off and on, full of neutrality and indifferency, in what they undertake. Unsetled spirits can never settle actions. A double minded man is James 1. 8. unstable (and weak-handed) in all his wayes.

Lastly, there is a weaknesse of the hands (which is I conceive most proper to this place) arising from sorrow and griefe; from the weight and burthen of affliction, or from a sudden surprise of trouble. As it is said of Balteshazar (Dan. 5. 6.) who seeing the hand-writing upon the plaister of the wall, presently changed coun­tenance, and his thoughts troubled him, so that the joynts of his loynes were loosed, and his knees smote one against another.

Thou hast strengthned the weake hands; that is, those whose hands are weak by reason of manifold trialls and tribulations: thou hast spoken words to them, which have been as sinewes to their hands, annd strength unto their joynts. In this sence the Apostle uses both the expressions of the Text, Heb. 12. 6. where having treated about the nature of afflictions, together with the fruit and benefit of them, he concludes thus, wherefore lift up the hands which hang down and the feeble knees; as if he should say, it is pro­bable that affliction hath made your hands hang downe, that sor­row and grief have loosned your spirits and your loynes too, there­fore now be of good cheer, lift up your hands that hang down, and the feeble knees. Thie Symptome or effect of sorrow is elegantly Columbis pr [...] cantu gemitus est & inamoenū murmur. Sanct. in Ezek. cap 7. described, Ezek. 7. 17. where the Prophet having shewed that ma­ny should mourne as Doves of the Valleys, adds, all hands shall be fee­ble and all knees shall be weak as water.

Thy words have upheld him that was falling.] Some afflictions lie so hard and heavie upon us, that they doe not only weaken, but cast downe: Job stood ready to uphold such as were ready to fall; timely advice may catch a man before he is quite down, and pre­vent his fall.

The word which we translate falling, signifies in its first sense, to [...] from [...] Impingere & quod saepe con­sequitur ruere, cadere. stumble or strike the foot against a thing, and so it is put for that which is the consequent of stumbling, falling: he that strikes his foot or stumbles at a thing, is in danger of a fall. So Isay 40. 30. The young men shall utterly fall, it is this word, but doubled, falling they shall fall, that is, they shall utterly fall. There is a threefold falling mentioned in Scripture.

1. There is a falling into sinne, Gal. 6. 1. If a man be overtaken [...] Prae­cipuè significat peccata actua­lia, à [...] & [...], ad verbum praeter cadere, cū scil. ultra rectam justitiae lineam cadimus, de erratis etiam levioribus usur­patur, [...] in compositione minuit sensum. in a fault: that word (like this Hebrew in the Text) signifies, a fall taken by stumbling or by tripping upon any thing, that lies in the way. In this sense we understand the fall of Adam, the fall of An­gels, and the fals of the Saints.

2. There is a falling into affliction, a falling into trouble: So Prov: 24. 16. The just man falleth seven times a day; that is, he meets affliction at every turn, he fals into trouble almost at every step. Seven times a day, is very often in the day, or often every day.

3. There is a falling under trouble. And of persons falling so, we are chiefly to understand this Text. Many fall into trouble, who yet (through the strength of Christ) stand firmely under trouble. Others no sooner fall in, but they fall under it. The shoulders of some are not able to beare a light affliction, and the afflictions of others are so heavie, that no shoulders are able to beare them; the back breaks, the spirit sinkes under the load.

To such as these Job lent his hand, his shoulders: his counsell was as a staffe in their hands, as ligaments to their loynes and knees. Job was well skill'd in setting props and buttresses of holy advice, to such tottering soules. Thou hast upheld him that was falling. We may take the words in all, or either of these three in­terpretations, yet most properly of the latter.

Thou hast strengthned the feeble knees. The Hebrew word for a knee signifieth (in the root) to blesse or to pray, because in bles­sing [...] Genu quod fle­cti solet in Be­nedictionibus et salutationibus. and praying for one, or in saluting, we use to bow the knee. And here, what we translate the feeble knees, is word for word the bowing knees; because when knees bow and buckle or double un­der [Page 13] us, it proceeds from weaknesse and feeblenesse: hence the bow­ing knee is called the feeble knee. Dan. 6. 5. it is said of Belshazzar, his knees smote one against the other; he fainted, his spirits sanke within him, then his knees (as a Symptome of his feare) beat one against another. The hanging down of hands, notes a kinde of de­spaire in regard of present evils: and feeble quaking knees, seeme to referre to some expected evill. Taking the words with that dif­ference, Jobs work of love appears more full; he not only upheld in present troubles, but labour'd to strengthen against such as were to come. Thou hast instructed many, and instructed them many, even all these wayes. We may note.

First, That to teach, instruct, and comfort others, is not onely a mans duty but his praise, for here Eliphaz speaks it in a way of commendation, though with an intent to ground a reproofe upon it. Job himselfe speaks of what he had done in that kinde, as a de­fence of his own innocence, Chap. 29. vers. 21. &c. Ʋnto me men gave eare and waited, and kept silence at my counsell, after my words they spake not againe, and my speech dropped upon them; and they waited for me as for the rain, and they opened their mouth wide, as for the latter rain. This was his practise, and this was the praise of Job. That which the Apostle speaks as a speciall qualifi­cation or gift of a Bishop, 1 Tim. 3. 2. is an excellent, a noble quali­fication [...]. in any person, of what rank or degree soever, to be apt to teach.

Secondly, Consider who Job was; he was a holy man, one that had much acquaintance and communion with God. Now though his friends mistook what was in his heart, yet they hit right upon his practise; and we knowing both what his heart was, by the te­stimony of God: and what his practise was, from the testimony of men, may ground a second point upon it. That such as know God in truth and holinesse, are very ready to communicate the know­ledge Quae autem est ce [...]or eleemo­syna, quod ma­jus opus mise­recordiae, quam docere rudes segnes ad bene agendum exti­mulare, laben­tem erigere, maestos cons [...] ­lari. of God unto others. They who know God themselves, are desirous that others should know God too. David (Psal 51. 13.) promiseth and professeth, that he would communicate his experi­ences of Gods love, in pardoning his sinne, when he had tasted the sweetnesse of a pardon. Then will I teach transgressors thy wayes, and sinners shall be converted unto thee: when my heart hath learned more of God, others shall learne more of God from my mouth. This is spirituall charity, and it is the most excellent and noblest charity of all. Charity to the soule is the soule of charity, [Page 14] charity to the better part, is the best charity. In this sence also Job was eyes to the blinde, and feet to the lame, by guiding them to see, Job 29. 15. and by directing their feet to walk, in the wayes of God. To give knowledge is better then to give Gold. Instruction is the highest almes.

Thirdly, if we consider Job (of whom all this is affirmed) as he was a great rich man, we may note thus much; That honourable and great men, loose nothing of their honour and greatnesse by de­scending to the instruction of others, though their inferiours. Some think it belongs onely unto Ministers to instruct; What we instruct? They resent it as a disparagement: they trust out that work wholly into the hands of others. Where shall we finde an Abraham (a great Prince in his time) of whom God gave this Te­stimony, I know him that he will command his children, &c. and they shall keep the way of the Lord: and because he was willing to teach others, God condescends to teach him: Shall I hide from Gen 18. 17, 18, 19. Abraham that thing which I doe. They receive most knowledge, who are most ready to impart it. And we finde before this, Abra­ham so successefull in teaching, that he had an Army of scholers in his house. The Text saith, when he prepar'd for that expedition to rescue his Nephew Lot, that he armed three hundred and eighteen [...] Gen. 14. 14. Prov. 22. 6. of his trained, catechized, or instructed servants. The word signi­fies, to train in the Principles of Religion, as well as in the postures of war: being the same used in the Book of Proverbs, for teaching a childe the first elements of holy knowledge. And that place of Genesis may very well comprehend both.

Fourthly observe, That charity, especially spirituall charity, is very liberall and open-hearted. Job instructed not onely his owne, but he instructed others, he instructed many; he did not confine his doctrine and his advice to his own walls, but the sound thereof went wheresoever he went; he instructed many. And if Job who had no special, no direct calling to it, were a teacher of many: what shall we think of those, whose calling and businesse it is to teach, and yet teach not any at all? their trade, their profession is to teach, yet they are so far from teaching many, that they teach none, and which is worse, they hinder teaching: they stop the mouth of the teacher, and (if they can) the eare of the learner, they take away the key of knowledge. They neither open the doore themselves, nor suffer those that would. This is the very spirit of wickedness. And blessed be God, whose mighty power hath so graciously cast out and [Page 15] dispossest so many places of the Kingdome of these wicked spirits.

Further, taking those other parts of his instruction, as they re­spect persons afflicted, who are here described by weak hands, and feeble knees, ready to fall, unable to stand.

Observe first, That sore afflictions doe exceedingly indispose for duty. Sore afflictions make weak hands and feeble knees: the weake hand and the feeble knee are (as I said before) em­blems of one unfit for any businesse; unfit to work, unfit to walk, when the hand is weak and the knee is feeble, what is a man fit for? Great sufferings unfit us for action. Hence it is that the Lord mo­derates the afflictions of his people, sweetens the bitternesse, and takes off the oppressing weight of them. God promiseth to come Isa. 57. 16. with reviving, and that he will not contend for ever with his peo­ple. Why? A principle Reason is, Lest their spirits should fail be­fore me, and the soules which I have made. Lest the spirits should faile; that is, lest they should faile in their duties: the spirit can­not faile in the essence of it, the spirit is of an eternall constitution; but it faileth in the duty often. And if afflictions lie too hard and too long upon a people, their spirits fail, their faith fails, their cou­rage failes, their labours cannot be laborious, to carry on and car­ry out their work. Therefore when Job saw any under afflictions, he endeavour'd to put courage into their hearts, and so strength in­to their hands.

Secondly, In the generall we may note further, That the words of the wise have a mighty power, strength, and prevalence in them. You see how efficatious the words of Job were; Jobs instructions were strengthuings, thou hast strengthned the weak hands and fee­ble knees; his words were as stays to hold them up, that were ready to fall: Eliphaz doth not only say, thou didst instruct many, & in in­structing thou didst intend, it was thy design and aime to strengthen the weak hands, but he speaks of what Job had effected & wrought; thy words put sinews into the hands and knees of men that were weak and ready to fall, thy words were as props to hold and bear up the spirits of those that were sinking. Words wisely dispensed and followed, with the blessing of God, what can they not doe? God doth the greatest things in the World by a word speaking? as at the first he made the world it selfe by a word speaking; so he hath done the greatest things, and wrought the greatest changes in the World, by a word speaking. When a word goes forth cloathed with the authority and power of God, it works wonders. How [Page 16] hath it raised up sinking spirits? how hath it made the fearfull un­daunted, and the weak-hearted couragious? God by his word in the mouth of a weak man overthrows the strong holds of sinne, and by a word brings every thought of man, into subjection to Je­sus 2 Cor. 10. 4. 5 Christ. By a word he stops the mouth of blasphemy, and evill speaking; by a word speaking, he makes a man deny himselfe; by a word he opens the eyes of the blinde, and makes the lame to run and leap like a Hart, in the way of holinesse.

And I could wish that the word which I now speak, might (through the blessing of God) have such an effect upon your spi­rits. O that it might strengthen all weak hands and feeble knees, O that it might uphold all who are ready to fall; we are cast upon knee-feebling, hand-weakning, yea, heart-weakning times: the sight of those things which our eyes do see, and the hearing of those things which our ears do heare, cause many to fear, and the spirits of some to fall. Now a word invested with commission from God, to go and comfort, will master all our sorrowes, and dispell all these fears. If the Lord breathe upon a word, that word will breathe lively activity into a very carkasse. Look to those many and gracious promises, made to those that mourne, and comfort will flow in. Promises are the treasures of comfort: promises hold the Churches stock, they are the patrimony of beleivers; it is their priviledge and their honour, to be called heirs of the promise. While Heb. 6. 17. Christ and the Promise lives, how can Faith dye, or languish, eying a promise.

So much of the first branch of the minor Proposition in the third and fourth Verses.

The second branch lies in the fifth Verse.

Thou hast instructed many, thou hast strengthned the weak hands, &c. but now it is come upon thee, &c. That is trouble and afflicti­on [...] Lassus fuit cor­pore vel animo, prae lassitudine nescivit quid ageret. are come upon thee.

And thou faintest.] The word signifies an extraordinary faint­ing; when a man is so wearied and spent, that he knowes not what he doth, when his reason seemes tired, as much as his strength. So that the words, Now it is come upon thee thou faintest, may import thus much; thou art in such a case, that thou seemest to be besides thy selfe, thou knowest not what thou doest, thou speakest, thou [Page 17] knowest not what. The word is translated in the first Verse by grieved: in other Scriptures by mad and furious. (Prov 26. 18.) As a mad-man who casteth fire-brands, &c. And whereas we say (Gen. 47. 13.) the land of Egypt fainted by reason of the famine, many render it, the land of Egypt was inraged or mad because of In sanivit terra Egypti, nan propter famem nimiam insa­nit homo. Furebat terra, i. e. tumultua­bantur anno quinto famis mentem ill [...]s adimente sane. Jun. in loc. the famine; want of bread turnes to want of reason, famine di­stracts. The Egyptians were so extreamly pinched with hunger, that it did even take away their wits from them, and scarcity of food for their bodies, made a dearth in their understandings. So there is this force in the word, Thou who hast given such wise and grave instruction unto others, from those higher principles of grace, now it is come upon thee, thou art even as a mad man, as a man distracted, not able to act by the common principles of reason.

It toucheth thee.] It is the same word which we opened before; the Devill desired that he might but touch Job, now his friend tel­leth him he is touched.

And thou art troubled.] That word also hath a great emphasis in [...] it. It signifies a vehement amazed trouble; as in that place (1 Sam. 28. 21.) where when the woman, the Witch of Endor had raised up Samuel (in appearance) as Saul desired, the Text saith, that when all was ended, she came unto Saul, and she saw, he was sore troubled: think what trouble might fall upon a man in such a con­dition as Saul was in, after this acquaintance with the visions of Hel, think what a deep astonishment of spirit seaz'd upon him, such dis­order of minde this word layes upon Job, Now it toucheth thee, and thou art troubled.

Observe hence first, To commend a man with a But, is a wound instead of a commendation. Thou hast instructed many, But, &c. How many are there who salute their friends very faire to their fa­ces, or speak them very faire behinde their backs, yet suddenly (as Joab to Amasa) draw out this secret Dagger, and stab their honour and honesty to the heart. As it is said of Naaman, 2 Kings 5. 1. He was an honourable man, and a mightie man of valour, but he was a Leper. So, &c.

Observe secondly, Great afflictions may disturbe the very seat of reason, and leave a Saint in some acts, below a man. Some acts of holinesse represent the Saints as mad-men to carnall men. So Paul appeared to Festus, and so to many of his Corinthians, 2 Ep: cap. 5. v. 13. For whether we be besides our selves it is to God. Workings of Grace are sometime so farre above reason, that they [Page 18] seem to be without reason. So some acts of infirmity represent the Saints to carnall men, as mad-men. A gracious man works so much below reason sometimes, that he seems to be without reason.

Thirdly, note, That when we see any one doing ill, it is good to minde him of the good which he hath done. Eliphaz saw Job fainting, enraged as a mad-man, or as a man astonished, he tels him of the wise and grave counsell and instruction he had given before, consi­der what thou hast done. As in the Revelation Christ speaks to the Church of Ephesus, (Rev: 2. 5.) Remember from whence thou art fallen, and do thy first works; vvhen the Church did ill, then he tels her, what she had formerly done well. So the Apostle, Ye did runne well, having begun in the Spirit, will ye end in the flesh: vvhen he saw them runne upon fleshly ceremonies and ordinances, ye began in the spirit (saith he) consider that, and end as ye began. As in dis­pute and reasoning, a false conclusion cannot be derived from true premises, so neither can it in practise or in living. Holy premises conclude in holinesse. He never began well, that ends ill.

Fourthly, observe, That the good we have done is a kinde of re­proach to us when we doe the contrary evill. When a mans latter actions contradict his former, or when his actions contradict his professions, the former good is a staine or blemish to him; It had 2 Pet. 2. 21. been better for them not to have knowne the way of righteousnesse, then after they have knowne it, to turn from the holy commandement given unto them.

Further, take this likewise, It is an easier matter to instruct others in trouble, than to be instructed or take instruction our selves in our own troubles. Even Job, holy Job could give those counsels of pati­ence, and meeknesse, and quietnesse under the hand of God, which he could not follow to the full, when it fell upon himselfe. For though he did not faile to that height, which Eliphaz implyeth in this reproofe, yet faile he did. He had set others a Copie, which he could not write by or imitate when his own turn came. A good man may quickly give counsell, above his own strength to practise.

Observe lastly, It is a shame for us to teach others the right way, and to goe in the wrong our selves. Eliphaz seekes to shame and convince Job upon this very ground, thou hast done thus and thus, thou hast taught others patience, and thou art mad thy selfe: art thou not ashamed to complain and cry out of thy afflictions, when thou hast bid others be quiet and cheerfull under them? It is an ex­cellent thing when our words are made visible, by our actions: as [Page 19] he said in the Church story, The faith which is seene, is a great deale better, than the faith which is heard; so we may say in ano­ther kinde, the wisdome which is seen in bearing of affliction, is far better than the wisdome which is heard. Physitian heal thy selfe. He saved others, himselfe he cannot save, say the Jewes to Christ. Man may justly be reproved with, thou teachest others, thy selfe Turpe est docto­rem cum culpa redarguit ip­sum. thou canst not teach. When the same fault which we reprehend in others, may be reprehended in our selves, our fault is doubled, and the act not only sinfull, but shamefull. The Apostle convinces the Jewes mightily by this Argument, Rom. 2. 19. Thou art confident that thou thy selfe art a guide of the blinde, a light of them which are in darknesse, an instructer of the foolish, &c. Thou takest upon thee all this, Thou therefore (saith he) that teachest another, teachest thou not thy selfe? thou that preachest a man should not steale, dost thou steale? He goes on, pressing it upon them, as matter of shame and blushing that their actions ranne so crosse and contradictory to their own professions.

Thus we have opened the minor proposition or assumption of the first Argument, couched in these two Verses; thou hast com­forted, instructed, and taught many, yet when trouble commeth upon thee, thou knowest not how to order thy selfe. Is not this thy feare, thy confidence, the uprightnesse of thy wayes, and thy hope? Thus he gathers the conclusion, and from hence inferres Job a hy­pocrite in Religion, or irreligious.

Is not this thy feare &c?] As if he had said, thy feare, thy con­fidence, thy uprightnesse, thy hope, thy religion, call it what thou wilt, is but thus much, or is but this.

Is not this thy feare?] In the first Verse of the first Chapter 'twas shewed what the feare of God is; part of Jobs character be­ing thus given, A man fearing God. Now Eliphaz by this first point of his Interrogatories, taxes Job, in the first part of his character or commendation, Thou art reported to be a man fearing God, is not this thy feare?

Feare is taken either for the whole compasse of Gods worship, or for that awfulnesse of affection with which we worship God, which we ought to mingle and mix in all our actions and duties. Therefore (saith the Apostle, Heb. 12.) Let us have grace to serve him with reverence and godly feare. And Psalme the second, Serve the Lord with feare. God is to be served in love, and yet God loves no service which hath not this ingredient, Holy feare.

Feare is the most proper affection which we creatures, dust and ashes who are at such an infinite distance from God, can put forth in his worship. God condescends so farre as to be loved by us, yea he calleth for our love as a friend, or as a father, as a familiar, as one in neer relation: but considered in his Majesty, glory, and great­nesse, feare is the most suitable affection in our approaches unto God. The name of God in some languages, is derived from feare, and God is expresly called Fear by Jacob, Gen. 31. in that dispute with Laban, where he telleth him, Except the fear of his father Isaac had been with him, &c. Verse 42 And Jacob sware by the fear of his father Isaac, Verse 53. that is, by that God whom his father Isaac feared: Jacob was a man so holy, that he would take nothing into his mouth to swear by, but onely the holy Name of God. Reli­gious swearing is one of the highest acts of worshipping, as vaine swearing is one of the highest acts of prophaning the name of God.

Thy confidence.] The word which we translate confidence, sig­nifies [...] Inconstantia, levitas per An­tiphrasin, con­stantia, consi­den [...]ia. also and that most properly, folly, inconstancy, levity; when the Prophet Jeremy reproveth the idolatry of those times, & speaks to worshippers of Idols, he expresses it by this word, They are al­together bruitish and foolish, Jer. 10. 8. And holy David (Psalme 49. 13.) speaking of wicked men, who make riches their portion, and who lay out all their endeavours, in the raising of an outward estate, gives this account of their practise in the 13 Verse, This their way is their folly: this is the course that worldly men take, and they think it is a very wise course, but indeed their way is their folly. Some translators reade that text, this their way is their con­fidence, as here in Job; and so they make the sense out thus; this way of worldly men in gathering riches, in heaping up abundance of these outward things, is their confidence, that is, they have no­thing else to trust unto, they have nothing beyond the world to trust unto this their way is their confidence. So againe, Prov. 15. 26. A foolish man or a man of folly despiseth his mother. And once [...] more, Psal. 85. 8. where the Psalmist goeth up like Habakkuk to his Watch-tower to hearken for an answer of his prayer, I will hearken what the Lord will say, for he will speake peace unto his peo­ple, but let them not returne againe to folly. So some reade it in this Text of Job, is not this thy fear, thy folly? that is, was it not meere folly for thee to bragge and boast of thy feare. sc. That thou didst feare God, &c.

But the word is often taken in a contrary sense, as we translate, for constancy or confidence, and sometimes for hope; and thus Job 31. 24. If I have said to gold, thou art my hope, or my confidence; and Chap. 8. 14. speaking of the Hypocrite, whose hope shall be cut off, the same word is used; and Prov. 3. 26. The Lord shall be thy confidence, and he shall keep thy foot from being taken; and (not to heape many places) Psal. 78. 7. That they may set their hope in God. In this sense it is generally understood here, Is not this thy fear and thy confidence, sc. all the trust thou hast placed in thy God.

Feare and confidence are acts of naturall worship. Confidence or Trust is the resting of the soule upon another, here the resting of the soule upon the Word, or promises of God, upon the power, faithfulnesse, and truth of God: an act thus put forth by the soule, is confidence. Now saith Eliphaz, is not this thy confidence? thou hast spoken much of resting and trusting upon God and his Word, upon his power and faithfulnesse; is not this that which thou hast all this while talked of? See what a goodly confidence it is! Doth it look like a proper piece of grace?

Confidence is an act beyond faith; a soule confiding walkes in a higher Region of grace and comfort than a soule only believing; there may be believing, where there is not this confiding. As pati­ence is hope lengthned, so confidence is hope strengthned. Assu­rance is the highest degree of faith, and confidence is the highest degree of assurance. It carries with it, first cheerfulnesse opposite to sorrow; secondly courage, opposite to fear and despondency of spirit; thirdly, boldnesse & adventurousnesse opposite to cowardice. Confidence having a good cause and a good call, will take a Beare by the tooth, or a Lion by the beard. Fourthly, it notes boasting, or a kinde of spirituall wise bragging, opposite to sinfull modesty or concealement of what God hath done for us. Or take it thus. Con­fidence is the noblest exercise of faith, which looking steadily upon God in himselfe, and in Christ, through the promises, raises the soule above all fears and discouragements, above all doubts and dis­quietments, either about the removing of evill, or the obtaining of good.

Hence confidence is well called the rest of the soule, therefore such as attaine to confidence are said to be in peace, in perfect peace. Isay 26. 3. Him wilt thou establish in perfect peace, whose heart doth trust up­on thee. And this act of confidence or trust is proper and peculiar [Page 22] to God, no creature must share in it. This is worship commanded in the first precept, Thou shalt have no other Gods before mee. Whatsoever we confide in unlesse it be in subordination unto God, we make it our God. And it is one of the highest acts of the soule, not onely as we respect the taking in, our own comforts, but also the giving out, glory unto God. This confidence is well coupled with holy feare, the more we feare God so, the more we trust him; such feare is the mother and nurse of confidence: But confidence is directly contrary, yea contradictory to carnall feare; he that trusts God indeed, leaves both soule and body, temporall and eter­nall estate with him, without ever sending a fearefull thought, or a jealous looke after either. It followes:

And the uprightnesse of thy wayes.] It is the word used in the description of Job, Cap. 1. 1. There it is in the concrete, perfect, here in the abstract, uprightnesse: We may reade it, Is not this the perfection of thy wayes? Uprightnesse is the Saints perfection [...] a [...] Linea regula, sic veteres He braei deducunt. Videtur Moses non sine magna emphasi hoc verbum usur­passe, nimirum ad experimen­dam infinitam verbi Dei po­tentiam, qui fl [...]xum illud & vagum ele­mentum, totam superficiem [...]e [...] ­rae occupans tanquam ad amussim & perpendiculum in unum loc [...]m coegit Paulus Fagi­us, in prim. eaput Gen. in this life. Uprightnesse may have a double notion, First, as it respects the sincerity of our hearts towards God; Secondly, as it respects the justice and equity of our actions, towards man. In both senses we may extend it here; Thou hast been reported for a per­fect man, now if thou art perfect in thy being thou wouldest be perfect in thy working; if thou wert upright in thy nature, thou wouldest be upright in thy actions; Now consider thy uprightnesse or perfection, is not this the perfection of thy wayes? is not this all, even that lately discovered in thy impatient complai­nings?

And thy hope.] That word is derived two wayes. First from a root which siguifieth a line, rule or measure; so in Gen. 1. 9. Let the waters under the Heavens be gathered together into one place, the word signifies a gathering together by rule, as if God by that act, had measured out the water (that unruly, turbulent, wandring element) and had brought it into compasse, by a rule or line, which it could not exceed or goe beyond, without permission or commis­sion from himselfe: thereby giving us a mighty proof of his almigh­ty power and infinite wisdome. So some translate the word here, taking it to be derived from that roote, Is not this thy rule? Is not this the rule, that thou hast heretofore walked by, whatsoever thou hast pretended? is not this the uprightness of thy wayes the course or measure by which thou hast directed, squared thy actions?

But secondly, rather the word is derived from (Kavah) which [...] [Page 23] signifieth to expect, hope or waite: and it notes a very vehement Expectavit. Significat mag­na intentione & corporis e­rectione expe­ctare, at (que) id est quod Paulus Graeco verbo dicit [...]. intention both of body and of minde, in waiting, expecting or ho­ping; when a man waites (as it were) stretching forth his spirit or his minde, putting himselfe out exceedingly to hope or waite for a thing Psal. 37. 9. and Isa. 8. 17. the same vvord is used with the same emphasis. And that Greek word vvhich the Apostle Paul hath (Rom. 8. 19.) comes up fully to it, The earnest ex­pectation of the creature, &c. So the meaning here may be thus con­ceived, Is not this thy hope, or thy earnest expectation? Is it not come to this now? Thou hast boasted much of thy hope, what treasures thou hadst laid up in that, beyond all thy present posses­sions, is not all shrunk up to this, yea changed into despaire? thy desperate speeches give me ground to thinke so. Is not this thy hope? So much for the words.

There are foure interpretations given of this Verse. First, Some make out the sense, by a different construction of the first particle in the Hebrew, which, they translate, not (as we) Is not? but [...] where is? so the vulgar and divers others, reading it thus, Where is thy feare and thy confidence, thy patience and the perfection of thy wayes? As if he had said, what's become of all those graces, of which thou hast spoken, and with which thou hast been reported to be most richly endowed? where are they at this time? in this day of thy trouble, in this day of thy tryall? Taking the words in that sense, they yeeld us these Observations. First,

That times of trouble are speciall times for the use of our graces. It is as if Eliphaz had said, Thou thy selfe and all that knew thee have spoken much of thy grace, but now is the time to use it, where is it? shew it me now, where is thy feare and thy confidence? if a man have been reported very skilfull at his weapon, when he comes into danger, then is the time to shew his skill: and we may say to him, where is thy skill now? where is thy art now? so we say to a man that hath had store of Weapons and Armes in his house, when the enemy approaches, where is your Sword now? where's your Gun? where's your Artillerie? So here, Now, that thou hast most need of thy graces, where are they? bring them forth, are they to seek now? Is thy righteousnesse as the morning dew, and as a cloud vanished away? Times of trouble will put every grace to a stresse; and we had need looke to it, that we have not our graces to seek, when we have most need to use them; that when it shall be said unto us, where is your faith? where's your [Page 24] hope? we may be able to hold them forth, and answer the que­stion in our actions, here they are, here is my feare, here is my con­fidence, here is my hope, here is my uprightnesse; I can make proofe of them, and render them visible in my life: I can (through the strength of Christ) act them, and walke according to the rule of every one of these graces.

Secondly, From the ground of this argument, which is, that true grace holds out and perseveres unto the end: For hereby (saith Eliphaz) I will convince thee for an hypocrite, and that thy grace is but a shadow of grace, because it is decayed and gone. This being the ground of conviction by these words, where is thy feare? Observe,

That false grace, or a shew of grace, failes us when we have most need of it. A hypocrite seemes to stand in grace, till he falls into trouble. When good is in sight, he supposes he hath a great stock of faith; He is joyfull in beleiving any thing, when nothing pinehes him: And when he enjoyeth what he desired, he hopes as much as is promised: But when outward comforts are with­drawn and ecclipsed, when he must live upon a word, and releive himselfe upon invisibles, when he hath nothing in the creature to support him, and must trust what he cannot see: then this phancie of faith, this vaine hope, and pretended confidence disappeare, and where are they? how much charitie will some make profes­sion of untlll a reall object of charitie present it selfe? then excuses are made, they have but little for themselves, times are hard they may be suddenly cast into streights▪ they know not what a day may bring forth. False charity, and false hope vanish when they should act their parts, and make good what they have professed. As Christ speakes of the two houses, Matth. 7. One built upon the rock, the other upon the sand: these two houses were alike skil­fully and strongly built in all appearance; while the Sunne shone, and the weather was faire, none could discerne, but that the house upon the sand, was built as well, and might have stood as long as the other upon the rock; but when the raine fell, and the floods came, when the windes blew and beate upon the house, then it fell, the foundation failed, and all the faire superstructions came downe into the dust Where is the hypocrite with all his faith and feare in a wet windy day? is he not like a house founded on the sand? Or is not he and his goodly outside of holy feare and hope like the Apples of Sodome (reported in Historie) which are faire [Page 25] to the eye, but touch them and they crumble to ashes in your hand, so is the faith and the feare, the hope and confidence of hypocrites: Where are these? they are no where, for they never were.

Take the words in a second construction, and so they are thus rendred, Is not thy feare thy confidence? and the uprightnesse of thy wayes thy hope? So M^r Broughton, Is not thy Religion thy hope? and thy right wayes thy confidence? and then the sense is, as if Eliphaz had thus spoken unto Job, Doth it not now plainely appeare, that Satan charged thee rightly, that thou servest God for ends of pro­fit and outward comforts, seeing thou art thus impatient and un­quiet, when the hand of God takes away thy profit and outward comforts? Is it not a cleare argument, that thou heretofore didst obey God, only to gaine by him, or because thou wast confident he would protect and save thee harmlesse, he would blesse and pro­sper thee with encrease? Was not the uprightnesse of thy wayes this hope? that is, diddest thou not looke to thrive by upright deal­ing with men, and faire carriage in all thy actions? thou hadst no love to Religion, none to Justice, thy love was to thy purse, thy profit; and thou didst beleeve, at least hope, that profit would come in at the doore of the Sanctuary, or else thou hadst never gone so often thither. This is the second sense, praedicating the first terme of the second, Is not thy feare thy confidence? and is not thy uprightnesse thy hope? surely 'tis. This is a faire exposition of the words, and from it we may observe. That,

A hypocrites profession of Religion is grounded on his confidence to gaine by it. Is not thy feare thy confidence? thy Religion was nothing else but a hope to be rich. It was Satans objection, and now Eliphaz (resuming and managing Satans argument) makes it his conviction. And it is a truth in the generall thesis, that the Religion or the feare of hypocrites, is nothing but their confidence; they consider the word of promise, which God hath given to those that serve him; they in their thoughts surveigh the land of pro­mise, and tast the milke and honey of it: they reade that God will give both grace and glory, and no good thing will he withhold from them that walke uprightly, therefore that they may be under the influence of these promises, or upon a confidence that they shall receive golden showers out of these pretious promises, and digge aboundant treasure out of these heavenly mines, they feare and worship God, they are upright in their wayes, and honest in their dealings among men: Christ found it was love to the loaves, not [Page 26] to his doctrine, which brought so many after him, Joh. 6. They liked a miracle to feed them, more than a Sermon to instruct them: And were affected with the meate which endures to everlasting life, onely in subordination to the meate which perisheth. How many say, at least in their hearts, at this day, if I cast my selfe into such and such courses of holinesse, shall I not have credit and cu­stome, good acquaintance and profitable correspondence? In many men their wickednesse is their confidence, that is, the very reason why they are so wicked, is, because they are confident they shall get by their wickednesse; So those entisers said to the young man, (Prov. 1. 11.) Come let us lay waite for blood, Ego furtum fa­cere volui nulla compuisus ege state sed fasti­dio justitiae; nec ea re srui volebam quam furto appete­bam, sed ipso furto & pec­cato. Aug. l. 3. Confess. c. 1. & paulo post. Eram gratis malus, amavi defectum me­um, non illud ad quod defi­ciebam. there was their wickednesse; now at the twefth verse, you shall finde, that the rise of their wickednesse was this confidence, we shall finde all precious treasure, we shall fill our houses with spoile. Some (I confesse) have such a spirit of wickednesse, that they are wic­ked for wickednesse sake: and they love the very sinne it selfe, more than the ends of profit or pleasure, which may possibly follow the sinne; but others act the sinne, out of confidence they shalll ad­vance themselves by it: And so there are many, so refined in their aymes and hightned in the wayes of holinesse, that they are holy for holinesse sake, and religious for religions sake; yet there is a generation, whose Religion is nothing but this confidence; I will cast in my lot with the godly, I will take their way, shall I not fill my house with treasure, and raise an estate by it? The Apostle speakes of such, (1 Tim. 6. 5.) Men supposing that gaine is god­linesse, and they are godly only that they may gaine by it. Where­as they whose hearts are perfect with God, love godlinesse, for Gods sake; and they are holy, not out of confidence of gaining by it, but out of a delight in acting of it; there is a beauty, an excel­lency in holinesse which takes their hearts; And they are above, not only this poore confidence, to be enriched by it; but also above that rich, that heavenly confidence, to be saved by it, to get Heaven by it. The feare of some, who are above the former, is yet but e­quall to this confidence; they see there is no other way to be sa­ved, to goe to Heaven but this. Now I say, holinesse in the height and purity of it, keepes under the respect of Heaven it selfe; it is so much above these things below, that it is above those things above: That is a second sense.

Thirdly, The words are understood by divers of the Hebrew writers, for a direct and simple assertion, and they give it thus. [Page 27] Will not, or would not thy feare be thy confidence? and the upright­nesse of thy wayes thy hope? As if Eliphaz had thus said unto him; Job thou hast pretended much holinesse and Religion, feare and up­rightnesse: why art thou so disquieted, now, that the hand of God is upon thee? why art thou so amazed under these sufferings? would not that feare be thy confidence? and would not that up­rightnesse of thy wayes be thy hope? surely it would, if thou hadst any such feare as thou pretendest: this feare would be thy confi­dence, and this uprightnesse thy hope; thou wouldest be very bold, and by hope cast Anchor upon the goodnesse and faithfulnesse of God, in the middest of all this storme: thy heart would be poised, setled and established, notwithstanding all these shakings. Would not thy feare be thy confidence? It would. Hence observe;

First, That they who feare most in times of peace, have most rea­son Timidum esse ad [...]ala pa­trand [...] genus est fortitudinis & fiduciae. to be confident in times of trouble. They who feare most (in one sense) feare least, they who feare God most, feare creatures least, and creature-troubles least. We have this point in so many words, (Prov. 14. 26.) In the feare of the Lord is strong confidence. The feare of the Lord is the cure of all other feares. They who are most fearefull of the evill of sinne, are most couragious among the evills of suffering. To be fearefull thus, raiseth the highest acts of confidence, Psal. 112. 7, 8. We reade of one that will not be a­fraid for any evill tidings, his heart is fixed; Who is this confident man? this fearelesse man? It is this divine coward (as we may call him,) you shall finde him so express'd, vers. 1. Blessed is the man that feareth God, he shall not be afraid for any evill tidings. Exod. 20. 20. When the people of Israel were much amazed and astoni­shed at the giving of the Law, Moses comes to cure them of that feare; but what is the medicine? Feare not, for God is come to prove you, and that his feare may be before your faces, that ye sinne not. As if he had said, when God hath put his feare into your hearts, such feares as these will be removed and vanish: when your hearts are filled with this feare of God, you will have confidence to heare, and see the thunder and lightning of Mount Sinai, you shall not feare, no not this terrible tempest, in which the Law it selfe is given. So when the people were in a feare another time, Samuel thus bespeakes them in that shaking fit, 1 Sam. 12. 20. Feare not, onely feare the Lord. If you will be confident in such a time as this (for by prayer he procured thunder and raine in that time of wheate-harvest) feare the Lord. The feare of the Lord will be our [Page 28] confidence in the wettest day, in the most tempestuous and stormy night that ever fell upon the secure, sinfull world. A man fearing God is the onely dread-nought.

Secondly, We may observe from the other branch, (for the sense is the same) And would not thy uprightnesse be thy hope? The uprightnesse of a mans wayes in good times, doth mightily strengthen his hope in evill times. When a man can looke back, and approve his heart to God, that he hath been upright in peace and plenty, how full of hope will he be in trouble and in wants? It was that which Hezekiah pleaded before God, in the day of his trouble and tryall, 2 King. 20. 3. I beseech thee O Lord, remem­ber how I have walked before thee in truth and with an upright and perfect heart. This was it, when he lay upon his sick-bed, and as he thought, upon his death-bed, that put life into him, and bare up his spirit.

A fourth interpretatian is taken from our reading: Is not this thy feare, thy confidence, the uprightnesse of thy wayes, and thy hope? So the words containe foure distinct affrming Questions, Is not this thy feare? Is not this thy confidence? Is not this the uprightnesse of thy wayes? and is not this thy hope? This is thy feare, &c. As if Eliphaz had said, Job, without doubt thou hast shewed all thy goodnesse at once; or, Is not this all that thou art able to make out and shew? Is not this all that thou canst say for, all the testi­mony thou canst give of, thy religion and holinesse? Hast thou not shewed all? Surely thy great boast of Religion is nothing but this. Eliphaz seemes to call Job to make a further or cleerer proofe of his grace; Is not this thy feare? or if this be not, shew me some­what else: Thou art a man very famous in the world, much talked of, and highly commended, for feare and for confidence, for up­rightnesse and for hope; what hast thou more to answer that re­port, and save thy own credit, with the credit of thy friends, who have been so large in their commendations of, and testimonies con­cerning thee? Note hence;

First, Afflictions discover that unto us, which before we knew not. Is not this thy feare? thou diddest not know of what make or constitution thy feare was, untill now: That's Eliphaz his sup­position; and it is a truth; That some hypocrites know not, that their graces are false, till they are brought to such tryals. They carry false, counterfeit coine about them, and suppose it currant money, till they come to the ballance, or a touch-stone. Some are [Page 29] active hypocrites, who go about, intentionally to deceive and put a faire mask over a filthy face Others are passive hypocrites, who are miserably deceived by the collusions of Satan, and the base treache­ry of their own spirits. Many a man is brought to see (which before he could not, by reason of those mists of hypocrisie) what his feare is, what his faith, by those changes which affliction works in him.

Secondly thus. We ought to make our graces visible in our actions. Is not this thy feare? Shew me what thy feare is, if this be not, make proofe of it; The Apostle bids Timothy, 2 Tim. 4. 5. Make full proofe of his Ministery. It may be said to some Mini­sters, is not this your Ministery, if it be not, make full proofe of it; Or as the Apostle James, in a case neere this, James 2. 14. 18. Shew me thy faith by thy workes, so we may say, Shew me thy feare by thy workes. Is not this it? if it be not, make it ap­peare what it is; The tree is knowne by the fruits; doe men gather grapes of thornes, or figgs of thistles? or, doe men gather crabs from vines, or sloes from figg-trees? As an evill tree cannot bring forth good fruit, so neither doth a good tree bring forth evill fruit. If thou sayest thou art a vine, make proofe of it, by the fruit thou bearest, or else I must conclude, thou art but a thorne or a thistle. We may question many for this grace, and for the other grace they pretend unto: For their actions have not the least print or impression of such graces upon them; If any one should hold forth much faith and confidence in God, and this man should run or take unlawfull courses, to helpe himselfe, might we not say, Is this thy confidence? Or if one speaking much of confidence in God, for the accomplishing of a businesse should yet sit still, and doe nothing himselfe, might we not say, Is this thy confi­dence? this is to tempt God, not to trust in him. Once more if a man should professe much confidence in God, and yet be taken up altogether about the creature, swallowed up with creature-thoughts, or swallowing in creature-delights, seeking to, and en­gaging this creature, and that creature, with neglect of God, may we not say, Is this thy confidence? Hope is an anchor of the soule, but thou art driven with every blast, in this thy hope? Hope makes Heb. 6. 1 [...]. not ashamed, but thou, either art, or oughtest to be ashamed, is this thy hope? The feare of the Lord is cleane, but thou art defiled, Rom. 5. 5. is this thy feare?

Then againe consider this, when Job carries himselfe thus in his trouble, Eliphaz telleth him, what is not this thy feare? thou art [Page 30] surely but an hypocrite, for if thy feare were true, it would have preserved thee from these impatient complainings and distempers. Hence observe;

That true feare, holy feare, preserves the soule, and keepes it ho­ly. Holy feare, is as a golden bridle to the soule, when it would runne out to any evill: It is like the bankes to the sea, which keepes in the raging waves of corruption, when they would overflow all. If thou haddest feare indeed thou wouldest never thus breake the bounds of patience. The feare of the Lord is to depart from evill, that's the definition of it; therefore if thou haddest any feare of God indeed, thou wouldest never have done this evill, Curse thy day. Prov. 14. 27. The feare of the Lord is a fountaine of life, to de­part from the snares of death; that is, either from sinne, which is spirituall death, or from damnation, which is prepetuall death; the feare of the Lord is a fountaine of life, to depart from both these snares of death; where this feare is not, we are ready to joyne with every evill, and so to fall into the jawes of every death. Abraham (Gen. 20. 11.) argues so, The feare of the Lord is not in this place, therefore they will kill me; when we perceive a bent of spirit, to devise evill, and a readinesse of the hand to practise it, (we may conclude) the feare of the Lord is not lodged in that heart.

Fourthly, observe, That trust, or confidence in God, settles the heart in all conditions. Is not this thy confidence? Thy confidence certainly is but a shadow, for if it had been reall, thou hast been established and upheld, notwithstanding all that weight of afflicti­on that lies upon thee. When there was an unquietnesse upon the soule of David, he first questions his soule about it, Why art thou disquieted O my soule; and then directs, trust in God, Psal. 42. 11. So the Prophet promiseth, (Isa. 26. 3.) Him wilt thou establish in perfect peace, whose heart doth trust upon thee. They that trust in the Lord shall be as mount Zion, Psal. 125. 1. He that is carried and tost thus about, with every winde of trouble and gust of sorrow, shewes he hath not cast out this anchor of hope, upon the Rock Je­sus Christ.

But here a question must be answered, for the cleering of all, and likewise for discovering the strength or weaknesse of this argu­ment brought by Eliphaz, in this particular case of Job. Eliphaz taxed Job with hypocrisie; because his graces did not act, or they did not act like themselves, like graces; he gave not proofe of them [Page 31] at that time. Hence the doubt is, Doe a mans fallings or declinings from what he was before, or what he did before, argue him insincere? Is there sufficient strength in this Argument for Eliphaz to say, Job thou hast been a comforter of others, thou hast profest much holi­nesse heretofore, and now thou art come to the triall, thou canst not make it out thy selfe; therefore thou hast no grace, therefore all thy religion is vaine.

For the resolving of that, I answer first, that the proposition is not simply true, that every one who faileth or declineth or falleth off from what formerly he was, or held forth, is therefore an Hypo­crite, or that his graces are false, and but pretences; there may be many declinings and failings, many breaches and backslidings, and yet the spirit upright. Indeed falling away and quite falling off, are an argument of insincerity and hypocrisie; for true grace is everla­sting grace, true holinesse endures for ever. Therefore we are here to consider, whence these failings were occasioned in Job, and how a failing may be exprest, and continue, so, as to conclude insinceri­ty or hypocrisie.

First, it was from a sudden perturbation, not from a setled reso­lution. Job was not resolvedly thus impatient and unruly: an un­expected storme hurri'd his spirit so violently, that he was not ma­ster of his own actions; Job had not his affections at command, they got the bridle (as it were) on their necks, and away they car­ried him with such force, that he was not able to stop or stay them.

Secondly, it came from the smart and sense of pain in his flesh, not from the perversnesse of his spirit. If the taint had been in his spirit, then Eliphaz had a ground, a certain ground to have argued thus against him.

Thirdly, Jobs graces were hid and obscured, they were not lost or dead; the acts were suspended, the habits were not removed; when the grace which hath been shewed, is quite lost, that grace was nothing but a shew of grace, painted feare, and painted confi­dence: but in Jobs case there was only a hiding of his graces, or a vaile cast over them.

Lastly, We must not say he fals from grace who falleth into sin; nor must it be concluded that he hath no grace who falls into a great sinne: It followes not, that grace is false, or none, because it doth not work like it selfe, or because it doth not sometimes work at all True grace workes not alwayes uniformly; though it be alwayes the same in it selfe, yet it is not alwayes the same in its ef­fects; [Page 32] true grace is alwayes alive, yet it doth not alwayes act, it retains life, when motion is undiscern'd. Wherefore they who doe not work like themselves, or do not work at all (for a time) in gra­cious wayes, are not to be concluded as having no grace, or nothing but a shew of grace.

And so much be spoken concerning this first Argument contai­ned in these six Verses, the conviction of Job, from his failing in the actings of his grace, the putting forth of that fruit which formerly he had born and shewed to the world.

IN these two Verses and the three following, Eliphaz coucheth and confirmeth his second Argument wherein he further bespat­ters the innocency of Job, and hopes to convince him of hypocri­sie. The Argument is taken from the constant experience of Gods dealings in the world, Remember, I pray thee, who ever perished be­ing innocent? We may give it in this forme.

Innocent persons perish not, righteous men are not cut off.

But Job, thou perishest, and thou art cut off. Therefore thou art no innocent or righteous person.

The major proposition is plaine in the seventh Verse; for that question, Who ever perished being innocent? or where were the righteous cut off? is to be resolved into this Negation, No inno­cent person ever perished, nor were the righteous ever cut off. And Eliphaz conceiveth this to be so clear a truth, that he challengeth Job to give one instance to the contrary, out of his own experience; he appeals to experience (which is a strong way of arguing) Re­member, I pray thee, who ever perished being innocent? shew me the man, and withall he professeth, that he could give many instan­ces or examples out of his own experience, that wicked men have perished and were cut off, this he doth in the eighth Verse, Even as I have seen, they that plough iniquity, and sow wickednesse, reap the same; which he inlarges in the three following Verses, by the [Page 33] blast of God they perish, and by the breath of his nostrils are they con­sumed, &c. This in generall for the summe and substance of the Argument.

We will now consider the words, and examine the strength of it in particulars.

Remember I pray thee.] He handleth Job tenderly in words, he speaks gently and winningly to him, Remember I pray thee. To remember noteth often in Scripture a serious consideration of things present, and before us, Eccles. 12. 1. Remember now thy Creator in the dayes of thy youth; that is, seriously bethink thy selfe at the present, of God and his wayes, and how thou oughtest to walk holily before him. But properly to remember, is the calling to minde of things which are past: and so Eliphaz in this place di­rects Job to search the Records; Goe and inquire into all the Mo­numents of Antiquity, look the Registers and Histories of the Ages past, and see if thou canst finde any such thing as this, A righteous man perishing.

Memory is the soules store-house, there we lay up Observations, and from thence fetch them out, as occasions invite. Hence Christ Matth. 12. 57. compareth every Scribe which is instructed for the kingdome of Heaven to a house-holder which bringeth forth out of his treasury things both new and old. This treasury is the memory, there holy truths and profitable examples are stored and reserved. Remember I pray thee.

In that Eliphaz sendeth Job back to former experiences, we may note, That it is our duty to lay up and record the dealings of God, whether publick or personall, whether with the godly or with the wicked. It is our duty to observe what God doth, Psal. 111. 4. He hath made his wonderfull works to be remembred; as if the Psalmist had said, God hath not wrought such great things in the world, whether respecting persons or Nations, that we should write them upon the water, or in the sand, which the next puffe of winde defaces and blowes out; but he hath made his won­derfull workes to be remembred; hee will have them written in brasse, with a pen of Iron, and with the point of a Diamond, that all ages may heare the judgements and loving kindnesses of the Lord; he hath made his wonderfull workes to be remembred, or he hath made them so, as that they are most worthy to be remembred. David was a great observer of experiences (Psal. 31. 35.) he telleth us, that he had (as it were) collected notes concerning Gods [Page 34] dealings all his dayes; and it is to the very point in hand, I have been young and now am old, yet never saw I the righteous forsaken; himselfe carefully observed the dealing of God in this Psalme: and in the next (Psal. 37, 35, 36.) he gives the like direction to others; thus I have done, doe you take the same course too, I have seen the wicked in great power, and spreading himselfe like a green Bay­tree; then he goes on, Mark the perfect man, and behold the up­right; I have considered the estate of wicked men, let all observe the estate of the godly; Mark the perfect man, and behold the up­right. The works of God expound his Word in his works his Word is often made visible. That's an excellent expression, Psal. 111. 7. The works of his hands are verity and judgement; The acts of God are verity, that is, God acts his own truths? As the works of our hands ought to be the verity and judgements of God, (every acti­on of a Christian should be one of Christs truths) so it is exactly with God himselfe, the works of his hands are his owne verity and judgements. When we cannot finde the meaning of God in his Word, we may finde it out in his works: his works are a Com­ment, an infallible Comment upon his Word.

Yet we must take this Caution; the dealings of God in the sur­face and outward part of them, appear sometimes contrary to his Word, contrary unto his promise, but they only appear so, they are never so. When a man reads a promise and finds much good stor'd up in it for the righteous, and then looks upon the state of the righ­teous, and seeth it full of evill; here is a seeming contrariety be­tween the Word and the Works of God, but it is onely a seeming contrariety, as we shall see somewhat further anon. Therefore in that Psalme 111. 2. where he saith, The works of God are verity and judgement, he addes, The works of God are sought out: if you will have the verity or judgement that is in the works of God, you must not only look upon the outside of them, but you must seek them out, studie them, studie them as you studie the Scriptures, and then you will finde out the meaning of them, and see how exactly they square with every part of the Word. Why doth Eliphaz send Job to ex­perience? the ground is this; the works of God are like the Word of God; therefore if thou canst not make it out by experience from his works, thou canst hardly make it out, as a Position from his Word, that righteous persons are cut off.

Here are foure termes to be opened, perished, cut off, innocent, righteous. We will consider first what we are to understand by pe­rishing, and by cutting off. Secondly, whom we are to understand by innocent and righteus persons. And then apply the whole sen­tence, by shewing wherein the truth of this proposition stands, that a righteous man or an innocent person cannot perish or be cut off.

The word which we translate perished, hath divers significati­ons. [...] First, a returning to nothing, an utter consumption, which is to perish as a beast, Psal. 49. 20. the Holy Ghost describing a man who is not acquainted with God in his great estate, compares him thus; Man being in honour, and not understanding (sc. the things of God) becommeth like the beasts that perish; not that he perish­eth as a beast doth, but he is like a perishing beast; the similitude is not in perishing, but in his qualities who perisheth, he hath but such qualities, he is (upon the matter) even of as grosse a temper as a perishing beast.

Secondly to perish signifies to dye. The dissolution of man, or the dis-union of soule and body, Isay 57. 1. is thus exprest, the righteous perish, that is, they dye, as it is explained afterward, they are taken away from the evill to come, they rest in their beds, sc. in their graves: so Matth. 8. 25. Master save us we perish, say the Disciples, when they thought they should all be drowned. Lord helpe us, or else we all dye presently: and so we translate Job 34. 15. where Elihu speaking of the power of God, thus describes it; If he should but shew himselfe, all flesh (saith he) shall perish together, that is, all flesh shall dye, they are not able to stand before Gods power and greatnesse: the word which he useth there, strictly ta­ken, [...] signifies to expire or give up the ghost, yet we translate it, all flesh shall perish together; that is, they shall all give up the ghost and dye, if God should appear in his power and greatnesse.

Thirdly, by perishing we may understand outward afflictions and troubles falling upon, either godly or wicked: these are called a perishing (Josh. 23. 13.) Joshua tels the people, If you will not obey and walk according to the Commandements of God, ye shall quickly perish from off this good Land; that is, ye shall be removed by out­ward afflictions from your Land, you shall goe into captivity And so, if I perish, I perish, saith Esther, Chap. 4. 17. that is, if I bring [Page 36] trouble and affliction upon my selfe, let it be so, I will venture it; A Syrian ready to perish was my father, Deut. 26. It is meant of Jacob a man much verst in trouble, as he himselfe acknowledgeth, Few and evill have been the dayes of my pilgrimage.

Fourthly, to perish, notes eternall misery; as it is put for the mi­series of this life, so for the life of misery, for that life which is an everlasting death. John 3. 16. God so loved the world, that he gave Omnimodam rei perditionem significat, o [...]p [...] ni [...]u [...] enim generationi. his onely begotten Sonne, that whosoever believeth in him, should not perish, but have everlasting life: perishing is opposed to everlasting life, and therefore implyes everlasting death.

Fifthly, to perish, notes utter desolation, and totall ruine. A cut­ting off, or a destroying the very name and remembrance of a per­son, or of a people. He that speaks lyes shall perish, Pro. 19. 9. that is, he shall be utterly destroyed. In this sense the word is used for the Devill, because he is a destroyer to the utmost, as Christ is a Savi­our to the utmost. He is called Abaddon from Abad (the word here used) Rev. 9. 12. and Apollyon, his businesse is to destroy to­tally and eternally. Thus also Antichrist, The first-borne of the De­vill (2 Thess. 2. 3.) is called the sonne of perdition: take it active­ly, he is a destroying sonne, one that destroyeth bodies and soules, as in Scripture a bloody man is called Ish dammim, a man of blood; and passively, he is a sonne of perdition; that is, a man to be de­stroyed both body and soule.

These two latter senses, namely, eternall destruction in Hell and utter destruction in this life, are joyned together. Prov. 15. 11. Hell and destruction (or Hell and perishing) are before the Lord: and Chap. 27. 20. we have the same words againe, Hell and perdition or Hell and destruction are never full. So that to perish (in a strict sense) notes even in this life an utter extirpation; so some render [...] Abscondit, ne amplius audi­tur vel videa­tur, per metony­miam sublatu [...], doletus succisus. Sublata enim è medio non ap­parent amplius sed abscondun­tu [...]. [...] it here, Who ever saw the righteous plucked up by the roots, so as there should be no remembrance, no remainder of them. The o­ther word which is joyned in the Text, cut off, carries the same sense; though it signifies properly to hide a thing, yet it is so to hide it as it appeareth no more, or so to hide it, that it can neither be heard of, nor seen any more. Hence by a Metonymie it signifies to take away or to cut off, because things that are taken away and cut off, are as things hidden and seen no more. Here then is the height of the sense, either to take it, for perishing in Hell, or for such a peri­shing in this life, as is joyned with totall desolation and desertion.

Then for the termes, innocent and righteous. The word we [Page 37] translate innocent, signifieth empty. And it is therefore applyed to an innocent person, because innocent persons are emptied of ma­lice and wickednesse, their hearts are swept and cleansed, purged and washed; there is in some sense a vacuum, a holy vacuum in the hearts of holy persons: they are freed from that fulnesse of evill which lyes in their hearts by nature, that filth is cast out. Every mans heart by nature is brim full, top full of wickednesse, as the Apostle describes the Gentiles, Rom. 1. 29. being filled with all un­righteousnesse; and it is a truth of every mans heart, it is a Cage full of uncleane Birds, a stable full of filthy dung, he hath in him a throng of sinfull thoughts, a multitude of prophane ghests lodg­ing in him. Now a person converted, is emptied of these, these ghests are turned out of their lodgings, the roomes are swept and emptied, therefore an holy person is called an empty person: Emp­tied; not absolutely emptied of all sinne, but comparatively, there is abundance cast out; so that considering how full of sin he was, he may be said to be emptied of sinne, and that his malice is cast out. In the fourth of Amos, the Prophet threatens cleannesse of [...] teeth it is a suitable judgement, that uncleane hearts and lives should be punished with cleane teeth) or innocency of teeth; for it is the word of the Text. Famine is elegantly so called. Want of bread makes empty or cleane teeth.

And where were the righteous (that's the other terme) cut off? One may put the question, where were the righteous? surely Job had very good eyes, if he could finde any righteous man upon the earth, he might seem to have clearer eyes then the Lord himselfe, if he could finde any righteous; God looked downe from heaven, and he saw none righteous, no not one, Psal. 53. 3, 4. Yet here Eliphaz bids Job enquire about the righteous, where they were cut off. To clear that.

By righteous here, we are to understand not righteous persons in a strict and legall sense, but in a Gospel mollified sense: righte­ous with an allay, righteous by way of interpretation, and not in the strictnesse of the letter. And so men are called righteous, first in reference to the work of regeneration. There are none righteous in the root or originall, in their first setting and plantation in the soyle of the world; but there are righteous persons as regenerate, and transplanted into the body of Christ, as wrought and fashioned by the Spirit of Christ.

Secondly, there are none righteous, that is, none exactly, per­fectly, [Page 38] compleatly righteous, but inchoatly, and intentionally, so many are righteous and are called righteous in the language of the Scripture.

Thirdly, there are none righteous, that is, none righteous by way of merit or desert, none are so righteous as that they can challenge any thing at Gods hand, of right, the most righteous person is an unprofitable servant; he hath nothing to plead before God but free grace. Nothing to shew unto God but Christs fulnesse, and his own emptinesse, the riches of Christ, and his own poverty. Yet there are righteous in Gods acceptance, he accounteth and accepteth them for righteous, and honours them to be called righteous.

Lastly, we may answer it thus, there are none righteous in them­selves, or from themselves, none have any righteousnesse of their own making: but the Scripture shewes us those who have righte­ousnesse, and are righaeous in another and from another; we have the righteousnesse of justification in Christ, and the righteousnesse of sanctification from Christ: righteousnesse is both imputed to, and floweth into the soule by vertue of the union which is promised in the covenant of grace with Christ the righteous, with the Lord our righteousnesse. In these respects there are righteous persons, and of such we may understand this enquiry, where were ever the righteous cut off? The righteous by regeneration, the righteous by inchoation, the righteous by acception, or the righteous by imputation; where were any such righteous in all the world of whom thou canst say, they have ever perished, or have been cut off?

Having opened the sense of the single termes, we will look to the sense of the proposition, and consider wherein we may cleare the truth of it, that innocent persons doe not perish, or that the righteous are not cut off.

Take perishing or cutting off in the first sense, namely, for anni­hilation and returning to nothing; and so, neither righteous nor unrighteous, guilty nor innocent can perish; no man shall perish so, man is of an everlasting make.

Then take perishing in the second sense, as perishing is put for dying and going out of the land of the living, thus all righteous and innocent persons perish and are cut off, namely, by the sword and sithe of death: we may say all, God indeed hath made some few exceptions out of the generall rule, but the Statute is plaine, It is appointed unto all men once to dye; Enoch was translated, [Page 39] and so was Elijah, and many shall be found alive when Christ commeth to judgement, who shall not die; they shall be but chan­ged, and have a metaphoricall, not a proper death; This makes some small abatement from, but doth not crosse the generall rule, that all must die.

Take perishing in the third sense, for some temporall outward suffering in the world, either from the hand of God immediatly, or mediately from the hand of man. Thus righteous and innocent persons may perish too, that is, they may fall under fore and great afflictions: thus righteous Abel perished, and thus Jacob was a Syrian ready to perish, and thus the godly party among the Jewes, in the time of the captivity perished, thoy perished from off the Land, as it was threatned, Josh. 23.) with the rest of the wicked; of which the two baskets of figgs, one bad, and the other good, were a fa­mous type, Jer. 24. 3.

And in regard of this outward, present, temporall perishing, we finde it often, that the righteous perish, while the unrighteous flou­rish; Psal. 73. 12. Behold (saith David) these are the ungodly, that prosper in the world; and at the fourth verse, All the day long have I been plagued, and chastened every morning. As sure, or as soone as I rise, I have a whipping, and my break-fast is bread of sorrow, and the water of adversity; these prosper, and I perish: And the Prophet (Jer. 12. 1, 2.) expostulates with holy submis­sion about this flourishing estate of the wicked, and perishing estate of the godly: Wherefore doth the way of the wicked pro­sper, &c. And in the next verse, Thou hast planted them, yea they have taken roote, they grow, yea they bring forth fruit: What a gra­dation is here of the flourishing prosperity of wicked men, while the righteous seeme to wither? Thou hast planted them; but every tree that is planted, doth not take roote, but these take roote,; Every tree that taketh roote, doth not grow up to any strength, but these take roote, and they grow: there are trees that grow, yet they bring not forth fruit, but these bring forth fruit also; Yea (saith he) they bring forth fruit; these were flourishing trees in­deed, yet in the meane time, thousands of righteous persons perish­ed in and by outward troubles.

Sometime (we find on the other hand) that the wicked perish in outward troubles, while the righteous are delivered, and have Arkes provided to save them in a common deluge. God makes that difference sometime, even in this life; he pulled Lot out of So­dome, [Page 40] while Sodome perished by fire: And righteous Noah was saved in the Arke, while the world of the ungodly perished by water.

And lastly, Both the righteous and the wicked, may be wrapped up in the very same outward perishing condition, yet alwayes with a difference; though both alike perish, yet their perishing is not alike. As it is with the righteous and wicked in regard of sinne, so of sufferings: they may both commit the same sinne for the mat­ter, as it is a transgression of the Law, but a righteous man can ne­ver sinne as the wicked; he sins not, with such formalities of sin­ning, he hath not such a heart, such a temper and bent of spi­rit, as a wicked man hath in sinning: to sinne so, is utterly incon­sistent with the new nature. Thus also it is with the perishings, afflictions, and troubles which they fall into; God sometimes sends the very same affliction for the matter, as suppose poverty, want, imprisonment, captivity, and the like, upon the one, as upon the other: But are the righteous smitten, as God smites those that smite them? Surely no, in measure he debateth with them. Isa. 27. 7, 8. They sinne not against God with the same heart, or at the same rate as the wicked doe: and God never strikes them with the same heart, or at the same rate as he doth the wicked; he cannot doe it, the strength of his love to them, makes this imposition for him. Therefore, though as the Preacher resolves the case, Eccles. 9. 1. No man knoweth either love or hatred, by all that is before him: In the matter of events, love or hatred are not visible; yet in the manner of events there is much love and hatred visible: and the spirits of such as are under those events, may discerne love or hatred, when no eye can: One seeth hatred, and another seeth love, aboundance of love mixed in his cup of sorrow. God never gives his own, a cup of pure wrath to drinke; there are alwayes some ingredients of comfort and sweetnesse put into it. This is the third sense, how righteous ones may, or may not perish.

Take perishing, in the fourth sense, as perishing is an eternall destruction; and so the proposition of Eliphaz is true throughout, strictly true; That no righteous, ever perished, or were cut off; an innocent person is, in that sense, past perishing; a righteous man is past cutting off. Joh. 10. 28. I doe give unto them eternall life, and they shall never perish. Rejoyce in this, ye righteous, ye are beyond perishing, ye are past perishing, while ye live in a pe­rishing world.

Lastly, Take it in the fifth sense, and so you may have a further truth, which I conceive, is that which Eliphaz purposely aimeth at; take perishing, for outward present destruction, joyned with a totall desertion; and in that sense the proposition of Eliphaz is true also; No righteous man, no innocent man ever perished, or was so cut off with any temporall judgement: The Apostle is di­rect for it, (2 Cor. 4. 8, 9.) We are in trouble on every side, (we see trouble which way soever we turne) but we are not distressed, we are perplexed (we are in the bryars as well as ungodly men) but not in despaire, (we are in hope still, and if there be hope for us, God is for us:) We are persecuted, but not forsaken, (God is neere us, though all the world stand aloofe,) we are cast downe, but not destroyed, we shall up againe. So that while he admits of pe­rishing in the former sense, respecting outward afflictor, yet he denies it constantly in this latter sense, so as to be cut off quite from the comforts and supports of God. That observation of David, may be thus understood, (Psal. 37. 25.) I have been young, and now am old, yet have I not seen the righteous forsaken, (he doth not say, in my experience I never saw the righteous afflicted, but, I ne­ver saw him left or forsaken in his afflictions) and I never saw his seed begging their bread: he puts in that, because begging of bread, especially in the Common-wealth of Israel, and in the state of the Jewes, was a note of utter dereliction; for though God had told them, that they should have the poore alwayes with them, yet he had given an expresse Law, that there should be no beggar among them; therefore, saith he, I have not seene the righteous so for­saken, that they should be forced to live by begging.

If any say, that David himselfe begged, he asked bread of A­bimelech Casus transito­rii non reddunt mendicum. and of Nabal. I answer. It is a good rule, and it resolves the case; Transitory cases, and suddaine accidents, make no beg­gars: we must not say, David was a beggar, or begged his bread, because once he was in a straite, and asked bread of Abimelech; and in a second straite, sent to Nabal; In such sudden cases, the richest man in the world, may be put to aske a peece of bread. A good man may fall into such wants, but good men are rarely, if ever or at all left in them.

Now to apply it particularly to the intent of Eliphaz in this place. We have given three interpretations, in which we have shewed, how righteous men may perish; and two, wherein the righteous cannot possibly perish; in both which, the words here [Page 42] spoken by Eliphaz, are a truth. And concerning the fifth and last, I conceive, Eliphaz is particularly ro be understood: For he speakes not here of the eternal estate of Job (though that be involved) when he concludeth him a wicked man; but he speakes of the dealings of God in temporals: He look't upon Job as a lost man, a man ut­terly forsaken of his God; as a man of a forlorne hope, cut downe, and pluckt up, root and branch; when he saw his stocke consu­med, his children slaine, his body diseased, and his spirit so di­stempered. And so the minor, or the assumption onely is false, the proposition true; Righteous men doe not perish thus, innocent persons are not thus cut off; but thou Job perishest and art cut off: Hold there, that's false; Job in the sense Eliphaz intended, peri­shed not, was not cut off; for in the sequell, God gave him both comfort and deliverance: Love was mingled with the affliction, strength was ministred to beare the affliction: and at last a graci­ous way was made out of the affliction. The blessing of God, cau­sed him to spring out againe: though his goodly branches were broken, and his fruit pluckt off, yet his roots were not pluckt up.

It will not be unnecessary, for the clearing of this Scripture, to subjoyne a reason, why in the Old Testament, or under the old Co­venant, there was so much stumbling at the afflictions and troubles of the righteous; for it put even a David, a Jeremiah, and a Haba­kuk Psal. 73. Jer. 12. 1. hard to it, for an answer, when they saw such under sufferings; the reason was this, because God in those times, made more spe­ciall temporall promises to his people, in case of obedience, than he hath done in the time of the Gospel. Reade Deut. 28. Levit. 27. and other places, where you shall finde, how all the promises runne upon things, that concerne the outward man; they shall be blessed in their basket and in their store, they shall have this and that, and all outward things aboundantly; and the curse threatned, was the losse and deprivation of those outward blessings in case of disobe­dience: For God did winne and carry them on, in that non-age of the Church, by outward and temporall promises; hence they were much troubled and offended, when they saw righteous men under heavy pressures and breaking afflictions. Now since the comming of Christ in the flesh, and the pouring out of those speciall spirituall blessings upon his people, by the Holy Ghost, he doth not feed us so much with these outward hopes, or enjoyments. Therefore in the Gospell, we read what hard meate he giveth his people: fore­telling them plainly, If any will follow me, let him deny himselfe, [Page 43] and take up his crosse: There is scarce such a word in all the old Testament as that: he which will follow me, shall finde a crosse, and be sure of persecution; They were but children, such words and sights might terrifie them; therefore they were (as it were) dandled on the knee, and allured by sensible comforts, a land flowing with milke and honey, if they did obey; and they heard of rods and stripes in case of stubbornnesse and disobedience; Say to the righteous, it shall be well with him, for they shall eate the fruite of their doings: Woe to the wicked, it shall be ill with him, &c. Isa. 3. 10, 11. David saith (indeed) many are the troubles of the righteous, but (it is not put among the termes of their state or service) It is not said, if ye will be righteous, ye shall have trouble. Moses never told them, If any will be my disciple, let him taka up his crosse, &c. So then, Gods dealings and dispensations being most in outward things at that time, they were very apt to stumble at the crosse. And there is greater reason why they should stumble at a mole­hill, then we at a mountaine of trouble: God having told us, that seeing he hath given us such excellent things in Christ, such glo­rious mercies, and transcendent priviledges in the Gospel, we may well take afflictions and troubles into the bargaine, and never shrinke or straine at them, but rather take them well. So much for that verse, The righteous are not cut off, neither doe innocent persons perish.

Eliphaz having given Job his turne to search his experiences, brings forth his own, in the next words: Even as I have seene, Vers. 8. they that plow iniquity, and sow wickednesse, reape the same; As if he should say, Job, I know you are not able to give me one instance of a righteous mans perishing, but I could give you many and ma­ny instances, I could write whole books concerning wicked men pe­rishing, and of the ungodly cut off; This he carries under a meta­phor, and by continued metaphors, makes up an elegant allegorie, in those termes of plowing, sowing, reaping.

Even as I have seene.] That word notes, a curious observa­tion; [...] Significat non simpliciter vi­dere, sed curiese inspicere. not a light transitory glance of the eye, but a criticall con­sideration of any thing. As it is said, Gen. 1. 4. God saw the light that he had made, God saw it discerningly, for he found it was very good: And so it is said, Gen. 34. 1, 2. that Dinah went forth to see the daughters of the land, that is, curiously (though vaine­ly) to observe the manners and fashions of the people; and in the fame verse, Hamor the sonne of Sechem saw her, he saw her so [Page 44] exactly, as to be taken with her beauty, his eye entangled his heart, and both entangled his life. So here, Even as I have seene, that is, by a diligent inspection, and judicious consideration of what I saw. And what was that? Mysticall Husbandry.

They that plow iniquity.] The word which we translate to [...] F [...]dit fundam, [...]ravit. Pe [...] me­taphoram fo­dit cogitatione, vel intentus fuit rei ali [...]ui conficiendae sicut arator praeparat ter­ram ante semi­na [...]orem▪ plow, signifies the use of any kinde of art or manufacture; as the worke of a Smith, or of a Carpenter, in Iron, wood or timber; And as the art, so the Artist or handicrafts-man (Isa. 44. 12.) is exprest by this word: The Smith with his tongs, worketh in the coales. And Zech. 1. 20. It is put for a Carpenter, The Lord shew­ed me foure Carpenters: Now here it is applyed to the Plow­man, and to his plowing. So Hose. 10. 13. Ye have plowed wick­ednesse, ye have reaped iniquity, ye have eaten the fruit of lies▪

And this plowing of iniquity, or plowing of wickednesse, takes in both the outward act of sinne (to plow iniquity, is to com­mit and practise iniquity) and the inward act of sinne, to plow iniquity, is as much as to devise and meditate iniquity. Prov. 3. 29. Devise not (Heb. plow not) evill against thy neighbour. So Prov. 6. 18. A heart that deviseth, or ploweth, wicked ima­ginations. And Prov. 21. 4. The plowing of the wicked is sinne; That is, whatsoever they devise, or whatsoever they doe, inside and outside, the cloath and linings of their garments are all sinne.

Likewise this word denotes, not onely speculative evils, but also secrecie of practice; or a plot carried and acted secretly. Thus (2 Sam. 23. 9.) it is said, David knew that Saul secretly pra­ctised evill against him; The Hebrew is, he knew that Saul plow­ed evill against him. So that it may be taken, either for the me­ditating of evill, or for a politick close way of effecting any evill or wicked designe.

And the Scripture elegantly calls the musing or meditating of sinne, plowing, because a man in meditation, (when he would ac­complish any wickednesse) turnes up (as it were) all the corrup­tions that are in his heart, and all the conveniencies that are in the world, to attaine his end. As a man that meditates upon any holy thing, upon Christ, or Free-grace, &c. turnes up all the graces and abilities, that are in his spirit, he plowes up his heart, that he may fetch up the strength, and enjoy the sweetnesse of them.

So then this ploughing noteth two things chiefly; First, the pains and labour which wicked men take in sinfull courses, every one that sinnes doth not plough sinne, or is not a worker (which is an equivalent phrase) of iniquity. Secondly, it implyes the black Art and hellish skill of wicked men in sinning. To plough is a skill, & so is some kinde of sinning (though to sin in generall, be as naturall as to see, and needs as little teaching as the eare to heare (some men ( [...]s we may say) are bunglers in sinning, others are their crafts-masters at this plough, and can lay a furrow of iniquity so strait, do an act of filthinesse so cleanly, that you can hardly see any thing amisse in it; Those words in the New Testament, To commit sinne, to worke ini­quity, an abomination, or a lye, Rev. 21. 27. &c. are answerable to this in the Old Testament, a plougher of iniquity.

And some translate this Text so; the vulgar reades it thus, They Qui operantur iniquitatem. who worke iniquity; all which expressions set forth and elegantly describe such, who sinne resolvedly, industriously, cunningly, curi­ously, such as have the art (and will spare no pains) to do wickedly. These have served an apprentiship to their lusts, and are now as Freemen of Hell, yet still Satans Drudges, and active Engineers to plot and execute what God abhorres.

Note this further, that ploughing in Scripture referres both to good actions and to bad; there is a plowing for good, the Meta­phor is so applyed, Prov. 4. 27. Doe not they erre that devise evill? (that plough evill) but mercy and truth shall be to them that de­vise good, (to them that plough good) the same word is used in both; and it intimates (as before) both the paines and the skill which a godly man bestowes and shewes about holy things: the great work of repentance is often allegorized by ploughing, Breake up the follow ground: and our obedience to the Gospell, whether in the profession or preaching of it, is called ploughing, Luk. 9. 62. He that putteth his hand to the plough and lookes backe, is not fit for the kingdome of God. Grace is as active and as accurate as Lust can be.

It followes, And sow wickednesse, reape the same. Eliphaz goes on with the Metaphor, after plowing comes sowing, and after seed time, reaping time or harvest. Sowing in Scripture is divers wayes applyed unto the actions of men.

First, there is a sowing which is the work of charity, when we dispense and drstribute to the helpe of the poore, especially to the Saints; so 2 Cor. 9. 6. He that soweth sparingly; that is, he that giveth unto the poore sparingly.

Secondly, sowing is applyed to the preaching of the Gospel, to the scattering of the Word in at the eares, and into the hearts of men, Luke 8. 5. A sower went out to sow.

Thirdly, sowing is applyed unto the buriall of the dead, 1 Cor. 15. 42. that which is sowne in weaknesse, the bodies of men are as seed in the earth, they shall spring up againe.

Fourthly, sowing is applyed to repenting teares, they that sow Psal. 126. 5. in teares; that is, they that goe on repenting and mourning, shall reape in joy; they shall have sheaves of comfort.

And fifthly, it is applyed generally unto any action good or bad, Gal. 6. 8. He that soweth to the flesh, shall of the flesh reape cor­ruption, and he that soweth to the spirit, &c. Sowing (as plough­ing) is used in regard of doing good and evill, sow to your selves in righteousnesse, saith the Prophet; and here on the other side, They that plough iniquity and sow wickednesse. Here is the progresse of sinne: sinne goeth on gradually, there is not onely a ploughing but a sowing; sinne is the seed, and there is a seminall vertue in every sin, it will spring up againe and bring forth an hundred fold more in misery, to the whole man, flesh and spirit, then ever it gave in delights unto the flesh.

The word which we translate [wickednesse] signifies wearinesse, [...] Seminant dolo res. Vulg. labour, perversenesse; because wicked persons weary and toile themselves in serving and satisfying their lusts. Numb. 23. 21. I have seen no perversenesse in Israel. God did not finde them la­boriously and industriously wicked at that time. To do wickedly is a wearisome imployment, a hard labour. The vulgar Latine ren­ders it by sorrow; and sow sorrowes.

Reape the same.] The Apostle 1 Cor. 15. 37. telleth us, That the Husbandman soweth not the same body, that shall be, how then is it said, they sow wickednesse and reape the same? when they come to the harvest, what shall they have? The same saith Eliphaz. It is true, A man that soweth, doth not reape the same, individually, or numerically; that is, the very same particular seed; but he reaps the same specifically, the same in kinde; that's the meaning here, their crop or harvest shall be like their seed time, Gal. 6. 7 What­soever a man soweth, that shall he also reape, the same in kinde, not the same in number. Prov. 22. 8. He that soweth iniquity shall reape vanity. It is not the sinne it selfe, which is reaped, but the fruit, the product of that sinne; that, they shall reape; the punishment of sin is the fruit of sin, and it is called the same: Punishment is a [Page 47] visible sinne. Thy way and thy doings have procured these things un­to thee, this is thy wickednesse, Jer. 4. 18. The bitter things procured by wickednesse, are called wickednesse. As the sweet fruits of our good workes, are called our works. Rev. 14. 14. Blessed are the dead that dye in the Lord, for they rest from their labours, and their workes follow them: their workes follow them, how? Not their workes in kinde, the very same individuall workes, which they have done here follow them not (for they are transient acts and have no subsistency) but the fruits of those workes, and the blessings, which lie in the promise for such as doe those workes, these fruits, these blessings follow them: the blessings annexed to faith, obedi­ence, and holinesse, these follow them. So now, when it is said of a wicked man, what he ploweth and soweth, he reapeth the same, it is to be understood of the same thing in the issue and conse­quents of it, those curses, those treasures, that harvest of wrath, which lie in the threatnings against him, these are rained downe upon him▪ and are made the portion of his cup.

Againe [the same] that is, the same in degree; if he have sowne much, he shall reape much, if he have sowne but little, he shall reape but little, he shall have his due proportion. The justice of God doth neither commute nor compound penalties with wicked men: as it will not wrong or overcharge, so neither will it favour or spare them in their sinnes. God spared not his Sonne, when he was in the place of sinners, Rom. 8. 32. much lesse will he spare any sin­ner, who is not in his Sonne. So much for the opening of these words. We shall now observe some things from them.

Even as I have seen, they that plough iniquity. Hence we learne, first, That to be a wicked man is no easie taske; he must goe to plough for it: It is plowing, and you know plowing is laborious, Beli [...]l, de luci potest à [...] q. e Non & [...] q. e. lu­gam, ut signi­ficatur impati­en [...]ia Jug [...]. Hie [...]on. yea it is hard labour. Wicked men in Scripture are called Sonnes of Belial, that is, such as will not endure the yoke; they will not en­dure Gods yoke, or the yoke of Christ, though it be an easie yoke: but they are content slavishly to yeeld their (otherwise) proud and delicate necks to Satans yoke, to tugge and sweat at his plough all their dayes. There is a promise in the Prophet of a time, when Swords shall be turned into plough-shares, and speares into pruning­hooks; that is, men shall leave fighting and goe to working, they shall have peace: and it is but too too discernable, that many would break their swords, into these mysticall plough-shares, and their spears into sinning-hooks; they would have peace, why? that they [Page 48] might leave fighting and goe to sinning, that they might worke wickednesse more quietly, and keep close to their trade, the plow­ing of iniquity without disturbance.

Secondly observe, That there is an art in wickednesse; it is Plowing, or as the word imports an artificiall working. Some are curious and exact in shaping, polishing, and setting off their sin: so the Holy Ghost intimates, Rev. 21. 27. Whosoever worketh abomi­nation [...] and maketh a lye; there is but one Verbe in the Greek, and so we may reade it fully enough in our language, Whosoever work­eth abomination and a lye; to worke an abomination or a lye, is more then to doe an abomination or tell a lye. As when we say such a man is a Clockmaker, it notes art, as well as action. So to say such a man is an Abomination-worker, or a Lye-maker, notes him not only industrious, but crafty, or (as the Prophet speaks) wise to doe evill.

Thirdly, note from these metaphors of plowing and sowing, That wicked men expect benefit in wayes of sinne, and look to be gainers, by being evill doers. They make iniquity their plough; and a mans plough is so much his profit, that it is growne into a Proverbe, to call that (whatsoever it is) by which a man makes his living or his profit, His plough. And when we say, there are many candles burning and never a plough going. It is to tax un­thriftinesse or carelesse spending, without honest care of getting. Every man tils in expectation of a crop; who would put his plough into the ground to receive nothing? The Apostle argues from this as a dictate of nature, (Cor. 9. 10.) He that ploweth, ploweth in hope. And James 5. 7. The husbandman waiteth for the precious fruit of the earth, having bestowed his labour, he doth not count it labour lost. It is even so with wicked men, when they are sin­ning, they think themselves thriving, or laying up that in the earth a while which will grow and increase to a plentifull harvest. What strange fancies have many to be rich, to be great, by wayes of wic­kednesse. Thus they plow in hope, but they shall never be partakers of their hope: yea, they shall be ashamed of their hope, their sin will deceive them. And that which will make their poverty most bur­thensome, is their hope of riches, the expectation they had to gain, will make their losse, their breaking, and their undoing intolle­rable.

Fourthly, observe from these Metaphors, That every sinfull act persisted in, shall have a certaine sorrowfull reward, it shall assu­redly [Page 49] be answered with judgement, tribulation, and anguish. Assu­redly it shall. Are not plowing and seed-time an assurance of the harvest? They that goe forth vainly rejocing, bearing that poy­sonous seed, shall doubtlesse come againe, and bring their sheaves of sorrow with them. That which God promised (Gen. 8. 22.) in regard of naturall husbandry, he hath threatned in regard of this mysticall husbandry: after the flood he promised, that while the Earth remained, Summer and Winter, Seed-time and Harvest should not cease. So it is here, onely with this difference, the Lord useth all means to disswade and prevent the seed-time of sinne. But when notwithstanding all those threatnings, men will be sow­ing iniquity, he hath made an everlasting Decree (as firme in its kinde, as that about the waters of Noah) that Harvest shall fol­low, and every such soule shall both reape and eat, the fruit of his plowings and sowings.

Fifthly, observe, That the punishment of sinne may come long af­ter the committing of sinne; the one is the seed-time, and the other a reaping-time; there is a great distance of time between sowing and reaping. The seeds of sin may lie many yeares under the fur­rowes. A man may commit a sinne in his youth, and not finde the harvest of it, till his old age. How many (as Job complains, but in a worse sense then he) in their old age, are made to possesse the sins of their youth, and feele that which they have forgot. The Hus­bandman (in that place before mentioned, James 5. 7.) waiteth for the precious fruit of the earth, and hath long patience for it: and through the long patience of God, some wicked men (though they thought their sins not sowed, but buried for ever, and never desire to see or heare of them, yet) in a sense some wicked men (I say) wait long for the noxious fruit of their owne hearts.

Sometimes indeed the seed-time and harvest of sin, are found in the same houre: and while a man hath scarce ended his sin, his pu­nishment begins. The Prophet describing the plenty and prosperi­ty of the Church in the latter dayes, tels us, That the ploughman Amos 9. 13. shall overtake the reaper, and the treader of grapes, him that soweth the seed. The returnes of sinne are to some as quick and plentifull, judgement rides post after them, the reaper overtakes the sower, or the man reapes, as soon as he hath sowed: wrath arrests him in the very act of sinning. And we may say as Elisha in another case, is 2 King. 6. 32. not the sound of his Masters feet behinde him? The sound of pu­nishment is at the very heels of sin. That black Oxe comes as swift [Page 50] as a Leopard, treading upon his heeles: And though sometimes it comes slowly as an Oxe, yet alwayes it treads hardest, when it comes slowest. A wicked man may commit evill an hundred times, Eccles. 8. and his dayes (of peace) be prolonged, for his harvest of wrath (like Habbakuks vision of mercy) is for an appointed time, but in the end it will not lye, (though he would tarry for it) it will not tar­ry. The naturall harvest belies (sc. failes) some mens hopes, but Spem menitia seges. this mysticall harvest, shall not bely his feares (if he have any,) it shall bely his presumption, how much soever he hath.

Sixthly, observe, That the punishment of sinne shall be proportio­nable to the degrees of sinne. He shall reape, the same, saith the Text, the same in degree. So the Scripture speakes, and so experience teacheth concerning naturall sowing; a mans harvest is gradually such, as is his seed-time, if he have sowne much (in an ordinary course) he shall reape much; The Apostle alludes to this, where he speakes of the seed of charity, If ye sow sparingly, ye shall reape 2 Cor. 9. 6. sparingly; on the other side, if ye sow plentifully, ye shall reape plentifully. Sometimes through the judgement of God, (which can easily breake through the principles of nature) it commeth to passe▪ as it is, Hag. 1. 6. Ye sow much, and reape little; God makes the harvest thinne and leane, when the seed-time was thick and plentifull; but in regard of sinning (I speake of such as goe on impenitently in their sinnes, and have not Christ to take off their sinne from them) such persons as sowe much, shall be sure to reape much; They shall be beaten with many stripes, who impenitently multiply their transgressions.

Seventhly, observe, Punishment shall not exceed the desert of sinne. They reape the same; The same, equall in degree or quan­tity, not beyond the degree of sinning. In nature, the corne [...]eap't, is more then the corne sowne; sometimes a hundred fold, some­times sixty, sometimes thirty; as Christ speakes, in the Parable of the Sower, Math. 13. But the punishment of sinne reaped, is not a graine more then the sin committed. All the punishments of this life, are lesse then sin, as Ezra confesses, After all that is come upon us for our evill deeds, and for our great trespasse, see­ing that thou our God hast punished us lesse then our iniquity, &c. Chap. 9. 13. And in the life to come, the damned shall not be punished more then sin deserveth; yea I may say (with reverence to his Almighty power) God cannot punish a sin, beyond that proportion which it deserveth; and the reason is this, Infinite [Page 51] power, cannot inflict a punishment, beyond that which infinite Justice doth require; Infinite Justice is offended, and must be satisfied (if not satisfied by Christ) then by the person himselfe offend­ing: therefore infinite power, cannot lay upon a man, more then his sin doth deserve, though it may easily lay more upon him then his nature can endure. So then, all that wicked men beare in this life, is lesse, and all they shall beare in hell, will not be more, then the deserts of sin, or the demands of Justice.

An objection may seeme to lye against this, from that award of judgement against Babylon: Double to her double, according to her works, it may seeme that her harvest of punishment must exceed in Rev. 18. 6. double proportion, her seed time of sinning; The Psalmist speakes yet higher, Render unto our neighbours sevenfold into their bosome, their reproach, wherewith they have reproached thee O Lord. Render Psal. 79. 12. sevenfold, that is, manifold: That number in Scripture, multiplies the sense into any number; To render sevenfold, may be rendred the greatest number.

I answer, Babylons punishment shall be double, respecting what Babylon shall have acted, but not double, respecting what Baby­lon shall have deserved; Give to her double; if it be possible, let her have as much blood more to drinke, as she hath spilt, for she deserveth to drinke an hundred times more. The blood of Saints, is precious blood; one drop of the blood of Sion, is more worth than a whole ocean of the blood of Babylon, therefore give her double; though it be more in quantity, it is not so much in va­lue. And so, reward our neighbours that have reproached thee sevenfold, it is not sevenfold beyond their deserts; for one scorne that a wicked man powreth upon a childe of God (and so upon God, for that's the meaning of the Psalme) cannot be recom­pensed with ten thousand reproaches, powred upon wicked men: Reproach is the due of ungodly men here, and everlasting re­proach, shall be their portion hereafter. But the least reproach cast upon God, is an infinite wrong; and the reproach of his peo­ple is so much his, that he reckons it as his own: And will therefore take away all reproach from his people, and render to their un­kinde neighbours, their reproach sevenfold (and that's but equall) into their bosomes.

Lastly, When it is said, They shall reape the same: We are taught, That the punishment of sinne, shall be like the sinne in kinde; It shall be the same, not only in degree, but also in likenesse. Punish­ment [Page 62] often beares the image and superscription of sin upon it. You may see the fathers face and feature in the childe. Whatsoever a man soweth, that shall he also reape, saith the Apostle, Gal. 6. 7. If a man sowe wheate, he shall reape wheate; the harvest tells you what kinde of graine was sowed in every feild: if a man sowes wheate he, shall not reape tares, and if a man sowe tares, he shall not reape wheate. Thus God often returnes the sin of man upon him; sin comes to him in its own likenesse, and he may reade the name of it, stampt upon the affliction; or by the judgement inflicted, interpret the wickednesse committed; This was openly confess'd by Adonibezek, (Judg. 1. 7.) As I have done, so God hath re­quited me, just so; and what was that? He speakes out in the for­mer words: Threescore and ten Kings, having their thumbes and their great tooes cut off, gathered their meate under my Table; there was his sowing, his reaping was the same, They caught him (saith the Text) and cut off his thumbes, and his great toes. The very first Law that was formally made and published after the fall, was a Law of retaliation, or of counterpassion, Gen. 6. 9. Whosoever sheddeth mans blood, (what shall he reape?) by man shall his blood be shed; he must reape the same: The Judicials of Moses are plaine for this, Exod. 21. 24. Eye for eye, and tooth for tooth, &c. They have moved me to jealousie, saith the Lord, by that Deut. 32. 21. which is not God, and I will move them to jealousie, by those who are not a people. Like as ye have forsaken me, and served strange Gods in your Land, so shall ye serve strangers in a Land which is not yours, Jer. 5. 19. God payeth them in their owne coine. Who so stoppeth his eares at the cry of the poore, he also shall cry him­selfe, but shall not be heard, Prov. 21. 13. And so concerning the preaching of the word, contemned, (Zech. 7. 13.) Therefore it is come to passe, that as he cryed, and they would not heare, so they cryed, and I would not heare, saith the Lord of Hosts: They reape as they sowed, they would not heare, that was their sin; they shall not be heard, that's the punishment; they shall see how good it is, to be wilfully deafe, when God commands, by his being judi­cially deafe, when they complaine. The Sodomites, had a fire of unnaturall lust among them, and God sent a showre of fire unna­ture) to destroy them. The Egyptians killed the Israelitish chil­dren, that was the seed they sowed, they reape the same; God slew their children, even all their first-borne in one night. Nadab [Page 53] and Abihu, offered strange fire, there was their wickednesse, they reaped the same, God by fire from Heaven, in a strange manner, slew them in a moment.

Yea, we find the Lord sometimes dealing thus with his own deare servants, he will cause them to reape that, which they have sowen, in kind; David had defiled his neighbours wife, there­fore, saith the Lord, I will take thy wives from before thine eyes, 2 Sam. 12. 11. and give them to thy neighbour, and he shall lye with thy wives, in the sight of this Sunne. Againe, The Lord tells him, Thou hast slaine Ʋriah with the sword of the children of Ammon, there­fore the sword shall never depart from thine house. You see, here was sword for sword, and defilement for defilement; even holy David reaped the same, which he had sowed. It is very re­markeable, which is reported in the history of the Church, by So­crates, concerning Valens the Emperour, who was a great perse­cuter Socrat Histor. Eccl. l. 4. c. 3. of the orthodox Christians, and a maintainer of Arianisme; The story tells us, that in his warres against the Gothes, he was overthrowne, and hiding himselfe in a little cottage, the enemy came by, burnt it, and him together; Now see, how God in this, gave him to reape, what he had sowen: for when fourscore of the orthodox sayled from Constantinople to Nicomedia, to treate with him, about the points of Arrianisme, and to settle the matter by way of dispute; the Emperour hearing of their approach, while they were in the haven, and before they could come on shore, caused the Ships to be fired wherein they were, and so consumed them all; here was burntng for burning. And it is observed (in the French Historie) that Charles the ninth of France, who was the Anno 15 72. contriver of that great Massachre in Paris, wherein so many thou­sand Protestants were forced through a Red sea, a sea of blood, to their rest in Canaan: this bloody King, at last dyed himselfe, by a strange eruption of blood from all the passages of his body; thus he also reaped what he had sowne, he had powred out blood, and his blood was powred out. It were easie to give you plenty of instances, bearing witnesse of this accurate justice of God. Exam­ples were frequent in Jobs time, you see Eliphaz had store of these in his note-booke, Even as I have seene, they that plow iniquity and sow wickednesse, reape the same.

ELiphaz having given an account of his observation, in generall, that he had often seene wicked men perish, ver. 8. In these three verses, he illustrates his observation, by an elegant descripti­on of the manner how, or the power by which wicked men perish and are cut off; namely, by the blast of God, ver. 9. By the blast of God they perish, and by the breath of his nostrils are they consumed; and least any should think, that this blast of God carries away one­ly strawes and feathers, light and weake persons into perdition; he adds the weightiest and the strongest; The roaring of the Lion, the teeth of the young Lions are broken: God by his blast can take away or breake, the strongest, the mightiest; Lion-like men, men fierce like Lions, and stout like the Lions whelpe. Under the sha­dow of which allusions, he closely strikes at Job, who was once a great man, the greatest of all the men in the East; a fierce spoiling Lion (in the apprehension of his friends) and yet God brought him downe. This in briefe, is the illustration of the argument, in these three verses, By the blast of God they perish, &c.

Eliphaz (having in the former verse, by the metaphor of plow­ing, sowing, and reaping, set forth the actings and expectations, the issues and successes of wicked men) here (as some conceive) continues the metaphor or the Allegory by this expression of bla­hing, which (we know) is often used in reference to the seed sowne; As if Eliphaz had said, when these men have plowed and sowed, when they are in expectation of a fruitfully and plentifull harvest, then God blasteth the seed and the seeds-man too; he sen­deth forth his rough winde, which drieth up and withereth stalke and eare, the counsell and the counsellours: And though blasting spoile or prevent reaping in an ordinary sense, yet blasting may be reaping (as here) in a figurative sense: They who sow iniquity, are often punished by reaping disappointments, which is the bla­sting [Page 55] of their hopes, and the consumption of their confidences.

Blasting of corne and fruits, is often spoken of in the old Te­stament (as 1 King. 8. 37.) If there be in the Land blasting and mildew. Amos 4. 9 I have smitten you with blasting and mil­dew: And a people spoiled by the sword, and consumed by warre, are compared, to corne blasted before it be growne up, Isa. 37. 27. [...] Herba percussa uredine est percussio se­mentis vento orientali ingre­diente spicas. Adeo ut non perficiant ma­ [...]u [...]ita [...]em su­am, Rab Da­vid. in lib. rad. from [...] But the word in the Originall, for blasting corne, is different from this in the Text: The roote of that, signifies to dry up or cause to wither: This to breathe, as a man breathes with his nostrils: By the breath of his nostrils, or (as we translate) by the blast of his no­strils; So in the description of mans creation, Gen. 2. 7. Moses saith, God breathed into his nostrils the breath of life, or, the blast of life.

This blasting, or blast of God, is sometime put for a storme or mighty tempest, suddenly raised up, by the power of God. Thus (Exod. 15. 8.) Moses relating the sudden destruction of the Egyp­tians in the Red-sea, saith, With the blast of thy nostrils, the waters were gathered together, the sloods stood upright as an heap, &c. That is, with the wind, which God sent out, as his instrument, he gathe­red Anhelavit. the waters to swallow up the Egyptians, and save his own peo­ple. And we find the word, (Isa. 25. 4.) used to denote the fu­rious blasting violence of wicked men, in the day of their rage and madnesse against the Church. When the blast of the terrible ones is as a storme against the wall, thou shalt bring downe the noise of stran­gers, as the heat in a dry place, &c.

By the blast of God.] God in this act of vengance against the plowers of wickednesse, is presented to us in his Name, Eloah; which signifies, the mighty or puissant God; So M^r Broughton translates it, By the breath of the puissant they perish. The strong God, or God in his strength, comes armed against strong trans­gressors. The effect shewes the strength of this blast, For

By his blast they perish, saith the Text, it is the word used be­fore, they are not onely a little wither'd or scorched, but they are utterly consumed, they are destroyed, roote and branch, head and taile as in one day.

The next words in the Text, by the breath of his nostrils they are [...] consumed, are but the repeating of the same thing; yet there is a considerable difference in the expressions. By the breath of his nostrils.] The word (Ruach) which we there translate breath, signifies generally, spirit, ghost, breath or wind; sometime the [Page 56] Holy Ghost, who is breathed from the Father and Sonne; The breath of God put alone, notes the wrath of God, Isa. 30. 33. To­phet is prepared of old, &c. The breath of the Lord, (sc. the wrath of the Lord) like a streame of brimstone, doth kindle it. This phrase also, The breath of Gods nostrils, signifies the anger and wrath of God. And the anger of God, is called the breath of his Animalia com­mota spirant vehementiùs, & narium fla­tu iram indi­cant. nostrils, after the manner of men and other creatures; because anger breathes out at their nostrils: The naturalists observe that anger inflaming the spirits, and heating the heart, frequent brea­thing followes (as it were) to coole the fire, and to ease that in­flamation; an angry man breathes quick and short: When Saul was enraged and mad with malice against the Saints, he is said, To breath out threatnings and slaughter, Act. 9. 1. therefore also, anger is called, the breath of Gods nostrils.

Further, it is considerable, that the word nostrill, is put alone, for the wrath of God: Psal. 95. 11. He sware in his nostrill, that In naso enim i [...]ra apparet▪ ex vehementiore spiratione, & potissimum ex remissione aut dila [...]atione na­rium ira con­spicitur. is (as we translate it) he sware in his wrath, that they should not enter into his rest. Likewise Psal. 2. 12. If his wrath be kindled but a little; the Hebrew is, if his nose or nostrill be kindled but a little; the nostrill, being an organ of the body, in which wrath shewes it selfe, is put for wrath it selfe. Palenesse and snuffing of the nose, are symptomes of anger. In our broverbials, to take a thing in snuffe, is to take it in anger. Againe, in Scripture we finde, that slownesse to anger, and hastinesse to be angry, are exprest by the different frame of the nostrils; as namely, when the Lord is said to be slow to anger, the Hebrew is long of nostrils: (Psal. [...] 103. 8.) The Lord is slow to anger, or, (Exod. 34. 6.) Long-suf­fering. In both places, the Originall is, long of nostrils, that is, of anger, or long ere he be angry. On the other side, a passionate, cholerick man, a man ready to conceive anger, is said to have a straite or a short nostrill; He that is soone angry, dealeth foolishly, Prov. 14. 17. The Hebrew is, he that hath a short or a narrow no­strill, [...] Brevis narium. i. e. praeceps ad iram. [...]. Sept. Spiritu furoris ejus deficiunt. dealeth foolishly, because such men are most apt to conceive anger; So then, while Eliphaz saith, by the breath of his nostrils they are consumed, it is, as if he had said, by the wrath and dis­pleasure of God they are consumed; and the Septuagint translate it, directly by anger, They are consumed by the breath, or spirit of his anger; so others in the Latine, They are consumed by the spi­rit of his fury. And both these words, breath and blast, are found together in one place, 2 Sam. 22. 16. At the blast of the breath of [Page 57] his nostrils; the whole verse runneth thus, The channels of the sea appeared, the foundations of the earth were discovered, at the rebu­king of the Lord, at the blast of the breath of his nostrils, that is, at the great displeasure of the Lord.

So, we see, what we are here to understand, by the breath and by the blast of the Lord. And in this passage, Eliphaz seems to hint at the manner of the death of Jobs children, who were destroyed by the strength of a mighty winde, smiting the foure corners of the house so, that it fell upon them: that winde may well be called the breath and the blast of God, both in regard of the wonder and strangenesse of it, as also because (though Satan was the instru­ment) he had the ordering and disposing of it. Satans breath, all the winde he can raise, cannot blow away a feather, unlesse the Lord give and continue leave and strength, to doe it.

Observe first, God can easily destroy wicked men. He doth it by a blast, or by a breath. Though, to themselves and others, they ap­peare as great Mountains, yet before God they are but as dust, or chaffe of the Mountains; by a blast or by a breath he scatters and consumes them: So David compares them (Psal. 1. 4.) The un­godly are not so, (not so, how? they are not as a tree planted by the waters side, that is the portion of the righteous; how are the ungodly then?) they are as the chaffe, that the winde scattereth or driveth away, the best of them, the most solid of them are no bet­ter. And (Isa. 17. 13.) The Nations shall be chased, as the chaffe of the mountaines before the winde, and as a rolling thing before the whirl­winde. Though Nations, mighty strong powerfull Nations, come out against God, and his people, Fear them not: For if God set himselfe against them, they are no more before him, then a little chaffe, he scatters them by the breath of his displeasure.

You know it is no trouble for a man to breath, or to make a blast with his mouth; and this phrase is used, to shew with what ease and facility God destroys all the plots and counsels of wicked men; it putteth him to no paine, no sweating, no travel or labour to doe it; men are put to much expence of paines, and run many hazzards, to oppose the wickedness of men; but God doth it with a breath. (2 King. 19. 7.) When God sent to Hezekiah, to assure him that he would deliver him from Senacherib, he not onely promiseth to doe it, but shews him how he will do it, even as in this Text, Be­hold I will send a blast upon him: that's all, I will doe, I will not trouble my self much about the businesse; you must gather armies [Page 58] and make great preparations against the enemy, but I will doe it with a blast.

And which is yet more speedy. Some understand this blast to note only the will and pleasure, the intent or purpose of God, by the blast of God they perish; that is, if he doe but will it, it is done, it is no more for him to act it then intend it. The Septuagint tran­slate [...]. near this sence, by the command of God they perish; as if Eli­phaz had said, it is as easie for God to doe it, as to say it shall, or to command it to be done. Men can command great things, and talke much, what they will doe; and all proves but talking and commanding: one man may command more in an houre, then a Million can doe in a year, but with God it is all one, to command & accomplish. It is noted for a high speech, that of Caesar to Metellus, who opposing him, when he came into the Roman Treasury, to take the money there heaped together. Caesar (whose great spirit could not bear opposition) saith to him, Let me alone, or I will lay thee dead upon the ground. And presently, at once to quallifie that threat and magnifie his owne power, addes, Young man it is harder for mee to speak this, then to doe it. It is most certainly so with God, he can as easily doe any thing as speak it. Yet further, we finde the easinesse of Gods destroying his enemies set forth a degree higher, He doth it by a looke; as by a blast of his nostrils, so by a cast of his eye; that's a small trouble, and that's all, that it needs cost God to destroy the strongest, the vilest and violentest foe in the world: thus he consumed the Hoast of Pharaoh, even with a look, (Exod. 14. 24.) It came to passe that in the morning watch, the Lord looked unto the hoast of the Egyptians, through the pillar of fire, and of the cloud, and troubled the hoast of the Egyptians. If God hide his face from his people they are troubled, and if he look upon his enemies they are troubled. He darts out both beams of life, and beams of death from his eyes. When a godly man is afflicted, if he can but get the Lord to look upon his trouble, he is delivered. And when wicked men prosper, if God do but look upon their glory they are withered. With such ease doth the Scripture expresse the destructi­on of wicked ones, it is by a breath, by a word, by a command, by a look; An intimation from the eye of God, is execution.

Secondly note; God can suddenly destroy the counsels and the plottings, the ploughings and the sowings of wicked men. In pro­verbial speaking, to doe a thing suddenly, and to doe a thing with a breath, are the same: God can as soon destroy his enemies, as a man [Page 59] can breath; Psal. 73. 10. How are they brought into desolation in a moment! A blast, you know, is gone in a moment: Isaiah 42. 9. These two things shall come upon thee in a moment, losse of children and widow-hood. God can with one breath, blow away both the husband and the children. So (Jer. 4. 20.) the Church of the Jewes speaks thus, Destruction upon destruction is cryed, for the whole land is spoyled, suddenly are my tents spoyled, and my curtains in a moment: God doth but blow upon the Tents, and presently the coards break, and the stakes thereof are loosened. If man be angry, he must sit downe and consult, he must lay his plot and contrive a way of revenge; but no sooner is God angry but he can revenge; That wrath cannot want an instrument, which can make one. Infinite wisdome sees all means at once, and infi­nite power can use them at once. As the grace of God knowes not long delayes, it comes swiftly, as a sweet blast or holy breath, Nescit tarda molimina Spi­ritus sancti gratia. Grace is speedy and upon the wing; so likewise the wrath of God knows no tedious long delayes: They who doe wickedly and stand out impenitently, shall perish suddenly. And though the Lord be slow to anger before he strikes, yet when he strikes, he can do it at once, it is but a blast of his wrath, and a breath of his displeasure, and the stoutest of the sons of men are dryed like a leafe.

Thirdly note, That God destroyeth wicked men secretly and in­visibly. To destroy by a breath, is a close way of destroying. So (Hag. 1. 9.) his anger is exprest against his own people, for neg­lecting his Ordinances and Temple, Yee looked for much, but loe it came to little, and when ye brought it home, I did blow upon it, that is I sent an invisible and secret curse upon it.

Lastly, we may observe from the manner of this destruction, That the destruction of wicked men, the plowers of iniquity, is un­avoydable; it is done by a breath, now the winde bloweth where it listeth, no man can countercommand or stop the winde. The winde is swift, as well as strong, no man can out-run the strome of Gods displeasure. He that fleeth of them, shall not flee away (for it is a Amos 9. 1, 2. winde that followeth them) and he that escapeth of them, shall not be delivered, it is a blast that is gone out after them: they cannot deliver themselves by art or cunning, by wit or policy; they cannot deceive or cozen the winde: they cannot deliver themselves by power or strength, they cannot conquer or overcome this winde: It comes suddenly, invisibly, irresistibly; who can stand before God when he is angry, yea, who knoweth the power of his wrath or blast.

This Eliphaz goes on to shew, in the tenth and eleventh Verses, and therefore takes his instance, from those creatures which are mightiest, which are strongest▪ The roaring of the Lion, and the voyce of the fierce Lion, and the teeth of the young Lion are broken; the old Lion perisheth for lack of prey, and the stout Lions whelps are scattered abroad.

The expressions are very various. Here are five words in these Leonum nomina plura sun [...], & secundum ae [...]atis gr [...]dus distin­guuntur. Buxt. lex 1 Arieh, 2 Shacal, 3 Cephir, 4 La­ish, 5 Labi. two verses signifying the Lion, yet with a difference and special re­ference to the several ages, and conditions of the Lion. 1 The Lion, 2 the fierce Lion, 3 the young Lion, 4 the old Lion, 5 and the stout Lion: we have these five severall words in our translation, and we give Epithites to foure of them; whereas in the Hebrew they are all single termes, as we shall see in a briefe touch upon them.

First, the Lion (Arieh) which name is given the Lion, to note [...] from [...] ca [...]psit decerp­sit, alii dedu­cunt ab [...] Leo & [...] vid [...]t, quasi Leo videns, quia semper est oculis intentue ad praedam. his power in renting and tearing: and Master Broughton renders it so, the roaring of the renting Lion, putting the etymologie or no­tation of the word into the translation. Others derive it, from Arie, a Lion, and Raah which signifieth to see, and then it is as much as the Lion-seer; and the reason of this derivation is given, from the Lions watchfullnesse, he is ever intent upon his prey, and as some Naturalists observe, sleepes with his eyes open. So that this word entitles him, either from his watchfulness, The Lion-seer, or from his strength, The Lion-renter.

The second is a primitive, signifying sometime a Leopard, and [...] Leo ferox vel immanis mediae aetatis. sometime a Lionesse, or shee-lion. We render it a fierce Lion: which may well refer to the former, because a shee-lion, especially when she hath young ones, is exceeding fierce.

The third word it is (Cephir) a young Lion, and it is sometime used as an epithite (Cephir Arieth) a young Lion roared on Samp­son, Judg. 14. 5.

The fourth word is (Laish) signifying a Lion, that is grown in years, which perishes for hunger, not being able to hunt and get prey. So the Text, the old Lion perishes for lack of prey.

And the fifth word is (Laby) which signifies a Lion in greatest strength and fierceness. And the Critticks tells us, it is derived from Quasi leonem cordatum & animosum dicas Buxt. (Leb) which signifieth the heart, as noting a strong hearted and a couragious Lion; and so Master Broughton translates, for stout Lion, the heart-strong Laby. Judah being compared to this Lion by dying Jacob, is set forth by his majestick stoutnesse; Judah is a [Page 61] Lions whelp, &c. and as an old Lion, who shall rouze him up? Gen 49. 9.

These severall sorts of Lions shadow out unto us, mighty, strong and powerfull wicked men, or plowers of wickednesse, with all related to them; they, and their families, they, and their wives, they, and their children, all theirs are usually full of Lionlike qua­lities, and all these shall be destroyed and perish, by the blast, by the breath of God.

For, as the Apostle puts the question in another case, about Oxen, Doth God take care for Oxen? So if any should question here, is God angry with Lions? doth he oppose himself against Lions, that he saith here, the Lion shall perish, the young and the old Lions shall be destroyed?

No, there is a further meaning in it, somewhat else is shadowed under the name or notion of Lions. First, in Scripture the Lion sig­nifies any one in authority, especially in kingly authority, (Gen. 49. 10.) the tribe of Judah (which was to have the Scepter and the rule, the Magistracy or government being setled in that Tribe) is compared to a Lion, Judah is a Lions whelpe, from the prey my son thou art gone up, he stooped downe, he couched as a Lion, and as an old Lion, who shall rouze him up? As Lions are chiefe, the most eminent among the beasts of the field, so Kings and Magistrates are chiefe, the most eminent among the sons of men. Christ is called the Lion of the Tribe of Judah, from the prerogative of his power and the excellency of his Kingly condition above all others, his name being King of Kings, and Lord of Lords. Secondly, the Devil is compared to a Lion, he is called a roaring Lion, because of his cruelty and devouring nature, He goeth about like a roaring Lion seeking whom he may devoure. And the Lions here in the Text how old soever they be (are whelps of this old Lion) the Devil: not great men in general, but wicked great men, men mighty in power, and mighty in sin, mighty sinners. It is frequent in Scripture to sha­dow out powerfull, wicked, tyrannicall men by the name of Lions, and the reason is, because they imitate the qualities and conditions of the Lion. A man acts by reason, and a beast acts by sence or passi­on: reason is the difference between a man and a beast: therefore when man either acts against reason or without reason, the name of a beast is justly put upon him: and the name of that beast most fitly, whose qualities & passions he most resembles: man in regard of his headstrong unrulinesse, is compared unto a Horse and to a Mule, [Page 62] Psal. 32. 9. Be not as the Horse or as the Mule which have no un­derstanding, whose mouth must be held in wit with bit and bridle. Be not unruly. For subtilty, man is called a Fox; for flattery or filthi­nesse, a Dog or a Swine; and here for rapine and cruelty a Lion. Thus the Prophet Nahum elegantly, Chap. 2. 11, 12. Where is the dwelling place of the Lions, and the feeding place of the young Lions? that is, where is the dwelling place of oppressors and cru­ell tyrants? And Ezek. 19. 1, 2. Take up a lamentation for the Princes of Israel, and say, what is thy mother? a Lionesse, she lay down among Lions, she nourished her whelps among young Lions; the tyrannicall Princes in Israel, were thus described. And so is ty­rannicall Pharaoh (Ezek. 32. 2.) Take up a lamentation for Pha­raoh King of Egypt, and say unto him, thou art like a young Lion of the Nations. In generall Solomon (Prov. 28. 15.) telleth us, That as a roaring Lion and a ranging Beare, so is a wicked Ruler over the poore people. And the Apostle Paul speaking of his escape from the jawes of that persecuting Emperour, saith (2 Tim. 4. 17.) I was delivered out of the mouth of the Lion; that is, out of the mouth of Nero, who was ready with open mouth to devoure and destroy me: or as some (taking it for a proverbiall speech noting any eminent danger) I was delivered from the extreamest hazard of death: even as a man rescued out of a Lions mouth, and pull'd from between his teeth.

And it will not be amisse, for the clearing of this a little further, to give you some speciall things, wherein the resemblance may be taken, between the Tyrant, the oppressing Ruler, or any oppressing great one, and the Lion; we may draw the picture of a Tyrant by a Lions face in these respects.

1. In regard of his pride, statelinesse, and distance which he af­fects to hold, towards others. The Lyon is a proud and stately creature.

2. Tyrants resemble Lions in regard of courage and animosity. Couragiousnesse in any noble or good way (in which sence Prov. 28. 1. the righteous are bold as a Lion) is the courage of Saints. But to be valient and couragious in doing mischiefe, in wronging and oppressing the weak or innocent, is the courage of a Beast. Courage out of the way of truth and justice, is Lionlike cruelty.

3. They are Lions in regard of their strength. Lions are the stron­gest of creatures: what is stronger then a Lion, say they, in resol­ving Sampsons Riddle: and Prov. 30. 30. a Lion which is strongest [Page 63] among beasts: tyranny must have strength to back it. Hence they who meane to oppresse, fortifie themselves with titles and privi­ledges, with honours and relations. Solomon considering the op­pressions that were under the Sun, observes tears on the one side, and strength on the other; On the side of the oppressors there was power, Eccles. 4. 1.

4. They are Lions too, in regard of their subtilty; The Lion is a subtle creature, as well as a strong creature, he hath a great stock of policy, as well as power: though we usually oppose the Lions skin, and the Foxes skin, yet many times they both meete in one; Some are double skin'd as well as double cloath'd: Hence we have that phrase, Psal. 10. 9. (comparing a wicked man to a Lion) he lieth in waite secretly, as a Lion in his den; which teacheth us, that the Lion waites and watches for his prey; And so doe these wicked men, (Psal. 17. 12.) Like as a Lion that is greedy of his prey, and as it were a young Lion, lurking in secret places.

5. They are like Lions especially in their cruelty, in blood-suc­king cruelty; the Lion is a devouring beast, therefore when the Devill is called a Lion, it is said, he goeth about to devoure. And God himselfe (when he would be exprest in his resolutions of judgement, so as he will not have mercy upon a man, or upon a nation) is pleased to take upon him this name too, Hos. 5. 14. I will be unto Ephraim as a Lion, and as a young Lion to the house of Judah, I, even I, will teare and goe away, and none shall rescue him; that is, I am resolved to execute judgement, to the uttermost upon him; So Chap. 6. 1. The Lord hath torne, which is (proper­ly) the act of a Lion: And Job (Chap. 10. 16.) complaines thus to God, Thoa huntest me like a fierce Lion: And (Isa. 38. 13.) Hezekiah fearing, that God would not shew him that mercy, to raise him from sicknesse, cries out, as a Lion, so will he break all my bones. So that when the Lord would expresse himselfe in ways of judgement, and resolvednesse to goe on in judgement, he takes upon him the name of a Lion; But such is the very nature of wicked men: Such the Prophet Micha bespeaks (Chap. 3. 2.) Heare this O heads of Jacob, and ye Princes of the house of Israel, it is not for you to know judgement? who hate the good and love the evill, who pluck off their skins from off them, and their flesh from off their bones; noting Lion-like cruelty in those, who should have been as sheapheards to feed and protect the people.

6. They are compared to Lions, in regard of their terrible roa­ring, [Page 64] the Lyon roareth terribly; so terribly, that when the Lyon Animalia for­tia vocem edunt gravem ut Leo & Taurus. Arist. Tanta illi v [...] ­cis eliciendae natura praesti­tit instrumenta ut animalia lon gè ipso celeriora solo saepe rugitu capiantur Ba­sil. Hexam. Ho­mil. 9. Leo aliquid nu­bu habet circa super cilia, sc. aspectum mi­nimè serenum. Arist. roareth, the beasts of the forrest tremble. The Naturalists observe, that though many creatures are swifter of foot, then the Lion, yet when he roareth, they fall downe, and he overtakes them with his astonishing voyce; so tyrannicall men, with their roaring words, their loud threatnings, often affright and daunt the poor.

7. They resemble Lions, in the sowrenesse and sternenesse of their countenance, and cloudinesse of their browes. Much of mans heart is seene in his face; frownes are as blowes; hence we call it, brow-beating: The love of God, is expressed by the pleasant­nesse of his face, and the light of his countenance; So also is the love of man; and we may see what the intent of another is, in his very lookes: Many are in this respect, Lion-like men, they have (as Aristotle saith of the naturall Lion) clouds and stormes hanging about their eye-browes. It was a threatning against the Jewes, in case of disobedience, that God would send against them, a Nation of a fierce countenance, which should not regard the person of the old, &c. Deut. 28. 50.

Lastly, they are like Lions, in regard of their greedinesse after prey; They have set their eyes bowing downe to the earth, like as a Lyon that is greedy of his prey, Psal. 17. 11, 12.

Thus you see, both who are here meant by Lions, and likewise, how the resemblance or picture of a wicked man, may be taken from a Lion.

Now when it is said, that, the teeth of the Lions are broken, that the old Lions perish, and the young Lions are scattered abroad: By all these expressions of scattering, perishing and being broken to peeces, the Holy Ghost shewes us, the utter, full and finall con­sumption of wicked men; they are not only touched, troubled and roused up out of their dens; but these Lions, old and young, are scattered and consumed, They perish.

There is an opinion currant among the Jewish writers, that this verse is to be understood, as a description of the means or instru­ments by which God destroyes wicked men, and not (as we) of wicked men themselves, whom God will destroy: Junius agrees with this interpretation of the Jewes, translating the two verses in this sence; By the blast of God they perish, and by the breath of his nostrils they are consumed; by the roariag of the Lion; and by the voyce of the fierce Lion, and by the teeth of young Lions they are consumed; As if when wicked men (so he giveth the glosse) [Page 65] are not destroyed immediately by the breath, and by the blast of God, then God stirres up the creatures against them, and will de­stroy them by Lions: We know it was a speciall judgement threat­ned in the Law, against the disobedient, (Levit. 26. 22.) that God would send evill beasts among them: The Prophet numbers this, among Gods sore judgements: Sword, famine, pestilence and evill beasts are put together. In the history of the Kings, we have a fa­mous 2 King. 17. [...] record, how the Lord sent Lions, who slew some of those Idolaters, whom the King of Bahylon had transplanted into the Cities of Samaria.

But I rather conceive the former exposition of the words, to be the truth, and most sutable to the context; and there is this rea­son to be given, because it agrees best with the purpose of Eliphaz, whose worke was, so to describe the destruction of wicked men in generall, that he might particularly intimate the destruction, fallen upon Job and his family, with the reason of it. Job was a great man in his time; he was among men, as the Lion among beasts, a chiefe. His friends thought him a cruell Lion too, and so he is told to his face afterward, by one of them, that he (like a greedy Lion) had taken away the pledge, and the garment from the poore; This Eli­phaz would hint at least to Job, and that God had found him out in his Lion-like qualities; that he being a Magistrate, and a man in authority, having dealt hardly and cruelly with others, now the Lord had measured to him, the same measure he had given others; He, the Lion; and she, the fierce Lion or Lionesse his wife; they, the young Lions, his children, were all broken, and either perished or perishing. So much for the cleering of the words; I shall now adde some observations from them.

First, Wicked men, how powerfull, how strong soever, shall fall before the wrath and indignation of God. The day of the Lord shall be against every one that is high, and that is lifted up. God desires in a speciall manner, to be dealing with these, for they, in the pride of their spirits, think themselves a match for God; though indeed, their strength be but weaknesse, and their wisdome foo­lishnesse; yet in their own conceits they are stronger, and wiser then God himselfe. Hence (like Pharaoh) they send defiance to Hea­ven, and say, Who is the Lord, Exod. 5. 1. When God sees the hearts of men swolne to this height, of insolent madnesse, he de­lights to shew himselfe, and graple with them, that the pride of man may be abased, and every one that is exalted may be laid low: [Page 66] that he only may be exalted, and his Name set up in that day; Da­vid was much troubled, at that murther of Abner, yet he could not take vengeance presently, upon the fierce Lion, that had suckt his blood. Why? his power did not reach it, ye sonnes of Zer­viah (saith he) are too hard for me, (2 Sam. 23. 3.) But there are no sonnes of Zerviah too hard for God, no Lions so strong, but he can teare them, with infinitely more ease, then a Lion can the tender kid.

This should comfort us, when we see great and potent enemies rising up against the Church, what are these before the great Lion, the Lion of the Tribe of Judah. If the Lord doe but roare, if the Lion of the Tribe of Judah, come against these Lions, they will run like a heard of fearfull deare: The Kings of the earth, and the great men, and the rich men, and the chiefe Captaines, and the mighty men, are described, trembling at the presence of Christ, when he appeared but as a Lambe, Rev. 6. 15, 16. They cry to the mountaines and the rockes, to fall upon them, and to hide them from his face; If when Christ appeares like an angry Lambe, the greatest in the world fall before him; what then will these doe, when Christ shall appeare as a roaring Lion.

Secondly observe, how gradually the Holy Ghost expresses the destruction of wicked tyrants; All is not done at once; First the roaring of the Lion doth perish, then their voice, then their teeth are pulled out, next, their prey is taken away, lastly, their whelps are scattered. Note hence, That usually God destroyes wicked men by degrees.

Here are five steps or degrees of Gods justice, against these Lions.

First, He stops the roaring of the Lions, they shall not be able to make such a dreadfull noise as heretofore; their roaring may be stopt, when their voice is not, though they can speake, yet they shall not yell.

In the second place, He breakes the very voice of the Lions; they shall not only not roare, but they shall not so much as speake, either against the lambes, or against the sheepe, or for themselves, the voice of the fierce Lion shall be taken away. God is able to silence Lions, and stop their mouths, not only from devouring and roa­ring, but from speaking.

Thirdly, When their voice is taken away and their roaring, yet their teeth may remaine: and there will be biting and tearing still, though they have done roaring and yelling; therefore with a third [Page 67] stroake God breakes out their teeth, the teeth of the young Lions are broken. So the Psalmist prayes, Psal. 58. 6. Breake their teeth in their mouthes, breake out the great teeth of the young Lions O Lord: that is, take away the instruments, by which they oppresse, the meanes by which they teare and rend, as Lions with their cruell teeth.

Fourthly, Christ deales further with these Lions, he not only breakes their teeth, by which they used to hurt others, but he takes away their prey and their meate, they shall not have wherewith to live themselves; they were wont to suck the blood of the slaine, and to eate the flesh of the poore; but now the Lord will pluck away their prey, they themselves shall be starved or pincht with hunger.

Lastly, Not only shall their meate be taken away, but they them­selves shall be scattered and dispersed, that is the last step of their calamity. Their dens shall be broken up, and their lurking places shall be opened; they shall run from place to place▪ from Nation to Nation. This is the judgement of the Lord upon Lions, and the portion of the cruell enemies from our God.

Who hath not seen the truth of all this in our dayes; we have had Lions, roaring Lions, rending, tearing Lions amongst us: It was usuall among the Heathens in their persecutions, to cry out, Away with the Christians to the Lions: This we have often Christianos ad Leones. seene, in the figure, poore Christians sent to the Lions, put under the power of men, as cruell, as bloody, as insatiable as Lions: Many a one might say (as David, Psal. 57. 4.) My soule is among Lions: When the watch-man (in the Prophet) was asked, Watch-man what of the night? he answered. A Lion my Lord (Isa. 21. 7.) Our sorrowfull watch-men, standing upon their Towres, (con­sidering those sad times) being asked, what of the day? have an­swered, We see a Lion, a company of Lions. tearing and rending in many parts of the Nation; not bodies and estates only, but soules and consciences. God hath wonderfully delivered his darling from the Lions, his Daniels from the Lions den: He hath already delivered us so farre, that the Lions dare not roare, as they were wont, the teeth of many of the young Lions are broken, many of the old Lions are ready to perish for want of prey, and not a few of their whelps are scattered abroad; God hath raised up Samp­sons to teare these Lions, which roared upon us; he hath stirred up Davids to smite these Lions, and rescue the prey out of their teeth: [Page 68] And though many Lions are amongst us, yet they dare not roare, much lesse, teare as they have done; though the beasts be alive, yet (for the most part) the Lions are dead: they are beasts still, as base, and vile, and bloody in their natures as ever, but their pow­erfull Lion-like strength is abated: That glorious prophecie, is in some sense, and in some part, fulfilled at this day; The wholfe dwels with the lambe, the leopard lies downe with the kid, and the calfe and the young lion, and the fatling together, and a little childe may leade them; they cannot, they dare not, hurt nor destroy in all our mountaine, Isa. 11. 6, 8. I am sure, we may set our seale to this truth of Eliphaz, we have seene Lions, and fierce Lions, old Lions, and young Lions, even the stout Lions whelps, some scattered abroad, some destroyed, some consumed by the mighty power of God.

Further, It is here said in the text, That the old Lion shall pe­rish for want of prey: It is a strange expression, Lions have the greatest power to get provision, to satisfie their hunger, yea their appetites and humour, yet these shall want; these Lions, who have all their life time, preyed upon the estates of other men, even these shall want. Note hence the justice of God; Such as have made others want, shall at last come to want themselves, they shall perish for want of prey, they shall have nothing to eate: when thou cea­sest to spoile, thou shalt be spoiled, saith the Prophet; and when Isa 33. 1. thou shalt make an end to deale treacherously, they shall deale trea­cherously with thee: We must not understand it, as if wicked men doe ever give over sinning, sinne, and their desire of sinning, is in a kinde infinite: they never say, now we have done, and will sin no more; but the meaning is, when thou canst sin no more, nor deale treacherously any more, when thou hast done thy utmost, and spent thy strength in spoiling others, or taken all their spoile, so that thou hast done spoiling, because there is no more to spoile, then others shall spoile thee; And thou Lion, who hast preyed upon others a long time, shalt not have a bit thy selfe, but shalt pe­rish for want of prey.

It is the promise of God unto his own people (Psal. 34. 10. That the Lions shall lack and suffer hunger, but they that feare the Lord, shall not want any good thing: He expresses it by Lions, to note, that certainly they that feare him shall not want, for if any creatures in the world can preserve themselves from hunger, Lions can; if they doe but roare, the very beasts will fall downe as a [Page 69] prey before them, but yet (saith God) these even these shall ra­ther perish for hunger, than any one that feareth me shall want. God provides for his lambes, for innocent persons, for those who feare him, though they have no strength to provide for them­selves; but the wicked who have greatest power, and have been most active to provide for themselves, shall pine with want; they who have caused so many to be bitten with hunger, shall at last be hunger-bitten, and for want of meate, gnaw their tongues.

Lastly, Where it is said, that the Lions whelps are scattered a­broad, Observe, God will not onely destroy the persons of wicked men, but their families and posterities, they and their whelps shall all be scattered; he will not leave them so much, as a name or a re­membrance, (Psal. 36. 6.) I sought his place (saith the Prophet) and he could not be found; there was no print of him, no man could remember, that there was such a man in the world, unlesse to curse his memory.

I shall only give one caution respecting this, and so conclude the point. That which is here affirmed in the generall by Eliphaz, concerning the destruction of wicked men, Lions and fierce Lions, is not to be taken as a truth in the universall experience of it; we are not to understand it thus, as if all persons, all Lion-like persons at all times, perish, and are destroyed, and scattered abroad: But Eliphaz speaks of what is usually done: or he speaks of what God can easily doe at any time, and of what God may justly doe at all times. Lions, fierce Lions, tyrants, oppressors, he both may and can scatter when he pleaseth. Yet we find, that God hath permitted some Lions, to live fully, and to die quietly; they spend all their dayes in roaring and rending, in tearing and devouring, and yet themselves are not devoured: God often suspends this Justice, but it is for weighty reasons; for, in a word,

First, If God should destroy all Lion-like men, the joynts of the world would be unloosed, and the bands of humane society broken asunder. God forbad the children of Israel, to destroy all the Ca­naanites, least the beasts of the field should multiply, &c.

Secondly, If God should hunt all these Lions out of the world, his own people would live by sense, rather then by faith; and seeme to be terrified by the visible actings of wrath, rather then allured by the promises of mercy, or tenders of free-grace.

Thirdly, He deferres them, untill they have sucked blood e­nough, rent enough, and done evill enough, even fill'd up the [Page 70] measure of their sin, and fulfill'd the righteous purpose of God, by their unrighteousnesse. As these Lions fill their own bellies, so they fulfill Gods counsels, therefore he lets them alone, that they may doe his worke, though they little thinke of it, and lesse intend it.

Lastly, Eliphaz speaks of what God did frequently, in those times of the world, wherein they lived; for then God dealt more by out­ward judgements, then in these Gospel times. As his mercies are now more spirituall, so usually are his judgements.

THis part of the Chapter, from the twelfth Verse unto the end, containeth the third Argument, by which Eliphaz labours to convince and reprove Job of his impatient complainings. In the whole context we may observe two generall parts.

• 1. The Argument it selfe by which he reproves him.
• 2. The confirmation or the proofe of that Argument.

The matter of the Argument, is contained in the seventeenth Verse. Shall mortall man be more just the God? shall a man be more pure than his Maker? The Argument may be formed thus.

That man carrieth himselfe rashly, and sinfully, who would seeme more just and pure then God, his Maker.

But thou Job carriest thy selfe as if thou wert more just, then God thy Maker.

Therefore thou carriest thy selfe very sinfully and rashly.

He confirmes this Argument two wayes.

• 1. By an Argument taken from Divine authority.
• 2. By an Argument taken from reason.

His Argument taken from Divine authority lies in the former five Verses of this context, (sc. 12, 13, 14, 15, & 16.) I may give it thus.

That is to be received as a truth, which God from heaven imme­diately declareth to his servant, in a vision.

But God hath declared and revealed this to me, in a vision, that [Page 71] he who contends with God, carrieth himselfe very sinfully.

Therefore it is to be received as a truth.

The first part of the Argument is unquestionable; that it is a truth which God revealeth from Heaven in a Vision. And that God had revealed this unto Eliphaz, from Heaven in a Vision, he himselfe at large declareth in those five Verses, describing both the manner how, and the time when this truth was revealed to him.

His second Argument from reason, is grounded upon the com­mon logicall rule, of arguing from the greater to the lesse, (Vers. 18, 19, 20, 21.) The summe of it may be thus conceived.

That which would be folly and sinfull boldnesse in Angels, if they should aspire and take upon them to doe, is much more sinfull in a mortall man.

But if Angels should goe about to justifie themselves, or stand upon termes with God, it would be sinne and folly in them.

Therefore it is much more sinne and folly in mortall man, to justifie himselfe before God, &c.

The Major or the first proposition is undeniable. The second proposition is proved and illustrated to the end of the Chapter. Wherein is shewed in what condition man now standeth: how weak and how poore a thing a man is compared unto an Angel; therefore if it would be sinne and folly in Angels to compare with God, it must much more be sinne and folly in man. So we see how Eliphaz confirmes the major proposition of the first Syllogisme.

The second proposition or assumption which he inferres upon Job, But thou Job carriest thy selfe so as if thou wert more just than God: he proves by that sad expostulation, Chap. 3. And takes that for granted. We may forme it thus.

He that complaineth of God, as if he had done him wrong, makes himselfe more just then God.

But thou Job, hast made such a complaint, Chap. 3. as if God had done thee wrong in afflicting thee, or in giving and in conti­nuing thy life under such afflictions.

Therefore, thou seemest to make thy selfe more just, then God, or to say that God hath dealt unjustly or injuriously with thee.

This I take to be the Logick of the remaining part of this Chapter.

And having cleared his manner of reasoning in generall, I shall descend to open particulars.

I must yet resolve a question before I explaine the tearms; the question is this. Whether this were a true vision sent from God, or whether it were only feined by Eliphaz, thereby to gain authority to what he spake?

There are many Expositors of great name, who are very confi­dent that this vision was a fiction or holy fraud; a vision of Eli­phaz his own braine, not a vision from Heaven. Some have gone further, maintaining that it was a vision sent from Hell, an illusion of the Devill, thereby to strengthen the hands of Eliphaz, in vex­ing and troubling Job.

It cannot be denied, but that many have pretended visions from God, when they have received none; they have belyed the Al­mighty with their Dreams and Revelations, when they have seen nothing. Thus (1 Kings 22. 11.) Zedekiah the false Prophet takes upon him, to have had a vision from God, by which he would con­firme Ahab in his counsell to goe up to Ramoth Gilead. And Ze­dekiah the sonne of Chenaanah made him hornes of iron, and he said, thus saith the Lord, with these shalt thou push the Syrians till thou have consumed them. And in the prophesie of Jeremiah you have Hananiah the false Prophet, not onely speaking the language, but dressing himselfe in all the formalities of a vision; he comes forth with a yoke upon his neck, and breakes it before the people, and telleth them, thus will God break the yoke of your captivity, and at such a time.

The true Prophets complaine often of the false, for crying up their deceivings, under the warrant of visions and dreams, when all was but a dreame indeed, a meere phancy, or studied imposture to mislead the people, and gaine credit to their lies. While a man hath nothing but ordinary humane authority, for things extraordi­nary, he is easily rejected.

Man is subject to error, he may deceive and be deceived; there­fore when they would put a new nothing upon the world, as an in­fallible truth, and have it swallowed without chewing, received without disputing, then usually they pretended that it was (quid Divinum) a doctrine or message received immediately from God. And it is well observed, that this course of pretending to Divine revelation, was very frequent amongst the Heathen: when their [Page 73] Wise men had a minde to fasten, some unwonted opinion upon the vulgar. Among the Romans, Numa, (to the intent they might be received with greater authority) stampt his lawes, with a kinde of divinity, and told the people that he had received them from the Goddesse Aegeria. As if he had said, these lawes, are not such as I have coyned and fashioned by my owne policy, drawne up or ena­cted by my own power, I had them from the Goddesse. So Plato informes us of another law-maker (Minos the Cretian) that he used to enter into Caves and solitary places, where (he told the peo­ple) he received lawes and immediate dictates from Jupiter their God, to governe them by. This drew a great estimation and reve­rence upon him. Valerius Maximus and Herodotus tels us of those Valer. lib. 1. Herod. lib. 1. other Law-makers, Licurgus and Seuleucus, using the like State­stratagems to over-rule the people. Licurgus said, he received his lawes from Apollo: Zaleucus and Pisistratus avouch, Minerva for the Directresse or Doctresse of Theirs. So that both among the people of God, and among Heathens, it hath been very frequent to pretend Divine authority; that they might with the more esti­mation put off either such points of doctrine, or such rules of poli­cy, as themselves had invented.

For this of Eliphaz, howsoever some charge him directly, and Rem in dubio relinquimus vi­detur tamen po­tius vera fuisse visio, e [...]s [...] ea a­bata [...]ur. Merc. others leave the matter in doubt, only turning the scale with a pro­bability, (it seemeth rather that it was a true vision.) Yet I shall ad­venture to resolve directly, that his was a true vision, as well as a vision of truth sent from God. And the reasons which sway with me are these three.

First, if we consider the manner of this vision, the description here made, holds exact proportion with those, of which there is no que­stion, but they were the Oracles of Heaven. When a thing is done as God doth it, it is some argument that God hath done it. I grant, this reason is not demonstrative or infallible, because Satan and our own hearts are very apt to make imitations of holy things, for sinfull ends. Satan can transforme himselfe into an Angel of light, and the heart can disguise or shape its own dark conceptions, by the light of divine revelations.

Take then a second reason, Eliphaz was a godly man. 'Tis gran­ted on all hands, that Eliphaz and his friends were right in their affections, though they failed in this action. God was angry with them indeed, & told them in the close of this dispute (Chap 42. 7.) That they had not spoken of him the thing that was right, as Job his [Page 74] servant had, yet he bids Job pray and offer sacrifice for them, which he would not have done, unlesse they had been upon good termes with him in generall, and in a present capacity, for mercy and ac­ceptance. Now it being supposed that Eliphaz was a godly man, it is a sinne not to be supposed of him, that he would make boast of a false revelation, and with such deliberate gravity put a lye upon God.

Thirdly, the matter which he professes to have received in this vision, is a great and a holy truth of God. Man never belyes God to confirme the truth of God. When any boast vainly of revelations, it is to confirme their own phancies and delusions. 'Tis rare when men are so zealous for truth, as to improve all that God hath spo­ken in the maintenance of it; I have not read of any that have fained a word from God, to maintaine that which is really the Word of God. We finde all along in Scripture, that when visions from God were falsely pretended, they ever tended to secure the heart in false opinions, or unwarrantable practises.

The Apostle Paul found many who falsified the stampe of the Spirit, and forged his hand and seale to establish error (2 Thess. 2. 2.) I beseech you brethren, that you be not soone shaken in minde, or be troubled either by spirit, or by word, or by letter, as from us, as that the day of Christ is at hand. That grosse error was scattered in the Church of Thessalonica, that the day of Christ was at hand, that in those beginnings of the Gospell, there should be an end of all things. To confirme this, false teachers boasted of the Spirit, an im­mediate revelation from God: or a word immediately from the mouth, or a Letter under the hand of Paul. How active is error to finde patronage? It cares not whom it belyes, so it selfe may passe for truth. Thousands love errours, but none will own them by that name. And therefore (because children bear their fathers name) they would father them upon the God of truth, or upon men, most emi­nent for truth. Montanus the Heretick, said he had the Holy Ghost his Paracl [...]te, dictating those erroneous doctrines to him, beside Histor. Eccl. l. 5 c. 14, 16. his Prophetesses, Prisca and Mavinilla. Mahomet, that Grand hel­lish Impostor often pretended visions from Heaven. And the story assures us that he cunningly made use of the disease of his body, to perswade his Disciples of the soundnesse of his doctrine. For being afflicted with the falling sicknesse, when at any time a fit was upon him he made the people believe that he was in an extasie or ravish­ment of spirit, at the appearance of the Angel Gabriel, who revea­led [Page 75] many mysteries to him. And having by long use and familia­rity taught a Pigeon to seed at his eare, he by art prevailed with the people, to feed at his poysonous mouth: as if his words had been the inspirations of the Holy Ghost, who (as he affirmed) came then to him, in the forme of a Dove, and taught him those secrets.

So then, this of Eliphaz was a true vision, because it was the con­firmation of a truth. Invented visions are in use only to gaine cre­dit to the inventions of man, or the visions of the Devill. Now for the matter and words themselves.

We translate [thing,] the Hebrew is [word,] A word was se­cretly [...]. Factum esse verbum alicut nihil aliud sig­nificat quam factam esse re­velationem in a [...]iquo, & De­um cognitione futurorum, in­star lumini [...] mentem illu­strasse. Cyril. in 1 cap. Hos. v 1. [...] brought unto me, but it is usuall both in Hebrew and Greek to call A thing, A word. Luk. 2. 15. The Shepherds said, Let us goe to Bethlem to see this thing, the Greek is, to see this word which is done. Though here, it is proper enough, to say, A word was brought unto me.

Now a thing, or a word, was brought unto me, it was brought unto me secretly. The language of the Prophets was, The word of the Lord came unto me. There are two words in our translation, (secretly brought,) but the Hebrew is one; and that word signifies to steale, or to do a thing by stealth; so it may be translated, A thing was brought unto me by stealth, or was stole into me: M Broughton near this, A speech came by stealth upon me; we translate fully to the sense, A thing was secretly brought to me, as if it were whis­pered into the eare, and sent in closely to the spirit. And it is thus expressed, by way of opposition to another way, in which God reveales his minde unto his people. He sometimes comes openly and speaks aloud, that all may take notice, or because all ought. Isa. 58. 1. Cry aloud, lift up thy voice like a Trumpet. Things are brought openly to the people, secretly to the Prophets; what the Lord speaks in the eare, or to the heart of a Prophet, that he by the Prophet speaks on the house top, to all his people. A thing was se­cretly brought, or a thing was whispered unto Eliphaz. But he speaks it aloud to Job. This word or this thing, is said to be stolne into him, or to be brought unto him by stealth, for three reasons, which I shall but name and proceed.

First, a thing done by stealth, is done suddenly. The Thiefe ha­stens to doe mischiefe, he makes no delayes. Then secondly, a thing done by stealth is done secretly: a Thiefe comes closely in the dark; [Page 76] stealth is committed with greatest privacy; and to say a thing is brought by stealth, is as much as to say, it is brought privately. Thirdly, a thing done by stealth, is done unexpectedly. A man sel­dome looks for the Thiefe, he is upon him in the way, upon him in his house, before he is aware. A Thiefe is usually as unexpected, as he is a [...] unwelcome guest So this word came or was brought in by stealth, because it came, suddely, it came silently, and it came unexpectedly to Eliphaz. And in these three respects, Christ himselfe is said to come as a Thiefe, Behold I come as a thiefe in Rev. 16. 15. the night. As the word of Christ comes to many of his people now, so the person of Christ will come at the last unto all, He will come by stealth, or as a thiefe, suddenly, secretly, unexpectedly, when the world shall little dreame of him, and his Church scarce be awake for him.

Note from this, first, That divine truths are infused into us, not borne in us, or borne with us; every thing which is of Heaven, commeth unto us from Heaven; it is either stolne in secretly, or thundred in loudly: sometimes the Prophets and Ministers of Christ, speaking aloud, carry truth into the soule: sometimes God whispers it into the soule; one way or other, truth must be brought in, for it growes not in us: our hearts by nature are not onely like white paper, having no inscription, not a letter of Gods will writ­ten in them, but they are like paper blotted or blurred, written all over with the corrupt principles, and positions of our own wils. God by his Spirit first crosses or wipes out those, and then writes down his own golden rules, of holy truth and heavenly wisdome. This he doth, first in conversion from sinne to grace and holinesse, and afterward in all the increases of grace, and growths of holi­nesse, There is not a syllable of the law of God in any mans heart, till the finger of God writes it there; I will put my law in their minde, and write it in their hearts, which is an allusion unto the two Tables of the Law. They were first written by the finger of God, and then put into the Ark: So God first writes the Law in our hearts, and then puts it into our mindes; he layes it up in the Ark of our understanding and memory.

Secondly observe, That God steales truths into the hearts of his people unawares. As they often expect and wait long for know­ledge, so they sometimes know before they expect. A truth either in whole or part, in the matter or clearer light of it, comes like a Thief into the heart, suddenly, secretly, unlooked for: in which case it is [Page 77] ever true, that truth unexpected is doubly welcom'd. The way of the Spirit of God is alwayes undiscernable to flesh and blood. The soule receives a thing, and the man knowes not how; he can (scarce pos­sibly, not at all) tell where, by whom, or which way it came to him; it was brought, secretly brought; and with a most blessed, gracious slight of hand, conveyed into his heart. Yet sometime truth enters in State, & may be said to make its passage visibly, into the heart of a man. The word comes, not as a company of Thieves, but as a band of Souldiers, with weapons drawn, and terrible shouts, tear­ing open the soule, and breaking open the iron gate of the heart, lock'd and barr'd with unbeliefe, to secure that cursed crue of lusts, garrison'd within it. The weapons of our warfare (saith the Apostle) are mighty, through God, 2 Cor. 10. 4. The word is mighty, won­derfull in strength, it comes upon the soule as an armed man, to spoyle it of all sinfull treasures, yea of the very life of sinne. Some­times the Lord proclaimes warre, as by a Herald of Armes against a man and openly prepares for his siege and battery. He surprises a­nother, and steals him into a happy captivity to himselfe.

Mine eare caught somewhat of it, so Mr. Broughton. The word [...] Pa [...]c [...]la, pars, medicum. signifies a part or a portion. Mine eare received a little: yet we are not to understand this, as if Eliphaz had taken in, onely some fragments or imperfect notes, of what God delivered, or had heard to halves. For doubtlesse Eliphaz received all that was brought, he turned nothing back; he said not a little is enough, I need not the rest; that he received but a little, was not from neglect of the rest, but from inability to receive more, or to receive it more per­fectly. And though he had not all of every part, yet he had a part of all; it was not a little of this, and none of that: little respects somewhat of every truth, not some one truth. He received, though not all, yet a perfect modell of all, that was brought.

Further, this speech may have reference unto our present condi­tion, concerning which the Apostle saith (1 Cor. 13.) We know but in part: now when he saith, we know but in part; it is not as if we had but a part of Gods will, made knowne unto us. The Word of God and the works of God are perfect. And the Apostle assures the Church of Ephesus, That he had not shunned to declare unto them the whole counsell of God, Acts 20. 27. The whole (which [Page 78] concernes man) is declared, but we know that whole but in part. Such is our weaknesse and infirmity, that we cannot take in All of All, no nor any part of all in the full latitude and extent of it; Thus we know but in part; so saith Eliphaz, when this was brought to me, mine eare received but little of it; my narrow eare could drinke in, but some drops of that ocean, which was poured out up­on me. All that man apprehends, is but little, in respect of what Modestè loqui­ [...]ur, qu [...]si n [...]n plenè acceper [...]t, quod sciend [...]m esset de hac [...]e. Quod optimum est & eximiam comprehen­dere non potest mortalis homo. Mercer. God offers now, or of what hereafter he shall apprehend. Eliphaz speakes modestly and humbly of himselfe; God brought a thing unto me, and I am such a poore streightned vessell, that I could re­ceive but a little of it; yet somewhat I caught hold of, which I am about to make known unto thee.

We may note from this. First, Holy truths, are very pleasant to the eare of a holy person. A thing was brought unto me, and mine eare caught a little of it; As when meates pleasant to the tast, are brought to a man, he puts forth his hand and takes them; or when pleasant musique sounds, the eare catches it, or we drinke it in greedily at the eare; so when holy truths are revealed, a holy heart catches them: The eare is not more affected with pleasant musique, or the pallate with pleasant meates, then the un­derstanding spiritualiz'd, is affected with spirituall truths; The eare of a holy man takes in holy things with pleasure, and therefore he is said to catch them, or drinke them in, as, with much desire and ravishing delight: David sound more sweetnesse in the truths of God, then in the honey or honey combe. The spirit of a regenerate man, doth so much catch heavenly Doctrine, that in the Hebrew, the word which signifies such doctrine, signifies also catching or receiving; and a word from the same roote, signifies the palate Vide Buxtorf. Lex. in verto [...] of the mouth; which may hint us thus much, that heavenly doc­trine, pleases the palate or taste of a heavenly minde; And the rea­son of it is, because there is a suitablenesse in the heart of every godly man, with every truth of God; All delight arises from pro­portion and suitablenesse, between the object and the organ, in sensitives: between the object and the understanding, will, affe­ctions, in spirituals; That, which makes delight to the eye, is the sutablenesse of visibles to the eye: and that which makes delight the taste, is the sutablenesse of edibles to the pallate: and so that which makes delight to the soule, is the sutablenesse of intelligibles to the understanding: Hence the reason is cleere, why wicked men will not receive the things of God, but insteed of catching them, [Page 79] catch at them, snarle and murmure at them, speake, yea raile and fight against them; their hearts are unsutable to those truths, there­fore they distast them, therefore they relish them no more, then the white of an egge, or a dry stick. Nay, not only have they no pleasant taste, but they have a bitter tast in their mouthes, they are as gall and wormewood to them, they are a vexation and torment to them: The truth which the two Witnesses publish, torments Revel. 11. them that dwell on the earth; and then no marvaile if instead of catching those truths, to embrace them, they catcht the Witnesses and kill them.

Observe secondly; That the eare and heart of man in this state of corruption, are vessels too narrow, to take in or hold all the truths of God. I have many things to say, (saith Christ to his Disciples) but ye cannot beare them now, Joh. 16. 12. Nor could they ever fully beare, so much as Christ had to say. We have line upon line, precept upon precept, here a little, and there a little, Isa. 28. 10. be­cause it is but here and there a little, some few lines or precepts, which we are able to learne, and digest into our spirits; whole showers of divine truths, are often rained upon us (Heb. 6.) yet we drinke in but a drop or two; we swimme, as it were, in a whole ocean, a sea of holy revelations, but we are narrow-necked-bot­tles, and how little is it which bubbleth in? mine eare received a little thereof. The truth of God, is like God himselfe, infinite; Truth is nothing else but the minde of God, and that is infinite; therefore we who are not only finite, but streightned, cannot pos­sibly comprehend it.

Thirdly, Mine eare received a little thereof; it was but a lit­tle he received, yet he received a little, all did not fall beside his eare, all did not slip away, he caught somewhat: Note from hence, That the eare and heart of a godly man, ever receive somewhat, when the truths of God are revealed. I cannot get in all, my heart will not receive all, my memory will not retaine all, but a little it will hold, somewhat it takes in at every Sermon, and from every vision of God; (Sermons are the visions of God, and somewhat of Gods mind is brought to you in every holy Sermon.) Naturall men are like sieves, like vessels without a bottome, or full of holes, into which these truths being put, run out every drop: the best, in this life, are leaking vessels, much drops out; Eliphaz received a little; How many heare much and receive nothing? They come empty to the Ordinances, and they returne empty: their ea [...]es have [Page 80] been fill'd with a sound, but their hearts have not caught a sillable, not a word of truth is written in their hearts, not a letter laid up in their minds: And that's the reason, why not a word is to be seen in their lives; How can they hold out the word in a pure con­versation, who have not received it into a pure conscience?

The former Verse, shewed us the manner how, that thing was brought to Eliphaz, a thing was secretly brought to me; this shewes the time when it was brought, it was (saith he) in thoughts from the visions of the night, when deepe sleepe falleth on men.

In thoughts from the visions of the night.] Some reade it, in the Vel post visio nes noctis, sicut dicimus à coena à [...]randio, sic Hos. 6. 2. vel [...]n cogitationi­bu [...] vis [...]num noctis, ut Mem, Genitivum in­d [...]cet. [...] thoughts which I had, after the visions of the night. So Hos. 6. 2. From two dayes, Heb. After two dayes; or, in thoughts which I had in the visions of the night, or, in thoughts of the visions of the night; The Originall beares any of these readings.

In thoughts.] The Hebrew word, signifies properly the boughes of a tree; and so some translate; In the bougbes, sprigs or bran­ches of the visions of the night: but we render it well, in the thoughts: And thoughts are called boughes or branches; First, because thoughts grow from the mind, sprout and shoote up from the minde, as branches from the stock of a tree; From the root or stock of a mans understanding, a branch of thoughts growes up, sometimes like a tall Cedar of Libanus, as high as Heaven. Second­ly, the boughes and branches of a tree, are many, thick, interwo­ven, and crossing one another; such are the thoughts of a man, he hath many, even multitudes of them; In the multitude of my thoughts, saith David? The mind puts forth many branches and twiggs, they sprout and shoote forth every way; thousands of various thoughts are moving, upon various objects, and to various ends; some are earthly, some heavenly. The branches of some minds, are but bryars and thornes; others bear the Lilly and the Rose, their roote is in Heaven, and they grow heavenward. Third­ly, thoughts are called branches, because the branch or the bough, brings forth and beares the fruit; the stock or the body of a tree, brings forth fruit, at the branches: So all the fruit of our soules, is borne upon, or from our thoughts; our actions are the fruits of our thinkings: Thoughts are possible actions; looke what a man thinketh, that he doth, or would doe: And such as our thoughts [Page 81] are, such our actions are, or would be: Thoughts are the first­borne, the blossomes & bloomes of the soule, the beginnings of our strength, whether for good or evill; therefore the Hebrew word, is elegantly translated from a bough or a beanch, to a thought.

The Hebrew word for speech, prayer and meditation, springs [...] Stirps, f [...]u [...]ex. quia Sermo è corde, ut arbor è terra nasci­tur. Shind. Elegans meta­ph [...]a sumpta à super eminenti­bus arbo [...]um ramusculis (& est p [...]imogenta hujus vo [...]is sig­nificatio) ad phantasmatum extremitates ac velut tene­ras cogitatio­num summita­tes notionem suam extendit. Bold. Quous (que) claudi­catis inter duas prominentias. Merc. Quasi Elias audueret popu­lum, quod duas eminentias sibi constituerent, Deum & Baa­lem quasi ae­quales, inter quas nulla est comparatio. 2 Cor. 6. 15. Bold. from a roote of the same signification; because speech, prayer and meditation, spring up from the Spirit as a stalke, or branches from the stock of a tree.

There is one thing further to be observed from this word (for it is a very elegant word, and therefore I spend a little the more time upon it) In thoughts from the visions of the night; The word signifies, not onely a bough, but the highest bough, the top­bough of a tree: A tree hath some under-boughs, and some top­boughes, as the Prophet speakes (Isa. 17. 6.) Two or three ber­ries in the top of the uppermost bough: it is the same word, which here in the text, we translate thoughts; as if Eliphaz should say, in my very uppermost, or highest thoughts, in those very top-bran­ches of my budding phancie, which I had from the visions of the night. The highest, the top-branches which grow from the soule of a godly man, are for, or about the highest mercies, top-mercies, for Heaven and heavenly things. A wicked mans highest and up­permost thoughts are for the earth, his thoughts for the earth, out­grow all his other thoughts: But a godly mans thoughts, for Hea­ven and spirituals▪ outgrow all his other thoughts, his thoughts for Heaven, are the highest and uppermost branches of his soule. We have this word used, in the 1 Kings 18. 21. How long (saith Eli­jah) will you halt between two opinions? That word which we there translate opinions, is here translated thoughts; hence some render that in the Kings thus, How long doe ye halt between two top-thoughts, or high thoughts? As if this were the thing, which Elijah reproved in that people, that they had high thoughts, both of God and of Baal, top-thoughts of both: and they (as it were) set Baal, a dumb Idol, as high in their thoughts, estimations and opi­nions, as they did the living God. Why do ye halt between two up­permost opinions, highest thoughts, or thoughts of equall height, concerning God and Baal? Your thoughts of your Idol, are as high as of God himselfe. What! will you make an Idoll, equall with God? An Idoll is a base thing, a low thing, a thing below up­on the dung-hill (therefore called a dunghill god) The true God, is on high, he is in the highest Heavens, he is higher than the Hea­ven [Page 82] of Heavens, and doe you debase him thus, by halting between two thoughts of equall height, concerning Him and Baal? They who set up an Idol, make it equall unto God. All false worship is a setting of our posts by Gods posts, and of our threshold by his threshold, a making both, of equall height and worth.

And to cleere it yet further; (Psal. 119. 13.) the same word is used by David, when he professes, I hate vaine thoughts, or as some reade it, I hate vaine things; He calls Idolatrous thoughts vaine thoughts, because they are wavering, inconstant or unsetled thoughts, in further allusion to the boughes of a tree: as the top-most and highest boughes of a tree, are shaken with every puffe of wind, and waver too and fro with every blast, so are the thoughts Quasi dicat I­dolatriam odio habui, quae plu­ra eminentia supremo cultu reveretur, cum sit unum. of Idolaters: or because (as before) Idolatry sets up Too high Thoughts, adoring an Idoll as much, or in competition and rivali­ty with the everliving God. The higher our thoughts are of God, the more excellent they are; but the higher our thoughts are of false worship, the vainer they are; and to have as high thoughts of an Idoll, as of the living and true God, are the vainest thoughts of all; those high thoughts are low thoughts, the lowest thoughts, thoughts most hatefull, I hate vaine thoughts.

From the visions of the night.] As I have opened that word about the thoughts somewhat largely, so this of the visions, requires more enlargement, yet I shall doe it as briefely as I may.

Visions were a speciall way of divine revelation: Heb. 1. 1. God who at sundry times, and in divers manners, spake to our Fa­thers [...]. by the Prophets, saith the Apostle. God spake at sundry times, and he spake in divers manners. Now amongst those divers manners of speaking, speaking by or in visions was one. The Jewish Doctors, observe foure degrees of divine revelation. The first they Paulus Fagius, in Exod. 28. called Prophecie, which included vision, and any apparition where­by the will of God was made known. They had a second way of Goodw. Hebr. Antiq. divine revelation, which they called, The inspiration of the Holy Ghost, whereby the party was inabled, without vision or appa­rition, to prophesie: either as prophesying is taken for the foretel­ling of things to come, or for the resolving of things in doubt: The Rabbins give us the difference between these two, prophecie and inspiration: In prophecie (though it was from the Holy Ghost) a man was cast into a trance, or brought into an extasie, his senses being taken away; but speaking by inspiration of the Ho­ly Ghost, was without any such change in, or impressions upon the [Page 83] body; So David, and other Pen-men of the Scriptures, wrote by the immediate inspiration of the Holy Ghost, yet without visible apparitions to them, or visible change upon them. Thirdly, God revealed himselfe, by Ʋrim and Thummim, which was an answer given by the Ephod, or by the stones that were on the breast-plate of the high Priest. These three wayes of divine revelation (as they observe) ceased in the second Temple. The Jewish writers having this tradition, That after the latter Prophets, Haggai, Zechariah and Malachy, the Holy Ghost departed from Israel; meaning, the Holy Ghost (not in the ordinarie work of sanctification, but) in those extraordinary wayes of prophecy, inspiration, and of Ʋrim and Thummim, went up and departed from them. There was yet a fourth way of divine revelation, which they call Bathcoll, the daughter of a voice, or eccho, declaring the will of God immedi­ately from Heaven: such some conceive to be, the voice heard from Heaven, Math. 3. 1. proclaiming the testimonie of God concern­ing Christ, a voice was heard from Heaven, saying, this is my belo­ved Sonne, in whom I am well pleased.

But to passe from these traditions of the Jewes, we shall give you the doctrine of divine revelations, more distinctly from the Scriptures. We finde (Numb. 12. 6, 7, 8.) three distinct wayes, in which the Lord revealed himselfe of old unto his people. If there be a Prophet among you, I the Lord will make my selfe known unto him in a vision, and will speake unto him in a dreame; My ser­vant Moses is not so, who is faithfull in all mine house, with him will I speake mouth to mouth, even apparently; and not in darke speeches, and the similitude of the Lord shall he behold. This is an illustrious text, describing three distinct wayes or degrees of holy revelation. First, by vision which we have here in Job. Secondly, by a Dreame, which was when God presented somewhat to them sleeping: This kinde of revelation God vouchsafed, not only to his own people and Prophets, but to Heathens also and strangers from his Covenant. Pharaoh had a revelation by a dreame (Gen. 41.) concerning the seven yeares of famine; and Nebuchadnezzar had a wonderfull revelation by a dreame (Dan. 2.) concerning the state of the foure Monarchies. The wise men of the East, were warned in a dreame, to returne into their Countrey another way, Math. 2. But with the Saints, these revelations by dreames, were very frequent; Jacob (Gen. 28.) in a dreame, as he slept upon a stone, saw a ladder, &c. Joseph, Jacobs son, had so many dreames, [Page 84] that his brethren jeered him with it, and called him, the Captaine-dreamer, The dreamer, a Master of dreames, Gen. 37. 19. Jo­seph [...] the husband of Mary, was twice warned in a dreame, first that he should not forsake his wife, Mat. 1. and then that he should goe into Egypt, Mat. 3. Many other the like revelations by dreames, might be instanced in, but I forbeare. There is a third way spoken of in this text, and that is, speaking mouth to mouth; my servant Moses is not so, with him will I speake mouth to mouth, even apparently. This is a more eminent way of heavenly mani­festations than the former; Moses had a priviledge above the or­dinary Prophets. For to speake mouth to mouth, is expounded (by Apparently) I will speake plainely or apparently, not in a vision or in a dreame; When a man speakes mouth to mouth to his friend, or (as the Scripture phrases our communion with God, in Hea­ven) face to face; This is opposed to a more remote or obscure communion. As our seeing God face to face in Heaven, so his speaking to us, mouth to mouth on earth, notes the clearest and fullest revelation: It is to give us his minde, nakedly, without any figure or shadow; or (as Christ is said once in the Gospel) to speake plainely, and not in Parables. And these speakings mouth to mouth, were of two sorts: Either immediate, as himselfe did unto Moses, or as to others, by the ministry of Angels; God of­ten employed Angels in this service, to declare his minde, and bring messages to his people; This was a kinde of speaking mouth to mouth: but Moses had an honour beyond this, with him will I speake mouth to mouth, I by my selfe, not I, by a created Angell.

Visions (to keep to the terme in hand) were (you see) a prin­cipall meanes, by which God broke his minde, and unlockt the se­crets of his counsels. If there be a Prophet among you, I the Lord will make my selfe known unto him in a vision. And to cleere this point about visions yet more fully; We may distinguish of divers sorts of visions. First, A vision is sometime put for any ordinary dispensation of the will of God, to his Prophets or Ministers, who as from God, dispense it to his people, (Prov. 29. 18.) Where vi­sion faileth, the people perish, that is, where there are none to pub­lish and declare the minde of God (no not in an ordinary way) to a people, that people are in the ready way to perdition. Without the visions of grace, there is no ordinary way to the visions of glory. Secondly, By a vision, we understand an extraordinary work of [Page 85] God, manifesting his minde to his Prophets, either to assure future successes, or to resolve doubtfull Quaeries: And these were called Visio est omnis doct [...]ina d [...]vi­ni [...]ùs revelata; quia Deus qui­buscun (que) vsum est revelare, res ipsas quo­dam [...]do viden­das & spectan­das oculis ser­vorum suo um exhibet ad ob­signandam ea­rum certitudi­nem. Jun. in 1 cap. Isa. visions, because by them things were made so manifest, as if they had been seene before their eyes: and in some of these revelations, a visible representation was made to the eye: visions were often attended with apparitions; In reference to both these sorts of vi­sions, that is appliable, 1 Sam. 9. 9. Before time in Israel, when a man went to enquire of God, thus he spake; Come let us goe to the Seer, for he that is now called a Prophet, was before time called a Seer: Prophets were called Seers, because in visions, they had either an ocular, or an intellectuall sight of the minde of God.

Secondly, Visions may undergoe this division: There was an o­pen vision, and there was a private vision: In the 1 Sam. 3. 1. we have the ground of the distinction, In those dayes there was no o­pen vision: Open, is opposed to private or secret; the word im­ports, a vision appearing in publique, and the meaning of the text is this; there were no Prophets sent openly, and (as it were) In State, invested with commission, and furnished with messages Fuerantquidem singulares & privatae, visio­nes cum pijs communicatae, ut cum Ma­noah. Judic. 13 Sed publi [...]è Prophetarum o [...]ne munus ja­cebat. Jun. in loc. from Heaven unto the people; there was no open vision: yet at that time there were private visions, as to Manoah, Judg. 13. God revealed himselfe in those darke times, to some of his speciall ser­vants: And so he hath and will at all times. While he hath a Church upon the earth, he never shuts himselfe quite in Heaven. Open vi­sion may faile, but all visions shall not faile. So open profession may faile in the raigne of Antichrist, in his houre, and in the power of darknesse; as it did in the time of Eliah, yet all profession of the truth shall never faile: The Lord hath alwayes his thousands in secret, who never bowed their knee to Baal. In many places, since Christ came in the flesh, there hath been no open vision, no holding forth of the truth of Christ, and yet even in those places, there have been private visions; and a remnant reserved, to whom God hath made known the mysteries, of the Kingdome of Christ: When dark­nesse covers all in appearance, there may be light which appeares not: and candles under a bushell, when there are none in the Candlesticks. A Goshen hath light, while Egypt is plagued with darknesse; and when the Prophets are benighted, it may be day, with many of the people.

Thirdly, Some visions were without any trance or ravishment, (Gen. 15. 1.) The word of God came in a vision to Abraham, speaking to his eare, and bidding him look up to Heaven with his [Page 86] eyes, ver. 5. But often we finde, that visions were accompanied with trances: 'Twas so with Balaam the false Prophet, (Num. 24. 16.) He hath said, which saw the visions rf the Almighty, falling in­to a trance, but having his eyes open: And it was so with some of the true Prophets, Daniel saw a vision, and when he heard the voice, Then (saith he) was I in a deepe sleepe upon my face, (Dan. 10. 9.) Peter was in a trance, when he had the vision of a sheete let downe from Heaven, Act. 10. And the Apostle saith, (2 Cor. 12. 1.) I will come to visions and revelations of the Lord, whether in the body I cannot tell, or whether out of the body I cannot tell, God knoweth. His soule had so much acquaintance with God, that he became a stranger to his own body; his soule was so busied in re­ceiving knowledge from God, that he was faine to put off the knowledge and care of his body, wholly to God: What the state of my body was, I know not, God knoweth.

Fourthly, Some visions were presented only in bare naked words, others were cloathed in types and figures, in the shapes of beasts of the earth, and soules of the ayre, of trees, and stones, &c. As to Ezekiel, and Daniel in their Prophesies, and to John in the book of Revelations: These figures, were as an Alphabet of sacred Let­ters, which put together and spel'd, made the minde of God legi­ble to his servants.

Lastly, The Scripture in hand, hints us a fifth difference about visions. In thoughts from the visions of the night, that's considera­ble. There were visions of the day, and visions of the night; thus it is said (Dan. 2. 19.) when Daniel expounded Nebuchadnez­zars dreame, that God made it known to him in visions of the night, opposing it to visions of the day. Usually the night was the time for visions; hence (Numb. 22. 18, 19.) Balaam the false Pro­phet (when the messengers of Balack came to him) saith, Tarry this night, and I will shew you in the morning, he thought to have a vision in the night: So it is observable, that when Saul and his ser­vant, came to Samuel (1 Sam. 9. 19.) to enquire about the straid Asses, he tells him, ye shall eate bread with me to day, and to morow I will let thee goe, and will tell thee all that is in thine heart; he desi­red a night, intimating, that God used to reveale secrets unto him in the night.

So much concerning visions, with the kindes and differences of them.

From this doctrine of visions, we may take notice of our pri­viledge [Page 87] under the Gospel. The Apostle saith at sundry times and in divers manners, God spake unto our fathers by the Prophets, but he hath spoken unto us one way, which exceeds them all, Even by his Sonne who is the brightnesse of his glory, and the expresse image of his person, Heb. 1. 2, 3. We have a vision which outshines all the visions that ever the Prophets or Patriarchs had, from the be­ginning of the world. Their light was darknesse, at most but a sha­dow, their visions were obscurities, and their revelations, conceal­ments, compared with ours. Our vision is Christ, God manifested in the flesh; Mine eyes have seen thy salvation, saith old Simeon, he had a vision of Christ in person. The land of Judah was call'd the valley of vision, because God revealed himselfe to that people, more frequently and clearly, than to all the world beside. Where ever the Gospel is preached, that Land is a valley of vision, a val­ley of vision farre more lightsome and glorious, than the land of Ju­dah was; the very darknesse of the Gospel, is clearer than the light of the Law. That which was made glorious had no glory, by reason of that glory which excelleth, 1 Cor. 3. 10. Only remember, that as our priviledge is greater than theirs, so is our duty; A cleare light should be answered with a holier life. And we who have more evi­dence of what God would have done, should make more conscience to do it. Now we are not taught by dreams and visions of the night, We ought to walk as children of the day. Not onely is darknesse gone, but the shadows are fled away. The true light now shines; even he who enlightens every one that comes into the warld. We need not dreams or visions now. Why should we call for Candles when the Sunne is up? We need not Starre-light when we have day-light, or when the promised Day-starre is risen in our hearts, 2 Pet. 1. 19.

Here is one circumstance more in the Text about this vision very Sopor est som­nus profundior, somnus est plus quam do mi [...]a­ [...]io, & sopor plus quam som­nus. [...] Significat gra­vem somnum, imo plus qu [...]m somnū profun­dum somnū & quasi lethargū [...] remarkeable; it was not only in the night, but in the night when deepe sleepe falleth on men, or on sorrowfull man, man wearied with labour and travell. This is a more distinct description of the time than the former. It was in the night, and in that part of the night, when deepe sleepe falleth on men; that is, in the former part or beginning of the night for the first sleepe is the deepe sleepe; and we use to say that a man, especially a weary hard-wrought man, is in a dead sleepe, when hee is in his first sleepe. The word signifies an extraordinary sleepe. It is used (Gen. 2. 21.) where it is said, that God caused a deepe sleepe to fall upon Adam, when he took [Page 88] out his rib and formed the woman. The Seventy translate it, extasie. [...]. Some compare it to a Lethargie; a man in a Lethargie can hard­ly be awakened. Such a sleepe as Saul was in, 1 Sam. 26. 12 when David came into the trench, and took away the Speare and the Cruse of water from his bolster. Such an one as Jonas was in, while the ship was almost sunke with the tempest, Jonah 1. 5. In both places we have this originall word. At the time when such sleepe sals on wearied man, Eliphaz had this vision. And be speaks very Tempus erat quo prima quies mor [...]alibus ae­gris. Incipi [...] & dono Divum gratis­sima se [...]p [...]t. In somnis ecce ante occulos maestissimus Hector. Visus adesse mihi. V [...]g. 20. Aeniad. elegantly, that this deepe sleepe falleth on men; because such sleepe seems to oppresse the spirits, as a heavie weight the body; it fals as heavie as Lead upon all a mans senses, and overcomes them: we say ordinarily, a man fals asleepe, and it is as true of sleep, that it fals upon a man, and fals with such a weight, that man is not able to stand under it. We say also, a men is heavie to sleep, for sleep like a heavie thing, comes down upon him, and then down comes he. Heathen Poets tell us, that at this time they had visions, or delusi­ons rather. Satan imitates God in what he can, that he may deceive with better successe.

We may abserve from hence. First, Seeing Eliphaz had this vi­sion when deep sleep falleth upon men, that the power of Gods Spirit works through all naturall impediments: when tired nature is willing to fall, or cannot stay it selfe from falling into a deep sleep, then God can awaken us, with his visions, and make us see, when we cannot hold open our eyes. When God will reveale his minde to the soule, he overcomes the imperfections of the body. Sleepinesse is an imperfection; if a man be sleepy he is unfit to hear. While the eye is thus shut, the eare cannot be open. That sleeper in the Acts fell down dead, while Paul was preaching. Yet when God comes by his mighty power and Spirit, though a mans eare be shut, he can break through, and get into his heart. The Word hath taken some napping and nodding. Yea, God breaks in by his Almighty power in the revelations of his will, not only when men are in a dead naturall sleep, but when they are in a sleep of spirituall death. The Word breaks open the barres of the grave, and loosens John 5. 25. the bands of death.

Secondly, for as much as Eliphaz had this vision when deep sleep falleth on men, himselfe being kept awake, or waking. Ob­serve, That, when we are most retired from the world, then we are most fit to have, and usually have most communion with God. If a man would but abridge himselfe of sleep, and wake, with holy [Page 89] thoughts, when deep sleep falleth upon sorrowful labouring men, he might be entertained with visions from God, though not such visions as Eliphaz and others of the Saints have had, yet visions he might have. Every time God communicates himself to the soul, there is a vision of love, or mercy, or power, somwhat of God in his nature, or in his will, is shewed unto us. David shewes us di­vine work when we goe to rest. The bed is not all for sleep; Com­mune with your owne heart upon your bed and be still, Psal. 4. Be still or quiet, and then commune with your hearts; and if you will commune with your hearts, God will come and commune with your hearts too, his Spirit will give you a loving visite, and visions of his love. When Jacob fearing the rage of his brother, had put himselfe into the best posture of defence he could, and had sent his wives, and children, his servants and his flocks over the River, the Text saith (Gen. 32. 24.) that Jacob was left alone: which is not to be understood, as if his company had left or deserted him: Ja­cobs solitarinesse was not passive, but elective. He having dispo­sed of all his family, withdrew himself, and stayed alone: and what then? then he had a vision indeed; Then there wrestled a man with him untill the breaking of the day; he spent not the night in carking and caring what should become of him the morrow: No, he retires to pray for a blessing upon his former cares, and a bles­sing he obtains. It is observable also concerning Isaac, Gen. 24. 36. that he went out into the fields to meditate (or as others read it) to pray. Some foolishly glosse upon it, that Isaac being delighted in Astronomy, went out to contemplate on the Stars. But I be­lieve the walk of Isaac's spirit was above the Stars. It is a sweet O sancta anima sola esto, ut soli omnium serves reipsam, quem ex omni­bus tibi el [...]gisti. An nescis [...]e verecunduni h [...]ere spo [...]um, &c. Bernard. expression of Bernard, If thou wouldest meet Christ in speciall communion, doe thou of tentimes retire thy selfe. Oh chast and love­ly soule, doest thou not know thou hast a modest Spouse, that will not come to thee in the throng of worldly company and employment. Come my beloved (saith the Spouse, Cant. 7. 11.) let us goe forth into the fields, and lodge in the villages. Let us get from the tumult of the Creature. He loves to find his Spouse alone, re­tired into a Chamber, or into a Closet, or in the fields and Groves, in the Gardens and shady walks, or in thoughts upon thy bed, ha­ving ihe Curtains drawn, and all the world shut out. Some have visions in the night when deep sleep falleth upon men, but what are their visions? surely they are visions of darknes, not of light, visions of Hell, rather then visions of Heaven. The Proplet com­plains [Page 90] of such, who devise evill upon their beds; they plot and contrive mischief upon their beds; or they have visions of unclean­nesse, visions of covetousnesse, visions of oppression, black infer­nall visions. How much better is it to be blind, then to have such visions? to be asleep, then have such waking thoughts? But to lye awake in our beds with thoughts of Christ, is far more sweet then the sweetest sleep. And in the day, could we make more va­cations from the world, we should have more businesse in Hea­ven. Most men are mudding in the earth all day, and if they wake in the night, earthly care keeps them awake. There are many thousands whom love unto the world keeps awake; but how few are there, whom love to Christ keeps awake?

It was an harsh, and (in one sense) an ignorant speech of a wise man amongst the Heathens, who said, There is no man who may not more holily be in any company, than with himselfe alone: And Nemo est cui non sanctius sit [...]m quolibet esse quam se­cum. Sen. yet there is a truth in it: For if a man be by himself alone, and deale only with his own heart, probably, he might be as profita­bly with any company, as with himself: One mans heart in it self, is as bad as anothers, and usually it is worst, when it is by it selfe. Some, like Nebuchadnezzar, being secluded from men, converse only with beasts, those most beastly beasts, lusts in their own bosomes. Dan. 4. 3. But, to be alone from men, to converse with God, to be alone from men, to converse with Christ, is infinitely better then all the society of men. The reason why many receive but little of Christ, little of Heaven, is, because they are so much in the croud of the Pietas pericli­tatur in nego­ [...]iis. world, so long upon the Rack of earthly care; they seldome let their hearts settle. The Ballances must stand at an even poize, be­fore you can weigh aright. If you desire to know, which beares most weight in your hearts, Earth or Heaven, Christ or the Crea­ture, let your hearts stand still. That in Psalm 4. 4. reaches this sense fully, Commune with your owne hearts upon your beds, and be still. Our hearts will not be spoken with, unlesse we be quiet. And as the Picture-drawer cannot take the features of the face, to the life; so neither can we of our hearts, or lives, unlesse we have the patience to sit for it.

WE have already given the Logicall dependance of this whole Context, from the 12 Verse, unto the end of the Chapter, and therein shewed how Eliphaz confirmes the princi­pall Proposition (lying in the 17 Verse) by Divine Authority, a Vision received from Heaven. A thing (saith he) was se­cretly brought to me, and mine eare received a little thereof, in thoughts from visions of the night, when deep sleep falleth on men. Thus the manner of the vision is described in generall. The effects of the vision upon Eliphaz, and the particular manner how the vision appeared, are now further described and set forth. This 14 Verse contains one eminent effect of the vision, with the consequents of it; assoon (saith he) as I was in that heavenly rapture and extasie, Fear came upon me, and trembling, which made all my bones to shake.

It was very usuall, for Prophets and Holy men, to be surprized with fear, at the appearance of Jehovah in his messages, by Angels or other visions. It is naturall unto man to fear, at the sight of an Angel: and it is a received opinion among the Jews, that whether God or an Angel did appear, it was present death, which they collect from divers Scriptures (Ex. 33. 20.) when Moses desired to see the face of God, the Lord answered, there is no man can see my face and live. Those words of Gideon import as much (Judg 6. 22.) When Gideon perceived that he was an Angel of the Lord, he said, Alas, O Lord God, for because I have seen an Angell of the Lord, face to face; as if he had said, alas, woe is me, I shall certainly dye: And Judg. 13. 21. Manoah concludes it, We shall surely dye, because we have seene God, when an Angel appeared to them. Hence also Jacob (Gen. 32. 30.) after his wrastling with the An­gel (which was Christ) called the name of the place Penuel, [Page 92] which is, The face of God, for saith he, I have seen God face to face, and my life is preserv'd; as noting, that it was a wonderfull privi­ledge not to dye at such a sight; the very appearance of God, is death to the Creature. And that which Hagar spake (Gen. 16 13.) may well be interpreted to this sense: when flying from her Mi­stris, God came to her in the Wildernesse, she called the name of the Lord that spake unto her, Thou God seest me; the reason is ad­ded, by way of admiration, for she said, Have I also here looked af­ter him that seeth me? Which words may well be translated, Do I live after him (sc. God) that seeth me; for here one act of life is put for the whole, looking or seeing, for living; Have I seen, or Ex Habrae [...] ita reddi potest. Etiamnè jam [...]deo s [...]u lucem han [...] espicio & vivo, post vi­dentem me. Parens. have I beheld the light, after God hath seen me; that is, Am I alive after God hath seen me. How wonderfull!

The effect of this vision upon Eliphaz, was not death. but fear, yet no ordinary fear, but fear which looked almost as pale as death; it was fear joyned with trembling, and no ordinary trem­bling, but such a fit of trembling as shook his very bones. We have often spoken of fear, both in this and in the former Chap­ters; but such a fear as met Eliphaz, we have not met with before.

That before was the grace of fear, spirituall fear, but this is the passion of fear, naturall fear. And it is naturall to man (as some of Est homini na­turale conspecto angelo etiam bono timere. Bold. ex Beda, Origen, & Chrysostome. the Ancients have observed) to fear thus at the appearance of God by Angels. Fear is caused by the apprehension of some evil im­minent or at hand, that's the definition of naturall fear. Now when God manifests himself, though the greatest good be at hand, yet the soul hath some misgivings and apprehensions of evil; & hence comes fear: the foundation of this fear is laid in guilt, sin is in the soul, and guilt may be upon the soul; thence naturall fear works, when God, who is all holy, manifests himself. And in special, there is much unbelief remaining in the heart, this fear is strengthned by unbelief, Wherefore do ye fear, saith Christ, O ye of little faith? Where there is little faith, there is much fear; and as unbelief pre­vails, so fear prevails too. Thirdly, this fear arises from the sud­dennesse and unexpectednesse of the thing. God (as you may ob­serve in all those Revelations of himself) comes suddenly: that which comes before we see it, causeth fear when we see it: sudden motions without us, work strange commotions within. And fourthly, the over-powring Majesty and super-excelling excellency of God, in any such revelation, causeth astonishments of spirit: a little appearance of God, makes the creature disappear. One drop [Page 93] of the Divine Ocean, swallowes up all man, and one ray of that Eternall Light, dazles bim. From any or all these considerations, [...] Sept. Occurrit obviam factus est mihi. it may be, that fear and trembling took hold upon Eliphaz, like an armed man, as soon as the vision appeared: fear met him (saith the Original) or (as the Septuagint) fear came out, and (as it were) stood in the way to surprize and apprehend him.

Neither was this bare fear, but fear heightned, fear accompani­ed with trembling. Trembling of the body is a symptome or sign of great fear; when fear works outwardly, manifesting it self by sad effects upon the body, then fear is in its reign and greatnesse. There are four special effects which fear works upon the body, & we have three of them here in this Text. The first is, the quaking or the shaking of the members of the body; the second is the shaking of the bones; the third is the standing up of the hair; and the fourth is the palenesse and wannesse of the countenance. All except the last appeared upon Eliphaz at the appearance of this vision.

First, he trembled in this 14 Verse, Fear came upon me and trembling: these two go often together in Scripture; you shall find trembling coupled with godly fear, as well as with naturall fear, Psal. 2. 11. Serve the Lord with fear (with reverentiall filiall fear) and rejoyce before him with trembling; that is, let your fear be an exceeding great fear, even such, as fills you with an awfull trembling at the presence of the Lord. The Apostle Paul (Phil. 2. 12.) puts them together again, Work out your salvation with fear and trembling.

The second effect is shaking of the bones, It made all my bones Quasi dicat tremor non fait supersicialis, sed vehemens & intimus, qui etiam ossa con­c [...]eret. Aquin. Gel [...]dus (que) per­ima cucur [...]it, Ossa tremor. Virg. 2. Ae­neid. to shake; as if he had said, this fear stayed not in the flesh, but de­scended, and entred into my bones. I was deeply affected with it. We translate; Which made all my bones to shake; the word in the Hebrew is, it made the multitude of my bones, or, my bones how many soever they are, to shake. The Hebrews have this rule, that the major part is usually taken for the whole, therefore the mul­tude of his bones, or many of his bones, is well translated, all his bones. And the Verb which we render shake, is of the same root with fear, fear came upon me; so that according to the letter we may read it thus, Fear came upon me, and trembling, which made all my bones to fear. A bone is in it self senselesse, and therefore fearlesse; but to shew how extream and deep this fear was, he saith, it made fear enter into that, which is without fear, and hath of it self no feeling; it made my very bones to fear, as well as my [Page 94] heart to fear, or my flesh to tremble. Habakkuk in the third of his Prophesie, being before God in his prayer-visions, describes the rapture of his spirit, by this and other symptomes upon his body, When I heard, my belly trembled, my lips quivered at the voyce, rottennesse entred into my bones, v. 16.

The third effect followes; Then a spirit pass'd before my face, and the haire of my head stood up. A Spirit rush'd upon me, so the Seventy. Some translate it, A wind passd before me; a gale or breath of wind, as (1 Kings 19. 11.) when God appeared to Eli­jah, it is said, first there came a mighty wind, which rent the moun­taines, and brake the roots, and some conceive that a wind passed before Eliphaz; but the context will not bear it; those words which follow are not competible with a wind; v. 16. It stood be­fore me, it stood still, this cannot be understood of the wind, for wind is alwayes in motion: and then it is said, I had an Image before my face, now there is no form or Image of the wind; the wind hath no shape or likenesse, therefore it was a Spirit or An­gel, not an Aeriall wind. And if you say, how hath a Spirit a form or an Image, or how can that be seen? I answer it was not a Spirit abstracted and naked in it self, but a Spirit joyned with a form and shape, as is generally agreed: so Angels or Spirits did usually ap­pear to the Ancients, taking a body or some from upon them: and those apparitions, when a body was assumed, were called spi­rits. (Luke 24. 37.) it is said, that the Disciples were afraid at the appearing of Christ, thinking they had seen a spirit: The Apostles were not so absurd, as to believe, that a spirit in it self, a spirit ab­stracted, could be seen; but they call'd it a spirit, because they thought it only the representation of Christs body, and not the true body: and therefore though an outward shape appear'd, they call'd it a spirit. So here, A spirit pass'd before me, which yet might have some outward shape, in which it was clothed to the eye. [...] N [...]n significat propriè matum progressivum qualis est ani­malum, sed mo­tum levem [...] & slaxum, qualis est caelorum vel venti vel cre­scentis arboris.

A spirit passd before me,] forward, backward, up and down, which is opposed to the words in the 16 Verse, It stood still: here it was transient or in motion. The word used for passing, signifies rather such a motion as is of the Heavens, or of the winds, than that which is properly progressive or the motion of the living creatures. And thence some observe, that the motion of spirits clothed with bodies in their apparitions, is not like the motion of men, who move, lifting up their feet oue after another; but it is a passing as a ship moveth with a gale of winde, rather a gliding, [Page 95] than a going: Among the Heathen, this was made the chief difference, to distinguish a Numen, or spirit coming in any Numina veni­entia ad nos in homines & esse transfo [...]mant; Ex oculu auté [...]ari p [...]ssunt, cum [...] oblutu [...]n [...]u­eanter [...] pal­pebras nun [...]uā concladan [...]. Et magis ex inces­su, qui non ex [...]mo [...]one pe­dum ne (que) trans­positione ex­istit. Sed quo­dam impetu [...] ­e [...]o & vi ex­pedita, sinden­tium magis au­ras quam tran­seuntiam. Quā ­obrem statuas quo (que) Deorum Egyptij po­nunt, conjun­gentes illis pe­des & quasi unientes He­lioder in Ae­th [...]op [...]cis. l. 3. Pedes vestis defluxit ad imos. Et vero incess [...] pa [...]u [...] Dea. Vi [...]g. l. 1. Ae­niad. de Ve­nere. shape, from a naturall body. The steddinesse of their eyes was one, the not transposing their feet was another, and a clearer evidence.

This Spirit passing thus before him, produces the third effect.

The haire of my head stood up] Shaking of the bones went be­fore, and now standing up of the haire. A spirit pass'd before me, and the haire of my head stood up. The Originall is, The haire of my flesh, or the haire of my body; flesh is put for the body, as in Gen. 2. 24. They two shall be one flesh. That is (as it were) one bo­dy, speaking of man and wife; and Psal. 119. 120. My flesh trem­bleth for fear of thee, saith David, it is the same word; as if Eli­phaz had said, I am so much affected with thoughts of God, that the very hair of my flesh (as in extraordinary fear it useth to do) stood up. The naturall reason why the haire stands up in time of fear is this; when suddain fear falleth upon us, the blood goes, or [...]astens rather to the heart, and so the outward members wax cold; and the skin, in which the haire is rooted, is prest more to­gether, which causeth the haire to stand up, though of it selfe it be a weak and unstable excrement.

So we see the generall effect of the vision, which was fear, and those three concomitants or symptomes of fear, The trembling of his flesh, The shaking of his bones, And the standing up of the haire of his flesh. From all, take these Observations.

First, Forasmuch as Eliphaz falleth into such a fit of fear and amazement, at this manifestation of God to him, we learn, That man is not able to bear the presence of God. Weak and fraile man, falls before the greatnesse, power and majesty of God. Dust and ashes crumbleth away, if the glory of the great God doe but shine forth, even in those lesser manifestations of himself. Hence it was, that Job seems to capitulate with God, that he would speak with him, upon two Articles or conditions granted, Chap. 13. 21, 22 First, Withdraw thy hand far from me. Secondly, Let not thy dread make me afraid: Then call thou, and I will an­swer; or let me speake, and answer thou me. As if he had said, so dreadfull is thy presence, that unlesse thou be pleased to sweeten it to me, fear will presently seize upon me, and disable me to speak. Moses who was a favourite of heaven, and one who shortly after had communion with God, above all that ever lived: yet when [Page 96] Jehovah appeared in that flaming Bush, the text saith, Exod. 3. 6. That Moses hid his face, for he was afraid to looke upen God; holy Moses could not bear that glory. Daniel a man greatly beloved of God, and honoured with glorious visions, was yet greatly asto­nished at those visions, Chap. 10. 8. There remained no strength in me, for my comelinesse was turned into corruption, and I retained no strength: and vers. 16. O my lord, by the vision my sorrowes are turned upon me, and I have retained no strength: Vers. 17. Neither is there any breath left in me. I am ready to dye, I am not able to bear thy majesty, in these mysteries of thy will, made known to me. How doth Habakkuk cry out in the place afore quoted, of his trembling belly, quivering lips, and of rottennesse entring into his bones We find in the New Testament, the Saints swallowed up with the like amazements. Zechariah of whom the Holy Ghost had given such an excellent testimony a little before, for a man that had walked blamelesse in all the Ordinances of God, yet as soon as the Angel appeared, the Text saith, He was [...]u­bled, and fear fell upon him, Luke 1. 12. Yea the blessed Virgin (v. 29. of that Chap.) when she saw him (that is the Angel) she was troubled in her mind. Lastly, John the beloved Disciple, seeing Christ walking in the midst of the seven golden Candlesticks, &c. Fell at his feet as dead, Rev. 1. 17.

How should this humble and abase us in our selves! we that are not able to stand before the gracious manifestations of God, when he comes to reveale himself to us in mercy, how shall we be able to stand before the wrathfull manifestations of God? The Apostle tells us (1 Cor. 15. 50.) Flesh and blood cannot enter into the Kingdome of Heaven; by flesh and blood, we are not to understand, the sinfull nature of man (as flesh and blood often signifie in Scripture, being opposed to spirit) but the constitution of nature or that estate wherein we stand, as men; this flesh and blood is not able to enter into the Kingdome of Heaven, that is, it cannot bear the majesty, glory and excellency of Heaven, where God clearly manifests himself unto his Saints; and where we shall see God face to face; and therefore the Apostle argueth all along, as by divers other Arguments, so by this; to prove the necessity of a resurrection, a raising and a new moulding of the body, into a spirituall condition: Why, because our naturall bodies are not able to stand under such a weight of glory, as is prepared for the Saints in that Kingdome: Corruption (nature subject to cor­ruption) [Page 97] cannot inherit incorruption; hence it was, that when but a little of God broke forth, the holiest and best of men in the world, fell a shaking and trembling, as not being able to beare, that transcendent majesty, shiningout in those weaker refracted beames of glory.

Secondly, Seeing God comming at this time to instruct Eli­phaz, and reveale a great truth to him, was pleased to deale thus with him, to make him shake and tremble, we may note, That God usually humbles a man, and layes him very low, before he exalts him in the manifestations of his truth or power. Humilia­tions prepare and posture the heart for revelations. The reason is, because God delights to have a man humbled, before he be in­structed. Paul (though as humble a soule as lived) was in dan­ger to be exalted above measure, through the aboundance of re­velations, (2 Gor 12.) Even divine knowledge (through our cor­ruption) is apt to puffe up, and therefore we had need to have the bladder prickt, and our spirits laid flat, for the receiving of know ledge: Onely humble ones are fit to be Gods schollars; he will teach none else, he resisteth a proud man, then surely he will never teach a proud man; The mee [...]e will he teach his way; Ye breakes Psal. 25. 9. our will, before he trusts us with the secrets of his will: When the spirits of men lie in the [...]ust, when they tremble and shake, when all their bones are afraid, and rottennesse enters into them, then they are prepared vessels, to receive and take in the dew and in­fluences of divine revelation. When [...]od made that most memo­rable manifestation of himselfe, to the ancient Church, in giving the Law; we reade how he terrified them, how he humbled and abased them: How dreadfull was the preparation to the giving of the Law? The Apostle describes it, (Heb. 12. 18, 20, 21.) by blacknesse, and darknesse, and tempest, so that they could not en­dure that which was commanded; and so terrible was the sight, that Moses said, I exceedingly feare and quake; I confesse the Law in it selfe, was a terrible, a killing letter, and that, which might well make the world shake, and men to tremble: If (as Lu­ther saith) but one precept or sentence of the Law should be left in its full power and strength (mans sinne) it would destroy man­kinde, and make all the world (because guilty) tremble and fall before it; yet it was not barely the matter of the Law revealed, which caused this trembling: that was written in the heart o [...] man before, and was now published to the Jewes, with gracious with [Page 98] Gospell intentions; but it was the manner and circumstances wherein the Law was revealed, which were so terrible. And this terror had this great use, even the humbling of their soules to a willing subjection and obedience to the will of God. When God revealed the Gospell to Paul (as well as when he revealed the Law to Moses,) he made Paul tremble (Act. 9.) Paul was smit­ten down to the ground, God layed him along, unhors'd him, when he came to manifest his Christ to, or (as himselfe speaks, (Gal. 1. 16.) to reveale his Son in him: And this was to abase him, to breake his heart, that he might be made up a chosen vessel, to carry the Name of God unto the Gentiles. And howsoever such Acts 9. 15. humiliations are not of absolute necessity, yet they have been very usuall, and very usefull. When the Lord hath layd the will and wisdome of man in the dust, when he hath made the stron­gest and stoutest to become as a childe or a babe, to quake before him; then he takes him into his Schoole of Instruction, and shewes him such things, as none of the wise men, or Princes of this world ever knew, even such things, as eye hath not seen, eare hath not heard, neither have they entred into the heart of man. This made our Lord Jesus break out into that mixt rapture of gratulation and admiration, Mat. 11. 25. I thanke thee, O Father, Lord of Heaven and earth, because thou hast hid these things from the wise and pru­dent, and hast revealed them to babes. Be as babes before God, and he will give you the wisedome of men, yea of Angels. They who are high built, and p [...]acl'd in their own conceits, seldome have the foundation or first principles of saving knowledge laid in them savingly.

Thirdly, From this effect of the vision, observe, That feare, is a strong and powerfull passion. Feare comes upon a man like a Giant, Feare (saith Eliphaz) came upon me, it came upon me violently. A man were as good meete a beare rob'd of her whelps, as this feare: The strongest man in the world, cannot shake your bones, as feare alone will, if that take hold of you. Some of the Greeks, had such amazing thoughts of Feare, it was so terrible to them, that to appease it, they worshipped it for a god, as some wor­shipped sorrow among the Romanes for a goddesse, under the name of Dea Angerona. The true God is called feare in Scripture: And Aug de Civ. Dei. l. 5. c. 8. feare was made an Idol God among the Heathens: And if we consider these effects in the Text, trembling of the flesh, shaking of the bones, standing up of the haire, all which this suddaine surprise [Page 99] of feare wrought upon Eliphaz, we must needs acknowledge and conclude it to be, a very potent passion. In the first of Proverbs, the Lord threatens those who would not feare him, thus, I will Prov. 1. 27. laugh when your feare commeth: Then he shewes the manner how such feare commeth, When your feare commeth as desolation. We cannot well take feare in this place, for the object of feare, for that is desolation it selfe, and therefore cannot be said, to come as desolation. Then, taking it properly, for the passion of fear: We see, that the feare of trouble, is like the trouble we feare. Feare is even as bad as desolation; Feare puls all downe within, and makes a man like a desolate place, before his place is made desolate. And therefore in these times, we had need take care, that we put not strength to our feares. These are fearing times, we should pray much, that the power of naturall feare may be subdued, especially that our naturall feare, may be turned into godly feare; godly feare, is the proper cure of naturall feare: Sanctifie the Lord God in your hearts, and make him your feare, or else the feare of man will quickly Lord it over your hearts. Such a feare, is more dan­gerous, then all our dangers: Our enemies shall need no weapons to fight against us, with, but our own feares. Trembling joints, and shaking bones, will make small resistance; and while naturall feare is strong, naturall strength is, but weake or uselesse; When from the onset or assault of this feare, a mans haire stands, himselfe will run.

Fourthly, Consider this by way of consequence, That if a time when God commeth to reveale his will to man, be so dreadfull, what will that time be (and that time is comming) when God commeth to reckon with man, for the disobeying of that will? Here a truth was but shewed Eliphaz, in an extraordinary man­ner, and behold him shaking, fearing, trembling; Now when God shall come to require an account of man, for resisting or imprison­ing the truth; when he shall come (2 Thes. 1. 8.) to take vengeance on all those that have not obeyed the Gospell of truth, what terror, fear and trembling will fall upon the stoutest of sinfull men? There must be an appearing of all, but there can be no standing for such, before the dreadfull throne of Christ: The ungodly (of vvhat sort of size soever) shall not stand in judgement, Psal. 1. 5. im­penitent unbeleevers, shall not be able to hold up their heads in that day. Captaines and mighty men, who have often conversed vvith dangers, and knew not what it was to be afraid; Men [Page 100] who (like the Horse, described, Job 39. 22.) used to mock at feare, and would not turne backe for drawne swords, or the glittering of shield or speare, shall at that day shake with feare, and hide them­selves like little children. So much for the effects of the vision. Now follows a further description of the vision.

This verse containeth a second gesture of this spirits appearing in the vision to Eliphaz. The spirit was passing before, here standing, as if he would present himselfe more fully to his view and observation. It stood still, an image was before mine eyes; but though the spirit gave Eliphaz this faire advantage, yet he made little use of it, for he saith, I could not discerne the forme of it, that is, I could make nothing of it directly; But when his eye gave him no helpe, his eare did: though he could not discerne or distinguish the forme of the spirit appearing, yet he could di­stinguish the voice of the spirit speaking, there was silence, and I heard a voice saying.

It stood still.] To stand, in Scripture, imports not alwayes a setled posture of the body: but it is taken sometime in a larger sense, to note our presence in any place, whether it be sitting, standing or walking, as Mat. 16. 28. Christ saith, There be some standing here, which shall not taste of death, till they see the Sonne of man comming in his Kingdome. Yet here the posture is conceived to be, an erect, setled, fixed posture; to the intent, Eliphaz might have his eye more setled and fixed upon it, and likewise that his heart might be better prepared and fitted, for the receiving of that message, which should be delivered unto him by it; when a man speakes, he usually makes a stand; An ambu­latory speech, a speech in motion, is not so audible, nor so comely. In apparitions, this posture is frequently mentioned. When our Lord appeared to the Disciples after the resurrection, Luke saith, He stood amengst them, cap. 24. 36. Zacharie, saw the Angel standing on the right side of the Altar, Luk. 1. 11. And while the Apostles were looking up stedfastly to Heaven, at the ascention of Christ, Behold two men stood by them in white apparel, which al­so said, &c. Acts 1. 10. therefore also this spirit being to speake, stood still.

I could not discerne the forme of it. The face of it, so some reade, [...]. The countenance or aspect of it, so others. They who rise from the dead, are not easily known by those, who knew them living. When Christ arise (John 20.) it is said that Mary, who was very well acquainted with him in his life (though he stood by her) knew not that it was Jesus, but thought it had been the Gardner. When Christ walked with the Disciples to Emaus, they knew him not, and there a reason is given, their eyes were held that they should not know him; a speciall act of Gods providence suspended their eye-sight, and took away (though not the power of seeing, yet) the power of discerning. God hath every sense so exactly in his own hand, that he can let it out, or call it back in any degree as himselfe pleaseth; he can give a man so much power, as to see ano­ther, and not so much power as to discern him; which (by the way) is an argument of the wonderfull exactnesse of Gods providence over us, he holds our senses in his hand, [...] [...]ell as our reason or our wils▪ and saith, thus farre you shall [...] heare, and no fur­ther; therefore it is said, Verse 31. that their eyes were opened: they were opened before to see him, but now they were opened to know him. And at other times when Christ appeared after his re­surrection, his Disciples were at a stand, whether it was he or no: Thomas, though he saw Christ before him, yet he would not be­lieve it was he, untill he had put his finger into the hole of the Nayls, and into the hole which the Speare made in his side: untill he had assurance from another sense, he would not believe his eyes. Ethnicis semper absurdum fuit, ut faciem deo­rū agnoscerent h [...]mines quam deo [...]ū [...] poste [...]io [...]es poe­ [...]ae ab Homero, Homerus ab Egyptiis vel po­ [...]ius ex sacris s [...]n [...]ti Moysis l [...]bris sumpsit. B [...]ld. [...] Sign [...]ficat spe­ciem vel sensi­bilem vel men­talem. If then a body arising from the grave, though it be seen, yet can hardly be distinguished by mortall eyes; how much lesse is the eye of man able to discern Angels or Spirits, cloathed in humane forms. The impressions of glory and immortality, which appeare upon bodies assumed by spirits, especially in sudden apparitions, doe ex­ceedingly master, if not astonish sense. The Heathens thought it absurd to say, that their Gods could be known by face: For though they were so grosse, as to satisfie rhemselves with bodily Gods, yet they believed those bodies were so refined, had such a kinde of ma­jestick Divinity stampt upon them, that a meer mortall could not comprehend them. Their doctrine shines a little into this Text. A spirit passed before Eliphaz, he had a sight of it, for it stood still, yet he could not make out what it was, or who it was, he could not discerne the form thereof.

An Image was before mine eyes.] The word Themounah, which [Page 102] we translate Image, is taken either for a visible or intellectuall Image. Sometime it is taken for the form of a thing, which is ap­prehended visibly by the eye; so in Deut. 4. 15, 16. Take ye there­fore good heed to your selves (for ye saw no manner of similitude, in the day that the Lord spake unto you in Horeb, out of the middest of the fire) lest ye corrupt your selves, and make the similitude of any figure, that is, least you make a visible Image of the invisible God.

Secondly, the same word signifies an Image in the minde. Thus God himselfe who said in Deuteronomy, that they saw no similitude, and thereupon bad them take heed of making any similitude, saith of Moses, that the similitude of the Lord he shall behold, Num. 21. 8. The word similitude in Numbers is the same for Image in the Text, an intellectuall image, a representation to the understanding. Moses had this priviledge, The similitude of God revealed to his Spectrū & vi­sū vocant lati­ni quicquid cor­pore apparet forma licet cor­pus non sit. understanding; but [...] he saith in Deut: ye had no similitude, the meaning is, no [...] [...]all, no visible similitude, no object of sense. This Image in the [...]ext was not intellectuall, for it was be­fore his eyes. Nor was it the Image of a spirit gross▪d into a body, but it was a spirit in or with the imaginary form of a body.

There was silence, and I heard a voice, saying.] That is the last thing which the Text holds forth about this vision.

There was silence.] The Hebrew thus, Silence, and I heard a [...] Silentium & vocem, per hyp­pallagen, vocem silentii, id est, vocem tacitam & submissam audiebam. Mercer. Et vocem quasi curae levis au­divi. Vulg. [...]. Sept. Silens murmur. Ar. Mont. voice, we supply, there was. The readings are various, yet the sense one. I heard the voice, as it were, of a gentle gale, I heard a gale and a voice, I heard a silent murmure. Our Translators put in the margine, I heard a still voice, which comes near to that, I heard a silent voice (by a usuall figure) silence and a voice, for a voice of silence. If any should say, these two are so opposite, that they can­not be predicated or affirmed one of another. Silence is the direct contrary to a voice, therfore to say, there was a silent voice, seemeth to be a contradiction in the adjunct. I answer it is frequent to affirm contraries one of another, in an inferiour & remisse degree. Though we cannot say light is darke, yet we may say, this is a dark light; that is, a glimmering, imperfect, obscure light, (Zech. 14. 6.) The day shall be neither clear nor dark, it shall be, as it were, a dark light. So a low voice, may well be called a silent voice; I heard a silent voice, that is▪ I heard a low or a still voice speaking to me. Thus it suits well with what he said, at the 12 Verse; Now a thing was secretly brought unto me. And we may further clear it by that [Page 103] 1 Kings 19. 12. where the expression is of the same importance; [...] Vox sabtilis silentii dulce susurrum, vox sine sono. here we have silence and a voice, there, after the noise of a great winde and of an Earthquake, it is said that Elijah heard (as some render it) the voice of a subtile, fine, slender, attenuated silence, or as we translate, a still small voice, a sweet ravishing whisper, a voice without a sound. Hence we have a kinde of musick, which in our common language we call still musick.

A twofold reason may be given why the Lord spake (as it were) in silence. First, that the secret manner of speaking might be an Ar­gument that the matter spoken was a secret, a mystery, not common or ordinary. Secondly, to dispose the hearer to receive it with more care, reverence, and attention. A man must set himselfe to heare with diligence, while another speaks with silence. A loud voice findes us out, comes to us: but we must come to a low voice, and finde that out. When the Speaker takes least pains with his tongue, the hearer must take most pains with his eare.

And this manner of speaking, was used by the ancient Heathen in their mysterious Oracles and Revelations. As when God re­vealed a secret, he spake secretly, and as it were whispered those truths in the eare; whispering is speaking within one degree of silence) so the Devill (who imitates God in what he can, that he may draw credit unto his own deceivings) is described in his in­struments to speak thus. Isa. 8. 19. When they shall say unto you, seek unto them that have familiar spirits, and unto Wizards, that peep and that mutter; they speak as it were silently, they onely whisper their diabolicall incantations, and lying impostures. And (Isa. 29.) Thou shalt be brought down and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be as of one that hath a familiar Spirit out of the ground, and thy speech shall whisper out of the dust. The Prophet in this alludes to the manner of Witches and Inchanters, who had familiar Spi­rits, which he here applyes in a threat unto the people: the time shall come that you shall be brought down by your enemies, that you shall speak out of the ground, you shall lye at their feet like poore captives, that cry submissively and pitifully for quarter, O mercy, mercy, spare my life; that's the thing aimed at by the Pro­phet, that God would abase them so, before their enemies, that they should whisper out of the ground to their enemies for pity, as a Witch whispers from the ground to her miserable Clients who come for counsel. Tertullian in his Apologetick describes the heathen Ma­gitians [Page 104] thus, they speak belohing and gasping, humming and hawing, rather then speaking. The old Poet cals this Poppisme, by which —sortes ducent, frontem (que) ma numque Praebebit vati crebrum pop­pisma petenti. Juvenal. Aurusp [...]es de circo ex or [...]s pressi sono, quod poppisma dicitur fu [...]u a col­ligebant. [...] word he shews, how their Idol Prophets, answered the deluded people, their miserable Clients, when they came for counsell. To which the Hebrew word T [...]sipht saph used by Isaiah in the eighth Chapter before cited, is very like both in sound and sense.

There yet another interpretation of these words more proper, and answerable to our translation. There was silence and I heard a voice, saying,] This referres the silence to Eliphaz, as a prepara­tion to his hearing the voice; there was silence▪ that is, I stood still and spake never a word, but waited to heare what should be spoken, I was silent, and all things about me w [...]re husht and silent too: Then I heard a voice; and so Junius g [...]osses, Being (saith he) compos'd and strengthned a little after my former fear, I attended Me [...]ontineba [...] tacitus expe­ctans revelatio­nem. silently to the Spirit, that I might hear what should be spoken un­to me.

We reade, Rev. 8. 1. that there was silence in Heaven for halfe an houre; and Verse 5, we reade of voices and thunderings; before those great voices there was great silence: usually before great spea­king there is great silence; I was silent, and all were husht, then I heard a voice: silence prepares for audience. In Congregations before the Preacher begins, all hold their peace; In Courts of ju­stice when the Judge is to speak, the Crier cals for silence: It was a usuall word amongst the rites of the Heathen, Favour your tongues, or spare your speech, when the mysteries of their superstition were Favete linguis. revealed: we may take the present Text in this sense: that Eli­phaz set himselfe in a silent posture to attend the message which was to be revealed unto him. There was silence and I heard a voice, saying.

If we take the former interpretation, then, for as much as Eli­phaz after those terrours and tremblings, the shaking of his bones, and standing up of his haire, the confused form of a spirit, and an amazing Image before his eyes: for as much (I say) as after all these, he hears a still silent voice. We may observe,

That God after terrours usually sends in comfort and re­freshings. God having terrified Elijah by a mighty rushing winde (in the vision before noted) by an Earthquake which brake the Rocks, and by a fire: then comes (as here in the Text) a still small voice, a voice of silence, and God was in that voice. It is put as a principall distinction amongst the Ancients, to [Page 105] know, whether a revelation were from a good Angel or from a bad Angel. When a revelation was made by a good Angel, though he fill'd the heart with fear, at the beginning of his speech, yet he gave comfort in the end, and closed with in consolation. We may observe in those revelations such heartning, chearing language as this, Be not afraid, be of good chear; so to Daniel, so to John, so to Zechariah, so to Mary, so to Gideon. But when a revelation was made by an evill Angel, or by a Witch, as it filled the hearers with feare, so it left them full of feare, it wounded them with terrours, and it applyed no cure, no playster, nothing medicinable to heale those terrours. We finde, indeed, (1 Sam. 28) that when Saul con­sulted with the Witch of Endor, as soon as the Spirit appeared, it is said, that the Witch her selfe was afraid, and there is no mention made of Sauls being afraid, at the first; so that Saul fals a com­forting the Witch, and said to her, be not afraid: She was afraid, not of the Spirit that appeared, but of Saul, because he had made a law against Witches; and hence Saul comforts her, in assurance of impunity, notwithstanding that sinne, both against the law of God, and his own. But you shall finde in how sad a condition Saul himselfe was, before the Devill had done with him; for, as soon as Saul heard the tydings delivered by that personated Samuel, he fell into a shaking fit, and was as one astonished and dead: hanging upon the rack of these torments, the Devill left him; there was no word of comfort, no sweet still musicall voice to revive and fetch him againe, but away packs the wicked Spirit, and leaves him over­whelm'd with sorrow. And then (instead of a better, surely he could not have a worse) the poor Witch comes to comfort and counsell him. They who refuse counsell from the Prophets of God may at last be forced to receive all their comfort from a Witch, a Pro­phet or Prophetesse of the Devill. But to the point in hand, we see when the Devill and wicked Angels speake terrour, they leave ter­rour: Whereas if God, by good Angels speaks terrour, or affrights his people with the tokens of his presence, he with a sweet and still voice refreshes and comforts them, before he departs.

And we may in that generall apply it to our selves. That when God astonishes and terrifies us, when he makes our bones to shake, and rottennesse to enter into them, wee may expect comfort and refreshing are at hand; and we may build upon it, that the more we tremble, the more we shall be refreshed; Habakkuk in the place before cited, is expresse in this faith, I trembled, that I [Page 106] might have rest in the day of trouble; to which he addes, when he commeth up to the people (he will invade or cut them to pieces) with his troopes. As intimating, that they who will not tremble, shall be made to tremble; but when we actively labour to make our hearts tremble, or when God makes us tremble in such a way as this, we may build upon it, that, we shall rest in the day of trou­ble, at least we shall rest in the end of that day: God never leaves his people under a Cloud: he takes off trouble, and brings in a suc­cession of comfort, or conquers the trouble by mingling a prevai­ling portion of comfort with it.

If we take the Text in the latter sense, we may note, That si­lence becomes man when God speaks. Speak Lord (saith Samuel) for thy servant heareth. Heare O servant, for thy Lord speaketh.

Silence prepares the heart to learne: Pythagoras commanded his Scholers to keep silence five yeares. And the Papists impose si­lence, as a part of discipline upon their Novices. Let superstition be avoided, and then Silence is fittest for learners, unlesse their voyce be an enquiry after learning. That which the Apostle speaks respecting women in the Church, is true of all in the sense I now speak of, 1 Tim. 2. 12. Let the woman learn in silence, so let the man learn in silence. There were many among us, not long since, who made many teachers silent. Silence is good as it is a preparative to learning, but woe to that, which is a hinderance to instructing. They enjoyned silence on Teachers, by which knowledge was sup­pressed: we advice silence upon learners, that knowledge may be encreased.

THese three verses, containe a description of man in oppositi­on to the Angels. The forme of the argument was given be­fore to this effect; That if Angels, those excellent creatures, can­not stand before God, or be justified in his sight; then much lesse man, a weake creature, man who dwels in a house of clay, and whose foundation is in the dust.

Two things this Context holds forth to us, concerning the weaknesse of man, in opposition to Angels.

First, It shewes that man is a materiall substance, so are not An­gels, Angels are spirits, spirituall substances.

Secondly, It shewes us, that man is a mortall substance, so are not Angels, spirits die not.

That, man is a materiall substance, is proved in the beginning of the 19. verse, from those words, He dwels in a house of clay, whose foundation is in the dust.

That, man is a mortall substance, is implied in the former; That which is made of clay and dust, must needes be brittle ware. But besides that his mortality is implied in those words, it is proved expresly and in termes in the words following to the end of the Chapter. And this mortality of man is set forth, by divers ad­juncts or circumstances.

1. By a similitude, shadowing the quicknesse or the suddennesse of mans death, They are crushed before the moth.

2. By the shortnesse of life; They are destroyed from morning to evening.

[Page 143] 3. By the everlasting power, which death hath upon us (respe­cting this world) They perish for ever.

4. By the common and generall insensiblenesse and inconside­ration of this fraile life, of this long lasting death; Man (saith he) is destroyed from morning to evening, he dieth quickly, perisheth for ever, he lies, as long as the world lasts, in his grave, yet such is the stupidity of man, that none regard all this, he dies without any re­garding.

5. And least any should say, surely, man is not such a pitifull creature, as this sad description represents him; man was the most excellent part of the inferior creation, God planted many no­ble endowments upon man: and is there no more to be said of him but this? he is crush'd like a moth, and dies, no man regarding? That objection is taken away in the last verse; as if the Holy Ghost had said, I grant that man, besides dust and clay (which are his materials) hath many heavenly, yea divine endowments, he hath the impressions of Gods Image in reason and understanding stam­ped upon him; but, though he be thus qualified, yet all his excel­lency (all that which may be accounted the choisest and the best in him) will not keepe him sweet, or protect him from death and rottennesse: Doth not (saith he) their excellency which is in them goe away? as if he had said, If you alledge, that man is more than dust and clay, then weaknesse and corruption; tis granted: but what then? Doth not their excellency that is in them, goe away? doth it not vanish, and where is it? and where is he? All naturall perfections (whatsoever man hath under the notion of a reaso­nable creature) be they never so high and raised, quickly passe wither and decay: They have no abiding excellency in them, Doth not their excelleny that is in them, goe away? They have wisdome, but they die without wisedome, even as bruit beasts, either their wis­dome decayes, while they live; or, it is not able to keepe them alive: wisedome, parts, and learning stand them in no stead to prevent death. Now if their excellency goe away, they must goe too; if wisedome cannot keepe them alive, die they must; as we shall see further in opening the severall parts, having thus given the sense in generall.

These things considered, we may see the strength of the Argu­ment in the 19. verse, How much lesse on them who dwell in houses of clay, &c. as if he should say; Forasmuch, as Angels cannot stand in competition with God, or approve themselves in his sight, cer­tainly [Page 144] much lesse can man, how great thoughts soever he hath of himselfe; much lesse can man be justified in his sight, who comes so many degrees short of Angelicall perfections; For, his soule which is within him, though it be a noble and a spirituall substance, and that wherein he is most like to Angels, yet this soule of his, sojournes, dwels and acts, in a body composed of corruptible clay, and hath no better a foundation (in a naturall capacitie) than the very dust; And, so subject is this man to mortality, thus composed of dust and clay, as, what through the inward distempers of his bo­dy, what through outward accidents and casualties, he is as tran­sitory and as subject to death, as the meanest worme, as the poor­est creature in the world, he is crushed before the moth.

The Hebrew beares a double rendring, either how much lesse, (as we) or how much more: If it be rendred how much lesse, then it referres to the first clause of the former verse; Thus, if he Patricula [...] pro qua est simpliciter [...] hoc loco [...]rum (que) desig nat, sc. vel quanto minus vel quanto ma­gis, Drus. puts no trust in his Angels, then much lesse doth he put trust in men, who dwell in houses of clay. If it be rendred, how much more, then it referres to the latter clause of that verse; Thus, If he charged his Angels with folly, then how much more may he charge them with folly, who dwell in houses of clay? Which words, are a description of man, either in his civill condition, or in his naturall constitution. Some take these words in the very letter, The house, for that which we ordinarily call a house, the house wherein man ordinarily inhabits; as if Eliphaz had thus said, Angels dwell in Heaven, they have everlasting mansions, but man, dwels in a house of clay, the best and goodliest houses are but clay and dust, a little refined and sublimated by art or na­ture, brick and stone, all these materials, or but dirt concocted by the heate of fire and Sunne; so that, if the allusion were to the very houses in which man-kind dwels, in oppsition to the ha­bitation of Angels, these set them farre inferiour to, and below the Angels. As, these take it for the house wherein man lives, so some understand it, of the house, where man lyes being dead, namely the grave: The Chaldee is expresse paraphrasing thus, How much more the wicked, who dwell in a sepulcher of clay? That, the grave is called a house, the Prophet helps us. Isa. 14. 18, 19. All the Kings of the Nations, even all of them, lie in glory, every one in his own house, that is, in the grave, as the next [Page 145] words prove, But thou art cast out of thy grave, &c. But I ra­ther take it (as was before intimated) to be an expression of mans naturall constitution, He dwels in a house of clay, whose foun­dation is in the dust. And so the Apostle is expresse (2 Cor. 5. 1.) If our earthly house of this Tabernacle were dissolved; the earthly house is the body; and (2 Cor. 4. 7.) the body is called an earthen vessel, We have this treasure▪ (namely the precious Pro­mises [...] Turbidus, lutu­tentus, mixtus, ut cum aquae turbantur & in eis lutum itae commevetur, ut confundan­tur & luto miscentur, ut in cementum de­generent. and truths of God in the dispensation of the Gospel) in earthen vessels: We dying men, preach eternall life; we have death in our faces, while the word of life is in our mouths. The word here used, signifies clay, either wrought or unwrought, ei­ther naturall slimy dirt, or dirt made up for use, by art: So Gen. 11. 3. when they attempted the building of that Tower, it is said, They had slime for morter; it is the word of the Text, which is used for both slime and morter; they had slime (which is natural) for morter; that is (by Art and industry) they made morter of slime: The body of man is a house of clay, but not of rude na­turall clay; the power, and (if I may so speak) the art of God hath wrought it beyond it self, and refined it for this goodly buil­ding, the body of man.

The body of man is called a house or building in two respects. First, because of the comely fabrick: it is set up by line or by rule, there is admirable architecture, admirable skill in building and raising up of the body of man, story after story, room after room, and contrivance after contrivance, in all so compact and set toge­ther, that the most curious piles in the world are but rude heaps compared to it; so then in respect of the frame and structure, it is fitly called a house.

Secondly, Hoc corpus lu­teum domus a­nimae dicitur, quia anima hu­mana quantum ad aliquid est in corpore sicut homo in domo, vel sicut nanta in navi, in quā ­tum scilicet est motor corporis; anima a utem non unitur cor­pori accidenta­liter sed forma­liter, ut forma materiae, dici­tur enim mate­ria fundamen­tum formae, eò quod est pri­ma pars in ge­neratione, sunt fundamen [...]um in constitutio­ne domus. Aquin. the frame of the body is called a house, in respect of the soul; the soul dwels in or inhabits the body, as the whole man inhabits or dwels in a house; the soule guides and orders the body, as the inhabitant orders the affairs of the house, or as the Ma­riner and Pilot steer and direct the motions of the ship: Not that the soul is in the body accidentally (we must not strain the similitude so far) as a man is in a house, or a Mariner is in a ship: there is a formall union between the body and the soul; only the soul is said to dwell in the body, and the body or the matter is after called a foundation, because there is the beginning. Man was begun at his body, as the house is at the foundation: first God formed man (that is the body) out of the dust of the earth, and then he breathed [Page 146] into him the breath of life, and man became a living soule.

Thus the body is a house, and it is a house of clay, or a house of Co [...]pus huma­num lutum di­gitur, quod ex te [...]ra & aqua gravioribus clementis▪ abun­dantius constat. Aquin. earth, so called, chiefly in two respects.

First, because of the matter of it, it is made of earth. Though all Elements (as Naturalists teach) meet in mixt bodies, yet earth is predominant in grosse or heavie bodies.

Secondly, because of the continuance of it, or the means by which it is supported: for, as it was at the first framed out of the earth, so it is still supported and maintained by earth; earthly crea­tures, meat and drink with such like accomodations, continue and repair this house from day to day, untill at last it be laid down in the dust, and returne to earth again. So then, it is called an earthly house, not only from the matter of which it is made, but also from the means by which it is kept in repair, earth and earthy all.

These words aggravate the weakness of mans condition. Suppose man were formed out of the dust and were but clay, yet, had he a strong foundation, that would support and strengthen him. The strength of a building is in the foundation, and that building whose wals are but weak may stand long, being firmely founded. The Church of Christ is weak of it self; but because the Church hath [...] Pulvis prop [...]ie rarior & tenui­nat, qualis in superfi [...]ie terrae, Me [...]. in Gen. Significa [...] non simplici [...]ur pul­verem, sed pul­ve [...]ē canosum [...] l [...]mosum Fa­pius in Gen. 2. 7 Pulvis levissi­mus ex quo ni­hil firmum aut diuturnum om­pingi potest. such a mighty foundation, CHRIST the Rock, a living and an unmoveable Rock: (That confession of Peter, Thou art Christ the Sonne of the living God, is the Churches foundation Rock) therefore the gates of Hell shall not prevaile against it. But when the building is weak, and the foundation weak too, in how totte­ring a condition is such a building? Mans foundation is but sand or dust: and the word signifies flying, light, unstable, moveable dust, such as lies on the surface of the earth, and is plaid about with every puffe of winde, though some (I confesse) take the word not strict­ly, for this flying dust, but for slimy dust, or dust moistned, which is slime. This was the matter out of which God created man (Gen. 2. 7.) dust out of the earth, or out of the dust of the earth. That dust which can hardly be collected or kept together to make a subsist­ence, that is laid together as the foundation of man, His foundati­on is in the dust.

Hence we may observe first, what the pedigree and originall of man is what treasure soever he carries about him, yet he is an earth­en vessell, or as the Apostle speaks of the first man, 1. Cor. 15. 47. [Page 147] he is of the earth earthy, Earth is the Originall of man, and man himself is no better, Earthy; yea, the Earth is call'd his earth, as if he had propriety in nothing but earth, Psal. 1 [...]. 6. 4. speaking of the greatest Princes, Trust ye not in Princes, nor in the sonne of man, his breath goeth forth, and he returneth to his earth. Our bodies can challenge no alliance with, or propriety in any thing but earth, it is our earth. The wise man (Eccles. 12. 7.) cals the bo­dy, not only an Allie to the dust, or a-kin to dust, but plain dust, Then (speaking of Death) shall the dust returne to the earth as it was? it came from the earth, and in death it returnes to the same point from whence it set out.

A second thing we may take notice of from mans originall, which exceedingly advances the infinite wisdome, and the Al­mighty power of God. Dust and Earth are the matter out of which we are formed. But doth the countenance of man repre­sent dust and earth? Could any one say, who had nothing to judge by, but the eye, that man was made of such mean materials? What characters of Beauty and Majesty sit in his visage? how unlike is he to his own parent, the Earth? Man hath received from God, not only an excellent fabrick or composure of body, but if you consider it, the very matter of which the body is composed, is farre more excellent then earth or dust. Take a piece of earth, or a handfull of dust, and compare them with the flesh of man, that flesh is earth indeed, but that flesh is farre better then meer earth. This shewes the power of the Creator, infinitely exceeding the power of a crea­ture. A Goldsmith can make you a goodly Jewel, but then you must give him gold and precious stones of which to make it; he can put the matter into a hetter form, but he cannot make the matter better. The Engraver can make a curious Statue, exactly limb'd, and proportion'd to the life, out of a ruff piece, but the matter must be the same you put into his hands; if you give him Marble, it will be a Marble Statue, but he cannot mend the matter. Mans work Materiam su­perabat opus. often exceeds his matter, but mans work cannot make the matter exceed it self. Now God took up a rude lumpe of earth, or subtile dust, and he not only put that into an excellent form, but he men­ded the matter also. Man is earth, but he is earth sublimated and refined; Not only doth the forme exceed the matter, but the mat­ter formed exceeds the matter unformed.

Thirdly, as this lifts up the wisdome and power of God, so it should humble and lay man low. Eliphaz improves this principle as [Page 148] an Argument to take down the spirit of Job from his supposed heights and self-conceits. Surely thou art great in thy owne thoughts, when thou presumest to enter a contest with God: But, look to thy Originall; such towring, lofty, and ascending thoughts would quickly be abated, if thou wouldest remember tha thou art but a clod of earth, a little refined clay, moving slime, enlivened dust, breathing ashes; did we spiritually look upon the matter of our bodies, it would take down the swelling of our spirits; when our spirits are like Jordan in the time of harvest, overflowing all the banks of humility and moderation, this thought spiritualiz'd will bring us into our channels again, and recall us to our owne bounds and banks. Some Naturalists observe of the Bees, that when they are up and angry, do but throw a little dust upon them, they are quiet and hive again. Certainly, when our imaginations are buzzing and humming in the aire, when thy are flying and mounting up to Heaven, not in holy aspirings to God (which we ever ought) but in bold aspirings against God, which we should never dare, in such a distemper of our spirits, if we could but cast this dust upon them, it would quiet and bring them in again.

Hath not man cause to lye as low in his thoughts, as that from whence he was extracted? should not he be humbled to the dust, who is dust? Especially, this earth should be abased in all addresses to Heaven, in all our approaches unto God, as Abraham, Genesis 18. 27. I have taken upon me to speak unto the Lord, who am but dust and ashes. We should never be so low in our own thoughts, as when we make use of our highest priviledges; and the nearer we are admitted to come to Heaven, the more should we (for the magnifying of Free-grace, which makes this admission) remember that we are but Earth.

Fourthly, if the body be but clay, and hath but a foundation of dust, then doe not bestow too much care and cost upon your clay, upon your dust. How many are there who bestow much paines to trim up a vile body, and neglect a precious soule? Most usually they who bestow most paines upon this mortall house of clay, be­stow least about that immortal inhabitant. In an over cared for bo­dy, there ever dwels a neglected soul. You shall have a body clean­ly washed, and a soule all filth; a body neatly clothed and drest, with a soule all naked and unready; a body fed, and a soule star­ved; a body full of the creature, and a soule empty of Christ; these are poor soules indeed. That complaint of the Moralist against [Page 149] Heathens, may be renewed against some Christians, they are busi­ed most between the combe and the glasse, and troubled more at a disorder in their haire, then at a disorder in the Common-wealth Inter' pectinem & speculum occupari. Sen. (he said, I say) then at a disorder in the Church, or in their owne hearts. It is a sad thing, that any who bear the name of a Christi­an, should spend much time betweene the combe and the glasse, and but little betweene Ordinance and Ordinance, betweene the Bi­ble and the Pulpit, betweene reading and hearing, betweene both, and holy meditation; the body is but a house of clay, it is but dust, therefore be not so industrious for it. We usually laugh at children when they are making Houses of Clay, and Pies of Dirt. They whose care is thus over active for the body, are but children of a greater stature, and shew, they have so much more folly in their hearts then they, by how much they have more years over their heads, and are foolish about more serious matters then they. There is no child to the old child.

Fifthly, seeing this house of clay is founded also in dust, observe, that man is a very fraile, an unsteady, and an unstable creature, every puffe must needs subject him to ruine. Look upon his foun­dation, it is nothing but dust. When CHRIST (Math. 7. ult.) had finished his Sermon upon the Mount, he compares his hearers to such as build either upon the Rock, or upon the Sand, they that heare and doe not, are like a house built upon the sand; and what be­comes of that house? when the rain descended, and the floods came, and the winds blew, that house fell, and the fall thereof was great. A foundation of dust or sand cannot stand out one storme. The house of mans body is walled and roofed with clay, and bot­tom'd upon no better then dust; the strength of the Church (as was toucht before) is described by the matter of its foundation A Rock, Matth. 16. And the new Jerusalem (which as it is conceived to be the most pure state of the Church here on earth, so it must be the strongest) is set forth having twelve foundations, and they all of stone, and all those stones most precious, and therefore most dura­ble, Rev. 21. 19. The strength and stability of that estate which the Saints shall inherit, when these houses of earth are by death level­led to the earth (the stability (I say) of that estate) is described un­der the notion of a City which hath foundations (Heb. 11. 10.) He (namely Abraham) looked for a City which hath foundations, whose builder and maker is God. When the Holy Ghost saith foun­dations, who can tell how many they may be? we can easily tell [Page 150] the fewest they can be; two is the lowest number; so that at least this City hath a foundation upon a foundation. The foundation of Christs perfect righteousnesse is laid upon the foundation of Gods eternall free love: here is foundation upon foundation. The City a­bove hath these foundations, and therefore we receive a City that cannot be shaken. I note these things, to shew by consent of Scrip­ture, that the stability of any condition in allusion to a building is exprest by the strength of its foundation Now, all our outward glo­ry and excellency, our life, and all the pompe of it, hath scarce so much as deserves to be called a foundation; a foundation of dust hath only the name of a foundation. That Image in Daniel which typed out all the descents of worldly greatnesse, had a head of gold, the breast and armes of Silver, the thighes of Brasse, and the legs of Iron, but the feet were part of Iron and part of Clay. The feet are the foundation, and the feet of this Image speak thus much to all the world, that all worldly pompe & greatnesse, all worldly power and majesty must fall, for the image stands upon clay; and though it have a mixture of iron in the feet which is strong, yet it shall not stand by the iron which is strong, but fall and be broken by the clay which is weak. As it was in those great Monarchies, into which the outward power of Nations and Kingdomes was contra­cted: so if you look upon any particular man, though you may conceive him to have a head of gold, armes and breast of silver, thighes of brasse, and legs of iron, yet when you come to the feet, the foundation of the whole body, it is but dust, which a small storm will dissipate and blow away, The body of man hath so weak a foundation, that it is sometime compared to that which hath no foundation, a Tabernacle, (1 Cor. 5.) If the earthly house of this Tabernacle were dissolved, saith the Apostle. Now a Tabernacle hath a roofe or a covering, but no foundation: The Tabernacle of Tectum habet, fundamentum non habet. the body hath a covering, but hardly any foundation, only a foun­dation in the dust.

Lastly, Consider the forme of speaking in this Scripture, How much lesse on them, who dwell in houses of clay? He speakes of the whole man, as dwelling in a house of clay; Now we know that a body cannot properly be said to dwell in abody, the house doth not dwell in a house; yet he speakes, as of a compleat person dwelling in a house of clay, which yet is to be understood of one part of the person, The soule; that dwels in a house of clay, that is, it acts and officiates in a body composed of clay. Hence observe, seeing [Page 151] the whole man commeth under the notion of the soule;

That the soule of man is The man, The soule goes away with the Non qued ani­ma si [...] bono ut quidam posu­erunt, dicentes hominem nihil aliud esse quàm animam indu­tam corpore, sed quia anima est principa­tior pars homi­nis, unum quod­ (que) autem consu­evit appellari id, qu [...]d est in eo principalius. Aquin. in loc. name of the whole person: The soule is not the man in a naturall consideration, (as some have philosophiz'd, asserting that man is nothing but a soule cloathed with a body) for, man is man by the union of soule and body, and the perfection of man as man, con­sists in that union; but the soule is the man in a morall considera­tion, because it is the more noble and excellent part of man: and it is usuall to denominate the whole from that part which is more excellent. The body is but as the Cabinet, the soule is the Jewell; the body is but as the sheath or the scabbard, the soule is as the knife or the sword; You know when a man buyeth a sword, he buyes a scabbard too, or when he buyes a knife, he buyes the sheath too, yet he saith, this knife cost me so much, or I gave so much for this sword he makes no mention of the scabbard or of the sheath; now the body is the sheath or scabbard of the soule (Dan. 7. 15.) you have it exprest so, I was grieved (saith the Prophet) in my spirit in the middest of my body, so we translate it, but the Chaldee is (and so we have it in some Margents) in the middest of my sheath; The soule is the blade, a blade of admirable mettle and temper; the body how beautifull soever by nature, or gay by art is but a velvet, or an embossed sheath and scabbard: therefore at first, when God formed man out of the dust of the earth, and had breathed into him the breath of life, the result of all is, and man became a living soule; it is not said, man became a living body, though life was breathed into the body, and the body stood up and lived, yet the best part is named for all, the dust and the clay are (as it were) quite forgotten in the story, man became a living soule. And that may be a reason, why the fear of God and kee­ping [...] his Commandements (Eccles. 12. ult) is called all man, because these things chiefely concerne that part of man, which (up­on the matter) is all man. The feare of God and keeping his Com­mandements, are soule worke, and tend to the eternall welfare of the soule; and though the body shares in all the blessings, and as­sists in most labours of the soule, yet the soule labours most for, and is the chiefest seate of blessednesse. How strangely have some departed from this point of truth, which the Scripture every where writes as with a Sun-beame: who instead of making the soule to be the chiefe part of man, deny that man hath any such part And whereas some (toucht at before) err'd on the right hand, saying, [Page 152] that Man was nothing but a soule: These goe astray more, and more dangerously on the left hand, saying that Man hath no soule at all: An opinion, howsoever lately drest in some finenesse of wit, and subtilties of Philosophy, yet in it self so grosse, so disho­nourable to man, so contrary to this Text, and the whole tenour of the word of God, that I hope it is very mortal, and will shortly find a grave in every heart, but theirs, who have more reason to wish it, then to maintain it. I intend no dispute about it, beyond the Argument before me, which if it be not demonstrative (as many others from Scripture are) yet it carries (at least) a faire probability, and an ingenuous ground; for how can man be said to dwell in a house of clay, if he himself be nothing else but a house of clay? or how can the inhabitant and the house be in all, but one and the same?

But I shall dwell too long upon these houses of clay, in which man cannot dwell long: for it followes:

What strength is there in houses which are crushed before the moth? or as others read it Which shall be consumed after the man­ner of a moth? Master Broughton thus, Beaten to powder as a [...] Ad facies ti­neae, [...], in me­dum tineae. Sept. Velut à tinea. Vulg. Pagnine. moth be they: That is, They are crushed as soon, or as speedi­ly as a moth. Another, They are consumed as it were with a moth. A fifth translates differently from all these, Which are crushed and consumed before Arcturus. Arcturus is a Constellation in Heaven about the North Pole; we read of it in the 9^th of this Book of Job, verse 9. Which makes Arcturus, Orion, and the Pleiades, &c. The same word here, signifies a moth, and sometimes a Constel­lation, a knot or company of Stars: The sense of this reading is made out thus, They are crushed before the face of Arcturus. That is, they are crushed as long, or whilst Arcturus doth con­tinue; in plain English, as long as there is a Star in Heaven, man will be a mortall man; or man will never change this con­dition of mortality, while the world stands. We may thus expound it, by that (Psal. 72. 17.) where the Prophet describing the Kingdome of Christ in the extent both of place and time, saith, His name shall be continued as long as the Sun; the Hebrew is, [...] Ad facies solu. His name shall continue before the face of the Sun; to continue before the face of the Sun, is to run in a line of equall conti­nuance with the Sun; so here, They are crushed before the fate [Page 153] of those Starres, that is, they shall be in such a crushing perish­ing condition as long as those Starres continue, which is, as long as the course of this world continues. Our owne translation which comes cleer to the letter of the Originall, is further to be looked into. They are crushed before the moth. It may have a three-fold interpretation, First, before the moth, that is, before in time, or sooner then the moth. How quickly is a moth crush­ed? man may be crushed before it, sooner then it is crusht. Se­condly, Before the moth, may be as much, as, in the presence of the moth; as if he should say, man thinks he is able to stand it out against a potent Adversary, yea against God himselfe; but alasse poore creature, he is not able to stand before a moth, or contend with a flye, if God arme any of them against him. Thirdly, They are crushed before the moth, that is, man is crusht and torne, vext and worne out by a thousand miseries and troubles which attend his life, before ever the moth has to doe with him, before ever he lyes downe in the bed of death, before the moth, that is, for the moth to fret on, or as a companion for the wormes.

All these renderings, though they differ in words, come neer and meet in the same generall sense, namely, An illustration of mans frailty. Take them first by way of similitude, Man is crushed as it were with a moth, it notes thus much to us, That death con­sumes us without noise, secretly and silently: To doe a thing as a moth, is to doe it silently and without noise. Hos. 5. 12. God himselfe saith, that he will be as a moth unto Ephraim, and as a Lion, ver. 14. when he saith he will be as a Lion, it implieth open judgements, which come violently and visibly, which come in, like thunder, roaring as a Lion upon them; But when he saith, I will be as a moth unto Ephraim, the meaning is, I will send silent and secret judgements upon you, which shall eate out your strength, corrode your power, and blemish the beauty of your garments, and you shall not perceive it; Ye shall be undone, consumed, and (as we speak Proverbially) ye shall never know who hurt you. The open enemies of the Church are threatned with secret judgements, under this notion of a moth, Isa. 50. 9. Loe they shall wax old as doth a garment, the moth shall consume them. Againe, Chap. 51. 6, 7. Feare ye not the reproach of men, neither be ye afraid of their revilings. For the moth shall eate them up like a garment, and the worme shall eate them like wool: that is, whereas, your enemies have made a great noise and clamour with their revilings [Page 154] against you; I will come against them without noise, they shall perish with as little clamour as a garment doth, that is eaten with moths. And thus the life of man is ordinarily consumed (as it were) by a moth; sicknesses and diseases enter secretly, into his house of clay, they lye in the frame and between the rafters of this house, sucking up the spirits, and wasting the strength, spending the heate, and drinking up the naturall moisture of the body; we know not how we consume, but we consume; we know not how we de­cline, but we decline; we dye, we know not how, but we dye: Is it not then as with a moth, creeping upon us, yea feeding upon us without noise?

Againe, Take it by way of similitude, not as before actively or instrumentally, they are crushed as by a moth, or as a moth crushes; but passively or subjectively; They are crushed as a moth, that is, they are crushed as a moth is crushed, alluding to the easinesse of crushing a moth; A moth is dust as soone as you crush it the least touch kills it; Man in his house of clay is so weake, that if God doe but touch him, he dies and falls to dust; the Lord needs not bring his great Artillery, and make batteries against the body of man: the body of man is no such strong Fort or Bulwarke to stand out a long siege, or endure much assaulting and opposition; he is crushed as a moth betweene your fingers; Hence David most humbly deprecates the stroake of God, which he saw comming, or felt as come, because he was not able to beare it; Psal. 39. 10. Remove thy stroake away from me, I am consumed by the blow of thine hand, (Lord if thou strike me thus I shall quickly consume) And least you should think that Davids flesh (he being a King) was tender and delicate, and so lesse able to beare any hardship, therefore in the following words, he puts the case in generall con­cerning man or man-kind, Take the man whose strength is as the strength of stones, and his flesh as brasse; yet this man breakes and vanishes under the hand of God, so he affirmes, ver. 11. under this passive consideration of a moth, When thou with rebukes doest correct man for iniquity, thou makes his beauty to consume away like a moth (And then closes with that common axiome of mans mortality) surely every man is vanity, Selah.

Further, Man may well be said to be crushed or die even as a moth, for as the garment breeds the moth, and then the moth eates the garment; so (besides that power of God, or the out­ward stroake of his hand, of which David spake) mans own [Page 155] distempered body breeds ill humours they diseases, and these breed death: As it was with Jonas gourd, so it is with us, we give life and suck to a worme in our own roots, which sucks out our life, causing our leaves to fall, and our goodly branches suddenly to wither.

Thirdly, From that sense, he is crushed before Arcturus, or as long as the Starres continue, Observe;

That, as mans state is fraile and weake, so it will be, the for ever of this world. Doe not looke that ever there shall rise up a gene­ration of men, that shall have better houses then houses of clay, or houses stronger built then our present buildings. As we are risen up in our fathers stead, a generation of sinfull men; so we are risen up in our fathers stead, a generation of weake mortall men: and our children will arise in the stead of us their fathers, a generation of men, as mortall as we their fathers. Till the whole compages and course of nature be changed, man shall not exchange the infirmity of his nature, He shall never be without crushing sicknesses, till he is above them.

The sad story of man holds on still, and growes yet more sad, before it was crushing, now it is destroying.

We may understand the former verse of naturall death, and this of casuall and violent death. Destuction and perishing, import violence; Though I conceive naturall death be here also intended. They are destroyed from morning to evening, they pe­rish for ever without any regarding it, or as Mr. Broughton reads it between a morning and evening, they are wasted without any regarding, or without any thinking upon it.

They are destroyed, that is, they are subject or liable to destru­ction: A mane ad ve­speram, i. e. per torum diem, qu [...]ppe mane & vespera sunt pa [...]tes diei Drus. That phrase from morning to evening, notes the whole day; it is as much as to say, they are destroyed continually or all the day long, as the Apostle speaks out of the Psalme, Rom. 8. 36. For thy sake are we killed all the day long: The morning and the evening are the parts of a naturall day, Gen. 1. 5. or the two termes of a civill day, & these include and take in the full compasse of the day.

This sense teacheth us, That man is destroyable every moment. He wasts in one sense, while he growes, and dies from the mor­ning of his birth and comming into the world, to the evening of his returne and going out of the world: And not only so, but he [Page 156] is obnoxious to the violent assaults of death every day, and all houres of every day: From the morning when he rises, to the evening when he goes to bed, he walkes among armies of dan­gers, and within the Gunshot of destruction. The Apostles ca­talogue of perils is true to this day. 2 Cor. 11. 26. In perils of waters, in perils of robbers, in perils of mine own countrymen, in perils by the Heathen, in perils in the City, in perils in the wildernesse, in perils in the sea, in perils among false brethren: Every place is a peril, and every person a peril. Where can we goe, with whom can we meete, and not goe among or meete with perils? And doe not all these perils speake destruction from morning to evening? Pauls experiences, both in regard of a natural, but especially of violent death, brought forth these conclusions, which come full up to the point. I die daily, (1 Cor. 15 31.) in deaths often (2 Cor. 11. 23.) we are killed all the day long, (Rom. 8. 36.)

Secondly, Take the words as a proverbiall speech, by which the shortest time is signified. As (Isa. 38. 12.) Hezekiah com­playning, sets forth his mortall sicknesse, threatning present death and cutting off, thus; Mine age is departed and removed from me as a sheapheards tent; I have cut off like a weaver my life, he will cut me off with pining sicknesse, from day even to night wilt thou make an end of me, that is, either continually or sud­denly: from day even to night wilt thou make an end of me, I am wasting perpetually: or before night, within the compasse of this day thou wilt destroy and make an end of me; these were the thoughts of my heart, when I was in the hands of that acute dispatching disease. The Psalmist, (Psal. 90. 5, 6,) describes man as grasse, in the morning it flourisheth and groweth up, in the evening it is cut downe and withereth; that is, man con­tinueth but a very short time. His life is but a spanne long, or but a day long. Jonahs Gourd came up in a night, and perished in a night; and man commeth up in the morning, and perisheth in the evening. The Naturalists speake of a Fly they call Ephemeron, a creature of one day, which comes forth in the morning, is very active about noone▪ but when the Sunne declineth, it declines too, and sets, with the set­ting of the Sunne. Man is an Ephemeron, a creature of one day; for howsoever his life consisteth of many dayes, & is often lengthe­ned out to many yeares, yet betweene morning and evening, or from morning to evening he is destroyed. The first step he sets up­on [Page 157] the stage of the world, is a going out of the world; his ascend­ing to the height of his natural perfection, hath in it a decent. One part of his life compared with another, is an increase, but the whole in reference to his end, is a decrease: his life is but a breathing death, life shortning as fast as it lengthns, his life is death hast­ning upon him continually. A hand breadth is quickly measured: Behold (saith David Psal. 29. 5.) thou hast made my dayes an hand breadth; nothing needs no time to passe it in; mans age in it self is but little, and comparatively it is nothing; it fals under no calcula­tion before the face of Eternity. Mine age is nothing before thee.

But though the life of man be thus short, and himself be destroy­ed between a morning and an evening, yet death lasts long, they perish for ever without any regarding.

They perish for ever] Death it seemes is everlasting. They pe­rish the word is often used in this book for the dissolution of soule and body, not for the annihilation of either, as perishing properly imports: to perish, is here but to dye, for thus even the righteous perish, and no man layes it to heart. Isay 57. 1.

But doth man perish thus, dyes he for ever? shall there not be a [...]. returne, a resurrection, shall not soule and body be reunited? how is it said then, they perish or dye for ever?

For ever, is some time put for an infinite time, and some time for an indefinite time, 1 Chron. 23. 25 The Lord God of Israel hath given rest unto his people, that they may dwell in Jerusalem for ever. And yet the Jewes are now so farre from dwelling in Jeru­salem, that they have scarce rest or dwelling among any people. The like sense of for ever, reade 1 Kings 2. 33. Psal. 132. 12, 14. Yet further, for ever is put for the finite time of one mans life, 1 Sam. 27. 12. He shall be my servant for ever, that is, as long as he lives. Psal. 23. 6. I will dwell in the house of the Lord for ever, that is, as long as I live. In the text before us, for ever, is as long as this world lasts; it notes the utmost terme of time, not (which is without terme) eternity. They perish for ever, that is, they shall not live in this world any more; as (Job 14. 14.) If a man dye shall he live again? As if he had said, man can dye but once; he cannot live againe, that is, in this world; shall he any more re­turn to his house, to his wife and children to his riches or honours, and, shall he here againe enjoy such an estate as he had before? That (Psal. 103. 16.) explains it so, As for man his days are as grass, as a flower of the field so he flourisheth, for the winde passeth over [Page 158] it and it is gone, and the place thereof shall know it no more, that is, he shall never returne to that locall place, or civill place in which he lived; he shall not return to that place of magistracy or mini­strey, to that place of merchandizing or trading, of husbandry or handicraft, where he convers'd before. Thus his place will know him no more. Man dyes but once, and therefore when he dies, he is said to dye for ever. There is a second death, but it is only a se­cond condition of life. Some shall so live for ever, that they shall be dying for ever. The misery of all men here, is, that they are dying while they live; the misery of the damned hereafter, will be, that they are living while they dye. We see then, that as life is a conti­nuall going out of the world, so from death there is no returning to the world, they perish for ever: when once you die, you are dead for good and all (as we say) there's an end, in respect of any work pro­per to this world, whether naturall, civill, or spirituall. A dying man perishes for ever from eating and drinking, from any outward content or pleasure. When Barzillai was (as it were but) upon the borders of death and confines of the grave (2 Sam. 19. 25.) he bespeaks David thus, who had invited him to Court, Can I taste what I eat and what I drink? (and it followes) Can I any more heare the voice of singing-men and singing-women? Can I any more? as if he had said, I am now nigh unto death, these delights are gone they are perished for ever, I can hardly taste any thing I eat or drink; the pleasant Voice or musicall Instrument can I any more hear? much more then in death it self are all these outward comforts perished, and will perish for ever.

Againe, in respect of civill works, he that dyes, perishes for ever; no more buying, or selling, or trading, or de aling, all these things are past, and past for ever. Yea, death puts an end to all spi­rituall workes, such as were the Saints exercise and duty upon the earth, at the grave, there's an end of them also; a dying man perishes for ever, in respect of repenting or believing, in respect of praying or hearing the word. These are heavenly works, but the time for these is, while you are upon the earth, none of these labours are in Heaven or Hell, no nor in the grave whether thou goest, as the Preacher concludes (Ecclesiastes 9. 10.) Therefore (Isay 38. 18.) Hezekiah in his sickness makes it one part of his suit to God, that he might be spared, for (saith he) the grave cannot praise thee, they that go downe into the pit cannot hope for thy truth, the living, the living he shall praise thee, as I do this day. To praise [Page 159] God shall be the work of Saints for ever; and yet the Saints dying are truly said perish for ever, from praising God. All that praise shall cease in death, which belong to the wayes of grace; and then such praise begins as suits with glory, which is our end. That He­zekiah means it of such praise, and not of all praise, is cleare from his own words, Verse 20. We will sing my song to the stringed in­struments, all the dayes of my life in the house of the Lord, that is, in the ordinances of thy publick worship. They that are in the house of the grave, cannot praise the Lord in his house. And though the praises of the Lord in Heaven, are transcendent, and more per­fect then those in his house on Earth; yet it is a higher act of grace to desire to live to praise God, then to be willing to dye that we may praise him; because in this we deny our selves most; Pray­sing God on earth is a work as well as a reward, but praising God in Heaven is a reward rather then a work. And we put forth the most spirituall acts of grace, when we cheerfully goe on with a work, which we know stands betweene us and the best part of our reward. But I returne to the Text.

They perish for ever without any regarding,] or without any laying it to heart. The word heart is not in the mouth, but, it is in the heart of this Scripture. For the sense is paralell with that, Esay [...] Abs (que) apponen­te. Pereunt eoquòd nemo opponat eis medicinam. 57. The righteous perish, and no man layes it to heart, The Chal­dee gives a strange glosse, They perish or dye because no man gi­veth them medicine; as if he had said, there is no Physitian can give an Antidote against death, or by any medicines prolong mans life. It is a truth, that the decayes and ruines of Nature, will at last exceed the repairs of Art; but this glosse hath little regard to the text, which we translate well, They perish without any regarding it, that is, none or very few regarding it. The negative is not ab­solutely universall, excluding all, as if there were none in the world who take notice of the shortnesse and frailty of mans life, or of his for ever perishing condition. So in that place of Isaiah, the righ­teous perish and no man layes it to heart; that is, there are very few, scarce any to be found who lay to heart (in comparison of the number which neglect) the death of righteous men.

Observe hence, Few of the living regard how suddenly others do, or themselves may dye. Till we see a friend gasping and dying, till we see him bedewed with cold sweats, and rackt with Convul­sions, till our eye thus affects our hearts, our hearts are seldome af­fected with the sense of our mortality. It is one reason why Solo­mon [Page 160] advises to go to the house of mourning, Eccles. 7. It is better to goe to the house of mourning, then to the house of mirth, for (saith he) that is the way of all men (all must dye) and the living will lay it to heart, or the living will regard it. As if he had said, the living seldom lay death to heart, till they come to the house of death: He seems to promise for the living, that then they wil: yet his undertaking is not so strict, as if every man that goes to the house of mourning did certainly lay it to heart: but he speaks probably, that if living man will at any time lay death to heart, then surely he will when he goes to the house of mourning. When will a man think of death, if not when he sees death? and looks into that dark chamber of the grave? There are many who lay it to heart only then: for a fit at a Funerall, they have a passion of the heart about mortality. And very many have gone so often to the house of mourning, that they are growne familiar with death, and the fre­quency of those meetings take off all impressions of mortality from their hearts. As we say of those Birds that build & roost in steeples, being used to the continuall ringing of the bels, the sound disquiets them not: or as those that dwel near the fall of the river Nylus, the noise of the water deafens them so, that they minde it not. Many have been so often at the grave, that now the grave is worn out of their hearts; they look upon it as a matter of custome and forma­lity for men to dye and be buried, and when the solemnity of death is over, the thoughts of death are over: as soone as the grave is out of their sight, preparations for the grave are out of mind. It is sto­ried (2 Sam. 20. 12.) that when Amasa was slain by Joab, and lay wallowing in his blood in the midst of the high way, every one that came by him stood still, but anon Amasa is removed out of the high way into the field, & a cloth cast upon him, & then (the text saith) all the people went on after Joab. It is so still, we make a stop at one that lyes gasping and groaning, at one that lyes bleeding and dying, but let a cloth be throwne over him and he draw aside, put into the grave, and covered with earth, then we goe to our businesse, to trading and dealing, yea to coveting and sinning, as if the last man (that ever should be) were buried. Thus, men perish for ever, without any regarding. If this kinde of perishing were more re­garded, or regarded by more, fewer would perish. Thoughts of death spiritualliz'd have life in them: thoughts of death laid to the heart, are a good medicine for an evil heart. It followes,

This Verse (as I noted in the begining) prevents an objection which might be made, as if man had wrong done him: and that it were too great a diminution to his honour, whom God made the chief creature in the inferiour world, and but little inferiour to An­gels themselves, that he should be looked upon only as a heape of dust, or a lumpe of clay, as a mortall, momentany perishing crea­ture; therefore he grants that man hath an excellency; but all the excellency that he hath, whether naturall or artificiall, bred in him, or acquired by him, as a man, when he goes, goes too, Doth not their excellency which is in them go away? or journieth not their excellency with them? as Mr. Broughton translates, alluding to our passing out of the world, as in a journey; when a man dies he takes a journey out of the world, he goes out for ever; and (saith he) doth not his excellency journey along with him? yes, the que­stion affirmes it, when man goes, his excellency goes too. The word (Jether) which we translate excellency, signifies primarily, a residue or a remaine, and that two ways. First, a residue of persons, Judges 7. 6. But all the rest of the people bowed downe on their knees to drink water. So the vulgar understands it here. They who are left after them, shall be taken away from them: namely their heirs or posterity. Secondly, it signifies a residue of things, Ps. 17. 14. where describing worldly men who have their portion in this life, he saith, their bellies are fill'd with hid treasure, they are al­so full of children, and leave the rest of their substance to their babes. Thus others take it here. Doth not the wealth and riches which men leave when they dye, dye also and go away, as their persons are mortall, so are their estates; there is a moth will eat both. And Iather, quod est superesse non solum excessum quantitatis sig­nificat, sed eti­am qualitatis dignitatis, ficut verbum latinū supero non so­lum superesse, sed etiam vin­ce [...]e & excel­lere. Pined. [...] as the word signifies a quantitive remainder, or overplus, both of persons and things, so also a qualitative excesse or remainder: or that which exceeds in quality: any excesse in the goodnesse of a quality, is called excellency. Thus Jacob cals Reuben in regard of his primogeniture; the excellency of dignity, and the excellency of power; yet blots him in the next Verse, because of his sinne, thou shalt not excell, Gen. 49. 3, 4. This sense of the word suits well with the scope of the text in hand. His excellency, that is, whatso­ever doth excell, or is best in him. But what is that? Some by his Excellency understand the soule; as if he had said, that best part [Page 162] of man, the soule, which may be opposed to clay and dust before spoken of, that noble guest, that royall inhabitant of this house of clay goeth out when death enters. Death dissolves the union be­tween soule and body.

Or rather we may take excellency for any speciall endowment; first of the body, as beauty or strength. Secondly of the minde, as wit and knowledge, learning or skill. Thirdly, we may take it for those worldly excellencies of riches, honour, or authority; when a man goeth out, all these excellencies which are in him, or which are about him, go out too. This excellency is the same which is called the goodlinesse of man, by the Prophet (Esay 40. 6.) The voice said, cry, what shall I cry? All flesh is grasse, and all the goodlinesse thereof is as the flower of the field. Not only is the flesh, but the goodliness thereof fading also. So here, not only the house of clay and the foundation of dust, but the excellency of it: all the adorning and polishing, the guilding and painting, the rich hang­ing and precious furniture of this house go away.

Taking excellency here for the soule, then, we see wherein our excellency consists As man was the principall part of the creati­on, so the soule is the principall part of man. The constitution of the soule is mans naturall excellency, and the conversion of the soule is mans spirituall excellency.

Secondly observe, Death is the going away, or the departure of the soule from the body. Death is called sometime a departure of body and soule out of the world, Now lettest thou thy servant de­part in peace (saith old Simeon, Luke 2.) Man goes to his long home, Eccles. 12. 5. I go the way of all flesh, saith Moses, and I goe away, saith our Lord Christ of his death. Death is also called a de­parture of the soule from the body. The death of Rachel is thus described, Genesis 35. 18. And it came to passe, that as her soule was in departing, for she dyed.

From the other interpretation, which I rather insists upon. Ob­serve, that in death all a mans naturall and outward excellency whatsoever, leaves him and departs from him, Psal. 49. 16. Be not thou afraid when one is made rich, when the glory of his house is increased; why? for when he dyeth he shall carry nothing away with him, his glory shall not descend after him; though a man have an excellent out-side, a great stock of riches, beauty and ho­nour, though he have excellent linings of wisdome and know­ledge, yet all ends as to him, when he ends, and therefore David [Page 163] concludes (Psal. 39.) Man at his best state, or in his best estate is altogether vanity. The excellencies that are in him goe away, in that day all his thoughts perish, his counsels and his projects pe­rish with him. One of the ancients standing by Caesars Tomb, (who was one of the most accomplisht men in the world, for na­turall, civill, and morall excellencies; learned, valiant, noble, rich and powerfull,) he (I say) standing by Caesars Tomb, wept and cried out, where is now the flourishing beauty of Caesar? what's Ʋbi nunc pul­ch [...]itudo Caesa­ris? quo abiit magnificentia tua. become of his magnificence? where are the armies now, where the honours of Caesar? where are now the victories, the triumphs and trophies of Caesar? All's gone, all's departed, the goodlinesse of them is as the flower of the field, his excellency which was in him is gone away. And thus it will be said of all those, who (with­out grace) are most excellent in any thing below. Though your clay be curiously wrought, and stampt with such beauty, as renders you almost Angelicall to the eye of others. Though your bodies are strongly joynted, and blessed with such health as renders your lives most active and comfortable to your selves; though your mindes are stored with variety of learning, and you know as much as is knowable in the whole circle of Nature, or of times; yet when Death comes, all these excellencies go away. Nothing will stay by us then, and go (not from us but) with us, but the excellency of the knowledge of Christ Jesus our Lord, for whom (Paul did, and) we ought to suffer the losse of all things, and count them but dung, that we may winne Christ, (Phil. 3. 8.) For notwithstanding all other knowledge and wisdome, we shall dye and conclude (as this Chapter concludes of man) without wisdome. They dye even [...] without wisdome, or word for word. They dye not and in wisdome. We may understand it two wayes. First (as if he had said) though men are excellent in wisdom, yet they dye; their wisdom is to them in death, as if they had no wisdome; they have no more priviledge or defence against the stroak of death, by all their wisdome, learn­ing Nalla est sapi. entia qua mor­tem effugiant. Merc. and knowledge, then fooles or bruit beasts who have no know­ledge, no wisdome at all, they dye even without wisdome, or even as if they had no wisdome. Died Abner as a foole dyeth, said mourning David? 1 Sam. 3. 33. yes, Abner dyed as a foole dyeth. And so in one sense doe the wisest of men. He was the wisest of all the children of men, and he spake it by the wisdome of God, who asking this question, How dyeth the wise man, answers, as the foole, Eccles. 2. 16. Let not any man pride himself in the excellen­cy [Page 164] of his wisdome: for that dwels in a house of clay whose founda­tion is in the dust: his frailty is not curable by his excellency, nor his mortality conquerable by his wisdome, he shall dye as if he had no wisdome. And some who have most worldly wisdome, dye Non in sapient [...]a extenuatio est, i. e. in mag­na stultitia, Pined. with least, yea, they with the greatest folly. Not in wisdome, may be an extenuation, or a more gentle, easie expression, for, in abundance of folly. I remember it is observed concerning Paracel­sus (a great Physitian, a man exceedingly verst in Chymicall experi­ments) that he brag'd and boasted, he had attained to such wisdom in discerning the constitutions of men, and studying remedies, that whosoever did follow his rules, and keep to his directions, should never dye by any disease, casually he might, and of age he must, but he would undertake to secure his health against diseases; a bold undertaking. But he who by his art promised to protect others, to extreame old age from the arrest of death, could not by all his art or power make himself a protection in the prime of his youth, but dyed even as one without wisdome, before, or when he had seene but thirty. Secondly, they dye without wisdome. That is, they can­not carry their wisdome away with them; as not their world­ly riches and pompe so nor their worldly wisdome and knowledge, Chap. 36. 12.

Thirdly, They dye even without wisdome, that is, they prepare not wisely for death. This is the condition of most men, their ex­cellency goes away with them, and they die without wisdome; they have had wisdome, but they die as if they had none, that is, they apply not their wisdome while they live, to fit themselves for death: They die before they understand what it is to live, on why they live. This wisdome is wanting in most men, and of all such, the Psalmist concludes to this sense of the place, Man being in honour and understandeth not, is like the beasts that perish, Psal. 49. 20. That is, he perishes foolishly and without wisdome, like a beast, though in his life a man of honour and excellency. He Moriuntur in simen [...]es vel in­sipienter. Drus. Prius moriun­tur quam quic­quam intellex­g [...]i [...]t de divina sapientia, Mer. that dies unpreparedly, dies foolishly. It is the wisdome of man to live in the world in the meditation of, and preparation fo his departure out of this world. And it is such a wisdome as is above man, therefore David prayes, Psal. 39. 4. Lord make me to know mine end and the measure of my dayes, what it is; that I may know how fraile I am: as if he had said; Lord I have been considering this and that thing (haply Davids thoughts were in the dust, and he had been handling the clay out of which he was made) yet saith [Page 165] he, by all those considerations of my naturall constitution, I cannot bring my heart to be so sensible of my frailty, as I ought to be; therefore he turnes himselfe to God, Lord make me to know this thing. Here is our wisdom, when we seek to God to spiritualize na­turall considerations, and make them effectuall for the attaining of this wisdom, the knowing of our end, and the measure of our days.

But is it not some ignorance of our duty no petition for the knowledge of our end? May we desire to know what God hath no where promised to reveale? To petition for the literall know­ledge of our end, that is, what yeare or day, our lives shall end, is a sinfull curiosity, and a presumptuous intrusion into the secret will of God: But to petition for a spirituall knowledge of our end, that is, how we may end well, any day of the yeare, or any houre of the day, is a holy duty, and an humble submission of our selves to the revealed will of God. Thus to know our end, how soone ceasing (as one translates) short lived and brittle ware we be; Thus to know, how defective we are (as the Greeke renders it) or what we lack, namely to the end of our dayes, is above the in­struction of any creature. We may preach, and you hear of death as long as you and we live, and yet not know he frailty of our lives, till God makes us know it; therefore (saith he) Lord make me to know how fraile I am; none could teach him this lesson but God himselfe. The same holy desires are breathed out, Psal. 90. 12. So teach us to number our dayes, that we may apply our hearts unto wisdome; as if Moses had said; Lord I have been numbring my dayes my selfe, and telling over my life, I can tell no further than three or foure score, and yet though I can tell no far­ther, I cannot apply my heart unto wisdome; we need but little Arithmetick to unmber our dayes, but we need a great deale of grace to number them. A child may be wise enough to number the dayes of an old man, and yet that old man a child, in numbring his own dayes, that is, not able to number his own dayes so, as to apply his heart to wisdome. To number them so, is a very spe­ciall point of wisdome; the true Christian Phylosophy: perfectly Meditatio mo [...] ­tis vita est per­fecta. Greg. Moral. 13. Su [...] ma philo­sophia, Bern. to meditate on death is the perfection of life. And it is therefore our wisdome to die well, because we can die but once; Aman had need doe that wisely which he can doe no more. An errour in death, is like an error in Warre you cannot commit it twice. We have most reason to looke to it, not to erre at all, where it is not [Page 166] possible to erre againe. Actually to erre twice, is more sinfull, but not to have a possibility of erring twice, is most dangerous. We transgresse the lawes of living over and over a thousand thousand times: But as for the lawes of dying, no man ever transgressed them a second time. That we so often transgresse the law of living, is an aggravation of sin upon all men. And that we can transgresse the law of dying but once, is the seale of misery upon most men. Let us then cry unto God to be taught this great wisedome, how to die, and not without wisedome.

THE five first verses of this Chapter, containe the fourth Argument, by which Eliphaz goes on to convince Job of sinful hypocrisie. And the conviction is made two wayes, from a two-fold comparison. First, He compares Job to the Saints, and finds him unlike to them: Secondly, He compares Job to the wicked, and finds him like to them; if so, then Job must needs be a hypocrite, who had carried it faire all the while in the world, for a great professor, and yet when he comes to the tryall, was unlike all the Saints, and most like the wicked of the world. The first Argument may be thus framed.

He is not a just or a holy man, who in his affliction is altogether unlike holy and just men.

But Job, thou in thy affliction art altogether unlike holy and just men.

Therefore thou art not a holy or a just man.

The proposition is implied: The Minor or the Assumption, is in the first verse, Call now, if there be any that will answer thee, and to which of the Saints wilt thou turne? As if he should say, Inquire as much as thou wilt, thou shalt find none among the Saints like thy selfe; they, who have been somewhat like thee (of whom thou shalt find but few) in the troubles which thou hast borne, even those thou wilt find altogether unlike thee, in bearing those troubles. Scarce any of the godly ever suffered such things as thou hast done, but none of the godly ever did such things in their suf­ferings.

As he argues him in the first verse of hypocrisie, by his unlike­nesse to the Saints; so in the next words, he argues him of hypo­crisie, by his likenesse to the wicked: His first argument for this, lyes in the second verse, and in the three following verses there lyes a second argument to confirme the same point; He attempts [Page 168] to prove Job like a foole or a wicked man, two wayes.

• 1. In his manner of suffering.
• 2. In the matter of his suffering.

First (saith he) thou art like a foole, or like a foolish man, like the worst of men, in the manner of thy carriage under sufferings; The argument may be framed thus.

He that behaveth himselfe like a foole, or like a wicked man while he is in trouble, is a man either openly wicked, or grossely hypocriticall.

But Job, thou behavest thy selfe, like a foolish or a wicked man in thy troubles.

Therefore thou art wicked, &c.

The Assumption, or Minor Proposition, is in the second verse, Wrath killeth the foolish, and envy slayeth the silly one. As if he should say, Thou pinest, ragest and vexest thy selfe under they suf­ferings, after the rate of foolish and silly ones, that is, sinfull and wicked ones.

Secondly, He would prove Job, to be a hypocrite, because his sufferings for the matter of them, were like the judgements which God uses to powre forth upon wicked und ungodly men; and that argument may be thus framed.

Wicked men flourish a while, and then sudden destruction com­meth upon them, they and their children, and their whole estates are swallowed up in a moment.

But Job, thou having flourished a little while, wast suddenly surprised and swallowed up by judgements, thou, thy estate, thy chil­dren, all devoured and consumed.

Therefore thou art a wicked man, a very hypocrite; God hath dealt with thee as he uses to deale with his enemies, and therefore thou art not his friend.

This is the Logicke of the context, or the reasons couched in them, whereby Eliphaz would convince Job of sinne; By this, a generall light is let into the whole Context.

Now, we will consider the words, and open their sense di­stinctly.

Interpreters vary much about the meaning of these words.

First, Some of the Jewish Writers, looke upon these words, as [Page 169] proceeding from hight and pride of spirit in Eliphaz, as if he dis­dained to talke with Job any longer about the businesse; as if he looking upon Job as no match for him, in point of argument, bids him looke out an Angel or a Saint to grapple with him in these disputes, and see if he could find any one of those, who would undertake for him as an Advocate, or be his Second, forasmuch as himselfe was so unable to defend his cause, or justifie what he had done; Call now if there be any that will answer thee, that is, answer for thee, or to which of the Saints wilt thou turne for help, to patronize or plead thy cause? But I shall passe that.

Secondly, Others of the Jewish writers make the sense out thus, as if Eliphaz had said with Paul in the point of the Lords Supper (1 Cor. 11. 24.) That which I have delivered unto you, I have received of the Lord, so, that which I delivered unto thee in my former argument, I received from the Lord in a vision, it was re­vealed unto me from Heaven: now, doe thou try whether thou canst learne any thing from Heaven, or from the Saints upon the earth (who are instructed to and for the Kingdome of Heaven) which may answer my arguments, or confute the reasons which I have broughc against thee. I had a vision from Heaven, now call thou to Heaven, and see if thou canst have any answer from thence; Turne also to the Saints, to any Saint upon the earth, and see what they will answer thee, I believe thou wilt not find one amongst them all, differing in judgement from me, or from that Oracle, with Nemo tibi pra­vè corrupteq. de his rebus iu­dicanti patro­nus aderit, nemo qui tibi re­spondeat, tibi ac [...]inat, tuam sententiam [...]ue­atur. which I have now acquainted thee. They will all agree with me in these great principles, about the providence, power and justice of God, about the sufferings sinfullnesse and weaknesse of man. That's a second sense.

Thirdly, Others take the words as an Ironie, as a derision, or scorne put upon Job by Eliphaz; As if Eliphaz had mocked him thus; Thou hast handled the matter well, thou hast carried thy selfe so, in the dayes of thy peace and prosperity, that now when thou art in trouble, thou mayest call long enough, and cry till thy throat akes and thy spirits be spent, and yet have none to answer thee, none to speake a word to thee, or to doe thee any good; though thou cry to all the Saints, and send to all thy friends round about thee, yet in this day none will heare or regard thee: Thou wilt find thy selfe forsaken of all, no man will give thee any assistance, or take any care of thy condition. Just, as Elijah brake forth in holy scorne against the Prophets of Baal (1 King. 18. 27.) [Page 170] when they were crying out to their Idol for helpe, and a signe by fire, Cry aloud (saith he) cry aloud; he bad them cry aloud, yet he knew the Idol was deafe and dumbe, and could neither heare their cry, nor give them answer; So Eliphaz seemes to speake to Job, Cry aloud now, to this, to that Saint, with whom thou art acquainted here on earth, or cry to Heaven, cry to God himselfe; call this way, call that, if any will answer thee, either God above, or Saint below, thou shalt not find here or there any to assist, any to releeve thee. And so he seems to allude to that just retaliation of God, who usually turnes his eare from their cry in a day of trouble who have turned their eares from his counsels, in the dayes of com­fort; As (Prov 1.) Wisedome threatens, They shall call, but I will Vox in tribu­latione eum non invenit quem mens in [...]ranquilitate contempsit. Greg. in loc. not answer, they shall cry, but I will not heare. Why? because they have refused instruction, and have not chosen the feare of the Lord.

In the fourth place, Most of the Popish writers, busie themselves much to ground invocation of Saints, & the intercession of Saints for us, upon this text: As if Eliphaz had directed Job to cry to the Saints departed; Call now if there be any that will answer, and to which of the Saints wilt thou turne? what Saint wilt thou choose for thy patron or helper in this sad condition? So they teach and practise, having appointed a particular Saint in the Kalender of the yeare, to the help of every particular affliction in their lives, and to these they turne themselves in every distresse: They have a Saint for the sea, and a Saint for the land, a Saint for the fire, and a Saint for the water, a Saint for each disease of the body, and for each disaster in the family: To some of these they suppose Job was ad­vised to have recourse, for succour and comfort in his troubles. And yet they are divided in opinion, & give a double sense about it. First, As if Eliphaz had thus bespoken him; If thou doest not give credit unto me, nor believe what I have spoken was revealed Aquinus in loc. from God, then call thou thy selfe upon God, and try whether he will not give thee some answer, and resolve thy doubt: Or if by reason of thine own unworthynesse, thou canst not obtaine an im­mediate answer at the hand of God, then turne thee to some of the Sainrs, that by their mediation thou maist receive light from God, to assure thee about my vision, whether it were sent from Heaven or no. Secondly, Others interpret it more largely, as if Eliphas perceiving Job to be brought to some light and acknow­ledgement of his sins, and now to thirst after the pardon of them: [Page 171] he in these words, exhorts him to call upon, and cry unto God for pardon, if perhaps he himselfe would vouchsafe to answer; But in case shame did so cover his face, and guilt so stop his mouth, that he could not speake unto God immediately, then he adviseth him to pray in aide, from some of the Saints departed, who might manage this sute, and intercede for him at the throne of grace. The grossenesse of this interpretation is such, as carries a selfe-refutati­on with it, and therefore I shall not need to stay long, about the re­futing of it. Neither will I stay to argue against that groundlesse, uselesse Doctrine in generall, The invocation of Saints departed, Which finds no letter of command or direction, no letter of pro­mise or acceptation, no letter of example or practice, for our imita­tion, in the whole Booke of God. But is a reproach to the Saints, & a dishonour to God, whose Name and incommunicable Title is, The God hearing prayers, and therefore to him shall the desires of all flesh come, and if all to him, then who to Saints or Angels? Only He can be the object of our prayer who is the object of our faith, Rom. 10. How shall they call on him, on whom they have not believed? To whom we pray, upon him we must believe Saints departed, are not to be believed upon, how then shall they be called on?

But, to leave the question, I shall only touch two things, to shew how wide they are in this exposition.

First, The confessed Doctrine of Popery tells us, that, before Christs comming in the flesh, and his resurrection from the grave, all the Saints departed were in Limbus, a place which they have framed and built up in their own fancies, as the common receptacle of all those, who died in the faith of Christ, before Christ died; Therefore, they tell us (to eke out the story) That as Christ went downe into Hell, the place of the damned, to strike terrour into the Devils, so he went into this Limbus, thence to deliver the fathers from that prison▪ and carry them up with himselfe into glo­ry. Now this being their Tenet, how senselesse is it, for them, to ground their opinion, of invocation of Saints, upon any Scrip­ture of the old Testament? and therefore it is so, to ground it upon this.

Secondly, if we consider these words we may as well seek for fire in the bottome of the Sea, as for the invocation of Saints in this Text, for here is no such thing spoken of; and if any thing sounds that way, it is rather to condemne praying to Saints, then any con­firmation of it: for call now if there be any that will answer thee, [Page 172] carries this sense rather; call now, for there is none to answer thee, and to which of the Saints wilt thou turne? that is, none among Voca si quis est qui tibi responde [...] q. d. nemo tibi responde­bi [...]. Merc. Quod quidam nosto [...]um hunc locum adsancto­rum mor [...]o [...]ū invocationem quam veteres ne agn [...]ve [...]unt q [...]idem refe­run [...] merum de­ [...]er [...]um est. Idem Paulo post. Nihil hic de sanctorum m [...]r­tuorum invo­catione; Tho­mas Aquinas & Ly [...]an [...] eò quidem refe­run [...]ed aequae inep [...]è ne d [...] ­cam imprè. I­dem in loc [...] Nec, licet in­sultantis ali­quando sit, ut plu [...]i [...]u [...] ta­men suaden [...]is & exh [...]rtantis est. Ʋ [...] Sodes Am [...]o la [...]i­nis. all the Saints (if thou turnest to them) can give thee any help: As Mercer a moderate Papist gives the meaning of this Scripture; against the current of their interpreters.

And this will appeare more fully, in opening the Gramaticall sense of a word or two, which also will give the cleare meaning of the whole passage. Eliphaz (as was hinted in drawing out his ar­guments) calls upon Job to call to remembrance former times, to search the records of antiquity, and see whether he could find an example of any one among all the Saints, who either had such trou­bles as his, or in his troubles spake and behaved himselfe as he had done; he bids him name one, if he could.

Call now] or, Call I pray thee. What we translate, now, is some­time a particle of insulting, but most usually of perswading or in­treating. We render it as an Adverbe of time, but it rather imports a request. So Gen. 12. 13. Abraham entreates Sarah, Say I pray thee, thou art my sister. The word (Kara) which we translate, call, signifies first to cry aloud by way of preaching or proclama­tion, Isa. 58. 1. Cry aloud, lift up thy voice like a trumpet. Se­condly, by way of prayer or invocation, as Psal. 50. 15. Call upon me in the day of trouble. but it rather signifies, and that more pro­perly, to call by way of appellation, or by way of nomination, As Ruth 1. 20. Call mee not Naomi, but call mee Marah. So here, Call now that is, looke over the names, or call over the names of all the Saints, as we use to say, when many should meete toge­ther, and we would know whether they are all met: or as Stew­ards when they pay many hired servants their wages, take the Bill and call over their Names, and so pay them one by one; Mat. 20. 8. In the evening, the Lord of the vineyard saith unto his Steward; call the labourers, that is, call them by their severall names, and give them their hire. Thus we may understand the phrase in this place, reade the catalogue of the Saints, call every one by his name, and put the question to them, aske them whether ever they had such afflictions as thou hast? or aske them whether they behaved themseves under their afflictions as thou hast done? I believe thou wilt find none to answer thee. To this sense Mr. Broughton trans­lates, Call now if there be any that will defend thee, that is, be thy patron or advocate, in word, or in the example of their lives.

If there be any that will answer thee.] For, ehe word which we [Page 173] render answer, signifies not only, answering unto a question, but an answering to a condition, or a correspondency in practise. Verbum respon­de [...]e, in hoc loco significat po­ [...]us similitudinem vel com­parationem quam respon­sionem. Bold. There is an answering by likenesse of works, as well as by fitnesse of words. A reall answer, and a verball answer. Take it so, and then, Call now to the Saints, call them all by their names, intends only thus much, see if there be any that are like thee, or sute either thy spirit or thy condition, if there be any to whom thou mayest paralell thy selfe, either in the matter or manner of thy sufferings. Thou art more like a Heathen, who knows not God, then any of the Saints, in these complainings. And seeing, out of the aboun­dance of the heart, the mouth speaks, these words speake thy heart abounding in sin, but empty of grace. Face answers face in the water. But neither thy face nor heart, will answer either heart or face of any of the Saints, in these waters of affliction. We find this word signifying similitude or comparison, or the equivalence of one thing to another, in that instance, Eccles. 10 19. Money an­swers all things; the meaning of it is, that money in a proportion or value suites paralels and fits all things: There is nothing in the world, but you may suite it with a proportion of money, money will answer it; money answers or is like all things, by an equiva­lency, though not in a formality.

The Septuagint reade it, To which of the Angels wilt thou looke? [...]. And the learned Mercer adheres to that translation, as thinking that by Saints are meant Angels, though he be so farre from laying any bottome in the words for the Popish opinion of the mediati­on of Angels, that he expressely condemnes it; but he gives the sense thus, as if Eliphaz had reproved Job of pride, for contesting with God, when as if he did turne himselfe to Angels, he should find himselfe farre below, and much overmatcht by them: What? thou dust and ashes, more righteous and just than God? Though he charged his Angels with folly, yet even they are too wise and holy for thee to deale with. If thou wert put into the ballance with Angels, how light wouldst thou be? then, how much lighter then vanity art thou, being weighed with God? But the Hebrew is better translated Saints. The word signifies a thing or person, separated or set apart from common, and dedicated to a speciall especially, a holy use. Holinesse (in the generall nature of it) is nothing else but a separation from common, and dedication to a [Page 174] divine service, such are the Saints; persons seperated from the world, and set apart unto God; The Church in generall (which is a company of Saints) is taken out of, and severed from the world: The Church is a fountaine sealed, and a Garden inclosed; so also, every particular Saint is a person severed and enclosed from the common throng and multitude of the world: Come out from among them, and be ye separate saith the Lord, and touch no uncleane thing, and I will receive you, 2 Cor. 6. 17.

Turne thee, it is both a witty and judicious conceit that Eliphaz in these words alludes to painters or Picture-drawers, who when Allu [...]ere vide tur ad pict [...]res qui frequenter ad prototypum & exemplar, quod incitari conan [...]ur; oculos dirigam & ad illud conver­tuntur. they are drawing the Picture of a Man, or of any other thing, fre­quently turne their eyes upon the proto-type, upon that which they are to draw by: when a man sits (as they speake) to have his pi­cture taken, the Artist turnes his eye often upon him; so here, to which of the Saints wilt thou turne thee to see thy picture, or to see any one like thee? where wilt thou looke now, and by looking observe a Saint of thy complexion, a holy man like thy selfe? If the pictures of all the Saints were lost, none of them could be found in, or coppied out from thee. The word which we translate turne, Verbum [...] non simpliciter respicere sig­n [...]ficat, aut a­liquid intueri, sed cum qu dā animi inten­tione & ad a­liquem fluem. doth not signifie simply to looke about or turne the eye, but to turne the eye about with much intention or curiosity of observa­tion, to make a discovery, and find out somewhat. Sometime it signifies to looke in compassion, Psal. 25. 16 Turne thee unto me (saith David) and have mercy upon me, for I am very low: To looke in compassion, notes a strictnesse of observation, to find out what charity or mercy should supply: such a look or view of his estate David desired, that God would turne his eye upon him: to what end? that he might consider and find out all his necessities, and in mercy succour him.

So then, To which of the Saints wilt thou turne? sounds thus much, upon what Saint wilt thou fix thine eye, to find thy own likenesse, a representation of the sufferings thou bearest or of thy bearing these sufferings? Take the summe and sense of the whole verse thus; Call over the roll or catalogue of all the Saints; which either ever were, or at this day are upon the face of the earth, See, if there be any whose condition or actions will answer in pro­portion unto thine; turne thine eye upon all the holy ones, see if thou canst observe any like thy selfe, in the matter or manner of thy afflictions, in the dealings of God with thee, or in thy complai­nings against God. Job, thou standest alone for all the Saints, [Page 175] goe to the fooles of the earth, and to the prophaner Infidels, among them thou mayest haply meet thy patterne, and among their records reade the story of thy own impatience and miscarriage: For (as it followes) wrath billeth the foolish, and envy slayeth the silly one.

How like a foole and silly one art thou▪ who hast thus almost vext thy selfe to death at thy own troubles, and pinest with envy at the prosperity of others. Such seemes to be the connexion and de­pendance of the second verse with, and upon the first, which I shall presently descend to open, when I have added an observation or two from the former already opened.

It was good advice which Eliphaz gave Job in that condition, namely, to take view of the Saints, and to compare himselfe with them: Thence observe;

It is profitable for us to look to the example of the Saints, either those departed, or those alive, and by them to examine, both what we doe, and how we suffer.

God hath given us, not only his word for a rule, but he hath given us examples as a rule, to walke by. He hath given us his own ex­ample, that, we looking unto him, should be holy as he is holy in all manner of conversation; be ye holy as I am holy: God, who is The holy one, is the Highest patterne of holinesse. And he hath gi­ven us his Son, who is the expresse image of his person, and the brightnesse of his glory, to be our example. The life of Christ is a faire copy indeed, a copy without any blot, or uneven letter in it; For, He also is The Holy one. Christ is not only The principle of holinesse, but also The patterne of holinesse to his people; they that say they abide in him, must walke even as he walked; His workes, (excepting those which were miraculous and workes of mediation between God and us) are our rule, as well as his word, Heb. 12. 2. Looking unto Jesus the author and finisher of our faith, who for the joy that was set before him, &c. words of neere im­portance with those in the text, to which of the Saints wilt thou turne thee? Looke to Jesus; when you are in sufferings and have a race of patience to run, let your eye alwayes be upon Christ, and draw the lines of your carriage, both in your spirits and out­ward actions, according to what you see in Him, Looke to Him: And ver. 3. Consider him that endured such contradiction of sinners.

Which the Apostle Peter (1 Pet. 2. 21.) gives us in plaine termes, For even hereunto were ye called, because Christ also suffered for us, leaving an example that we should follow his steps: [Page 176] We must follow his steps both in the matter and in the manner of our sufferings; therefore Christ saith; Take my yoke upon you, and learne of me, Mat. 11. 29. Christ calls it his yoke (it is a yoke of affliction as well as a yoke of instruction) And he calls it his yoke, not only because, he, as a Lord layes it upon the necks of others, but because, he, as a servant bore that yoke himselfe; therefore he saith, Take my yoke upon you and learne of me, that is, not only take my yoke upon you for the matter, but learne of me for the manner, how to beare that yoke. Besides these grand leading, uner­ring examples of God and Christ, the examples of the Saints are also commended to our imitation, both in doing and in suffe­ring. Whatsoever things were written (and examples were written) aforetime, were written for our instruction. Why hath the Holy Ghost set so many pens a worke, to write the lives of the Saints? why hath he kept a record of them in his own book, but for direction to his people in after-times. The Lord hath not regi­stred any one act of the Saints, but is usefull for us. The acts of Noah, Abraham, Isaac, Jacob, Samuel, David, are full of practi­call Divinity. The sufferings and troubles of these and many o­thers, are full (if I may so speake) of pathical Divinity: As the Apostle James his counsell doth more then intimate (James 5. 10.) Take my brethren the Prophets who have spoken in the Name of the Lord, for an example of suffering affliction and of patience; Hence those antient Saints and believers (Heb. 12. 1.) are called a cloud of witnesses; A cloud, because there is a directive or a lea­ding vertue in them; As there was a cloud that went before the children of Israel in the day to leade them, so this cloud of witnes­ses, leads us up and downe the wildernesse of our sorrowes, and in the darke night of our sufferings. Turne you to the Saints, to that cloud of witnesses, eye them, and see what becomes you in sad times; They have suffered joyfully the spoiling of their goods, suf­fer you likewise, if you come into the hands of spoilers. They li­ved by faith in the midst of a thousand deaths, live you likewise by faith in death, when ever you come into the hand of that king of terrors. And when at any time your own hearts or the wayes of others are out of course, check and chide them for and from those disorders, by sending them to the practise of the Saints. Looke to the Saints, from which of the Saints have you learned to be proud and high minded? from which of the Saints have you learned to be earthly and covetous? from which of the Saints [Page 177] have you learned to seek and set up your selves, or to be impatient under the hand of God? That man hath reason to suspect he hath done ill, who doth that, which a good man never did, or ever repented the doing of it. Observe further;

When God forsakes a man, all the Saints on earth forsake him too. Eliphaz lookes upon Job, as a man forsaken of God, and then he bids him get help if he could among the Saints. He that opposes God, shall be opposed by all who are Gods. There is the same mind in the servants of Christ, which is in Christ their Master. They love where and whom he loves, they hate whom he hates, they are ashamed of those, of whom Christ is ashamed; If God reject a man, the Saints will not undertake or answer for him. So much of the first Argument, ranking Job with the wicked, because (as Eli­phaz thought) he could not find any in the rank of Saints like him­selfe.

The second Argument rises to a like conviction, because, (in the same mans opinion) he might easily see himselfe so like the wicked.

For wrath kills the foolish man, and envy slayeth the silly one.

Here are two sinfull passions, wrath and envy, and here are two sorts of sinfull persons, The foolish man, and The silly one producing two sad effects, (which yet in effect are but one,) The one kills, and the other slayes, both are deadly and destructive, wrath killeth the foolish man, and envy slayeth the silly one. There are severall sinnes and lusts which accompany, as the severall ages and deg [...]ees, so the Omne pomum, omne g [...]anum, omne frumen­tum, omne lig­num habet ver­mem suum, & alius vermis mali, alius pyri, alius Tritici. August. severall tempers of men. Rashnesse and intemperance, hurry and inflame young men; ambition blowes up riper yeares, and cove­tousnesse often tyranizeth over old age: Wrath takes hold of fools, and envy seizeth the silly one. These wormes strike the roote of such men, and make them wither. As there is a speciall worme killing speciall trees, and consuming their fruits; so there are speci­all lusts, which like wormes, eate out, and destroy the life of man; wrath killeth the foolish man.

The foolish man.] He is A foole, who hath not wisedome to di­rect [...] Temerarius, au­dax, imprudens, percitus ira. himselfe; but The foole, is he, who will not follow the counsell and direction of the wise. The word signifies, not so much a foole, who hath no knowledge; as a foole, who makes no use of the knowledge, which he hath: such a one is a foolish man indeed. Or it notes a man hasty, bold, inconsiderate, rushing on hand over head, without feare or wit. A man, who either is master but of lit­tle knowledge, or that which he hath (be it little or much) ma­sters [Page 178] him. It agrees fully in sense, and is the same to a letter in found, with our English word Evill; Such the Prophet (Zech. 11. 15.) describes: Take (saith he) the instruments of a foolish sheapheard, he doth not meane, the instruments of a rude and meerely ignorant sheapheard, a man that hath no knowledge or learning, but of a rash and imprudent shepheard, or of a lazie and idle shepheard, who, though hath knowledge, yet knowes not how (or hath no heart) to improve his knowledge for the good of his flock. The Prophet Ezekiel gives us the character of such, Chap. 34. 4. The diseased have ye not strengthened, nor have ye healed that which was sicke, nor bound up that which was broken, &c. but (will ye know what work they made?) with furie and with crueltie have ye ruled them; ye have been moved with fury, not with pity, and acted by passion, not by reason, much lesse by grace. So in this place, the foolish man, whom envy slayes, is not a meere ignorant, one that hath no brains, but one hare-brayn'd and uncompos'd Eliphaz hints at Job secretly in this word, whom he knew reported for a man of great knowledge and learning, ac­cording to the learning of those times, yet he numbers him with N [...]n his solum sed calamo i [...]os [...]imur in scribendo, eum (que) [...] & fra [...]g [...]mus, & pecto [...]s pene­callo & alcato res tesseris & cuicun (que) instru­mento quil [...]bet, ex quo d [...]fficul­tatem se pa [...] arbitratur August [...]ra stultitiae come [...]. sooles, because, he conceived him wrathfull, rash, intemperate, not having any true government of himselfe. Anger resteth in the bosome of fooles, Eccles. 7. 9. A foole is not able to judge of the nature of things or times, or occasions, and therefore he is angry with every thing that hits not his nature or his humour. He will be angry with the Sunne, if it shine hotter then he would have it, and with the winds, if they blow harder then he would have them, and with the clouds, if they raine longer then serves his turne. They that are emptiest of understanding, are fullest of will, and usually so full of will, that we call them will-full. Hence, unlesse every thing be ready to serve their wills, they are ready to dye by the hand or judgement of their passions.

Wrath kills this foolish man.] Wrath may be taken here two woyes, either for the wrath of God, or for the wrath of man. In the former sense, the meaning is, That the wrath of God kills foo­lish men; Which is an undoubted truth, but I rather adhere to the latter, which gives the meaning thus, That the wrath of a foolish man, kills himselfe; his own wrath, is as a knife at his throate, and as a sword in his own bowels: The word which we translate wrath, signifies indignation, anger, teastinesse or touchinesse: Properly wrath is anger inveterate; anger is a short fury, and [Page 179] wrath is a long anger; when a man is set upon't, when his spirit is steeped and soak't in anger, then 'tis wrath. Esau raked up the burning coales of his anger in the ashes, till his Fathers Funerall, The time of mourning for my father will shortly come, then will I slay my brother. But our word rather notes, a servent heate and [...] distemper of spirit presently breaking forth, or an extreame vexa­tion fretting and disquieting us within: As Psal. 112. 10. The wicked shall see it and be grieved, (that is, he shall have secret in­dignation in himselfe to see matters goe so) He shall gnash with his teeth and melt away. Gnashing of the teeth is caused by vexing of the heart; And therefore it followes, he melts away; which notes (melting is from heate) an extreame heate within. The sense is very suitable to this of Eliphaz, wrath slayeth the foolish, or wrath makes him melt away, it melts his grease with chafing, as we say, of a man furiously vext; Hence that deplorable condition of the damned, who are cast out of the presence of God for ever, is described by weeping, and wailing, and gnashing of teeth; which imports not onely paine, but extreame vexing at, or in themselves. Those fooles shall be slaine for ever with their own wrath, as well as with the wrath of God.

Wrath killeth, &c.] But how doth wrath kill a foolish man? his wrath sometimes drawes his sword and kils others: but is his wrath as a sword to kill himselfe? Many like Simeon and Levi, in their anger have slaine a man; but that the anger of a man should slay himselfe, may seeme strange? The passion of vvrath is such an engine, as recoyles upon him that uses or discharges it. As the desire of the slothfull killeth him, Prov. 21. 25. so, the wrath of a foolish man kils him: that place enlightens this; how comes desire to stay the slothfull? thus; A man slothfull in action is full of desires and quick in his affections after many good things: he would faine have them, he longs for them: but the man is so ex­treame lazie, that he will not stirre hand or foot to get the things which he desires, and so he pines away with wishing and woulding, and dies with griefe, because desire is not satisfied. So, in like man­ner, wrath is said to slay a man; first, because it thrusts him head­long upon such things, as are his death; he runnes wilfully upon his own death, sometimes by the dangerousnesse of the action, whence casuall suddaine death surprises him; sometime by the unlawful­nesse of the action, which brings him to a legall or judiciary death. Secondly, his wrath is said to kill him, because his wrath is so vex­ations [Page 180] to him, that it makes his life a continuall death to him, and at last so wearieth him out, and wasts his spirits, that he dyes for very griefe: and so at once commits a three-fold murder; First he murders him intentionally, against whom he is wroth: Secondly, he, really, murders his own body; and thirdly, he, meritoriously, murders his soule for ever, except the Lord be more mercifull, then he hath been wrathfull, and the death of Christ heal those wounds, by which he would have procured the death of others, and hath (as much as in him lies) procured his own.

And envie slayeth the silly one.] These two expressions meet neere upon a sense. Envy is the trouble which a man conceives in himselfe, at the good which another receives. This disease gets in at the eyes and eares, or is occasioned by seeing or hearing of our neighbours blessings. In the 1 Joh. 2. All the lusts in the world are reduced to three heads, The lust of the eyes: the lust of the flesh; and the pride of life; Envy is the chiefest lust of the eyes, and it is properly called the lust of the eye: because a man seldom envieth another, untill he sees, some good, he hath above himselfe. This passion is a murderer also, it begins at the eyes, but it rots down in­to the bones.

Envy slayeth the silly one.] There is not much difference be­tween the nature of these two, the foolish man, and the silly one: But the Originall words by which they are expressed are very dif­ferent. The roote signifies to perswade, to intice, or allure: And it [...] Sua sus per sua sus, d [...]eptus, seductus fuit, h [...]nc [...] sua deo, apud Grecos. [...] Japheth le Ja­ [...]he [...]h. is taken sometime in a good sense (as in Gen. 9. 27.) where the Holy Ghost speakes with admirable elegancy, God will perswade the perswadable; we translate it, God will perswade Japhet. Japhet had his name from being perswaded or perswadable, God shall intice or perswade Japhet: which was a prophecie of the calling of the Gentiles, who are descendants from Japhet, as the Jewes are from Shem. So, that word is applied to Gods drawing, or, allu­ring men by the sweet promises and winning enticements of the Gospell. God doth (let it be taken in holy reverence) tole men on by promises, and deceive them graciously into the Gospell. (Hos. 2. 14.) I will allure her and bring her into the wildernesse. And be­cause by perswasions men are often deceived and seduced to evill, therefore the word signifies also to deceive and beguile, as well as to perswade; and in the passive to be beguiled and deceived; Hence, the word in the text is derived, which we translate a simple one, or a man that will easily be perswaded & led by another, a sequatious [Page 181] or easie man, whom you may carry with a mouth full of good words, and faire promises, whether you will. Yet, we finde this word (Psal 116. 6.) used in a good sense, for a man without sin­full guile and craft, a simple, honest, plaine-hearted man, The Lord preserveth the simple. But here and often else-where it is ta­ken in an ill sence, for a man without sence and reason, without heart and spirit, a man that cannot in any competency judge of things, or make out his way, but is meerly led, and lives upon the opinion and judgement of another: To such wisdome cryeth with­out and uttereth her voyce in the streets, how long yee simple ones, will ye love simplicity, Prov. 1. 20, 22. This silly one envie slayeth; Exiguo animo & abjecto spi­ritu. He is out of his wits already, and a little matter will put him out of his life: Envy slayeth him, that is, a simple man looking upon the prosperity and blessings of God upon his neighbour, will needs afflict himselfe: he lookes upon himselfe, as having lost all, if that man gaine: he fals, if his brother stands, and can with more ease die miserably, then see another live happily. In this sense it is, That envie kils the silly one.

Now the reason why Eliphaz speakes of these two, the foolish and the simple one, and characters them, as dying by the hand of these two lusts, wrath and envie is, because he conceived all Jobs troubled, and (as he thought) muddy complaints in the third Chapter, arose from these two impure and filthy springs, wrath and envie, from proud wrath, and impotent envie; he looked up­on him, as angry and displeased, yea as enraged, because God had dealt so ill with him; and he supposed he saw him pale and wanne, eaten up and pined with envie, because others were so well, be­cause his friends enjoyed health & lived in prosperity round about him. As if he had said, Thou art wroth at thy owne povertie, sick­nesse and sores, and thou art envious at our plentie, health and ease. And may not folly and simplicitie, challenge that man for Theirs, whose spirit thus resents, either his own evils, or his neighbours good? Observe hence,

First, Every wicked man, is a foolish, a silly man; Sinne is pure folly, In the Proverbs all along, wickednesse is the Interpretation of foolishnesse. It is folly to take brasse Counters for gold, and to be pleased with Bugles more then with Diamonds. When an heyre is impleaded for an Ideot, the Judge commands an apple, or a counter, with a peece of gold to be set before him, to try which he will take; if he takes the apple or the counter, and leaves the [Page 182] gold, he is then cast for a foole, and unable to mannage his estate, for he knows not the value of things, or how to make a true e­lection. Wicked men are thus foolish and more, for when bu­gles and diamonds, counters and gold are before them, they leave the diamonds and the gold, and please themselves with those toyes and bables; when (which is infinitely more sottish) Hea­ven and hell, life and death are set before them, they chuse hell ra­ther then Heaven, and death rather then life; they take the meane, transitory, trifling things of the world, before the favour of God, the pardon of finne, a part in Jesus Christ, and an inheritance a­mong the Saints in light All the wisdome of wicked men, is wis­dome in their owne conceits. And Solomon assures us, that there is more hope of a foole then of such, that is, of those, who are sensi­ble of their owne failings, and are willing (as the Apostle directs) to become fooles that they may be wise, 1 Cor. 3. 18. Opinion in it selfe is weake, but self-opinion is very strong; even the strongest of those strong-holds, and the highest of those high Towers, which the spirituall warre, by those weapons which are mightie through God, is to oppose and cast down: which, till they are cast down, these fooles are impregnable, and will not be led captive unto Christ.

Secondly, observe, That to vex and to be angerie at the trou­bles that fall upon us, or at the hand which sends them, is a high point of folly and of ignorance. Wrath and discontent slay the foo­lish, such are at once, twice slain, slain with the wrath of God, and with their own.

To die thus, is to die like a foole indeed. For first, this wrath of man springs from his ignorance of God: Man would not be angry at what the Lord doth, if he knew he were the Lord, and may doe what himselfe pleases. The ground of anger is a supposition of wrong.

Secondly, This wrath of man springs from ignorance of him­selfe. He cannot be angry with any crosse, who rightly knows him­selfe.

First to be a creature.

This notion of our selves teaches us that lesson of humility, to be subject to the will of our Creatour. The law of our creation cals us to all passive obedience, as well as unto active, as much and as quietly to suffer, as to doe the will of God. But especially, if a man did fully know himselfe to be a sinfull creature, he would not [Page 183] be angry; yea, he would lay a charge upon his mouth, not to utter a word, and a charge upon his heart not to utter a thought against what the Lord doth with him. I will beare the Indignation of the Lord, because I have sinned against him, saith the Church, Micah 7. 9. As if she had said the remembrance of my sinne takes away all pleading, much more all quarrelling, in how angry a posture soever the Lord sets himselfe to afflict me: And therefore my spirit is resolved, that because my flesh hath sinned, my flesh shall beare the indignation of the Lord. He that knowes what it is to sinne, knowes that all sufferings l [...]sse then hell, are l [...]sse then sinne. If a man were convinced of this, that, what he beares is lesse then his sinne deserves, he would beare it, with thanks, not with complaints. Irascitur, quia omnia sibi cebe­ri pu [...]at. Yea he would say, that, as he hath deserved all these and more then all these stroakes, so he hath need of them. The bundle of folly in his heart cals for a bundle of rods upon his backe and he sees want of correction might have been his undoing. Therefore to be angry with affliction, argues a man ignorant of himselfe as a creature, much more as a sinfull creature. Once more the foolish­nesse of such wrath appeares to the eye of nature and common rea­son, because this wrath brings no ease or remedy at all to those wounds, but rather makes them more painfull, if not remedilesse. It is an argument of folly to doe a thing, whereby we cannot helpe our selves, but it is folly and madnesse to doe that which hurts, which makes our wound fester and our disease grow desperate. Did any man ever ease himselfe by fretting or raging under the crosse? How many have made their crosse more heavie upon them, by raging at it? A mans owne wrath, is heavier to him then his crosse. A stone is heavie, and sand weightie, but a fooles wrath is heavier then them both, Prov. 27. 3. A fooles wrath is very heavie to others, but it is heaviest to himselfe. The text is expresse for it, which may be a third observation.

To be angry and discontent at Gods judgements is more destructive to us, then the judgements themselves.

The wrath and judgements of God afflict onely, but your owne wrath destroyes; wrath slayes the foolish. Probably God came onely to correct you, but wrath kils you. The wrath of man is a passion but it is very active upon man, and eats up the spirit which nurses and brings it forth: Frowardnesse and anger are at once our sinne and our torment. He that is angry when God strikes, strikes himselfe, whereas humble submission to the blow, turnes it into a [Page 184] kisse or an embrace, and they that sit downe quietly and believing­ly under any evill, beare it at present with more ease, and in the end, find it in the inventory of their goods. So David, It is good for me that I have been afflicted. Fourthly note,

That to envie another mans good or prosperity is an argument of the worst simplicitie.

Envy slayeth the silly one.] Envie is a common theame, I will not stay upon it; but shall onely give you two reasons to demon­strate the silly simplicity of an envious person.

1. The good of another is not thy hurt, thou hast not the lesse, because another hath more. Leah's fruitfulnesse was no cause of Rachels barrennesse. Thy portion is not impaired by thy brothers increase; thou hast thy share, and he hath but his; how silly a thing then is it to envie him, that hath much, vvhen as, his having much is not the cause why thou hast little. Againe, this troubling thy selfe that others have more, will not get thee any more; envie never brought in earnings or encrease.

2. A man of wisedome will make all the good of another his good. Take away envie, and that vvhich is mine, is thine, and if I take away envie, that vvhich is thine, is mine. To have a heart to blesse God for his blessings upon another, is it selfe a great blessing, and gives thee likewise a part in those blessings. Thus we may en­joy all the joyes and comforts, the favours and deliverances, the Tolle invidiam & quod meum est, tuum est, & si ego tollam it­vidiā quod tuū est meum est. health and peace, the riches and plenty, the gifts, yea and the very graces of all those, in vvhose graces and gifts, plenty and riches, peace and health, &c. We can really and cordially rejoyce. Where­as an envious man ever stands in his own light, and cannot rejoyce in his own mercies, for grieving at his Brothers.

So farre of the second part of the argument, whereby Eliphaz would convince Job of wickednesse, his likenesse to the wicked in bearing of, or rather fretting against his troubles.

TWo parts of the fourth argument were cleared in the two for­mer verses. In these three Eliphaz argues further, to the same effect. His argument is grounded upon his own experience, which had shewed many examples of foolish men, like Job (as he suppo­sed) both in his rising and in his falling, in his good days and in his evill. I have seen the foolish taking root, and suddenly I cursed his habitation, &c. The argument may be thus framed.

Foolish men flourish a while and then come to certaine and sudden destruction, they and their children and their estates are all crushed and swallowed up.

But thou didst flourish a while, and grow up like some goodly tree, yet sudden destruction came upon thy children and upon thy estate, the robbers have consumed and swallowed all up.

Therefore thou art foolish, &c. I have seen the foolish taking root, but suddenly I cursed his habitation; I have seen thee taking root, and I observe thy habitation cursed; Thy outward condition is so paralell with theirs, that I know not how to distinguish thee, from them, in thy inward and spirituall condition.

Eliphaz urgeth experience. He urged experience in the fourth Chapter, v. 8. Even as I have seen they that plow iniquity and sow wickednesse, reap the same, &c. He urgeth experience here againe, and this superadded experience seemes to answer an objection which might be made against that former experience: For some might say, many wicked men plow iniquity enough, and sow wick­ednesse abundantly, yet they reap comforts and the contentments of this world: they have what their hearts desire, a full harvest of riches, pleasures and honours.

It is true (saith Eliphaz) I grant it, I have observed the like [Page 186] also I have seen the foolish taking root; yea, but I can answer quick­ly and remove this objection: it doth not at all weaken my former assertion, grounded upon that experience, for as I have seen him take root, so, suddenly I cursed his habitation, his children are far from safety, &c. He flourisheth, but he withers quickly, he takes root, but he is soon puld up by the roots.

I have seene] Experience is the mistresse of truth. Truth is cal­led the daughter of time, because experience bringeth forth many truths; and the word of God is made visible in the works of God. I have seen (saith he) This truth hath run into my eye. In experien­ces the promises of God stand forth, and in experiences, the threat­nings of God stand forth, and shew themselves: all the experien­ces that we have in the world, are onely so many exemplifications of the truths contained in the promises or threatnings of the word.

The foolish] I shall not stay to open that terme, for we met [...] Levem hominē notat, qui sine consilio agit, vul [...] & facit nullam (que) facti rationum habet, nisi quia ita ve­n [...] in mentem Goc. with it in the former verse, wrath slayeth the foolish one. Onely in a word, this foolish man is one, who acts without counsell, and whose will is too hard for his understanding. He hath no reason for what he doth, but because he hath a mind to doe it. A foo­lish man is a wicked man, and here the foolish man is a wicked man at ease, a wicked man in his fulnesse and aboundance of out­ward comforts: A foole is ever worst, when he is at ease. And as he more abounds in comforts, so, he abounds more in sin. All mercies are to him but fuell for his folly, and meat and drink for his madnesse. That rich man who pleased himselfe so in his world­ly successes is cal'd a foole, Thou foole, this night shall thy soule be taken from thee, and then whose shall all these things be which thou possessest? (Luke 12. 20) All wicked men are foolish, and wicked rich men have ever the greatest stock of folly. And they are there­fore more foolish then others, because they think themselves wi­ser then all. If a man can get riches, if his root be well setled in the earth, and his branches spread fairely out, he accounteth him­selfe very wise, and so doe many others account him too. A thri­ving sinner is a foolish and an unprosperous man, but he that plots how to thrive by sin, is the most foolish man in the world, and therefore in all his prosperity most unprosperous. As the foolish take roote, so, that by which they take root is often times their folly.

Taking root] Wicked men under the outward curse are com­pared to trees not taking root, Isa. 40. 24. He bringeth the Prin­ces [Page 187] to nothing, yea they shall not be planted, yea they shall not be sowne, yea their stocke shall not take root in the earth; And Psalme 129. 6. Let them be as the grasse upon the house (having no earth to take root in) which withereth afore it groweth up, whereof the mower filleth not his hand, nor he that bindeth up the sheaves his bosome. Wicked men prospering, are compared to a tree well rooted. I have seen the foolish taking root; that is, confirmed and setled in their outward prosperity. A root is to the tree as a foundation is to the house, the establishment of it; when a tree is well rooted, it takes in the moisture of the earth freely, then the body or trunk growes big, the branches spread forth, the leaves are green, and it abounds with fruit. So that with the wel­rooting, we must take in all that concernes the flourishing of a tree. Hence, other Scriptures expresse the men of the world by trees, not onely secretly taking root in the earth, but putting them­selves forth and appearing in their visible beauty and verdure. (Ps. 37. 35.) David produceth his experience, I have seen the wicked in great power (how? taking root, yea) spreading himselfe like a greene bay-tree. They are described by their boughs, bran­ches and leaves. And in Isa. 2. 11. The day of the Lord, shall be upon the Cedars of Lebanon, that are high and lifted up, not one­ly upon the Cedars of Lebanon that are deeply rooted, but upon the Cedars of Lebanon that are high and lifted up, and upon all the Oakes of Bashan; In the 14. of Hosea v. 5. The prosperous estate of the Church (under the dew and influence of heavenly bles­sings) is held forth to us under the notion of a tree taking root. I will be as the dew to Israel, he shall grow as the Lilly, and cast his roots as Lebanon (that is as the trees in Lebanon) his branches shall spread, and his beauty shall be as the Olive tree, and his smell as Lebanon.

In the fourth of Daniel, the state, glory and magnificence of the kingdomes of this world are shadowed by a tree: Nebuchad­nezzar in a vision hath a tree presented before him, he knew not what to make of it, and therefore calls for the Wise-men to ex­pound the vision, which he thus relates, ver. 4. I saw and behold a tree in the middest of the earth, the height thereof was great, and the tree grew and was strong, and the height thereof reached un­to heaven, and the sight thereof to the ends of the earth, and the leaves thereof were faire. When Daniel comes to interpret it, (ver. 22.) he sayes to the King, Thou art this tree, &c. Nebu­chadnezzar [Page 188] in all his worldly pomp, is set forth by a goodly tree. In the 53. of Isa. v. 2. Where the birth of Christ is prophecied, it is said, That, he shall grow up before him, as a tender plant, and as a root out of a dry ground. As a very flourishing estate, whether in spirituals or temporalls, is exprest by a tree planted by the water side: So a mean, low estate is signified by a tree in a dry ground. Our Lord Jesus, in regard of any outward glory, was like a tree in a dry ground, as the words following expound it, He hath no forme nor comelinesse, and when we shall see him, there is no beauty that we should desire him. His kingdome was not like the king­dome of those great Monarchs, strong, and high, and beautifull with any created lustre. Hence observe,

First, That wicked men may flourish in great outward prosperi­ty. I have seen the foolish taking root. The Prophet Jeremiah in the twelfth of his Prophecy (a Scripture touched before, Chap. 4. v. 7. to this purpose) being somewhat scandalized at the prospe­rity of treacherous dealers, describes them thus, ver. 2. Thou hast planted them, yea they have taken root, they grow, yea they bring forth fruit. Here are four degrees; first they are planted, there is many a tree planted that takes not root, but (saith he) thou hast planted them, yea, they have taken root: There are some trees which are both planted and have taken root, yet they doe not grow, especially not to any height or greatnesse, though they live, yet they doe not thrive; These are planted, and they take root and they grow; but there are many trees planted, rooted and growing, which yet are fruitlesse; these have all, they are planted, they take root, they grow and they bring forth fruit; And who are these? Surely the worst of men, as the very next words evidence, God is neare in their mouthes, but he is far from their reines; God is neare in the mouth of such, that is, they may speak of him sometimes, but he is far from their reines, there is nothing of God in their hearts; and surely they that have no­thing of God in their hearts, have nothing of goodnesse in their hearts, or in their lives.

This present glory and prosperity of wicked men, lifts up the glory of Gods patience. How is the glory of the patience of God exalted, in letting them have ease, who are a burthen unto himself? in letting them prosper, who are (as God can be pained) a paine unto himselfe? in suffering them to flourish who vex his people, in suffering them to laugh, who make his people mourne.

Further, He gives them leave to take root and flourish (whom he could blast and root up every moment) that all may see what is in their hearts. If God did not permit them to take root, yea and sometimes to grow up and flourish, we should never see what fruit they would bring forth: we should never see those grapes of gall, those bitter clusters; if these vines of Sodome, and fields of Gomorrah, were not watered with the dew, and warmed with the Sun of some outward prosperity.

Lastly, The prosperity of wicked men, is a great tryall of good men; The flourishing of the ungodly is as strong an exercise of their graces, as their own witherings. Observe secondly,

That wicked men may not onely flourish and grow, but they may flourish and grow a great while. I ground it upon this, the text faith, that they take root, I have seen the foolish taking roote, and the word notes a dcep rooting. In the Parable of the sower [...] (Matth. 13. 21.) it is said, that the seed which fell into stony ground withered, because it had no root, noting, that the cause of a suddaine decay or withering in any plant, is the want of rooting; whereas a tree well rooted, will endure many a blast, and stand out a storme. Some wicked men stand out many stormes, like old Oakes, like trees deeply rooted, they stand many a blast, yea many a blow; spectators are ready to say, such and such stormes will certainly overthrow them, and yet still they stand: but though they stand so long, that all wonder, yet they shall fall, that many may rejoyce; and take up this proverb against them (as of old against the King of Babylon) How hath the oppressor ceased? The Lord hath broken the staffe of the wicked, and the scepter of the Ru­lers: He who smote the people in wrath, with a continued stroake, he that ruled in the Nation with anger is persecuted, and none hindreth. Therefore many shall breake forth into singing, yea the Fir trees shall rejoyce at him, and the Cedars of Lebanon, saying, since thou art laid down no feller is come up amongst us, Isa. 14.

Thirdly observe,

Outward good things are not good in themselves. The foolish take root. The worst of men may enjoy the best of outward com­forts. Outward things are unto us, as we are. If the man be good, then they are good. And though the Preacher tells us, Eccles. 9. That all things come alike unto all, yet all things are not alike un­to all. There is a great difference between the flourishing of a wise man, and the flourishing of a fool; all his flourishing and fast­ning [Page 190] in the earth is no good to him, because himselfe is not good: Spirituall good things are so good, that though they find us not good, yet they will make us good: we cannot have them indeed, and be unlike them. But worldly good things find some really good, and make them worse; others who had but a shew of goodnesse, they are occasions of making stark nought; Rooting in the earth, never helpt any to grow heaven-wards: Many deeply rooted in the earth, have grown down, and gone down to the depths of Hell.

Fourthly observe, as a consequence from the former; That the enjoyment of outward good things, is no evidence, can be made no argument that a man is good. I have seen the foolish taking root. And yet how many stick upon this evidence; blessing themselves because they are outwardly blessed. Yea, though they meet with a discovery of their sins, and sinfull bosomes in the word, though they find those sins threatned, yea cursed with a grievous curse in the word, yet they blesse themselves and say, we are rich and flou­rish, we have a good estate and credit, we take root and stand, but they forget that all this may be the portion of a foole. I have seen the foolish man taking root.

The word here used, to curse, springs indifferently from two roots, which yet meet and are one, in signification: Namely, to strike through or to pierce, as a man is struck through with a staffe [...] dedu­citur, vel à [...] vel à [...] fodit, per­fodit, terrebra­vit, & per me taphoram ma­ledixit, execra­tus est; est me­taphora trans­lata ab his qui gladio aut pu­gione aliquem-transverberant, tanquam si ali­quis Dei aut hominis male­dictione traji­ceretur. Cartw. in Prov. 11. 26. or sword, or stabd with a dagger; Thus Hab. 3. 14. Thou didst strike through with his Staves the head of the villages. And Isa. 36. 6. The piercing of a reed into the hand of him that leans up­on it, is exprest by this word. So then it carries a metaphoricall allusion to the effect of a curse, the curse of God alwayes, and the curse of man upon due grounds, is as a sword or a dagger, pier­cing a man thorough and thorough, through both soule and body. I have cursed his habitation, that is, I have smitten his habitation quite through with a curse.

Some read, I abhorred or I abhominated his habitation. I was so far from envying this flourishing, spreading tree, or from being in love with his goodly seat and brave habitation, that I loathed and could not abide it. The cottage of an honest man was more delight­full to me, then the tents or pallaces of wickednesse.

But the word beares rather to curse; which is first to wish [Page 191] evill unto another: And secondly to fore-tell, to pronounce or de­nounce evill against another. Often in the Psalmes, Davids cur­ses upon his enemies, are predictions from the Spirit of God, not maledictions or ill wishes from his own spirit; Good men know not how to wish evill; their cursings are Prophecies not prayers: they fore-tell or fore-see evils, but they desire them not. I have Pium non de­cent dirae. not desired the woefull day, Lord thou knowest, said that Prophet, who had denounced many woefull dayes, Jer. 17. 16.

In Scripture, many are said to doe that which they declare to Id fieri ab ali­quo dicitur in Scriptura quod faciendum de­nunciatur. be, or fore-tell that it shall be. As (to give an instance or two) Levit. 13. in the case of the Leper, the text saith, that when the Priest makes up his judgement concerning the Leper (having found the tokens of Leprosie upon him) he shall defile him (ver. 3. and ver. 8.) or make him uncleane, so the Originall gives it; which we translate, The Priest shall pronounce him uncleane. In that sence the Ministers of the Gospell (whose businesse is to cleanse) defile many; yea, one way to cleanse men, is thus to de­file and pronounce them Lepers. So Isa. 6. 8. the Lord sends the Prophet against that people, and saith to him, Make the heart of this people fat, and make their eares heavy, and shut their eyes; Praedic excae­eanaos o [...]ulos, & aures ag­gravandas. Now, the Prophet did not act this himselfe, he did not deafen their eares, or blind their eyes, but onely fore-told or denounced that this, judgement should fall upon them; because they had so long stopped their eares, at last their eares should be stopt and made heavy enough; and because they had so long winked and shut their eyes, at last they should be blind, and their eyes shut fast enough; How fast are those eyes and eares lockt up, which are thus double lockt. Once more, Jer. 1. 10. The Lord gives the Prophet a strange commission, See (saith he) I have this day set thee over the Na­tions and over Kingdomes, to roote out, and to pull downe, and to de­stroy, and to throw downe, and to build and to plant. One would think this commission, more fitting for a Caesar or an Alexander, for great Commanders attended with numerous Armies, than for an unarmed Prophet; what could he doe? could he roote out Kingdomes, and destroy Nations? Yes, by denouncing the de­stroying judgements and consuming wrath of God, due unto them for their rebellions and provocations: Thus a poor weak Pro­phet can overturne a whole Kingdome, and roote up the strongest Nations. And the truth is, that, never was any Nation or King­dome rooted up by the sword, but it was first rooted up by the word; [Page 192] first God hewed them to pieces, and slew them by his Prophets, and then let in Armies of cruell enemies to doe it.

So here in the text, I have seen the foolish taking root, but sud­denly I cursed his habitation; The clear meaning is, I foretold a curse, I knew what would shortly become of his habitation It Non per invi­diam & iram dira impreca­carer, sed ani­mus p [...]aesagiret, male ipsi fore. Coc. was not anger against his person, or envy at his estate, that moved me to curse him; but it was an eye of faith, which shewed me him markt with a curse in the just threatnings of God: I saw a curse hanging over his family and dwelling, over his riches and honours: And though he then flourished, that, yet he should quickly wither and be destroyed root and branch. The curse of the Lord is in the house of the wicked, Prov. 3. 33. Man doth but see it there, the Lord sent it there.

The word is considerable which we traslate Habitation. It sig­nifies [...] a quiet, a setled, a peaceable, a beautifull habitation: And so carries an aggravation of the judgement upon this foolish man; his judgement is the worse upon him, because he thought himselfe so well, so well seated, so well setled, so secured and accommodated that he should never be removed: They are most troubled with re­movings, who thought themselves setled; troubles afflict them deepest, who supposed themselves beyond trouble. When David thought God had made his mountaine so strong, that it could not be moved, how was he troubled, as soon as God hid his face? Ps. 30. 6, 7. And if they are so troubled with shakings, who look upon their estates as setled by the favour of God, how will they be troubled to meet with totterings and shakings, much more with ruinings and destructions, whose estates at best, are bottom'd onely upon their policies, often upon their sins? We may observe from hence;

First, The estate of some wicked men, is out of the prayers of Gods people. When they goe by their dwellings, they cannot say, The blessing of the Lord be upon you, we blesse you in the name of the Lord, Psal. 129. 8. It is a great mercy to stand under the influ­ences of prayer, and for a man to have his estate, land, dwellings watered with showers of blessings and hearty good wishes from the mouths of Saints. Their blessings or their cursings, are next to the blessings and cursings of Christ, nay, they are his; It is an argument that Christ hath blessed or cursed a man, when the spirits of his people generally are carried to either. It is one of the saddest presages in the world, for a man to be cast out of the prayers of the [Page 193] Saints, or to be cast by their prayers; that is, when their prayers are against him, and he presented naked to the displeasure of Christ: It shewes that the sin of a man is a sin unto death, when the faith­full cease praying for him, 1 Joh. 5. 16. What can it prognosticate then but approaching ruine and destruction, when they bend the strength of prayer against him? There was never any habitation of wickednes, so firmly founded or strongly fortified, but that Great and Holy Ordinance hath or may shake, and batter it to the dust. The fair Towers and walls of Babylon, the seate and state of Anti­christ, have long been under this curse; All the Saints, whose eyes God hath unscaled and brought out from Egyptian darkness, have seene That foolish man taking roote, and have cursed his habitation. Secondly observe;

A wicked man in prosperity is under the curse of God. He is often under the curse of man, but ever under the curse of God. Esau have I hated (saith God, Rom. 9. 13.) yet even at that time the fatnesse of the earth was his dwelling, and of the dew of Heaven from above, Gen. 27. 39. While the meate was in the mouthes of the murmuring Israelites, the wrath of God was upon them. They did at once eate their lust and their death, wrath was mingled with their meate; and while he gave them their request, he sent leanenesse into their soules, (Psal. 106. 15.) This is the most dreadfull curse of all, To have a fate estate, a well fed body, with a leane starven soule.

Thirdly, Observe a vast difference between godly and wicked men, between the foolish and the wise. When a godly man wi­thers in his outward estate, and is pluckt up by the rootes, yet God loves him; when a godly man is poore, God loves him, when he is sick, God loves him, when he is in prison, God loves him, when he is in disgrace, God loves him, and when the world hates him most, then God usually shewes, that he loves him most; The world cannot cast a godly man into any condition, but he meets with the love of God in it; his estate may vary and vary, change and change a thousand times, but the love of God towards him is unchangeable. On the other side, we see in the text, when a wicked man takes roote, and the branches of his outward estate beare fruit abundantly, God curseth him; when he is at ease, God is angry with him. That place is very observeable (Zech. 1. 15.) I am very sore displeased with the Heathen, that are at ease; the Hea­then were at ease, yet God was extreamely displeased with them. [Page 194] When a wicked man is in health God curseth him, when he is rich God curseth him, when all men honour admire and flatter him, God abhorreth, hates and detests him; he can be in no condition, but he is sure to meet with the curse of God. As a foolish man, a wicked m [...]n, gives God many things, but he never gives God his love, or his affection; A wicked man may give God prayers, but he doth not give him his love; he may give him praises, but he ne­ver gives him any love; he may give God his purse, but he gives not his love or his heart; whether such a foole praiseth God, or prayeth to God, or giveth unto God, he hateth God. So likewise, whatsoever God gives to a wicked man he hates him, whatsoever he bestowes on him he curseth him: This should awake men roo­ted in the earth, to consider whether they are under the influences of Gods eternall love, as well as under the influence of temporall blessings: This is the ground of Davids conclusion, Psal. 37. 16. A little that the righteous hath, is better than the ricehes of many wicked: the reason is this, because many ungodly ones, swim­ming in a full sea of riches, have not so much as one drop of the love of God, nor one beame or ray of the light of his countenance shining upon them: but a godly man, if he have but a small estate, he hath much love mixed with it, if he have but a little purse, he hath a large portion of the favour of God in it, and this makes it so out-worth and out-value a wicked mans estate, this puts the price and stamps an excellency upon his little. The love of God doth so farre exceed the fatness of the earth, in the esteeme of Saints, that they in rating their estates, reckon not upon earthly things at all, they see nothing to value themselves by, but their interests in the love of God. As when God gives his people their portion, he lookes upon outward things, as meere additionalls, or as an over­plus given in by way of vantage. All other things shall be added (Mat. 6. 33.) when a man casts in a handfull of wheate after the bushell is full, or gives a fingers bredth after the due measure of the cloath; So it is in the case of all temporals bestowed upon the Saints: Then fourthly note;

Outward good things, are no argument of the favour of God.

As we shewed before, that, they are no evidences of the good­nesse of a person, so neither are they any evidences of the grace and favour of God unto a person. A man cannot find an evi­dence of Gods love in his purse, in his land, in his honour, in his cre­dit: Yea a man may flourish in better things then these I speake of, [Page 195] and yet have no evidences of Gods love to him; A man may flou­rish in knowledge, be deeply rooted in learning, may have extra­ordinary branches of parts, and wonderfull fruits of gifts, yet not­withstanding all this while, his habitation and his person too un­der a curse. And therefore, be sure that you looke for your evi­dences of the love of God in the right boxe, doe not looke for evidences of the love of God in your chests, or in your purses, but looke into your hearts, and see what Christ hath done there, looke into your lives, and see what light shines there from the Spirit of Christ; Looke whether grace flowes from the Spirit of Christ, and is rooted in your spirits. If grace be rooted in thee there, if it spring up and bring forth fruit in the life, this is an evidence indeed. They that are thus rooted, God never curseth, Grace and holiness were never under any curse.

Observe one thing further, As these words hold forth the judge­ment or opinion of a godly man, concerning the wicked in pro­sperity. I have seen the foolish taking root, and presently I cursed his habitation.

A godly man sees the wicked of the world to be miserable in their best and most flourishing condition.

When thousands stand about the great ones of the earth, admi­ring, applauding, making little gods of them, envying their hap­pinesse, and thinking none happy but they, or such as they are; then a godly man pitties them, mournes over them, sees them, and all such as they are, miserable; He lookes through all their outward glory and beauty, riches and honours, and sees them curst through all, hated of God through all; He sees nakednesse through their cloathing, emptiness and want through all their plenty and aboun­dance: neither is this unhappinesse confined to their own persons, but derived to all, to whom they derive life, or stand related. So it followes;

These words containe a further effect of this curse. I cursed his habitation, and what then? was it an ineffectuall curse? was it but wind and words, returning and doing nothing? or did it spend all its strength upon this foolish man in his own person? No, His children are farre from safety, they are crushed in the gate, &c. One of the Rabbins conceives that these words and the verse fol­lowing, [Page 196] are the forme wherein the curse was pronounced upon the habitation of the foolish man; As if Eliphaz had said, I cursed R [...]bbi Salomon, for [...]am male­dictionis esse vult. his habitation thus, Let his children be far from safety, and let them be crushed in the gate, neither let there be any to deliver; as for his harvest, let the hungry eate it up, and let the robbers swallow up their substance. And we find such a forme, Psal. 109. David pronounces the curse upon those wicked enemies, in lan­guage very sutable to this (ver. 6, 7, 8, 9, 10, 11.) Set thou a wic­ked man over him, and let Satan (an adversary) stand at his right hand. When he shall be judged, let him be condemned: and let his prayer become sinne. Let his children be fatherlesse, and his wife a widdow; let his children be continually vagabonds and beg, let them seeke their bread also out of desolate places, let the ex­tortioner cath all that he hath; and let the stranger spoile his la­bour.

But we may rather take it, as the matter, then as the forme of a curse. I cursed his habitation, and the curse brake forth upon his children, and upon his estate, upon the branches, and the fruit of that goodly tree: much like that in the vision, Dan. 4. 13, 14. I saw in the visions of my head upon my bed, and behold a watcher, and a holy One, came downe from Heaven, He cryed aloud and said thus; Hew downe the tree, and cut off his branches, shake off his leaves, and scatter his fruit, &c. This Allegory may be ren­dred in the plaine words of Eliphaz, I cursed his habitation, his children are far from safety. The Master of the Family is the tree, His children are either fruit or branches, His leaves are riches and honour, the beauty and pleasantnesse of his habitation.

Some things in the letter of the text are to be opened, but I shall first observe one thing in the generall, from the connection of this fourth verse with the third, I suddenly cursed his habitation (verse 3.) Then follows, his children are far from safety. Observe from it; That

Creatures cannot stand before the curse of God. How strong­ly soever they are rooted, the blast of the breath of Gods displea­sure, will either blow them downe, or wither them standing. The curse comes powerfully, suddenly and secretly, it is often an invi­sible stroake. When we see neither axe nor spade at the roote, nor strome at rhe top, yet downe it comes, or stands without leafe or fruit. When Christ in the Gospell curst the fruitlesse figg-tree, his Disciples passing by that way, wondred saying, how quickly is [Page 197] this figg-tree whithered? it was but onely a word from Christ, Ne­ver beare fruit more, and the fig-tree which had no fruit, lost its life. Some are such tall Cedars, such mighty Oakes, that men con­clude there is no stirring of them, no Axe can fell them, or blast loosen them; yet a word from the Lord will turne them up side downe: or if he doe but say to them, never fruit grow upon your actions or out of your counsels, presently they wither. The curse causlesse shall not come, but when there is a cause, and God speaks the word, the curse will come; Neither power nor policies, nei­ther threatnings or entreaties can hinder or block it up. It is said of the water of jealousie in the booke of Numbers, that when the woman dranke that water, if there were cause of her husbands sus­pition, presently her belly swel'd, and her thighes did rot, the effect was inevitable. So, if God bid judgement take hold of a man, family or Nation, it will obey. A word made the world, and a word is able to destroy it. There is no armour of proofe against the shot or stroake of a curse.

Suddenly I cursed his habitation, and the next news is, His children are far from safety; If God speake the word, it is done as soone as spoken; as that mysterious Letter said of the Gun-pou­der plot, As soone as the paper is burnt, the thing is done. Surely God can cause his judgements to passe upon his implacable ene­mies, such horrid conspiratours against Churches and Common­wealths, truth and peace, with as much speed, as a paper burns; with a blaze and a blast they are consumed. That in the generall from the connexion of these two verses: Assoone as he was cursed, his children and his estate, all that he had went to wrack, and ruine. I shall now open the words distinctly.

His children are far from safety,] Some reade, Were far from safety, (and so the whole passage in the time past) because he speaks of a particular example, which he himself had observe [...] in those daies, as is cleare v. 2.

Having shewed the curse upon the eoot, he now shews the wi­thering of the brauches.

Some of the Rabbins understand, by Children; the Followers or Imitators of wicked men, such as assisted them, or such as were like them. These are morall children; but take it rather in the letter, for naturall children, such as were borne to them, or adopted by them, these come under their fathers unhappinesse. They are far from safety.

The Hebrew word is commonly rendred, salvation. His chil­dren are farre from salvation. But then we must understand it for temporall salvation, which our translation expresses clearely by safety. His children are farre from safety. It is possible that the children of a wicked man, may be neare unto eternall salvation; Though godly parents have a promise for their seed, yet grace doth not runne in a bloud, neither is the love of God tied or entayl'd up­on any linage of men. Election sometimes crosses the line, and steps into the family of a reprobate father. Therefore, it is not said, His children are farre from salvation, in a strict, but in a large sence. We find the word salvation, frequently used for safetie (2 Kings 13. 17.) when Elisha bad Joash the King of Is­rael shot the arrow, he called it, the arrow of the Lords salvati­on, which we render, the arrow of the Lords deliverance. So Moses bespeakes the trembling Israelites a [...] the red Sea, Stand still and behold the salvation of the Lord, that is, behold what safety the Lord will give you from all these dangers, what deliverance from the hand of Pharaoh. The Prophet represents the Jewes thus be­moaning their outward judgements. We roare all like Beares, and mourne sore like Doves, we looke for judgement, but there is none, for salvation, but it is farre off, Isa. 59. 11.

To be far from safety, is a phrase importing extreame danger; As when a man is said to be far from light, he is in extreame dark­nesse; and when a man is said to be far from health, he is in ex­treame sicknesse; and when a man is said to be far from riches, he is in extreame poverty: So here, His children are far from safety, that is, they are in extreame danger and perill, they walk (as it were) in the regions of trouble, in the valley of the shadow of death continually. That phrase is used also, respecting the spiritu­all estate of unbeleevers, They are far off from God, far off from the Covenant, Isa. 57. 19. Ephes. 12. 13. that is, they have no benefit by the Covenant, no interest in, no favour at all or mer­cy from the Lord. To be far off from mercy is to be neare wrath, and to be far from safety is to dwell upon the borders of danger.

In the forth Chapter Eliphaz describes man, as crushed before [Page 199] the moth, to shew how suddenly, how easily man is destroyed. This mans children are crushed in the gate, as a man would crush a flie or a moth between his fingers.

That notes two things.

First the publikenesse of their destruction, they shall be destroy­ed in the sight of all men; for the gate was a publike place (Pro- 31. 31.) her workes praise her in the gates, that is, she is publike­ly knowne by her good works. To doe a thing in the gate is oppo­sed to the doing of a thing secretly. To suffer in the gate is to suffer publikely.

Secondly, to be crushed in the gate, is to be crushed or cast in judgement; for The gate was the place of old, where justice was Inportis judicia exercebantur. Merc. administred and judgement given; and for a man to be crushed in the gate, is as much as for a man to be overthrowne in his sure, when he hath any controversie or tryall before a Judge, whether for his estate or for his life. So this phrase, They are crushed in the gate, implies that all businesses shall goe against them, if they have any controversie in law, or if they be charged with any crime they shall certainly be condemned.

I need not stay to prove that judgement was given in the gate; onely take a few texts. First, in this booke (Chap. 29. 7.). Job describes his owne prosperity thus, When I went out to the gate, that is, to sit in judgement; And Chap. 31. v. 21. the word is used in the like sense; So Gen. 23. 17. Chap. 34. 20. Ruth 4. 1. Isa. 29. 11. Those words of the curse, Psal. 109. 7. when he is judged, let him be condemned, are the full Exposition of this, They are crush­ed in the gate. Ne agricola li­tis causa veni­ens, civitatis frequentia & novo terreretur conspectu nec u [...]bi habitator, longè ab urbi properaret & subvectionem. quaereret jumen. torum Jerom in Amos c. 5. v. 10.

And the reason given by one of the Ancients, why justice was usually administred in the gate, is the accommodation and conve­nience both of strangers and Citizens: For strangers, who lived far off in the country, that they might have justice, before they entred into the city, whose pompe and throngs of people might possibly occasion either some terrour or diversion in the minds of poore country-men. And then likewise, that the Inhabitants of the City, might not be either charged or tired with long journies into the country; To which we may adde, that judgement was therefore administred in the gate, because gates are places through which all passe in and out, and therefore the declaring of judge­ment [Page 200] there, was the making of it more publike, that all might take notice of what passed, in such and such cases, as the sentence and re­solution of the Judges.

This is the third degree of evill falling upon the foolish mans children. Though a man be brought to and cast in judgement, yet An summis ma­lis reminem habebunt asse [...]to [...]è Ʋe injusti con [...]un [...]ibuntur & contundebuntur in judi iopub [...]i­ [...]e co [...]am tribu­na [...]ibus. he may have a friend to help and deliver him; but these shall have no help, none to speak a good word for them, none to mediate ei­ther for reprieve or pardon. Some give the sense thus, His chil­dren shall neither finde a Judge to give a favourable sentence, nor an Advocate to pleade for them, and make the best of their cause; This also answers another part of the curse, Psa. 109. 12. Let there be none to extend mercy to him, neither let there be any to favour his fatherlesse children; None shall be found either able or wil­ling to rescue or pluck them out of the hand of danger.

Hence observe, first,

That a wicked man and his children are often wrapt up in the same destruction.

I cursed his habitation and his children are far from safety, they are crushed in the gate. A godly man is a defence for his chil­dren; Liberi paren [...]ū poenis saepe im­plicantur. It is a great blessing to be born of holy parents, and it is a curse to be borne of oppressing wicked parents. As, the blessing of God descends from the father, upon the children; so, the curse of God many times descends from the father, upon the children, and they inherit their judgements, as well as their lands. Though the justice and goodnesse of God, will make that Proverbe cease in all the families of the world for ever, which was once taken up by the Jews, Ezek. 18. 2. The Fathers have eaten sowre grapes, and the childrens teeth are set on edge. The Naturalists observe, and ex­perience teacheth, that when a man eats very sowre grapes (and so makes a sowre face) another standing by is affected with a sym­pathy, [...] di­catur a philoso­phis. Aristot. Sect [...]. prob quest 5. and his teeth are set an edge or pained with the very sight or grating of anothers teeth, though himselfe taste not the grape. The present Jewes thought themselves but bare lookers on upon their fathers sin, and yet they suffered. But the Lord found the sowre grapes in their mouths also, or them risen up in their fathers stead, an increase of sinfull men to fill up the fierce wrath of the Lord against them. Now (I say) though the Lord will make that proverbe cease, in their sence: For no child is punished meerely [Page 201] in contemplation of his fathers sin. Yet when a sonne is wicked, the wickednesse of a father, whether immediate or further off, may come in remembrance against him, and at once aggravate his sin, and encrease his sorrow. Secondly, note this from it,

Whom God will destroy, no creature shall be found able to deliver out of his hands.

God can take away the help, and stop up the pity of all creatures, None shall deliver them. And though themselves should endea­vour to escape, they shall not escape (Amos 9. 1.) They that flie shall not flie away, and they that escape shall not be delivered, that is, by endeavouring to escape, they shall not be delivered, they shall attempt it in vaine. If God will not deliver, none can, If a Lot be taken prisoner He bids Abraham arme and rescue him. If a Paul be in the mouth of a Lyon, the Lord will deliver him. It needs not trouble us, who is our enemy, if God will be our deliverer: nor can it availe what friends so ever we have, if God saith, ye shall not be delivered; A wicked man (when the Lord appeares against him) either hath none to deliver him, or none shall. Salvation is farre from the wicked, for they keep not thy statutes, Ps. 119. 155. From the children, judgement proceeds to the estate of this wicked man.

By his Harvest, we are to understand not only the return of that which he hath sown, as corn and other fruits of the earth; but all the goods or provisions, which he hath gathered or laid up for his Messis nomine parata bona omnia to [...]elligi­tur condenda & reponenda in annos plurimot. support and accommodation. A mans harvest is the improve­ment of his whole estate. And this mans harvest is all he hath got­ten, by right or wrong, by industry or by injury, by sweat or by deceit, by secret practises or open violences. To eat up a harvest, is as much as to devoure a house, with which Christ charges the hungry Scribes and Pharisees (Math. 23. 14.) who made Beggars as fast as they made Prayers, Ye devoure widdows houses and un­der pretence make long prayers.

The greatnesse of his affliction is set forth by the losse of those things, which cost much paines to get. A harvest is not had with idlenesse. The earth must be broken, plowed and sowed before we reape. The law of Nations (I am sure of this Nation) is ve­ry [Page 202] tender in this point, providing, that they who till and sow the Land, shall also enjoy the crop. But this wicked man shall not reape what he sowed. The labour shall be his, and the benefit a­nother mans. The hungry shall come and eate up his harvest. Whence observe in generall.

It is a great evill when we cannot enjoy the thing we labour for.

What greater disappointment to the husband-man; then to de­prive him of his harvest. Poets have sung this in mournfull verse. And we find this threatned in the law, as the very sting of those Impius haec tam culia novalia miles habebit? Barbarus has segetes? en que is consev [...]mus a­gros? Virg. Egl. 1. evills, which should come upon a disobedient people, Deut. 28. 33. The fruit of thy land and all thy labours, shall a Nation which thou knowest not, eat up; All thy labours, that is, The fruits for which thou hast laboured, shall be eaten up by strangers. And (Levit. 26. 16.) Yee shall sow your seed in vaine, for your enemies shall eat it. The sloathfull man resteth not that which he tooke in hunting, so we translate, Prov. 12. 26. But it seemes not so proper to the sence of this proverb. A sloathfull man is not usually a hun­ter, That sport requires an active spirit. And usually men that are slow at worke, are quick at meat, and will not loose their veni­son for the roasting. Therefore more properly (I conceive with others) to the originall, and fully to the point in hand, it may be translated thus, Deceit or the deceitfull man shall not roast his hun­ting, or▪ that which he hath taken in hunting. That is, he shall Non aduret fraudulentia, (sive vir dolo­sus) venationem suam. Ari [...]s Mont. Pagn. not take pleasure in that, which he hath got by extreame pains (as all hunters doe) or by craft and stealth, as some hunters doe. Some­what comes between his mouth and his morsell, his cup and lip, either he cannot get his meat to his table, or he rises hungry from it. Therefore Salomon puts a great blessing in this, when a man enjoyeth his labour, Eccles. 2. 10. My heart rejoyced in all my la­bour, and this was my portion of all my labour, namely, the fruit and benefit which God gave me by my labour; I enjoyed it, and this was my portion. Againe (Eccles. 3. 13.) And also that eve­ry man should eat and drinke, and [...]oy the good of all his labour, it is the gift of God; He puts the Emphasis upon this, when a man hath taken pains to lay in provisions for a comfortable subsistence, that then he may sit downe quietly and enjoy it, It is the gift of God. Therefore on the other hand, not to eate and drinke, and en­joy the good of our labours, but to have all violently snatcht from our mouthes. It is the judgement of God. This judgement the Prophet also threatens (Isa. 1. 6.) Your land strangers shall de­voure [Page 203] it, in your presence; when you are looking on, strangers shall devoure it, Thou preparest a Table before me in the presence of my enemies, saith David, Psal. 23 5. As it is one of the greatest out­ward mercies, to eat at a Table, prepared in the presence of an ene­my, so, it is one of the greatest afflictions, to have an enemy eat up what is prepared for our Table, in our presence, (Mic. 6. 15.) Thou shalt sow, but thou shalt not reape, thou shalt tread the Olives, but thou shalt not anoint thee with oyle, and sweet wine, but shalt not drinke wine. Observe how he puts in their labour to aggravate their sor­row. If they had not sowne, it had not been so troublesome, not to reape, if they had not trod the Olives, it had not been so grievous to have had no oyle; but this was their calamity, they sowed, but reaped not, they trod the Olives, but had no oyle to annoint them­selves. The misery of that rich man (Lu [...]. 12.) is thus described, when he had made larger barnes, and got in his harvest, when he had made provision for many yeares, then the Question is, Whose shall all these things be that thou hast provided? The rich man was not unprovided of an answer to the Querie long before. Whose shall they be? Mine own I warrant you. I am not such a foole to take pains for others. Little did he thinke his grave was a making while he was making his barns: Or, that all his providence and care should redound to strangers. How will it cut the heart to see all those things taken away, in and about which, a man hath laid out his whole strength, and laid up his whole heart. This Job impre­cates as the extremity of all outward evils, in case he were an hy­pocrite, and dealt falsely with God (Chap. 31. 8) If any blot hath cleaved to my hands, that is, if this blot of insincerity (Job did not thinke himselfe to be without all blot of sinne, but, if such a blot as I am charged with) cleave to my hands, then let me sow, and let another eat. This judgement which Eliphaz hints at in another per­son, as already fallen on Job for his hypocrisie, Job, in his own per­son cals for, if he were an hypocrite. Let me sow and let another eate, yea let my off-spring be rooted out.

Whose harvest the hungry eateth up. The hungry.

There is some difference in opinion, who are to be understood by the hungry. Some take this hungry one for the Devill; He is a hungry one indeed: but his hunger is not after our riches but after our soules, 'tis them he goes about like (a hungry) roaring Lyon, seeking to devoure. (2 Pet. 5. 8.) It is a truth also, that Satan goes about as a hungrie one to devoure our estates, so he did Jobs, His [Page 204] harvest that hungry one did eat up, but, it was not because he desired Jobs harvest, but because he gaped for Job Himselfe. He thought if God would but give him leave to rob Job of his riches, Job would quickly let his soule lapse into his hands. A soule is the dainty morsell, which That hungry spirit waits for. The most delicate things in the world are meate too grosse for a spirit, though an un­cleane one.

Others, by the hungry one, understand the Heire of this rich worldling; His heire whom he had kept low, and bare and short, as long as he lived, now, when he is dead and gone, comes hungry to the estate, and quickly consumes it; he eats it out, drinks it up and lavisheth it away. It is often seen that the heires of great, rich men come very hungry to their inheritances, and as quickly swal­low them downe. They have been kept so short, that like emp­ty and sharpe set stomackes they waste all, when they come where they may have their fill. That estate which is got by the oppression, and kept by the base covetousnesse of parents, is usually spent out in riot and luxurie. A hungry heire devours the harvest.

Thirdly, The hungry, may be taken for those poore oppressed ones, whose estates those Nimrods of the world had unjustly and cruelly ravisht from them. They, whom wicked men make hun­gry and leane by their exactions and cruell dealings, come at last (though unbidden and unwelcome guests) to eat the bread from their Tables. And these poore Hungry-ones are conceived by some to be Wisedomes children, the people of God, whom those wicked fooles had stript of their estates, and would have eaten them too like bread, Psal. 14. So the Septuagint renders it, The just or [...]. the godly shall eat up or devoure the harvest of this rich worldling. Put both these together, and this may be the sense, The hungry eat­eth up his harvest, that is, the godly poore, whom this man had unjustly opprest, and even put to starving, God, by his just judge­ment shall send in, to take free Quarter, to eat their fill of his har­vest, and never reckon with their host.

From that sence take this note,

That God doth sometimes give the riches of wicked men to poore godly men, whom they have opprest.

Job himselfe, Chap. 27. v. 16. gives us this truth in expresse termes, where speaking of a wicked man, he saith, Though he heap up silver as the dust, and prepare raiment as the clay, he may pre­pare it (let him prepare it, let him scrape it together as fast as he [Page 205] can) but the just shall put it on, and the innocent shall divide the silver, that is, those just and innocent persons whom he had wron­ged, shall by a divine retaliation enter upon his estate. The wicked grind the faces of the poor, to make themselves bread, but at last the poore shall make bread of their corn and griest.

We may see the tract and foot-steps of this judgement in our dayes; How many sons of violence, who have made many persons, yea, families hungry, naked and desolate, are now made desolate and naked? God hath so wrought, and answered us by terrible things in righteousnesse, that Oppressed Innocents have been put into the houses, and have fed upon the fatnesse of Ʋnrighteous Op­pressours. Must we not say, verily there is a God that judgeth the earth, when we see this vengeance? And for the rest, may we not say as those searchers of Canaan, (Caleb and Joshua) made their report, when the rest complained of impossibilities, Numb. 14. 9. Let us not feare them, for they are bread for us, that is, we shall easi­ly get in amongst them, and live upon their estates: Let us not feare those giantly sons of Anak, who have fleec'd the poore of Gods flock, and knaw'd their bones, for (by the power and justice of God) they are bread for us; they have made hungry ones enow to eate up their own harvest.

Fourthly, We may take the hungry, yet more largely; for any In communi quicun (que) raptor & depraedator famelicus ap­pellatur. Pined that are low and poore, whom God stirres up and sends in judge­ment as his teeth, to consume and eate up, to devoure and destroy the portion of such fat ones. Every spoiler is a hungry one; spoi­lers devoure as if they had never eaten in their lives, they sweep all away: The word which we translate to eate up, signifies the most fierce kind of eating: when a man eates, as if he could never have enough. And therefore it is applied to the eating of fire, which we know is the most hungry thing in the world; nothing will sa­tisfie [...] Est acrius quam nostrum comedere, signi­ficat enim cōe­dē [...]o consumere. Ingentem avi­ditatem come­dentis prae se­sert, adeo ut de igne quae omnia avidè depascit utatur. the appetite of that hungry element, the more it eates, the more hungry and devouring it is. Hence that adjunct of fire (Isa. 29. 6.) A flame of a devouring fire, or, the flame (it is the word of the text) of an eating fire; a fire whose stomack is able to di­gest all the materiall creatures in the world. So (Job 1.) it is said, that the fire of God, or a great fire did eate up the sheepe, the fire came hungry and consumed them; such is the force of the word here used; and secondly, it is applied in Scripture, to the eating of the sword; which (alas!) we know is very hungry too, My sword shall devoure flesh, Deut. 32. 42. Thirdly, it is applied to sa­vage [Page 206] beasts (Gen. 37. 33.) when Jacob bewaileth the losse of his sonne Joseph, he saith, an evill beast hath devoured him. Fourth­ly, the cruelty of persecutors (in whom wild beasts, and sword and fire are all met, if not swallowed up.) The cruelty, I say, of per­secutors is expressed by this word, They eate up my people like bread, Psal. 14. 4. Wild beasts, and sword, and fire, and above all the per­secuting spirits of men, are the most hungry and speedy devourers, such a devouring shall consume the harvest of these foolish men, The hungry shall eate it up: Here we may observe, That

They who consume others shall at last be consumed themselves.

Such as have raised themselves upon the ruines of others, shall raise others by their own ruine. God will send devourers to eate up the estate of those, who have devoured the estates of their bre­thren; especially, if they have devoured the estates of his own people. The Apostle, Gal. 6. 7. gives this generall law, Whatsoe­ver a man soweth, that shall he also reape. He that sowes oppression, or makes his seed-time, to be the reaping of his neighbours har­vest, may find reapers, which he hired not, in his field at harvest. The Prophet Isaiah denounceth a woe against those, that joyne house to house by oppression, and what is the woe? their houses shall be made desolate; So Zeph. 3. 19. I will undoe all that afflict there. And Jer. 30. 16. They that devoure thee shall be devoured; and they that spoile thee shall be a spoile, and all that prey upon thee will I give for a prey; It is just with God (2 Thes. 1. 6.) to re­compence tribulation to them that trouble you. The rich man who hoards up that for himselfe and for his children, which he hath pul­led out of the bellies of others, shall have his meate devoured from his table, and pul'd from between his teeth.

The hungry eate up his harvest, but where doth he find it? He takes it even out of the thornes.

There is some difficulty in that expression. Mr Broughton reades it, The hungry shall eate up his harvest which he had gotten thorough the thornes! And others thus, he shall fetch it out from among the [...] Spinae, aliqui deducunt a [...] unde [...] scutum, clipeus. armes or weapons. The Hebrew word which we translate thornes, gives occasion of these various readings, which some derive from Tsinnah, which signifies a shield, and so by a trope, it notes any kind of armes or weapons.

If we take the word in the first sense, for thornes, a three-fold interpretation may be given of this clause.

First as Mr Broughton reades it, which he had gotten thorough [Page 207] the thornes. This refers to the manner how a worldling obtaines his estate; he hath a great harvest, and how came he by it? he got it thorough the thornes; that is, he got it thorough vexing, prick­ing cares, for so (Mat. 13.) in the Parable of the sower, when Christ expounds the meaning of the thorny ground, he shewes, that the thornes are cares, the cares wherewith men are vexed in getting riches, or compassing the things of the world. Hence a man is said to get riches thorough the thornes, when he gets them tho­rough overmuch care and vexation of spirit.

Secondly, As the word signifies thornes: some conceive, that Eliphaz closely describes the persons who should take away his estate, as he did in the former branch; there he said, the hungry eate up his harvest; now he describeth another sort of men that shall eate it up, namely, Men of thornes, or Men comming out of the thornes; This rendring, is not easily made out of the Originall, though, it hath learned a bettors, and therefore I am not confident of it; yet it may yeeld some advantage to our meditation upon the words. The meaning is this: Meane or contemptible men shall Homo ex spinis exiens, sc. abie­ctus & con­temptus eum rapiet. Homo ignobilis qui de spinis nasci­tur. Merc. take it away: As in our language, when we would expresse a vul­gar person, a man of low birth, we say, he was borne under a bush; or under a hedge, that is, he is a man of a low pedigree, none of the Gentry; and so it is, as if he should say, this great, rich, mighty man, who hath so much honour and riches about him, and thinks himselfe safe, shall see a man comming out of the thornes, some obscure person, and take all that he hath from him. This expositi­on may yeeld us a profitable observation, That

When God reckons with the greatest of wicked men, hee can humble and pull them downe by the meanest and poorest of men. A very shrub, a man that comes out of the thornes may pull downe the tallest Cedar; It encreases affliction, to be overcome by a weake, despised, inconsiderable enemy. It troubled Abi­melech more to be slaine by a woman, than to be slaine; and there­fore (upon the matter) he would have the paine to be twice kil'd, rather than the disgrace to be kil'd by a woman; for having recei­ved his deaths-wound by her hand, yet, he calls hastily to the young man his Armour-bearer, and said unto him; draw out thy sword now, and slay me, that men say not of me, a woman slew him, Judg. 10. 54. The Lord threatens it, both as a just retaliation for the sin, and an aggravation of the punishment of his people, I will move them to jealousie with those that are not a people, I will [Page 208] provoke them to anger with a foolish Nation, Deut. 32. 21. The Gentiles, as Paul expounds this place, Rom. 10. 19. and Peter, 1 Peter 2. 10.) whom the Jewes sleighted as a foolish people, as no people, came in and eate up the harvest of the Gospell, and were invested with greater priviledges than they. This made the Jewes mad with anger, as you may reade in that famous record of it, Acts 22. ver. 21, 22. They could not beare it, that, Those men of the thornes, should partake of the fatnesse of the Olive. As Jotham spake in his Parable, (Judg. 9 15.) when the question was, which of the trees should be King, the olive or the vine, &c. at last it fell to the brambles lot, or to the thorne. That parable gives some light to this exposition: For those severall sorts of trees shadow­ed out the severall sorts of men, and the bramble shadowed out the meanest sort of men; a man of thornes, or a man comming out of the thornes. And he adds (which further answers this sense) Let fire come out of the bramble, and devoure the Cedars of Laba­non; which in plaine English is, let there come power from a powerlesse man, who is but as a bryer, or as a thorne, and consume the greatest and the mightiest.

And it may support us (while we see so many great Cedars and strong Okes, with whom we have to doe) that God can send a man out of the thornes to subdue their pride; and can cause a bramble to consume Cedars, when himselfe pleaseth, The Pro­phet Amos puts the question, By whom shall Jacob rise, for he is small? The onely answer is, Jacob hath a great God, a God that can doe great things: If we should question, by whom shall the wicked fall, for they are very great? I answer, haply, they shall fall by him, that is very small, A man out of the bushes, a man of thornes, some poore shrub, armed with the power of God, shall shake and overthrow them in the height of all their wickednesse and worldly glory.

Thirdly, Take it according to our reading: He shall fetch it out of the thornes. Which some interpret, to be thornes growing na­turally in or among the corne; according to that generall curse upon the earth, Gen. 3. 18. Thornes and thistles shall it bring forth to thee. But rather (if not alone) these are thornes platted to­gether industriously, and wrought into a hedge, to save corne fields or corne-stackes from spoile. So the meaning is, that when the hungry man comes with a commission from God, to eate the har­vest of the foolish, he will have his estate whatever it costs him, [Page 209] or what danger soever he incurres for it. For, as a man is said to fetch a thing out of the fire, or out of the Lions mouth, when he E spinis, hoc est, è magno periculo: sicut nos dicimus ex ore Leonum. Drus. gets it with much perill and hazzard; so, what a man gets with much difficulty and labour, he is said to get it out of the thornes. And the reason is this, because, men were wont, when they had ga­thered in their harvest (take it especially about that, and in pro­portion about any thing else) they were then wont (I say) to se­cure Quamvis inter spinas abdita sit & forsan ut tutior sit. Merc. it with a thorn-hedge, or to lay bushes about their stacks, to keep off cattle or any other annoyances. We read among the Lawes given by Moses, somewhat answerable to this practice, Exod. 22. 6. If fire breake out and catch in thornes, so that the stacks of corne, or standing corne, or the field be consumed there­with, he that kindled the fire, shall make restitution. This Law in­timates it for an ancient custome, to make fences of thornes about corne brought home or stackt up; And that fields while the corne was standing, were hedged about with thornes. To either of which, the allusion may be made by Eliphaz: So that, to fetch his harvest out of the thorns, is to fetch it through the fences made to secure his harvest, to fetch it, though it cost (as we speak prover­bially) a scratcht face, or scratcht fingers. We say, hunger breaks through stones walls, certainly then these hungry ones, will break through a thorne hedge.

When the Lord would keep his Church from wandring in sin­full paths, he resolves thus, Hos. 2. 6. I will hedge up her way with thornes: there are pleasures that she would goe fetch, but as men fence their ground and pastures with thornes, so will I doe with her, I will hedge up her way with thornes, she shall pay dear, she shall smart for her pleasures, ere she come at them. And therefore, as it shewes the extreame intensivenesse and resolvednesse of a man to sin; when a man will sin, though God hath hedged up his way with thorns, that is, when a man will break thorough many dan­gers, and run hazzards to satisfie his lusts; so here in this place, the hungry mans taking it out of the thornes, notes a resolvednesse and eagernesse of spirit, to have the estate of this rich man, let him secure it by all the power and policies he can.

From this Exposition, we may observe first, the practice of worldly wise men; when they have gotten riches, they doe not leave them loose and open to surprisall, they keep them among the thornes; they will secure their estates as much as they can. As they get riches with thorns, so they will keep riches with thorns, [Page 210] that is, they will bestow care to keep, as well as to get: A godly man takes great care to get more of Christ, more riches of grace, he improves all means, and makes this his businesse night and day; these spirituall cares are his thornes: and when he finds his stock of holy things increasing, his next care is to preserve his stock, to maintaine communion with Christ, and to keep up his graces to their height; The care of a godly man, is as much to preserve grace and comforts from the power of that hungry one the Devill, as it was to fetch them in. And Satan is so hungry after our spirituall harvest, that, he would fetch it out of the thorns and fences of all our prayers and holy cares, were it not that Christ himselfe keeps it for us, His care over his peoples spirituall welfare is such a thorn hedge, as the Devill can never break thorough; We are kept by the power of God as with a garrison, 1 Pet. 1. 5.

Such also, is the wisdome of that generation, about worldly things: they fence in, and fortifie their riches, so that if any man will have them, he must have them through the thornes, or come upon the pikes.

Secondly, Though he lay up his estate within the thorns, yet, the hungry man will fetch it out. Note then,

That all the care of worldly men, all the thorne-hedges they make about their estates, shall never secure them from spoyle and ruine. The hungry will presse and venture through the thorns to take them.

Further, As the word signifies a Buckler (or any kind of arms, whether offensive or defensive) as the text is by some translated, He shall fetch it out of their Armes, or from among their weapons. De Armis [...]ol­let eam, sc. messem. Et ipsum rapiet armatus. Vulg. And then, the sence may be thus conceived (which agrees fully with the former Observation)

Though, this wicked man in his high estate, should get many ar­med men together to defend it, yea though he should get an Army of men, with sword and buckler, with pike and shot to defend it, yet none of them shall be able. The wrath of God, by the man out of the thornes, the meanest instrument of his wrath, shall break through all And in allusion to this, the vulgar (more truely then as a translation) reads it,

The armed man shall take him away, that is, he shall carry him away prisoner, and spoyl him of his harvest: Which, though it doth not comply with the letter of the Original, yet it implies the sence of it. For when Armed men come to take any thing away, it inti­mates, [Page 211] that the thing was, or was supposed to be protected with armes. The Chaldee paraphrase saith the same: Souldiers with Quod juxta tex [...]um Hebra­icum extaret, de armis ra­piet, vertit vulgaris Bib­lia, rapier ar­matus, non e­nim nisi arma­tus prssit de me­dio armorum eam rapere. Bold. Milites armis sivi instrumen­tis bellicis ab­ducent eos. Chald. Erunt exercitus vos cingentes. Chald. Bibent f [...]ientes divitias eju [...]s. Vulg. [...] vel à [...] s [...]ire, vel à [...] quod est capil­lus aut caesa­ries Praedo sic dictus, quod mo­re ferino capil­los nutriet, ut mos est in ter­ra Ismael. Rab. Dav. Kinchi in lib Rad. Tsammim, prae­de, quem sic ap­pellarum existi­mant, à coma, quam alit, vel quod sangui­nem humanum fitiat. Drus. weapons and warlike instruments shall carry them away. This word is in other places rendred An Army, in the Chaldee. So Josh. 23. 15. That which we translate, They shall be thornes in your eyes: The Chaldee glosseth thus; They shall be an Army besieging or compassing you round about. And so much for the second branch of this verse. He taketh it even out of the thornes.

There is a third branch: And the robber swalloweth up their substance.

It is the same in substance with the former, and we may say here as Joseph about the dreams of Pharoah, The dreames are the same, and they are doubled, onely to note the certainty of the thing: The matter here is the same, onely the words are doubled (as the Holy Ghost often doth) to note the certainty of this thing, that the foo­lish mans estate shall be consumed.

Yet, there is somewhat very considerable in the phrase here u­sed, and therefore I shall open it a little; The robber swalloweth up his substance.

The robber.] Some translate, the thirsty shall drink or swallow up their substance; Mr. Broughton, the thirsty shall swill up their wealth; And it suites fairely with the former words, there the hungry shall eate up his harvest, and here, the thirsty shall swill up their wealth; so you have both the hungry and the thirsty to make riddance of all; neither his corn, nor his wine, his bread nor his drink, neither wet nor dry, shall escape, where both hungry and thirsty come to consume.

We render it, The robber swalloweth up their substance. The reason of this difference is from the Originall word, which may have a double derivation: First from a root, signifying to thirst or to be thirsty: Secondly from a root which signifies the haire of the head, or the locks, or extraordinary ruffian-like long haire and locks. And the reason, why we translate Robber, is given from both: From the first, because robbers and spoylers are commonly Tosse pots and drunkards, men that love their liquor, a thirsty ge­neration in that sence; and they alwayes thirst for a prey, they thirst for the estates or lives of others: From the latter, because robbers, plunderers and spoilers, usually wore very long haire, either to disguise or make themselves the more terrible; So that a robber may be denominated, both from his unnaturally naturall [Page 212] thirst after the pot, and from his uncivilly civill thirst after a purse, or from his long, shaggy, bushy haire: To this latter sence, one of Absorbea [...] pilc­s [...] divitias eo­rum. Rab. Mordo [...]hai. Horridus. H [...]spidus. [...] Propriè a [...] ­traxit per na­res, aut os: trax it aërem ad os; Per Metapho­ram, inhiavit, ardenter cupijt, qui enim arden­ter aliquid cu­piunt; pre de­siderij magnitu­dine, ad os ae [...]em frequen­tius [...]r [...]hunt seu respirant. the Rabbins translates, The hairy man, or the man with long haire, shall swallow up their estates; Hence some expresse him by a Latine word, which signifies a man all overgrown with haire; This Ruffian or Robber shall swallow up his substance.

Swallow up] The word notes an utter exhaustion, he shall ex­haust his substance: As we say, when a spender or an unthrift is described, He hath exhausted his estate, he hath, as it were suckt it up, guzl'd or swallowed it down his throat; the radicall word may import, drawing or sucking up with a pipe; properly it sig­nifies, to fetch wind, or draw breath; and by a metaphor to swal­low down, to sup or suck up; as also, with fervency and pleasure to desire, because vehement desires are often exprest by quick breathings, yea, to breath after a thing, is to desire it; or it notes a mind to swallow it up, either from the delight we have in it, or hatred of it. In which latter sence Daved applies it to his enemies (Psal. 56. 2.) Mine enemies would daily swallow me up. They breath after me, to devoure me. So then the meaning is; This robber, this hairy spoyler or thirsty one, will be so dry that he will swallow all up, he will soop and drink up the foolish mans estate to the very bottome; he will draw it down to the very dreggs or lees, and not leave a drop behind him.

In the first chapter we read Job described, A man of a very [...] Non magis ad corporis quam ad ingenij vi­res pertinet: & tres sere virtu­tes continet, fortitudinem, justitiam, pru­dentiam. great substance, Job's subsistance in cattle was thus and thus: Here also it is said, The robber shall swallow up his subsistance; but the word in the Hehrew, is very different from that in the first chapter; there the word signifieth properly substance in cattle; but here it signifies, substance in any kind of wealth or riches what­soever; And it notes three things.

First, and most properly, strength, either strength of body or of mind, namely, valour, activity and courage, also wisdome and in­dustry to get or defend our substance; So Gen. 47. 6. Pharoah tells Joseph, that if among his brethren, there were any men of acti­vity, he should make them rulers over his cattell. [...]

Secondly, It notes riches and wealth, or any worldly substance; because much activity, wisdome and strength, is usually imployed in obtaining them; or because both wisdome and strength are re­quisite [Page 213] for the keeping and retaining of them, (Prov. 11. 16.) Strong men retaine riches: as if he should say, though a man have aboundance of riches, yet if he have not strength, he shall hardly hold them, they will be wrested out of his hands. Once more, Riches are thus exprest, because men, usually account their riches to be their strength, a man naturally puts confidence in his riches; Prov. 13. 15. The rich mans wealth is his strong City; Riches are call [...]d strength, from that corrupt opinion which the world hath of them, making them Idols, and trusting to them, as they should unto God alone. Though yet, there is a truth in it, that Aristoteles di­vi [...]ias appellat vires re [...]um, quia per ipsas o [...]nia possu­mus. lib 1. Po­lit. cap. 8. riches have much strength in them, a rich man, and a powerfull man, are mutually put for each other.

Thirdly, The word signifies an Army of men, Psal. 33. 16. There is no King saved by the multitude of an host: We may take it either way, this hungry man, this robber, shall come and swal­low up his substance, his riches, his strength, or he shall come and swallow up his very Army, by which he thought to defend his sub­stance; All shall be lost, neither the estate, nor the means used to protect the estate, shall stand before this hungry, thirsty, hairy robber. In this description of a totall desolation brought upon the estate and family of the foolish man, together with the character of the persons, who shall make him desolate, questi­onlesse Eliphaz would represent to Job, the desolation brought upon his estate and children, by those troops of hungry, hairy, thirsty robbers, the Chaldeans and the Sabeans, who swallow­ed all his substance at one morsell, soopt up his estate at one draught. Whence observe;

It is a great point of wisdome, to shew a man his condition, in a­nothers, and to seem onely relating the History of our forreign ob­servations, when we meane the person to whom we speak; what is proposed as seen in others, works the heart to see it selfe; and doth at once mitigate the sharpnesse of the reproofe, and open the spirit, to let it in. As we see in the instance of Nathans Parable to David, 2 Sam. 12. Eliphaz said onely, I have seen the foolish taking root, &c. He doth not lay it boysterously and directly upon Job; I saw thee taking root &c.

Thus we have opened the context of these five verses, wherein Eliphaz argues Job of wickednesse and insincerity, because God had dealt with him, as he usually doth with the wicked and infin­cere, whose habitations are cursed, their children crushed, their [Page 214] substance swallowed up, by thirsty, and eaten up, by hungry robbers, who take it out from the very thorns of their own cares, in getting, or means in securing, what they have gotten.

THus far Eliphaz hath spent his discourse, in reproofe and con­viction; And you have had out of the 4 Chapter, and the precedant part of this, foure heads of reason, or arguments, by which Eliphaz labours to reprove Job, for, and convince him of, close sin, or of grosse hypocrisie. Now Eliphaz turns himself to a­nother stile, and falls to counsell and exhortation, directing and ad­vising Job what becomes him, what he ought to doe, in his condi­tion: His exhortation consists of two distinct branches.

The former whereof begins at this sixth, and is continued to the seventeenth verse of the Chapter. The summe of this exhortation is, That, for as much as he had found him so distempered in his speech and carriage, he now earnestly beseeches and intreats him, that he would seek unto God, beg favour, and believingly commit himselfe and his cause unto God.

The second branch of exhortation begins at the 17 verse, and is continued to the end of the Chapter. The Scope whereof is, That Job would humbly and patiently submit himselfe unto, and under, the correcting hand of God, quietly waiting the time of his deliverance.

The matter of the former exhortation lies in the words of the 8 verse, I would seek unto God, and unto God would I commit my cause.

He strengthneth this exhortation by two arguments, whereof

The first is taken from the cause of his afflictions, and that either the efficient, or the meritorious cause of his afflictions, both which we find in the 6 and 7 verses.

The second argument by which he strengthneth his first exhor­tation, is contained in the 9, 10, 11, and 12 verses following, [Page 215] and it is grounded upon the power, wisdome and goodness of God: As if he should say, Who would not seek unto God, who is of in­finite power, able to deliver? Who would not seek unto a God, and commit his cause unto him, who is gracious, and pittifull, merci­full and ready to deliver? Who would not seeke unto a God, and commit his cause unto him, who is of infinite wisdome to find out wayes and means for the contriving of deliverance, though mans condition (to the eye of sence or humane reason) seem altogether desperate and remedilesse?

These three verses containe the first exhortation, together with the first argument; And we may forme it thus, both respecting the efficient, and the meritorious cause of his afflictions.

First, respecting the efficient cause, the argument seemes to lie thus.

He is to be sought unto in our afflictions, who is the principall effi­cient cause or sender of our afflictions.

But, God is the principall efficient cause and sender of our afflicti­ons.

Therefore, he is to be sought unto, and, to him our cause is to be committed.

The Major or first Proposition, is not expresly in this text, but it is plainly supposed, and logically to be understood. The Minor or the Assumption, lies in the 6 and 7 verses, where he proves that God is the efficient cause or sender of afflictions; And his proof is grounded upon a deniall, or a removall of all other efficient cau­ses. As, if he should say, there must be some efficient cause of affli­ction, but no efficient cause can be assigned or named, except God: therefore God is the efficient cause, the sender and orderer of affli­ctions. That, no other efficient cause can be assigned, he proveth plainly in the sixth verse, thus; Affliction cometh not forth of the dust, neither doth trouble spring out of the ground, yet, man is borne to trouble &c. As if he should say, our eyes teach us, we see plainly man is full of trouble; man is no sooner borne, but he is afflicted; these afflictions must have some efficient cause, some hand or other doth frame, forme, and fashion them, they come not alone; and if they come not alone, then, we must find out this cause either in earth or in heaven: we must find it, either in the Creatour or among the creatures, but from the earth, or from creatures, they come not. Affliction cometh not forth of the dust, neither doth trouble spring out of the ground, that is, it rises not by or from [Page 216] the creatures in themselves, and alone considered; and if so, it must needs come from heaven, from the hand of God, who dwel­leth above, and disposeth all things according to the pleasure of his own will. It is such a kind of speech, as often falls from us, when a thing is lost; we say, some body must have it; Sure it is not gone into the gound, You or You must have it, for there were none else in the place. So, Eliphaz seems here to argue about the afflicti­ons, which he saw upon Job: here are heavy afflictions upon thee, these afflictions must come some way upon thee, They come not out forth of the dust, neither doe they spring out of the ground, they come not up alone; Either then they must come from God or man; and from man, they come not; they spring not out of the earth: therefore he leaves it as a clear inference, that God is the efficient cause or sender of affliction.

Againe, if we consider this argument, as it strengthneth the ex­hortation from the meritorious cause of his afflictions. It may be formed thus.

If the sin of man be from himselfe, and the sufferings of man be for his sin, then in his sufferings for sin, he ought to seek unto God, and to commit his cause unto him.

But, the sin of man is from himselfe, and the sufferings of man are for his sin.

Therefore, he ought in such a condition to seeke unto God, and commit his cause unto him; For, remedy is no where else to be had. This second argument is grounded rather upon the exposition, then the letter of the text, as shall be further cleared in pursuance of the words.

Thus, you see, how the Minor or second Proposition is confirmed, both, as it respects the efficient cause, and the meritorious cause of mans affliction. The conclusion lies in the 8 verse, which Eli­phaz Conclusi enun­ciata in persona Eliphazi. quod modestum co­hortationis ge­nus magnam vim habet, & est usitatissi­mum, Merl. pronounces in his own person, I would seeke unto God, therefore seek thou unto God, he speakes it in his own person, thereby more freely to insinuate his counsell, and make way for his exhortation. As if he had said, Were I in thy case I would doe so, therefore doe thou so likewise, Seeke unto God and commit thy cause unto him.

So much of this context and the Logick of it, as it contains an ex­hortation, with an argument to strengthen and back that exhorta­tion. Now for the clearing of the words.

The Hebrew particle, which we translate Although, may be ta­ken three wayes, and so I find it rendred upon this place.

First (which is its most proper sence) it is taken causally, and then the text is read, For, affliction commeth not forth of the dust. So Mr. Broughton, for sorrow issueth not from the dust.

Secondly, It may be taken Adversatively, as we reade it, Al­though affliction or sorrow comes not forth of the dust.

Thirdly, it may be taken Affirmatively, according to which ac­ception the text is thus carried, Certainly, Affliction cometh not out of the dust, or Surely, affliction commeth not out of the dust.

Either of these wayes, the sense is good, yet to me our translati­on by the Adversative Although, doth a little obscure the sense: And to say, Surely or certainly, affliction comes not forth of the dust, seemes to carry it more clearly.

It is considerable, that the word by which affliction is here ex­prest, [...] Iniquitas, vani­tas, molestia bi­bor, quia iniqui­tas laborem af­flictionemq par­turit Sept. ver­tunt per [...] & [...] Sclund. beares a double signification in Scripture, and I conceive it may also in this text: properly it signifies sinne, iniquity, iniquity of all sorts, but especially, That sinne of Idolatry; As (Hos. 4. 15.) when the house of God (Bethel,) was polluted with idolatry, the name is changed and it is called Bethaven, the house of an I­doll, or the house of iniquity: or of that speciall iniquity, namely of idolatry; Sinne alters the nature of man, no marvell then, if it alter the names of things, Hos. 10. 15. and often in the old testa­ment [...] Ascendit Eli­phaz ad comu­nem & natura­lem sortem ho­minis quod om­nes [...]n peccato et ad miseriam nascimur, damnati in Adamo Coc we find this word added, to set out the worst of men, the workers of iniquity, Psal. 5. 5. &c. Iniquity comes not out of the dust, the soyle where it grows, or the shop where it is wrought and formed is mans heart. Eliphaz would carry us to the wel-head our sinfull natures, or our birth-sin.

Secondly, the word signifies affliction or sorrow, calamity or misery, because sinne is the cause of affliction, the mother of sor­row: And therefore by a Metonimie of the effect for the cause (which is frequent in Scripture) The same word notes both sinne and sorrow; The mother and the daughter are called by the same name. We translate by the effect, Surely, affliction commeth not out of the dust; Many by the cause, Surely, iniquity comes not out of the dust. And for the full understanding of the text, we must take in both; where the effect only is mentioned, the cause is sup­posed, [Page 218] Affliction springs not out of the dust, because sin springs not out of the dust.

Now this forme of speaking (Iniquity or affliction springs or commeth not forth of the dust) is proverbiall: and no doubt was P [...]ove [...]bialis quaedam senten­tia est, qua tol­lat casum asse­rat (que) divinam e [...]ga res humanas & im [...] ­ru [...] supplic [...]um providentiam. P [...]n [...]d Sanct. well knowne and often used in those times. When they would re­move chance or fortune (as we say) or deny any event to be with­out a certaine directive power, They spake in this language, This came not from the ground; thereupon the vulgar translates it so in termes, Nihil in terra sine causa sit. Vulg. Quasi dicerit non casu ma [...] nabis accidunt, ne (que) ex terra germinant ut solent herbae nullo jacto se­mine. There is nothing in the world without cause, alluding (it is probable) to the Proverbe. Hence a man obscurely borne, whose parents and originall are unknowne, is called Terrae filius. A sonnne of the earth. Which imports, that no man can tell whence he is, or how descen­ded. They whose originall cannot be assigned, are usually assig­ned to the common originall, Mogna parens terra est. or parent of us all, the earth; and as in regard of persons, so of things, when no man can tell how or which way they come, they are said to come out of the ground; We speak also (in the other extreame) affirmatively, Such a thing comes out of the clouds, that is (we know not, but) God knows how it comes. So then, here is a deniall of chance or fortune; As if Eli­phaz should say, reason may be found and assigned for these things, they come not out of the dust.

Further, for the clearing of this, The dust and the ground stand in a two-fold opposition. First unto God, and secondly unto our selves. First in opposition to God thus, Affliction springeth not from the ground, that is, it comes from the wisdome, power and disposition of God, as the efficient cause. Secondly, in opposition to our selves, and then the sense may be thus conceived, that, the materiall and meritorious cause of our affliction, is not without us, N [...]n exi [...] è pul­vere iniquitas, q. d. ab homini­bus est non eter na vol pulvere, nam terra non profert iniqui­tatem sed homi­nes, ea est natura eo [...]um co [...] ­rupta proin & proclives a [...] eā jucuntur. D. us. it is not in the ground or in other creatures, but it is in our selves. Every man in himselfe hath the ground which beares, the source or fountain which bubbles out his sorrowes and his sufferings. Man hath no reason to accuse or charge heaven or earth, as the authors of his sorrow, he carries the reason about with him, The sinfullnes or sinke of his owne polluted nature. And therefore (to allude to that of the Apostle in the point of Justification, Rom. 10. 6, 7.) Say not in thy heart, who shall ascend into heaven, that is to bring thy troubles downe from above, or who shall decend into the deepe, that is to bring up thy troubles from below, for the cause is nigh thee, even in thy mouth and in thy heart, that is, The corruption of nature, which we preach.

The latter branch of this verse, Neither doth trouble spring out of the ground, is of the very same importance with the former, there­fore I shall not need to stay upon it. The word which we translate Trouble signifies properly, toylesome labour, or any laborious toyl [...] accidentall to man in this life, as a fruit of sinne. This doth not spring out of the ground. It is an allusion to plants or herbs, which grow in the open field, without the worke or care of man, and so are opposed to plants or herbes in a garden: As if he should say, Terrâ nata di­cuntur illa, qui­bus nulla ab a­gricolis impensa est opera, ut sū [...] herbae quas [...] ­tro terra fund [...] in pratis & lo­cis incu [...]is. Sa [...]ct. thy troubles are not like those herbes, that grow wild, in the fields, without the labour and paines, the care or art of man. There is some hand or other, that both plants and waters them.

We may ground some observations as the text is read, Iniquity comes not forth of the dust. And then as it is read, Affliction comes not forth of the dust▪ And it is necessary to give it this latitude; the word equally bearing both senses. As it is read, Iniquity comes not, &c. We learn,

First, The materiall cause of sin is in our selves.

We bring forth the fruit at our tongues or fingers ends, and the root is in our hearts. Our sinnes spring not out of the dust, but out of the dirt and filth of our owne corruptions, Gen. 6. 5. Every thought of the imagination of mans heart it is evill, and onely evill, and that continually; the Hebrew is, every figment or every crea­ture in the heart of man, whatsoever a man moulds and fashions within himself, naturally, is evill▪ and nothing but evill, and it is al­wayes so. The naturall births of mans heart have all one common face and feature; They are all of one common constitution. Evill all. Secondly, We may observe, That

The meritorious cause of mans suffering is from his sinne.

Iniquity springeth not from the ground, neither doth trouble come out of the dust. As iniquity springs from our selves, so we may resolve it, that misery springs from our sinne. It is a truth, (as hath been touched upon the second Chapter) that, God, in many afflictions laid upon his dear children and servants, respects not their sin as the cause procuring and drawing on these afflictions. And very many are afflicted by the world, not for sinnes sake, but for righteousness sake. As Christ, so some Christians may say in their spheare, We have done many good works, for which of them doe ye stone us? Yet this is as cleare a truth, that, the sinne of any man is in it selfe a sufficient meritorious cause of any, yea, of all afflicti­ons. A creature cannot beare a greater punishment, then the least [Page 220] of his sinnes deserves. Man weaves a spiders webb of sinne out of his owne bowels, and then he is intangled in the same webb; the troubles which insnare, and wrappe about him, are twisted with his own fingers. Thirdly, observe,

Naturally every man seekes the reason of his sorrows and afflicti­ons out of himselfe.

When man is afflicted, he is not willing to owne himself, as the cause of his afflictions, or acknowledge that they spring from his sinne; and, that may be the reason, why Eliphaz speaks thus to Job, as if he had said, thy thoughts are wandring abroad, thou little thinkst that thy afflictions were bred in thy owne bosome: Thou art fastning the cause of then upon this, and t'other thing; Thou art complaining of the day wherein thou wast borne▪ but thou shoul­dest rather complain of the sin wherein thou wast born; Th [...] birth­day hath not hurt thee, but thy birth-sin. Thy birth-sin hath gi­ven conception to all the sorrows of thy life.

The Jewes in the Prophet Isa's time were in great distresse, and could get no deliverance. The ports and passages of mercy were all obstructed. Now, whether went their thoughts? And what did they looke upon, as the reason of those abiding lingring evils? we may reade their thoughts in the refutation of them; we may see what the disease of their hearts was, by the medicine which the Prophet applies unto them: he labours to purge them from that conceit, as if either want of power, or want of love in the Lord were the stop of their deliverance. The Lords hand is not shortned that he cannot save, neither his eare heavy, that he cannot heare, Isa. 59. 1, 2. as if he had said, I know what your apprehensions are in these affliction, you thinke the reason is in God, that either he cannot, or he will not save you: You think the hand of Gods pow­er is shrunke up, or the eare of his mercy shut up, but, you reflect not upon your selves, nor consider, that Your iniquities have sepa­rated between you and your God; Your sinne does you hurt, and you touch not that with a little finger, but lay the weight of your charge upon God himselfe. So (Hos. 13. 9.) Thy destruction is from thy self, in me is thy help. God is forced to tel them so, that their de­struction was from themselves, they would not believe it: they sup­posed it was from the cruelty or malice of the creature, from the wrath and rage of enemies, from some oversight or neglect of their friends; therefore the Lord speaks out in expresse termes, Thy destruction is from thy self. It springs not forth of the dust, neither is [Page 221] thy destruction from me; In me is thy help; in both the heart of man failes equally, we are ready to say, that the good we have comes from our selves, that our help and comforts are from our own pow­er and wisdom, and so offer sacrifice to our own nets, as if by them our portion were fat: but for evil and destruction we assigne it whol­ly over, somtime to men, and so are angry; sometime to God, and so blaspheme. We naturally decline what reflects shame upon our selves, or speaks us guilty.

From our translation, Although affliction, &c- Observe

First, Every affliction hath a cause.

The Proverbe carries that sense, in every common understanding. Our afflictions have a cause, a certaine cause, they come not by hap hazzard, or by accident. Many things are casuall, but nothing is without a cause. Many things are not fore seene by man, but all things are fore-ordained by God. The Prophet Amos (Ch. 3. 6.) sets forth this by an elegant similitude, Can a bird fall in a snare upon the earth, where no ginne is for him? As if he should say, is a bird taken in a snare by chance, where none have prepared, set or indu­striously laid a snare or a ginne to take him? The bird saw not the snare, but the snare was set for the Bird. Snaresfall not on the ground at adventure, they grow not out of the earth of them­selves: but the fowler, by his art and industry, invents and frames them a purpose to catch the bird: Thus, the calamity and troubles in which men are caught and lime-twig'd, insnared and shackled in the world, come not out of the ground, They are not acts of chance, but of providence: The wise and holy God sets such snares, to take and hold foolish, unruly men, like silly birds, ga­ping after the baits of worldy pleasures. Which meaning is cleare from the scope and tendency of the whole Chapter; but the next question resolves it in the letter, Is there any evill in a City, and the Lord hath not done it? Those words are both the conclusion and explication of the former similitude. Secondly, observe

Affliction is not from the power of any creature. As it comes not by chance or without a cause, so not by the power of creatures, they are not the cause; dust and the ground, are opposed to Hea­ven or to a divine power: Creatures (in this sense) can neither doe good, nor doe evill. The world would be as full of trouble, as it is of sin, if sinfull men could make trouble: It is not in the com­passe of a creature, no not of all the creatures in Heaven or earth, to forme or to make out one affliction, without the concur­rence, [Page 222] and allowance of God himselfe. Men alone, can neither make staves of comfort, nor rods of affliction.

Whence thirdly, A consectary from both may be, That Afflictions are from the Lord as from the efficient cause, the directer and orderer of them.

These evils are from a creating, not from a created strength. I (saith the Lord) forme the light and create darknesse, Isa. 45. 7. Naturall darknesse hath only a deficient cause, but poenall darknesse hath an efficient cause. Darknesse is created. As in the first creation God said, let there be light, so in providence (which is a continued creation) he saith, let there be darknesse. If afflictions come not forth of the earth, then they come from Hea­ven. That wicked King preacht very good doctrine, when he said of an extreame devouring famine, This evill is from the Lord, though he failed utterly in the use or application, while he mur­mured out why should we waite on the Lord any longer? 2 King. 6. 33. For, the reason holds strong to the contrary, This evill is from the Lord, we will waite upon the Lord for ever.

Yet man, or but man is borne to trouble: Some reade, Man is borne to sin, that is, he is borne with a nature ready and prone to sin, because he is borne in sin, Psal. 51. 5. And so by consequent he is borne to trouble, which is caused by and is the fruit of sin. These two, sin and trouble, are so neere in blood and kindred, that still one word includes them both; The former word which signifies sin, properly is translated affliction, and this word which signifies affliction, properly may be translated sin. When it is said, That Man is borne to trouble or sin; It notes two things.

1. A right to them, a right to sinne, and a right to sorrow. That which a man is borne to, is duely his, it is his inheritance, or his birth-right; that is the common understanding of the phrase: As some men are borne to a great estate, to lands and honours, &c. so all men are borne to trouble and sin; They are ours by a line all right, derived from our next, yea first parents, so they descend to us as land descends.

2. It implies a readinesse, or a fitnesse to commit sin, or to falls into trouble: When a man is said to be borne to a thing, it note him exceeding apt and forward to take it: He needs little teaching [Page 223] and instructing, little cultivating or manuring. As when a man makes verses readily, we say he was borne to Poetry; or when a man gets wealth easily, we say, he was borne to be rich. So in the present case; A mans understanding, will and affections, need no manaring or dressing to bring forth sinne, or the fruit of it, sor­row. He is borne to sin.

The latter clause of the verse cleares the sense fully, Manis borne unto trouble, or unto sinne, as the sparks fly upward; The meaning is, as the sparks have a principle in themselves, by which they ascend, they need no directing; when a sparke comes out from the fire, no man bids it flye upward, or shewes it the way, it will flye upward alone, it knowes no other way, but upward; so, it is a naturall course for man, as soone as he is borne, to sin and work his own sorrow. This he can doe, the first thing he doth, and before he can doe any thing, well, he can doe this, but, too well; He needs no Tutor for these, sinning and sorrowing, are not his art, but his nature; though he should have neither rule nor example in the world, he would find out the mysteries of iniquity, and doe e­nough quickly to make himselfe miserable.

The particle, As, is a copulative in the Hebrew. So divers render it in this Text, Man is borne to trouble, And the sparks flye up­ward; Vau. that is, mans trouble and sparks flying upward, are alike naturall; we, as in divers other places, translate it by way of simi­litude; Man is borne unto trouble, as, the sparks flye upward; So Job 34. 3. The eare tryeth words, and, the mouth tasteth meate; we translate the copalative by a comparative; The eare tryeth words, as the mouth tasteth meate. Againe, Mark 9. 49. Every one shall be salted with fire, and every sacrifice shall be salted with salt; The sense lies in the similitude, Every one shall be salted with fire, as every sacrifice is salted with salt; It is an allusion to the old sacrifices, wherein salt was continually used; so here, Man [...] Filijpru [...]ae hoc est scintillae. Metapherice ferrūsagi [...]tae in­calescens motu, & q [...]icquid volat in aere sive scintil [...]ae, sive sag [...]ae, sive aves is borne unto trouble, and the sparks, that is, as the sparks flye up­ward.

As the sparks] The Hebrew is, The sonnes of the cole; the sons or children of the cole, are sparks; blow a cole, and presently a sparke is begotten and borne; therefore the Hebrew elegancie calls sparks, The sonnes or children of the cole. And it is observe­able, that by a metaphor this word signifies in the Hebrew, the Head of an Arrow heated with motion, as also, a bird flying in the ayre; and the reason is, because birds flye up in the ayre, they as­cend [Page 224] naturally, they flye about and flutter like sparks of fire in the ayre. Hence the vulger and some others translate the words, Man is borne unto trouble, as the birds flye upward; The Septua­gint, as the young Vultures flye upward, others, as the young [...]. Sepr. [...], Com­put. Non secus ad aerumn [...]s & miserias hic perserendas na­ [...]us est homo, quam innatum est & natura­le scintilis & volatilibus om nibus ut in sublime arto­lantur. Merc. ones of the Eagle flye upward: Aben Ezra a learned Rabbin, makes use of that sense also, and gives the glosse thus, as it is na­turall and innate for birds to flye, so it is naturall for man to suffer trouble. Hence observe, first,

Sorrow and sinne, are the portion, and all the portion, that man hath by nature. He is borne to these.

They who are ascended to the greatest heights, and have got the greatest stock, either of spirituall or outward comforts, were borne to nothing, but a cup of sorrow, to the bread of affliction, and to the waters of adversity: And these we are instated in, yea posses­sed of, as soone as we are borne; we need not waite the death of our parents for this inheritance, they devide it all to every child, and yet keep it all, to themselves: all our real comforts are from our second birth, and have their pedigree from the blessing and love of God. Therefore he Apostle puts that generall question, what hast thou, that thou hast not received? that is, what good hast thou? Thou hast all thy evill from thy selfe, but whatsoever good thou hast, was received from above; all our good is founded in free Grace. Secondly observe, That

All sinnes and sorrowes are contained virtually, in the nature of man.

Though a man doth not formally commit or bring forth every sin, though a man doth not formally beare every affliction, or tast every cup of sorrow, yet virtually and radically a man hath every sin in him, or it is possible for any sin to be formed and shaped out of the nature of man: Radically also every man hath every affli­ction all sorrowes in him; and the justice of God, may forme the most dreadfull shapt afflictions out of his sins: And as the sparke lyes closely in the fire, or the flint, till you smite or blow them up, so sin lyes secretly in our hearts, till some temptation or occasion smites and brings it out.

Againe we may observe, That

Man can sin without a teacher. You need not instruct him, or teach him to doe evill, He doth that by a naturall instinct, since his nature was corrupted. He sins as the sparks fly upwards, or as a bird flyes in the ayre, whom no man directs, how to use her wings, [Page 225] Nature. is her rute. There needs much teaching against sin, and it is the businesse of all the Ordinances to bridle us from acting our corruptions: But man walkes in the ways of wickedness, without guide or precept.

It was the ancient error of the Pelagians, that the sin of man came only by imitation: they denied that man had a stock of cor­ruption in his nature, or that his nature was corrupted; but, seeing others sin, he sinned; an opinion which carries its condemnation in its own face, as wel as in our hearts. And though similitudes are no proofs, yet, the reason of a similitude is: mans sinning is there­fore compared to a sparks flying, to shew how naturally he sins. A spark flyes upward without any to lead it the way; and a bird would flye, though she should never see another bird flye: And if a man could live so, as never to see any one example of sin all his dayes, yet that man, out of his own heart, might bring forth every sin, every day. Example quickens and encourages the principles of sin within us, but we can sin without any extrinsick motion or provocation, without pattern or president from without. Lastly observe,

To sin, is no burden or labour to a natural man: For it is his na­ture. It is no paines to the sparke, to flye upwards: what we doe naturally, we doe easily. Holy duties are no burdens to a godly man, because, through grace, he doth them naturally; he hath an inward principle, which dictates the law of holines to him, though he should want outward teaching: He hath an unction from the holy Ghost, and knoweth all things, 1 Joh. 2. 20. Not that a godly man becomes like God, Omniscient, or knowing all, for at most we know, here, but in part: but he knows all things necessary, and so farre as necessary: his new birth teaches him: He lives not meerely upon the outward teaching, he hath both light & liberty in himself; and so hath a tendency to these things in his own spi­rit, as there is a tendency in fire to ascend.

We should wonder and rejoyce, to see how grace conquers the course of sinful nature. The new man is born to mercy and holi­nesse to grace and glory, as the sparks fly upward. Hence it is said, He that is born of God, cannot commit sin, for the seed of God remaineth in him. As, the sparke cannot flye downward, because the heate of fire remaines in it: The Apostle affirmes it, of himselfe and his Fellow-labourers in the Gospell, we can doe nothing against the truth, but for the truth, 2 Cor: 13. 8. The possibilities and impossi­bilities [Page 226] of a regenerate man, are directly opposite to those of a na­turall man: The one cannot sin, the other cannot but sin: the one can doe nothing against the truth the other can doe nothing for the truth; gracious acts become as naturall, as sinfull, when nature is changed from sin to grace. What a blessed change is this, that man should doe good as readily, as once he did evill; that, he who was borne free to iniquity, should be re-borne free to righteousness, as the sparke; flye upward. A godly man is a heavenly sparke: He hath a fire in his nature, which carries him upward for ever.

Thus having opened these two verses, being the grounds of the following exhortation; let us now examine the matter of the ex­hortation it selfe, contained in the 8^th. verse.

Our Translation omits one word in the beginning of this sen­tence, which though it may be understood in our reading, yet the [...] expression of it betters the sense. Surely, or truly I would seeke, &c.

There are two opinions about the meaning of these words; Some conceive, that Eliphaz speaks in high contempt of Job: and I may give you their sense, by that proud schooling, which the Pha­risee gave the poor Publican, Luke 18. As that Pharisee insulted over the publican, thus, I thank God, I am not such a one as thou art, &c. but I fast, and I pray, &c. So, they represent Eliphaz here insulting over Job, I thank God, I am not such an impatient person as thou art, no such rude curser of my day, or complainer of my trouble; I am not (I thank God) so distracted, and so distem­pered as thou art; and if I had been in thy case, I should have shew­ed more wit, and grace too, then, to do, as thou hast done; I should never have been so vaine and foolish, so forgetfull of my own duty or the Lords Soveraignty, as, to cry out against and accuse his pro­vidence and dealings with me, to lay about me like a mad man, as thou hast done; no, I would have songht unto God, and committed my cause unto him, this should have been my course, such and such the frame and temper of my spirit.

But I rather take these words in a good sense, implying much sweetnesse and meeknesse of spirit in Eliphaz. And so this verse is as an application of the Doctrine, contained in the former two; As if Eliphaz had said, Seeing matters stand thus in themselves and these are undoubted truths, that afflictions come from our [Page 227] selves, and that our sinnes are our own: and seeing thy case stands thus, that now thou art under great afflictions and troubles; I doe assure thee my loving friend Job, were I in thy condition (I will give thee faithfull counsell, and tell thee my heart, what I would doe) I would no longer stay complaining against my day, cursing creatures, distempering my head, and disquieting my heart with these passions; but, I would even goe and addresse my selfe unto God, I would apply my selfe to Heaven, I would seeke for remedy there, earth affords it not. I have ever found this the way to ease my heart when burdened; to asswage my sorrowes, when encrea­sed; to compose my spirit, when distracted; to strengthen my re­solutions, when unsetled: I can give thee this rule with (A Probatum est) an assurance from mine own experience, in the use of it, and with clearnesse of conscience, that it is my purpose in such cases to use it ever.

I would seeke unto God.] The word signifies a very diligent [...] Significat quae­rere diligenter & cu [...] cur [...] sed interrega­tione & ve [...]bi [...] ut plurimum. search; I would seeke exactly and enquire laboriously unto God. It signifies to seek by asking questions or by interrogating: And it imports seeking with much wisedome and skill; a curious or a criticall enquirie; So Eccles. 1. 13. I gave my heart (saith Solo­mon) to seeke and search out by wisedome. And this seeking im­plies foure things.

First, A supposition and a sense of our wants; no man seekes that which he hath already, or, but thinks he hath it. He that is full loathes a hony-combe.

Secondly, A strong desire to find that, which we want; it notes not a bare desire only, or woulding, but a kind of unquietnesse or restlessenesse till we find: such a desire tooke hold of David. Psal. 132. 4. I will not give rest to mine eyes, nor slumber to mine eye­lids, untill I find out a place for the Lord, or, untill I find the Lord.

Thirdly, A care to be directed about the meanes which may fa­cilitate the finding or recovery of what we want, and thus ear­nestly desire. A seeking spirit, is a carefull spirit, after light and counsell.

Fourthly, A diligent and faithfull endeavour, in or about the use those meanes, to which counsell directs us. Through desire a man having separated himselfe, seeketh and intermedleth with all wis­dome, Prov. 18. 1. That is, he is very industrious in pursuing those advices, which wisdome shews him, or, which are shewed him, as the wayes of wisdome. A lazy spirit is unfit to seeke.

I would seek unto God, and unto God would I commit my cause. In the former clause, the word for, God, is El, and in the latrer, Elo­him, both names note the power of God. El, notes power or strength to act and execute; Elohim, power or authority to judge and determine. I would seek unto El, The strong God. I would com­mit my cause to Elohim, the Mighty God: As if he had said: Thou art in a weake and low condition, now therefore seeke unto God, the strong God, the mighty God, who is able to deliver thee. Thou wantest the help of such a friend as he.

The Hebrew, word for word is thus rendred, Ʋnto God would I put my words, or turne my speech. We reach the meaning fully, rendring. Ʋnto God I would commit my cause, or put my case.

The terme which we translate, cause, signifies any businesse or [...] Significat ver­ [...]um vel nego­tium, res meas ei committe [...]ē. cause, but most properly a word; Explicite prayer is the turning of our thoughts into words, or the putting of our case to God, It is a speaking to, or a pleading with the Lord. The Septuagint is clear in this sense, I would deprecate the Lord, I would call upon the Lord, the governor of all things.

Both these significations of the word, are profitable for us, and congruous with the scope of the text, I would turne my speech and [...]. Sept. prayer, or I would commit my cause unto God.

The committing of our cause to God, notes a resignation of our selves and of our condition into the hands of God: It is as much as to say, Let God doe what he will, or determine what he pleaseth concerning me, I will not strive or contend about, question or dis­pute his decision or judgement of my cause: I will lay my selfe down at his feet, and tell him how she case stands with me; then, let him doe with me, what seems good in his eyes: This is the com­mitting of our cause, and condition unto God. And the Originall word here used for God, doth very well suite and correspond with this sense; I will commit my cause unto God, unto Elohim, the great and impartiall Judge of Heaven and earth; the God who loves Judgement, and the habitation of whose Throne is righ­teousnes: The God who knowes how to discern exactly be­tween cause and cause, person and person, and will undoubtedly give a righteous sentence concerning every cause and person, that comes before him. Unto this Elohim would I commit my cause, and refer my self to his arbitration.

Observe first in the general; Eliphaz having reproved Job, turnes himself to counsell and exhortation; From which we may learne, That

As it is our duty to reprove a fault in our brother, so it is our duty to advise and counsell him how to amend, or come out of that fault, for which we reprove him.

It is not enough to espy an error, but we must labour to rectifie it; or, to tell another that he is out of the way, but we must endea­vour to reduce him. Many can espy faults and failings in others, who either know not how, or care not to reforme and helpe them out. Secondly observe, That.

It is a duty to exhort and excite our bretheren to those duties, wherein we find them flack or negligent.

Eliphaz conceived, that Job was much behind in the duty of prayer and self-resignation unto God, and therefore he quickens him up to it. The Apostle calls us to this Christian inspection (Heb. 3. 13.) Exhort one another daily, lest any of you be hard­ned through the deceitfulnesse of sinne; sin growing and getting strength, hardens the heart; it is best to oppose it betimes, and therefore he bids them doe it at all times, exhort one another daily. Though the Apostle Peter (2 Pet. 1. 12.) was per­swaded of the Saints establishment in the present truth, yet (saith he) I will not cease to put you alwayes in remembrance of these things. It is a dangerous error (which some hold) that the Saints in this life may out grow counsell and exhortation; as if there were no need, to bid a godly man pray & seek unto God, no need to bid a godly man repent, or humble himself, or believe, he cannot but do these things (say they) these are connaturall to him. They are indeed to the new man, within him: But let them withall remember, that the neglect of all these duties, is as connaturall to the old man within him. While there are two men within us, we had need every man to look, not only to one, but to one another. It may goe ill with the better part, the new man, if while he hath an enemy within to oppose him, he hath not a friend without to help him. On this ground (besides the command of Christ) the holiest man on earth, may be exhorted, to look to his holinesse: none are in more danger then they, who think they are past danger And, as it is a certaine argument, that a man was never good, if he desires not to be better; so, it is a great argument, that a man was never good, who feares not that he may be worse, They who are truly assured they cannot fall from grace, are assured also that they may fall in grace, and fall into sin: The foundation of God stands sure, but the footing of man doth not and therefore, Let him [Page 230] that stands, take heed least he fall: And let them who see their bre­thren, heedlesly falling, lend them the right hand of exhortation to raise them up againe: and when they are carelesse of, or wan­dring from the Lord leade them by the hand of counsell, into ways where he may be found. I would seeke unto God. Observe in the third place; That

We ought to manage our exhortations with meeknesse and ten­dernesse,

This of Eliphaz is a mild and tender expression; and to make it more easie he puts the exhortation (as was noted before) in the first, not in the second person; he doth not say, seeing afflictions come not from the ground, and that man is borne unto trouble, therefore doe thou seeke unto God, and doe thou commit thy cause unto God; but seeing thy case is thus, truly brother, I advise thee as I would advise mine own soul, Seek unto God. It moves strong­ly and gaines upon the affection of another, to tell him, we would do the things our selves, which we desire he should, and we wish him, as we doe our own souls. Fourthly, observe, That

It is both our wisedome and our duty in all our afflictions to seek unto God.

I would (saith Eliphaz) if I were in thy case, seek unto God. Unto whom should we goe, but unto God? He is our best friend, when it is best with us, and he is our only friend, when it is ill with us: all other friends will be Physitians of no value, as Job him­selfe found them, therefore seeke unto God. As the Disciples said unto Christ, when Christ asked them, Will yee also goe away? Whether shall we goe (say they) for thou hast the words of eternall life? So faith the soule in afflictions, To whom shall I goe? Unto this creature or that creature, unto this friend or that friend? No, I will seek unto God, That is the wisest and shortest course: all o­ther courses are about, if not in vain. Other wayes may be used as helps, but this must; pitch mainly upon God.

When we are directed to seek unto God in afflictions, it speakes foure things.

First, To seek unto God about the cause of our afflictions, desire that God would informe us, what his mind is in sending such an af­fliction, or what it is he aimes at, in sending it. Afflictions are the Lords messengers, and we should never be quiet, till we know their errand. This is it which Job complained of in the third Chapter, That his way was hid, which was expounded, that he knew not [Page 231] the cause of his afflictions, the cause was hidden; and so was the issue, he could neither tell how he came in nor how he could come out; If our way in afflictions be hid, we must seeke unto God for the opening of it.

Secondly, To seek unto God for strength and patience, to beare the affliction. As the affliction comes from God, so doth the strength, by which we stand under it, or get victory over it

Thirdly, To seek unto God for the sanctifying of affliction to our profit, that we may be partakers of his holinesse. Afflictions are the good creatures of God, and they (as all other creatures) are sanctif [...]ed to us, by the word and prayer. We have as much rea­son to seek unto God for a blessing upon our daily Rod, as upon our daily bread.

Fourthly, Seek unto God for cure and ease, for the removing or mitigating of them. In their affliction they will seeke me early, saith the Lord, Hos. 5. 15. But, for what will they seek? even, for medicine and healing. Come and let us returne unto the Lord: for he hath torne, and he will heale us, he hath smitten and he will bind us up, Hos. 6. 1.

Observe from the other branch, And unto God would I commit my cause; That

It is a very great ease unto the soule in affliction, to commit our cause unto God, and to put our affairs into his hand.

Man is not able to stand alone, under the weight of his afflictions. Both sinne and sorrow are burdens too heavie for us to beare: if you would have ease, lay both upon Christ, it is no unbecomming boldnesse to doe so, for, he cals us to it, and bids us doe it, Psal. 55. 22. Cast thy burden upon the Lord, and he shall sustaine thee. Christ is willing to beare a part and put his shoulder under these burdens, yea, it is his strength that beares the whole. The committing of our cause to God, is at once our duty, our safety, and our ease. Thus David did, Psal. 142, 2. I powred my complaint before him, I shew­ed before him my trouble. David brought out his evils and set them (as it were) one, by one, in the sight of God, and told him, thus it is with me. We may see David acting this rule, to the life, when Absolom had fomented a most unnaturall rebellion against His: He hastens out of Jerusalem, All the Country wept with a loud voyce, and the Priests with the Arke of the Covenant of God came with him also. In what posture was Davids spirit, in the midst of these commotions? His words to Zadok shew (no doubt) [Page 232] the true picture of it. And the King said to Zadok, carry back the Arke of God into the City, if I shall find favour in the eyes of the Lord, he will bring me againe, and shew me both it and his habi­tation: but if he say thus, I have no delight in thee, behold, here am I, let him doe to me as seemeth good unto him (2 Sam. 15. 25, 26.) As if he had said, I am uncertaine what God will doe with me: but I am resolved to let the Lord doe with mee, what he will, I am willing to be, what God will have me; I lay my cause and leave my businesse at his foot-stool, if he will have me dethroned and unking'd, I am content my honour should lye in the dust. If he say, I shall never come againe to Jerusalem, or see the Arke of his strength and presence, I am content for ever to be banisht Jeru­salem, never to see the Arke, (which to me is the most beautifull and desirable sight in the world) any more. Here was self-resig­nation, and cause-committing to the height. And when David had brought his heart to this, his heart was unburden'd, he (doubt­lesse) found the weight and stresse of the whole businesse lying up­on God himselfe, His cause was with God, and his cares were with God; And therefore, Though his throne shaked, yet his heart was fixed. Nor doe I find, that ever his heart was more fixed, then in this stresse, while his Throne and Crowne were tottering. Hezekiah did the like with like success. In the day of that great and publike calamity, he went and spread the letter of Rabshakeh be­fore God, he, as it were desired God to reade it, to observe the blasphemous contents, and see in what condition he was. He that commits his cause to God, breathes a composed spirit, when the greatest stormes and distractions are upon his bodie or estates, upon Church or State.

Only, take this caution, be sure the cause you commit to God, be a good cause. The committing of a sinfull cause to God, is a dis­honour to, and a high strain of presumption against God. We may commit a doubtfull cause to God, desiring, that he would try, and examine, whether it be good or bad. But we must not commit a doubtfull cause to God desiring him to protect it, or us in it whether it be good or bad. And if (in this sence) we may not commit a doubtfull cause to God; What shall we thinke of those, who shall dare to commit an openly unjust. and wicked cause to God? A wicked mans prayer is alwayes sinfull, but, how abomi­nable is it, when he prayes to be prospered or directed in acting his sin, or to be strengthned in suffering (impenitently) for his sin. There [Page 233] is no gracious act, but a wicked man, at one time or other, will i­mitate. He will pray, and repent, and forgive, and commit his cause to God, and when he dyes, commit his soule to God. There is no trusting to a mouth full of good words, while the heart will not empty it selfe of wickednesse. It is good alwayes to com­mit our cause and our soules to God, but a cause or a soule are not therefore good, because committed unto God. The language of Israel is often spoken by the men of Ashdod; And many who ne­ver had the least part of holinesse in them, can yet set themselves (when there is no remedie) to act a part in it. The Apostle Peter gives us this rule, (1 Epist. 4. 19.) Let them that suffer according to the will of God, commit the keeping of their soules to him, in well-doing, as unto a faithfull Creatour. Except we suffer accor­ding to the will (or from the hand) of God, and also, doe well in our sufferings, Christ will not admit this Feofement, though we commit our selves to him, he will not accept the trust. But he that suffers according to (or by) the will of God, and doth well in suf­fering, that is, hath a good cause, and a good conscience, He (I say) may commit all to God, (and in the mercy of the most High) he shall not miscarry.

Lastly, Whereas Eliphaz saith, I would seeke unto God were I in thy case, observe, That

It is a wise course in advising others, to shew our selves readie to follow the same advise.

It wins exceedingly upon others, to take our counsell, when it appeares we are ready to follow the same counsell, our selves. We ought to doe nothing unto others, but what we would have done unto our selves, and we should advise nothing to others, but what we our selves would doe; It puts strength into a rule, when he that gives it, is ready to enliven it by his owne practice. As a Physi­tian, for the encouragement of his patient to take a nauseous me­dicine, will say to him, Sir you seeme unwilling to drinke it, but if I were sicke and distempered, as you are, I would drinke it readily, and that you may see there is no hurt in it, I will tast a lit­tle my selfe; His tasting sweetens it, and the patient likes it well. Thus when either Minister or private friend offers advise or counsell, and shall say, thus I would doe, this I would follow; This takes upon the heart: whereas it disparages prayer or any du­ty, to say to another, Seeke unto God, put your case unto him, fast and pray; When he that gives the counsell neglects all these [Page 234] duties, and is carelesse of communion with God.

Christ saith of the Pharisees, that they bound heavy burthens up­on the shoulders of others. These burdens were counsels and dire­ctions, rules, and canons; they would have men doe thus and thus, in the manner of Gods worship, or daily converse with men. But, They themselves would not touch them with one of their fingers (Mat. 23. 4.) That is, they would not practise them in the least degree. As to do evil with both hands, (Mic. 7. 3.) notes the highest degree both of desire & endeavour, in doing evill: So not to touch that which is good with a finger, notes a total neglect of doing good. A finger is the least member, and a Touch is the least act, then these Pharisees not touching with a finger, imports they did not act at all. It is good to act a rule privately by way of expe­riment, before we put it upon others: but it is most necessary to act it by way of example, when we have published it to, and press'd it upon others. It was a speech of one of the Ancients, I never taught my people any thing, but what I had first practised and experimented my selfe. Doctrine is sooner followed by the eye, then by the eare; He that (like the Scribes and pharisees, Mat. 23. 3.) saith and doth not, shall find but few to doe what he saith. No man ought to teach any thing, which he is not willing (as he is call'd) to doe and observe himselfe. It is very sinfull to give counsell, which we will not take. Our works ought to be the practise of our words, and as practicable as our words. Woe unto those of whom it may be said, as Christ of the Pharisees, Mat. 23. 3. Whatsoever they bid you observe, that observe and doe, but doe not ye after their works.

THis Context, from the 9. to the 17. verse, containes the second argument, by which Eliphaz strengthens his exhor­tation upon Job, to seek unto God. The argument speakes to this efect. He is to be sought; and unto him our cause is to be com­mitted, who is of absolute power, infinite in wisedome and goodnesse: But such is God; Therefore seeke to him, and commit thy cause unto him. That God is of infinite power, wisedome, &c. was proved in generall at the 9. verse, by those foure adjuncts of his works, Great, unsearchable, marvellous, and without number. And now at the 10. verse he begins his proofe, by an enumera­tion of the particular effects of Gods power, wisedome and good­nesse. The first instance is in naturall things; God doth great things and unsearchable, marvellous things without number: And would you know what those things are? You need not goe farre to enquire; there are things very neere unto us, and very common among us, which yet if they be well looked unto; will advance the power, wisedome and goodnesse of God; Every shower of raine drops down this truth, that God doth great things; He giveth raine upon the earth, and sendeth waters upon the [...] Generale no­men est ad quamcun (que) plaviam. Non desunt qui pu­ [...]ant cognationē habere cum [...] quod est hume­ctari. quòd plu­via liquesan [...]at, humectet & dissolvat dura, Mercer. fields.

There is not any difficulty about the meaning of these words which calls for stay in opening of them. Therefore in briefe, The Hebrew word for Raine, in out letters (Matar) is so neere in sound to our english, water, that some think it a deri­vative from it.

By the Rain, we are to understand, not the showres only which fall from Heaven, but all those blessings and benefits for the sup­port of our naurall life, which are the fruits of raine: He sendeth raine (as it were) on his errand, to bring or carry the blessings of plenty, and to drop fatnes on the earth. He giveth rain to the [Page 260] earth, and then the earth giveth her encrease. The Rabbins have a saying, that raine is the husband of the earth, because those show­ers foecundate the earth, and make that great mother of plenty, Imber maritus terrae. fruitfull, in bringing forth all things usefull and comfortable for the life of man.

He giveth raine upon the face of the earth, (so the letter of the Originall) that is upon the earth; as the face of Heaven, and the face of the sea, so the face of the earth, is an Hebraisme, for the earth it selfe.

It is sayed in the latter clause of the verse, that he sendeth waters upon the fields; We must distinguish these waters from the raine, taking them for rivers and streams of water, as the Psalmist speaks, He causeth the rivers to runne among the hils; and the Prophet Habaccuk, Thou cleavest the earth with the rivers.

The word is of the Dual number it the Hebrew, and therefore [...] Forma duali significantur aquae duplices, superiores in coelo, ut nubes, & inferiores in terra, ut ma­re, fon [...]es & flumina. by some applied to those two sorts of waters: or to the waters above, and to the waters that are beneath; So the waters are di­stinguished, Psal. 104. v. 3. we reade of the upper waters, Who layeth the beames of his chambers in the waters, who maketh the clouds his chariot; and of the inferior or lower waters, Gen. 1. 9. The Lord said, let the waters under the earth, be gathered into one place: and both are put together, ver. 7. God made the firmament, and divided the waters that were under the firmament, from the waters that were above the firmament. So that the waters above, and the waters below may both here be understood.

It is added further, He sendeth waters upon the fields. The word we traslate [fiolds] signifies any place, that is without [...] Nomen propr [...]è est, sed juni [...]tur saepe adverbia­liter, pro fortis; & in universū pro loco exterio­ri. Merc. Deserta, horrida loca & mortali bu inaccessa. doores, as streets and high-wayes; and because fields are without (sub dio) covered only with the canopie of the heavens, therefore we translare, he sendeth waters upon the fields. And it takes in all sorts of fields, whether till'd or untill'd: though som conceive that here Eliphaz meanes, those fields especially which are untilled, unsowne or unmanured: fields where men come not; namely desarts and wildernesses; as if he should say, there is no place but God sends waters to it; Hence the vulgar reade, in stead of fields, all places: He moistens all places with waters.

Here first, Forasmuch as an instance of Gods greatnesse, power Irrigat aquis u­niversa. Vulg. and insearchable wisedom is given in the raine, a naturall thing we may note; That

The common blessings of God, are not dispensed without a [Page 261] speciall providence: Nature workes not without the God of nature.

He doth great things; and what; He sendeth raine. The whole course of nature moves, as it is turned by the hand of God, and directed by his connsell. It is not in the frame of nature, as in ma­ny artificiall frames, which being once set up, will stand, or goe a­lone. When the Artificer hath made a clock, and put it in frame, and hung on the weights, let him goe whether he will the clock will goe; and if there were roome for the weights to descend, the clock (continuing in frame) would goe perpetually, though no hand helped or toucht it: But it is not so, in the frame and wor­kings of naturall things; God hath set all creatures in a frame and curiously ordered them, one within another, but there is no moti­on of the least wheele, much lesse of the whole fabrique, without the speciall hand of God: when raine comes, God saith goe; raine is his gift, not the clouds; the cloud receives a commission from God to distill and dissolve upon man: The most full, spongy clouds Cum plenae sunt nubes effun­dunt pluviam, non tamen abs (que) Dei jussis. Drus. distill no more then the rock did in the wildernesse, till the Lord speaks to them. As, When he uttereth his voice, there is a multitude of waters in the Heavens, and he causeth the vapours to ascend from the ends of the earth, Jer. 10. 13. So till he uttereth his voice not one single drop of all that multitude of waters, fals from hea­ven; nor will those vapours descend and returne againe to the earth, except he bid them.

Raine is the speciall gift of God. Speciall, not in that sense as grace is a speciall gift, for raine is a common gift: but speciall, be­cause it is that, of which and about which, God takes speciall no­tice, as we reade, Amos 4. 8. I caused it to raine (saith God) upon one place, or upon one City, and not upon another: There is a speciall discriminating worke about the raine; it raines by appointment, not accident, upon one place, rather then another. And Isa. 5. 6. when God expresses displeasure against his vineyard (he saith) I will command the clouds, that they shall raine upon it: The clouds are as vast bottles full of raine, but they cannot unstop themselves, or let out one drop, untill God himselfe commands them; He melteth the clouds (as it is in Job) and then the raine falleth downe. Thou O God didst send a plentifull raine, whereby thou didst confirme thine inheritance when it was weary, Psal. 68. 9. [Page 262] How wearie or drie soever the Earth is, unlesse God by a word broach those vessels of raine, the very inheritance of God cannot have a draught, no nor a drop, to quench its thirst.

Therefore though raine be a common blessing in respect of all places and persons; yet we ought to acknowledge a speciall hand in giving it. And this checks that naturall Atheisme, which reigns in their hearts, who thinke that they are beholding only to the motion of the winds, or change of the Moon for rain: and hence in times of drought they looke most, when the wind will turne, or when the Moone will change. To confute this, the Prophet tels us by the way of question, That as Idols cannot, so neither can the Heavens give raine, Jer. 14. 22. Are there any among the vanities of the Gentiles that can cause raine? Or can the Heavens give showres? They cannot. Indeed the holy Prophet Elias speakes such language, as if he had carried the keyes of the clouds at his girdle, or had been master of the raine, 1 King. 17. 1. As the Lord liveth, there shall not be dew nor raine these yeares, but ac­cording to my word. But the Apostle James shews us what word this was, namely a word of prayer, not of command, Chap. 5. 17. Elias prayed and it rained not; againe he prayed and it rained, All the power of man cannot prevaile with the heavens to raine. but the prayer of faith can prevaile with the God of heaven, To send raine was the worke of God, though it were at the word of a man. They who denie God in one worke will quickly denie him in another. And if we deny him in lesser, yea the least of his works, in a drop of raine, we are in danger to deny him in the greater. And they who denie God in his working, have but an easie step, to the deniall of his being.

This should teach us to walke in dependance upon God for all naturall comforts. He giveth raine. All creatures drinke from Heaven, that they may have their eyes and their hearts in Heaven. And if we must walk in dependance upon God for naturall com­forts, how much more for spirituall; if for the rain of the clouds, how much more for the dews of his Spirit, and the rain of grace upon our hearts? Further observe, It is a great, wonderfull and unsearchable worke of God to send raine: For we must put the stampe of those foure characters upon all these workes, And so raine, is a great a wonderfull, and an unsearchable worke of God: so great and wonderfull that (as hath bin proved▪) no creature can commu­nicate with God, or share in the honour of this worke. The Rab­bins [Page 263] have a saying, that upon every (apex or) Tittle of the Law their hangs a mountaine of sence and holy Doctrine. We may say, that in every drop of raine there is an ocean of wisedome, of power, of goodnes, and of bounty. If we study the ordinary In ea mira Dei in suas creatu­ras specta [...]ur benignitas, cle­men [...]iae simul & potentia, undè passim Prophe­ [...]e, & praeser­tim in hoc li­b [...]o, quandò socij Job, aut Job ipse, ad­miranda Dei▪ opera▪ pr [...]ponunt pluviam inter ea, primo lo [...]o ponunt. Merc. workes of God, we shall learne somewhat extraordinary in them; common things are ful of wonder, and among all common things, none fuller of wonders then the raine; To illustrate this a little, in some particular considerations.

First, There is marvellous power seen, in causing and giving raine. Is it not marvellous power, which raises the vapours and holds (as we may so speake) A sea of water above the earth? That such mighty seas and floods of water hang in the ayre, and thence are distill'd and sprinkled downe (as Job speakes) in small drops, are acts and arguments of the wonderfull power of God.

Secondly, Behold in the raine the wonderfull goodnes of God: who by this meanes cooles and refreshes, nourishes, and suckles all earthly living creatures. When the ground is enapt and gapes, as it were with open mouth, the Lord opens these bottles and gives it drinke. And a miracle of goodnes is seene in this forasmuch as when his very enemyes hunger, he thus feeds them, when they are naked he thus cloaths them, when they thirst, he thus gives them drinke. Mat. 5. 45. He sendeth raine upon the just and upon the unjust: They are maintained in life by the goodnesse of God, whose lives maintaine a continuall warr against his justice.

And as there is a wonder of goodnesse in giving rain for the use of evill men: So there is a wonder of bounty in sending raine upon those places, which are not of use to any man; he sendeth waters upon the fields, that is, all over the world. Hence when Elihu would set forth the marvellous power and bounty of God, he ex­emplifies it in this (Job 38. 25.) Who hath devided a water course for the overstowing of waters, to cause it to raine on the earth where­no man is, and on the wildernes, where there is no man? Such an o­pen and bountifull house doth the Lord of Heaven and earth keep, that rather then any shall want, he will (in a sence) let the wa­ter runne wast, God will not have so much as an herbe or a plant to want: though there be no man to come there, yet the grasse and shrubs shall have drinke, and tast of his bounty.

And so legible is that goodnes of God, which is written with drops of rain, so wonderfull his power and bounty in giving rain, that the Prophet wonders, at the stupidity of those men, who are [Page 264] not convinced of and taught obedience by it. They have not said, let us fear the Lord that giveth the first and the latter raine in his season, (Jer. 5. 24.) As if he should say, what a strange thing is it that sweet showers of raine have not softened the hearts of men, into the feare of God, and made them blossome with and bring forth abundantly the fruits of holines? Hereupon it is very re­markeable, how Moses makes this a motive to perswade the chil­dren of Israel to obedience in Canaan, because that country stood in much need of raine, which Egypt, from whence they came, did not, Deut. 11. Therefore shall ye keepe all the Commandements, which I command you this day, ver. 8. For the land whither thou goest in to possesse it, is not like the land of Egypt, from whence ye came out, where thou sowest thy seed, and wateredst it with thy foot, like a garden of herbes. That is Egypt being a flat plaine coun­try, all upon a levell, when the Land wanted moysture, thou didst not stay for or depend upon the raine, to moisten it, but with thy foot, thou diggedst draines and madest sluces or water-courses, from the river side (meaning Nilus that famous river, which ran quite through Egypt) and that refreshed thy lands and made them fruitfull. But (Canaan is another kind of Country, vers. 11, 12.) the Land whether thou goest in to possesse it, is a Land of hils and val­leyes, and drinketh water of the raine of Heaven. A land which the Lord thy God careth for, his eyes, are upon it, &c. As if he had said, Canaan is not a country capable of being water'd by the foot, it is so mountanous and uneven. All the labour of hand or foot, cannot bring the streams upwards, to give thy thirstie land drinke, it must drinke from heaven, or be burnt up and parcht with thirst, and if so, then, that must be the Lords care, his eye must observe▪ when tbou wantest raine, his hand must make water-courses in the heavens, and open the sluces and cataracts of the clouds for thee. And wilt thou not serve this God in duty, who in bounty thus ser­veth thee, and gives thee such a sensible evidence of his care over thee? The Apostle Paul preaches this to the Gentiles, as Natu­rall Theologie, to leave them inexcusable, Though he suffered all Nations to walke in their owne wayes (in that he gave them not either the light or restraint of grace, yet he did give them light and restraint too in nature) Neverthelesse he left not himselfe, with­out witnesse, in that he did good, and gave us raine from heaven. Acts 14. 17. As if he had said, though yee have not had the raine of the word, yet the raine of the cloud, if such a Preacher of Gods power and [Page 265] goodnesse, as will leave you for ever without excuse. The Lord himselfe seemes to glory in this, as one of the chiefest of his works: (Job 38. 37.) Who can number the clouds in wisdome? Or who can stay the bottles of heaven? I challenge all creatures to a com­petition with me in this. And again in this book (Ch. 36. 26.) Elihu lifts up the greatnesse of God in this act of his providence, Behold God is great, and we know him not; (wherein doth he instance his greatnesse?) it follows, ver. 27. For he maketh small the drops of water, they powre downe raine according to the vapour thereof. Reade paralell texts, Jer. 10. 13. Psal. 65. 10, 11. Psal. 147. 8. So much of this first worke of God, the raine; and of his power, wisdome, goodnes, bounty visible and apparent in it.

The second instance of Gods power and wisdome, &c. is in ci­vill things, both in setting up and pulling downe: First, in raising and setting up.

To set up on high those that be low, that those which mourne may be exalted to safetie. As if he should say will you see another way, wherein God shews himself in his power, wisdome and goodnesse? It is in looking thorough the world, for such as are low that he may lift them up: in espying out mourners and weeping eyes, that he may wipe them, and more; exalt them to safety.

Some of the Jewish Writers connect this verse with the for­mer; making this as an effect of Gods bounty & wonderfull worke in sending raine. He sendeth raine and showers upon the earth with such plenty of blessings, that by this means, many who were poore, low, meane and sad-hearted, may be set in high estate, and exalted unto safety. And there is a truth in it, Gods blessing up­on the earth hath exalted many, that were low, to an high estate, to riches and prosperity.

But rather, we shall take it in a more generall sence; And so E­liphaz in these words seemes to comfort Job by giving him a hint, that though his estate was now very low, yet if he would apply himselfe unto God, as he had advised, ver. 8. By seeking unto and committing his cause to him, as low as he was, he might be set high againe; and though he was now a mourner, sitting in dust and ashes, He might be exalted to joy and safetie; for in this the power, wisdome and goodnesse of God are usually put forth and exalted.

The words carry an allusion to that custome of Princes and Ma­gistrates, who sit in high places, upon erected thrones. As (1K. 16. [Page 266] 19.) it is said of Solomon, that he built him a magnificent throne or chaire of state, which had an assent of six steps to it, he sate on high. And the Prophet Isaiah (Chap. 6. ver. 1.) describes the Lord in the same manner, sitting in state, I saw the Lord (saith he) sit­ting upon a throne, high and lifted up. The pride and arrogancy of the Assyrian is thus exprest (Isa. 14. 13.) He hath said in his heart, I will exalt my throne above the stars, I will sit also upon the Mount of the Congregation. So that to sit on high, is as much as to be preferred or advanced, whether we respect honour or riches, dignity or authority.

The word may note either those, that are low in their own eyes, or those that are made low by others, active or passive lownesse. Grace in our own hearts causes the former lownesse, and sinfull oppression from the hand of others, causes the latter. The former are humble, the latter are humbled; The Lord sets both these on high. And

Those which mourne.] The Hebrew word signifies to be [...] à [...] Obscurus, obscu­ritus, luce pri­vatus fuit, ni­gruit per Meta­phoram c [...]n [...]ri­status fuit, in tristitia enim fugit splēdor fa­ciei. Sic latinè, Atriti dicuntùr lugentes [...], maesti vul­tus. blacke, darke, or obscured. And the reason why that word is borrowed to note mourning or sorrow, is, because sorrow causeth blacknesse, or darknesse of habit or countenance; Mourning and blacknesse usually goe together (Jer. 4. 28.) For this cause shall the earth mourne, and the heavens above shall be blacke. And usu­ally Mourners goe in blacke, it is the die and dresse of Mour­ners. As white is the colour of joy, Let thy garments be alwayes white, saith the Preacher to him, that is to eat his bread with joy, Eccles. 8. 8. Yea the very beauty of the face is obscured, the light of the countenance shadowed or clouded with teares and sorrow. Hence the Seventy render it, They whose faces are sad or sowre. It is the word used, Mat. 6. 16. When yee fast be not as the hypo­crites, of a sad countenance; It implies an affected, studied sad­nesse, severity, austerity, grimnesse, gastlinesse, unpleasantnesse of countenance, proceeding from art, rather then from nature, much lesse from grace, as the words following imply; for they disfigure, vitiate or discolour their faces, corrupt or abolish their native complexion, so as it appeares not, what it is, that they may appeare, what they are not. Hypocrisie can paint the face with blacke, as well or rather worse then pride with red and white; and so doth reall sorrow sometimes, whether for sin or outward [Page 267] affliction. True passion in the heart, will dim the brightnesse and staine the beauty of the face.

These Mourners shall be exalted to safety.] The word which [...] in lo [...] [...]ub [...]mi sterit exal [...]a [...]us, adeò ut ab hostibus pertingi neque­at. Per Meta­phorem, ta [...]us, in expugnabilis. Hinc [...] [...]u [...]is. Olim munitio­nes extrueb [...]n­tur in locis edi­tioribus in mon­tibus prae uptis & inaccessis, ut latinê, arx ab hoste arcendo dicto est. we translate Exalted, signifies to set in a high place, and in a place so high that a man so placed, is beyond the reach of danger or the power of an adversary; it is to be set upon a place impregnable; Hence the word is used for a Fort, Tower, or Castle, because forts and Towers, being places of defence, were for the most part built upon some high place, upon some rocke or praecipice (Prov. 18. 10.) The name of the Lord is a strong Tower; That is, we are as safe under his protection, as in a strong Tower founded on the stee­pest rocke. And the Prophet describing the safety of him who walks uprightly, gives it in this word; The place of defence shall be the munition of Rocks, Isa. 33. 16. So Jer. 48. 1. Misgab is con­founded and dismayed; That is, the high place or Castle of defence is dismayed, That word which is common to all places of safety, being supposed by our translators, as the proper name of some one place of more eminent safety.

Further although this word (Exalted) implies safety, yet in the Originall, we have two words, They are exalted to safetie. He that is exalted (according to the sence of that word) is safe: But to shew the compleatnesse of their safety, safety or salvation is expressed. He is exalted to safety with salvation, or he is safely [...]. Endyadis. exalted in safety. It is a full and a perfect safety, to which God exalts his mourners and oppressed servants. They are as safe as salvation it selfe can make them. That's the force of the He­braisme.

From the former clause of the verse, we may observe.

First, That advancement is the gift of God.

He setteth on high those that are low, Psal. 75. 6, 7. Promotion commeth neither from the East, nor from the West, nor from the South (neither this way nor that way, nor any way of man) but God putteth downe one and setteth up another. When a man is ad­vanced by the favour of a Prince, it is God that setteth him up. If a man be advanced by the vote of the people, yet it is God that setteth him up. Though a man be advanced by that, which may seeme to have most contingency in it, by a lot, yet it is God that setteth him up, Prov. 16. 33. The lot is cast into the lap, but the whole disposing thereof is of the Lord. The Lord gives speciall di­rection to mans peradventure, and certainly determines, what we call contingent.

Secondly, observe;

They that are low and mourning, are nearest to exaltation and safety.

To be very low, it is to be (as it were) in a due posture and readinesse to be exalted very high; He setteth the low on high (Luk. 1. 51.) He hath put downe the mighty from their seate, and hath exalted the humble and meeke; or, hath exalted the lowly and the meeke. We are not to understand it onely of those, who are low, that is, lowly in minde (that frame of heart which is wrought above in the highest heavens (is in this sense) lowest up­on the earth) but we may understand it likewise of those, who are low in their estates; (many that are low in mind, may be high in place; a man may have aboundance of humility in the height of outward eminency) Therefore (I say) we must take in both; Before honour goes humility, as a high mind before a fall, Prov. 15. 33. And (Psal. 113. 6, 7.) He raiseth up the poore out of the dust, and listeth the needy out of the dunghill, that he may set him with Princes, &c.

And as it is in reference to particular persons, so to the Church and people of God in generall; when they are low, then look for their raising up. The Scripture is frequent in this, Deut. 32. 36. Psal. 12. 6. Psal. 102. 13. And in that notable place, Isa. 33. 9, 10. The Ambassadours of peace weepe bitterly, the earth mourneth, and Lebanon languisheth, and Carmel shakes off her fruit, &c. All places, every creature is brought in, mourning with that mourning people. When it was thus with them, Now will I arise, (saith the Lord) now will I be exalted, now will I lift up my selfe. There are three Nowes for it, to note That the speciall Now of their exaltation. But the text saith, God would then be exalted. Was he brought low? God is alwayes alike exalted in himselfe, but he is not alwayes alike exalted in his people; therefore when he saith, now will I be exalted, the meaning is, I will exalt this people who are low, that my name may be exalted and lifted up in the sight of all people.

Therefore our low estate should be so farre from sinking, that it should lift up our faith in beleeving deliverance and exaltation. A low estate, is a great advantage for faith; faith hath surest footing when we lye prostrate upon the ground: There faith stands firmest, because there faith meets with most promises; Promises are the foundation of faith. The people of God have never so much of the [Page 269] word about them, as when they have least of the world about them. The covenant sits closest to us, when we are divested of the crea­ture. When the river is at the lowest ebbe, we are sure the tide is comming in: The night is darkest a little before day breakes: When the dayes are shortest, and the winter sharpest, then the spring of mercy is at hand. As the highest flourish of ungodly ones, is the immediate forerunner of their downfall (Psal. 92. 7.) When the wicked spring as the grasse, what then? would you know the meaning of it? The next words are a comment upon the for­mer: It is, that they shall be destroyed for ever; So, the lowest down­fall of the godly, is usually the immediate forerunner of their ad­vancement. When the godly wither as the grasse, the interpretation of it is, That they shall flourish for ever.

Observe in the third place, from that word, exalted to safety That

God can set his people on high, beyond the reach of all their ene­mies. Beyond the reach of their heads or counsels, and beyond the reach of their hands and swords; Isa. 33. 16. The munitions of rockes shall be their place of defence: He setteth them on high, that no ladders can be found long enough to scale these rocks, nor any Artillery or engine, strong enough to batter them downe; And least any should say, but we will hold the siege, till we starve them out; it followes in the text Bread shall be given him, his waters shall be sure. I remember a story in Alexanders warres, that when he came to besiege the Sogdians, a people who dwelt upon a rock, or had the literall munition of rocks for their defence, they jeered him, and asked him whether his Souldiers had wings or no? Unlesse your Souldiers can fly in the ayre, we feare you not. It is a most certaine truth, when God exalts a people, he can set them upon a rock, so high, that unlesse their adversaries have wings, and those more then Eagles wings, to soare higher then God himselfe, they are beyond annoyance. He carries his owne upon Eagles wings, what wings then must they have, who get a­bove his people?

There are these two things, about which the thoughts of men are most conversant. The one is, to be set on high; the other is, to be set in safety. They both meet in the mercy here promised; He setteth on high those that are low, that's their honour; He exalts them to safety, that's their comfort. The first thoughts of men are spent to get a great estate, but their next thoughts are to keep [Page 270] and protect it. Experience hath often shewed us the men of the world, rolling riches and Titles together into a mountaine, but it hath been a mountain of snow, one hot day hath melted all down. The mountain of outward blessings, upon which God raiseth his people, shall be (if he pleases) like a mountain of Adamant, which cannot be melted, or like mount Sion, which cannot be removed. A high place is seldome a safe place: All high things are tottering, N [...]tare solent excelsa omnia. and the more high, the more tottering. Then how unsearchable is the wisdome, how great the power of God, who can set his peo­ple very high, and yet very safe? who can make a man stand as firme and steady upon the highest pinnacle of honour, as upon a levell ground, or in a valley of the lowest estate and condition. He exalts to safety.

And hence wee may draw downe a difference between Gods exaltation of his own people, and the exaltation of his enemies and wicked ones. Wicked men are oft times exalted, and God ex­alts them, though they know it not: but how? He exalts them to a high place, but doth exalt them to a safe place? No, the Psal­mist, after a long temptation, concludes, Thou hast set them in slip­pery places, thou castest them downe into destruction; how are they brought into desolation, as in a mement, Psal. 73. 18, 19. Haman was exalted high, but not in safety: Many are exalted, as Jezabel exalted Naboth, high among the people; but it was to stone him, rather then to honour him. It is said of Pharaoh, he lifted up the head of his chiefe Baker, he lifted up his head out of prison in­deed, but he lifted up his head to the gallowes also; he lifted him out of prison, but it was unto his death. Such is the lifting up of wicked men, they may be set on high, but they are never set in safety. How many have we seen suddenly advanced, and as sud­denly depress'd? We are never safe, but where God sets us, or while God holds us in his hand. Fourthly observe;

It is a wonder, a wonderfull work of God, to exalt those that are low, and set mourners in safety. The 107 Psalme, is a Psalme, recounting the wonderfull works of God; O that men would praise the Lord for his wonderfull works! is the burthen of that holy song. And all those wonders conclude in this, ver. 39. 40. Againe, they are minished and brought low, through oppres­sion, affliction, and sorrow: what then? He powreth contempt up­on Princes, &c. yet setteth he the poore on high from affliction, and maketh him families like a flock. How wonderfull is this, [Page 271] that the Lord will give Kings for the ransome of his people, and to raise his poore, will powre contempt upon Princes? The high­est must downe, rather then his low ones shall not be set on high. There are foure things, which encrease this wonder, and make it exceeding wonderfull. First, These poore have no strength, (Deut. 32. 36.) He sees that their strength is gone. Secondly, Ma­ny times they have no hope, no faith, When the Son of Man comes, shall he finde (among low ones) faith (this faith to be exalted) up­on the earth, Luk. 18. 8. Thirdly, They have many enemies, sub­till enemies, powerfull enemies, confident enemies, enemies (above hope) arrived at assurance, that they shall keep poore ones at an under for ever. Lord (saith David) how many are they that trou­ble me? So many they were, that he could not tell how many. Fourthly, They are supposed to have no friends, none to appeare for them. Let us persecute and take him (say they) for there is Psal. 71. 11. none to deliver him. Not a man, no nor God, as they conclude, They say of my soule, there is no help for him in his God. I need not say, it is a wonder to exalt a people, upon all these disadvantages: The fact speakes; should you see a man trod upon the ground, and many there holding him downe, one by the arme, another by the leg, a third laying a great weight upon his breast, were it not a wonder to see this man rise up, and rescue himselfe from them all? Thus it is with the Church and servants of God, when they are low, all the world is upon their backs; the world of wicked ones hang about them, one with his power, another with his po­licie, all with their utmost endeavours to hold them downe; yet the Lord sets them on high, who were thus low, and exalts them to safety, who were thus in danger. Oh that men would praise the Lord for his goodnesse, and declare his wonderfull workes to the chil­dren of men.

And this is further cleared in the 12th verse, He disappointeth the devices of the crafty, so that their hand cannot performe their enterprise. As if Eliphaz should say, would you know, how God exalteth his people, and setteth them in safety? 'Tis true, they have many enemies many that plot and devise evill against them, but the Lord breakes their plots, he out-plots them; He disappointeth the devices of the crafty, &c. And as this is a proof of the former, so it is a further instance of Gods wonderfull works. The first was in naturall things, sending raine; The second and third were in civill things, first, exalting his own people; and secondly, in de­feating [Page 272] the policies and power of their adversaries: so then, this twelfth verse, may be taken either as it hath reference to the for­mer, or as a further instance of Gods wisdome and power.

He disappointeth the devices of the crafty.] Or, he defeateth the purposes of the subtill (so M^r Broughton readeth it) that their hands can bring nothing soundly to passe. The Apostle in 1 Cor. 3. 19. sets the holy stampe of divine authoritie, upon this whole booke, by quoting this or the next verse, as a proofe of his doc­trine; For it is written (saith he) He takes the crafty in their own counsell; He disappoints the devices of the crafty (saith Eliphaz) and, He takes the wise in their own craftinesse.

He disappointeth.] The word signifies to breake, to breake a [...] à radice [...] fractus contri­tus. thing to peeces: and by a metaphor to disappoint or to defeate, because if an engine or instrument, with which a man intends to work, be broken, he is disappointed of his purpose and cannot goe [...] Confregit, dis­sipavit. Meta­phoricè irritum fecit Latinè po­test reddi [...]abro­gari. on with his work: So here, He breakes the devices of the crafty, the crafty frame very curious engines and instruments, they lay fine plots and projects, but the Lord breakes them, and then they are defeated or disappointed. The word is often used for break­ing or making voyd the law, as Psal. 119. 126. Ezra 9. 13 be­cause wicked men, as much as in them lies, would defeate and dis­appoint the holy purpose & designe of God, in giving those lawes. They would repeale & abrogate the laws of God, that they might enact their own lusts. They would doe that by the will of God, which the Lord doth with their wills, Null and disappoint it.

The devices.] The word which we translate, devices, signi­fies [...] à radice [...] Cogitavit, ex­cogitavit, deno­tat opus inge­niosum, inven­tum artificium, quia artificium fit p [...]r cogita­tionem. not barely cogitation or thinking, but excogitation, or studied thinking; not only a naturall thought, but an artificiall thought, or thoughts made up and formed after long debate of a businesse in our own breasts: This is properly exprest, by devising. Those pooles of water in the 7^•h Cant. ver. 4. are called from this word, The pooles in Heshbon; some take Heshbon for a City. (Numb. 21. 26.) and so it notes the place where those pooles were: Others translate it thus, Aisworth on the Cant. Pooles artificially made; And we may observe much skill and curiosity used, in making pooles or water-workes. So (Exod. 28. 8.) the holy girdle which was made for the high-Priest, is called, a curious girdle; it is from the same root; be­cause that girdle was made of cunning work, and exquisite em­broyderies. So that, this word notes, the very spirits and quin­tessence of sinfull wit, drawne out for the devising of evill. In [Page 273] the 119. Psalm. vers. 29. David useth this word, to shew the ac­curatenesse, and holy curiosity which he used in surveighing his own life. I thought on my wayes, that is, I studied my selfe and my works, with greatest exactnesse, to find out every error or failing, or to frame my wayes to a haires bredth (if it were possible) ac­cording to rule; which answers the Apostles phrase, Ephes. 5. of walking circumspectly or exactly. Grace will vie it with sinfull craft, for exactnesse, that will make as curious workes or devices in holinesse, as the other can in wickednesse.

Of the crafty. Here the workmen are described as well as their work; their works are devices, and the workmen are crafty. As the man is, so is his imployment; we are in working as we are in being. Devices are the proper trade of crafty ones. The Originall word, sometimes imports holy wisedome; and sometimes corrupt and sinfull wisdome: We reade it in a good sense (Prov. 1. 4.) and (Prov. 22. 3.) The prudent man (a man that hath holy craft and skill in him) foresees the plague, and hideth him­selfe; Againe, Prov. 8. 12. I wisdome dwell with prudence, and find out knowledge of witty inventions. But usually the word is taken in an ill sense, for subtill and sinfull craft, for craftinesse and subtilty to doe mischiefe; therefore the vulgar translates it, He disappointeth the devices of the Malignants; noting, that it is not an honest craft, but a malignant craft, by which the counsells and devices of these men are contrived or acted: (Psal. 83. 3.) that word is used, They have taken crafty counsell against thy people, and consulted against thy hidden ones: And Gen. 3. 1. Now the Serpent was more subtill than any beast of the field; The word properly signifies to be [...] Nadus, signifi­cat etiam invo­lutum vas [...]um, cuju [...] in animo plures sunt flexiones, & diverti [...]ula naked; and by a metaphor, to be subtle, fly, crafty, nimble; because men, who (as tumblers, racers, rope­dancers) are to doe a thing nimbly and speedily, subtilly and sli­ly, often stript themselves of all, but will never cumber them­selves with many cloathes. We know, that craft alwayes puts a cloake or veile upon actions, and walks in a disguise: yet because the crafty man is so nimble to turne and wind, and vary himselfe a thousand wayes, both for the plotting and acting of his designes, therefore he is elegantly named, from nakednesse. Hence also in the Greek language [...] ex­er [...]eo, unde [...]. Locus ubi nudi se exerceban­tur nanc su­mitur pro ludo literatio ubi ingenia litteris d [...]scendis exer­centur, Nudi s [...]nt agilio [...]es; & m [...]us prae­pediti., the word which signifies nimble acting or exercising the mind or body, as also places and Schooles where those exercises were performed and taught, is derived from na­kednesse, or from being naked: And it is observeable, that our first [Page 274] parents Adam and Eve, before they sinned, are called (Gen. 2. 25.) naked; And the serpent in the very next verse, (being the first of the third chapter) is called subtle, by one and the same word. Our first parents were naked outwardly (innocency nee­ded none, and glory shall need no cloathing) they were also (in opposition to evill) naked inwardly; they were simple, plaine-hearted, without any cloake of malice or wickednesse. But the serpents nakednesse, notes only a fitnesse, slynesse, readinesse or activenesse to doe evill: For he was double cloath'd with craft, cloakt and hooded with subtilties, to act mischiefe unseen. The naked-crafty ones of the text, are the seed of the serpent, his children, and therefore they beare their fathers name The Chal­dee paraphrast tells us, that the crafty ones here meant by Eli­phaz, were especially the Egyptians, who when they would op­presse the people of God, said, Come on, let us deale wisely with Intell [...]git cogi­tationes Egyp­tiorum, qui sa­piemes f [...]er [...]nt ad malefaciendum Isaeli. [...]ac. them, least they multiply, Exod. 1. 10. A crafty man, is one, who hath not alwayes more understanding then his neighbour but ever lesse conscience: Yea, how great soever his wit is, his conscience is so little, that it never stands in his light, whatsoever he is doing. He takes measure of his actions, not by what he ought to doe, but by what he would have done; and yet, he can seldome doe what he would, for the Lord disappoints the devices of the crafty so, that as it followes in the text,

To every businesse, two things are required, Invention and Action; or the electing of Meanes, and the pursuing of the End: The former is Head-work, the latter is Hand work. The hands are the instruments of action, as the head is the instrument of in­vention and consultation. These crafty heads were at work be­fore, now their hands goe to it: What they devise craftily, they would act industriously; but they cannot, Their hands cannot per­forme their enterprise.

The word which we translate Enterprise, signifies Being, as also reason, wisdome, and vertue; because wisdome, vertue and [...] a [...]radi [...]e [...] ab [...] Denotat essen­tiam, rationem sapientiam, vi [...]tuiem sem­per permanen­tem alijs rebus in mundo trans­euntibus. Hinc significat, omne quod cum in­teplectu & ra­tione fic; & hic specialiter proeo, quod qula sibi statuit ut faciat quo fineē optatum assequa­tur, etiam in ma­lum. Mer. reason, are as it were, the being, stability & permanency of things; And therefore as in the Hebrew, this word signifying wisdome & vertue, is derived from a root, which notes Being. So the word signifying wickednesse and folly, is derived from a root (as some Criticks observe) which notes onely a negative, or a not Being of [Page 275] any thing: because wickednesse is nothing, or it is good for nothing: Those things which want wisedome and reason, are as if they were not, and shortly will not be at all. Hence some render the words thus; Their hands cannot performe their wisedome, that is, they cannot bring to passe that enterprise, which they had determined and layd (as themselves conceived) with so much wisedome and strength of reason. M^r Broughton to the same sense: Their hands brings nothing soundly to passe. And the Chaldee exemplifies it in the Egyptians before mentioned, who as the holy story informes us, could not effect, that which they had consulted with those depths of policie; and principles of sinfull wisdome, The destruction of the children of Israel. Here then we may observe. First, That

The wisdome of naturall men is nothing but craft or wit to doe wick­edly.

The Prophet Jeremie gives us this character of them, They are wise to doe evill (Jer. 4. 22.) And to be wise to doe evill is very ill wisedome, the worst wisedome, indeed meere folly; better be a foole, than to be but so wise: And these have it from their father, it dwels and is derived in their blood, They are the seed of the Ser­pent (as was toucht before) and his subtilty was made the instru­ment of the greatest evill, the tainting of that first created innocen­cie▪ and the overthrow of man: Now they are called the serpents seed, because they are like the Serpent; the Serpent was the subtillest of all the beasts of the field, and these (as Christ speakes of the men of the world) are wiser in their generation than the children of light; yet is but in their generation, and their wisdome lasteth but for their generation, if it last so long: Elymas (Acts 13. 10.) being charged to be full of all subtilty and mischiefe, is called at the next word, child of the Devill. Subtill to doe mischiefe, is the Genius or disposition of the Devils children; and they shall have the serpents, the Devils portion: For as the serpent, who was once the subtillest of all the beast of the field (applying his subtilty to mischiefe) became the most cursed of of all the beasts of the field; so they who are thus the subtillest among the children of men, shall be the most cursed of all the children of men, Jer. 18. 18. we find crafty men in consultation, and under a curse. Come (say they) let us devise a device against Jeremiah, and let us smite him with the tongue; Let us devise devices, it is the same word in the text, but doubled for greater emphasis: These were their crafti­masters; [Page 276] To devise devices, notes more then ordinary skill in that black art; as to work a work (Joh. 6. 28.) notes great in­dustry and intention of the mind in working. Some play their works rather then work their works. I must worke the workes of him that sent me, saith our Lord Christ, Joh. 9. 4. None ever laboured as Christ laboured, therefore his was working a worke. As (I say) to worke a worke, notes great industry in working; so to devise a device, implies much cunning and skill laid out in devising. Now as these men would be witty above others in de­vising evill, so they are cursed above others in bearing evill. The Prophet gives them their load, ver. 21, 22. Therefore deliver up their children to the famine, and powre out their blood by the force of the sword, and let their wives be bereaved, &c. And it is most just, that they should be deepest in the curse, who are deepest in such craft; for the truth is, that, Every sinfull act, the more skill there is in it, the more sinne there is in it; it is best to be a dullhead, a very bungler in doing mischiefe. Wit commends and sets off other things, bue it makes sin the more sinfull and deformed. Secondly observe; That

Satan makes use of subtle, crafty men, and abuseth their parts for his own purposes. He disappointeth the devices of the crafty. God never disappointeth those, whom he sets aworke: If God disappoints the devices of men, these devices were not of God; Satan sets those aworke, whose work God spoiles. The Lord loves to breake Satans engines, tooles and instruments. Christ came to destroy the works of the Devill, both his works within us, and his workes against us. All Satans works and workmen shall rue it, when Christ pleases. And here we see whom Satan sets aworke, even men of the finest wits, of the most reaching braines, of the decepest judgements and richest endowments: these he draweth in to his pay, and makes serviceable for his ends; that's Satans designe; such as are amongst men, as the serpent a­mongst the beasts, the most subtill of all, these Satan makes use of: The deepe policie of an Achitophel, the Great Oracle of his times for counsell, he desires to improve against a David; The high parts and learning of a Julian, he desires to improve and boyle up against the Christians; such a one will not only Fire and sword, but set hard to jeere and wit them out of the profession of the Gospell.

And it is observable, that the seeds of the greatest heresies and [Page 277] errours, that ever poyson'd the spirit of man, or vext the Church of God, have been sowne in that ranke soyle, the wits of Philoso­phers. Which gave Tertullian occasion to call Philosophers, The Philosophi hae­reticorum Pa­triarchae. Tert. Patriarkes of Heretickes, or The Patrons of Heresies; They were men of high conceits and apprehensions, and in those fertile and rich grounds, Satan with great successe cast the tares of errour. When Christ came into the world, he had most opposition among the craftie Scribes and Pharisees; And Herod the Fox (as Christ himselfe calls him for his subtilty) was a notorious instrument of Satan, to hinder the receiving of Christ. Our Lord Christ some­times chuseth the simplest the meanest the plainest men, fisher­men to do his worke. But Satan chuseth the subtilest he can find in learned Throngs, to send of his errand. The reason of this differ­ence betweene Christs choise and Satans, is; Satan cannot make a Mercury out ef every block, he is not able to give a man understan­ding, wisedome or abilities for his worke: neither can he increase or improve any mans parts and gifts: he must have instruments ready to his hand, he can but put them forward and tempt them on. He will give such as are strong and craftie, many motives to serve him, but he cannot furnish them with strength or craft to serve him. But Christ can give gifts to men, which they have not, and raise the parts, which they have. He can make himself a Mer­cury, a messenger out of any blocke. Christ can send a foole of his errand, and cause him to doe it wisely; He can cause the stamme­ring tongue to speake plaine, and the plainest man to speake the highest Rhetorick. When a Moses complaines of a slow tongue, he can say, I will be with thy mouth, and teach thee what thou shalt say, Exod. 4. 12. If he finds us not fit to doe his businesse, he can make us fit. If Christ please, he can make a man master of his trade, before, or as soone as ever he is a servant to it. Thus, with­out the wisdome of the world, Christ overcomes the wisdome of the world; And by the foolishnesse of preaching (as men count foolishnesse) saveth those that beleeve (1 Cor. 1. 21.) the foolish­nesse of God is wiser then man, That is, those instruments which Christ impioyes, how foolish soever men account them, shall foile all the wisdome of man.

Therefore let no man boast of his natural parts, unles they be spi­riualiz'd, and resign'd up (for such Christ commonly uses, though he can make use of others) to the service of Christ. Consider to whom you are instrumentall, with your parts and knowledge. All [Page 278] wit out of Christs work, degenerates into craft, and wisdome into wickednesse. It is Satans worke to sollicite the learning of men (even as an Adulterer sollicites the beauty of women) that he may commit folly with it, and beget some monstruous birth of mis­chiefe and villanie.

For, when such appeare on Satans side, they are a great credit to his cause, and by the reputation of their learning and parts draw others to it. Doe ye not see (will he suggest to inferiour ones) such and such wise, learned men, goe this way; such learned Di­vines, such learned Lawyers, such deepe Politicians, and doe you scruple? And how many have been caught in this sna [...]e, and led a­side by the noise of their abilities, whom Satan abuseth to his own side; what? such wise men, such learned men, thinke thus, and doe you simple ones stand off? Hath he not reason then to say of wise men, (as it was once said of one) Seeing ye are such, I wish you Cum talis sis, u­tinam noster es­ses. Habeo Themi­stoclem Athe­niensem. would come over to me: and to bragge of them, as much as ever that Persian Monarch did of Themistocles, whose revolting to him, from the Grecians transported him so, that he broke sudden­ly out of his sleepe with these words, I have Themistocles the A­thenian. I remember what Augustine observes (it is a very remar­kable passage) in an Epistle unto a young noble man of great lear­ning, who it seems had been sometimes his Schollar. Augustine ha­ving received from him a Poem or copie of accurate verses (but Augustinus ep. 39. ad Licenti­um Juvenem no­bilem & doctū Da Domino meo te qui tibi illud donarit ingeniū &c. Accepisti a Deo ingenium spiritualiter au­reum, & mini­stras inde [...]ibidi­ [...]ibus & in illo Satan [...] pro [...]i­n [...]s teipsum? Ornari abs te diabolus qua [...]it. perceiving that he abused his wit to wantonnesse or uselesse curio­sity) returns him answer to this effect. I have read this Poem, and I know not with what verses, or with what lamentation to mourne over it; because I see an excellent wit sparkling in eve­ry line, but such an one, as I cannot dedicate unto God. A little after he thus exhorts him, Give thy selfe unto my Lord, who hath given thee this excellent wit; If thou hadst found a golden Cup, what wouldst thou have done with it? Wouldst thou not have gi­ven it to some good publicke use? God hath given thee a golden wit, Thy understanding is a golden Cup, and wilt thou let thy lusts drinke out of it, or wilt thou drinke thy selfe to the devill in it? I tell thee thus much the devill would faine make thy wit his ornament, and thy parts, the oredit of his Court and Cause. Satan serves himselfe of the best wits, and his is the worst service of wit. Such shall be paid at last with crying. We fooles. Of all fooles the knowing; wise fooles, will be in the saddest condition: Observe thirdly,

The craftie are full of hopes, that their devises will succeed, and full of trouble, because they succeed not. Otherwise it could not be said, that God disappointeth the devises of the craftie; Disap­pointment implies expectation; And it is no afflicting affliction to misse of that, which we never looked for. These thought all sure. These doubted not to over-wit and over-power all, at last. This brought them somewhat beyond hope, even to the borders of assu­rance at least it so endeared them their hopes, that they would ra­ther hazzard their souls, than loose their plots, they were burthen'd to be delivered. Having conceived mischiefe, they were in travell with iniquity Psal. 7. 14. As the Lord suffers his own people to feare much, that when deliverance comes, their joy may be full: so, he suffers wicked men to hope much, that their sorrows may be full, when they cannot be delivered. A woman forgets the pains of her travell, for joy that a man childe is borne into the world; And these men shall remember the paines of their travell, for sor­row that a monster (such are their designes) is not borne into the world. That their mischiefe comes not (in their sense) to light, leaves them in desperate darknesse. Fourthly observe,

What such plot and devise, they labour to act and effect; Their hands cannot performe their enterprise; which intimates, that they put their hands to the worke, as well as their heads; as soone as they have layd their plot, they fall to acting. We should in this imitate our enemies, not to stand devising and consulting, this is a good way, and t'others a good way, and then doe neither; or then sit still and moulder away in expectation; love to, and zeale for Christ, and his truth, should render us as full of action, as of in­vention, of execution as of designe.

Fifthly, though they did attempt it with their hands, yet they could not effect it with their hands, Their hands did not performe their enterprise. Hence note, That

Craftie men may devise strongly, but they have not strength suf­ficient to accomplish their devices.

The Pharisees after all their confederacies against Christ were forc't (without any racke, but that of their owne consciences) to make this confession, Joh. 12. 19. Perceive ye how we prevail nothing. At this day, they have many fine devices and Idaeas ready framed in their heads, but the hand shakes, They cannot performe their enterprise. They want not counsell, nor craft, nor skill▪ nor will, nor desires, nor endeavours, only they want God with them. [Page 280] Hence it is, that though they gather very proper materials, and lay very strong foundations, yet they cannot reare up their building. And in the issue (Luk. 14. 29.) All that behold it shall mock, say­ing, These men began to build, and were not able to finish; It is the maine worke of God to stop evill men in their workes: what they would doe, he saith they shall not, and what they would not doe he saith they shall. Pharoah devised a devise against the chil­dren of Israel, but his hands could not performe his enterprise, Haman devised a devise against the Jewes, but his hands could not performe his enterprise. Achitophel gave craftie counsell against David, but his hands could not performe his enterprise. Herod the Fox plotted against Christ, to hinder the course of his Ministe­rie and Mediatourship, but he could not performe his enterprise; 'Tis so all along▪ therefore (Psal. 2. 1.) it is said, Why doe the Heathen imagine a vaine thing; a vaine thing, because a thing successelesse, their hands could not performe it, It was vaine, not only, because there was not true ground of reason, why they should imagine or doe such a thing, but vaine also, because they labou­red in vaine, they could not doe it. And therefore it followes, v. 4. He that sitteth in the heavens shall laugh, the Lord hath them in derision. The Lord sees what fooles they are, and men (yea themselves) shall see it. The Prophet gives us an elegant descrip­tion to this purpose (Isa. 59. 9.) They weave the spiders web, but their webs shall not become garments, neither shall they cover themselves with their workes. As if he had said, they have beene devising and setting things in a goodly frame to catch flies, they have been spinning a fine thread, out of their braines, as the Spider doth out of her bowels, such is their web; but when they have this web, They cannot cut it out, or make it up into a garment. They shall go naked and cold, notwithstanding all their spinning and weaving, all their plotting and devising. The next broome that comes will sweepe away all their webs, and the Spiders too, except they creepe apace. God loves and delights to crosse worldly proverbs and worldly crase.

How many visible demonstrations have we of this in our times! How many cunning, but ruining devices, lie by the wals at this day unacted! They went through the Head-worke, but they could not get through their Hand-worke. We may say as in the Psalme (76. 5.) None of the men of might have found their hands: The men of craft sound their heads, but the men of might (bles­sed [Page 281] be God) have not yet found their hands, to execute up to the height of the divisers, either, wit or malice.

In this we see the glorious prerogative of God. How many thousand, thousand, thousand thoughts do men loose. The thoughts of many yeares are lost in a moment. God never lost, nor never shall loose one thought. And therefore David puts these two to­gether in a breath. Having said (Psal. 33. 10) The Lord bring­eth the counsell of the Heathen to nought, he maketh the devices of the people of none effect. In the next verse, he subjoynes, The counsell of the Lord standeth for ever, the thoughts of his heart to all Generations. And as the counsel of the Lord stands so he cau­seth the counsell of those to stand, who consult for him. He confir­meth the word of his servants, and performeth the counsell of his Messengers, Isa. 44. 26. So that their hands shall performe their enterprise, as the Lord encourageth the ancient people (Zac. 4. 9) The hands of Zerubbabel have laid the foundation of this house, his hands shall also finish it: And againe, Chap. 8. 13. Fear not, let your hands be strong. As if he had said, Feare not, goe on with your worke; For your hands shall performe their enterprise, you shall not beaten from your worke, neither shall ye work in vain. The Lord himselfe hath no barren counsels, and he makes all the counsels which are for him, bring forth in their due time, desired fruit, the longed for and beloved issue.

Lastly, observe; That

It is a great and wonderfull worke of God, to disappoint the devi­ces, and stop the enterprises of crafty men,

Eliphaz puts this among the wonders of God. This is reported in a way of admiration concerning God (Isa. 44. 25.) He frustra­teth the tokens of the liars and maketh diviners mad, he turneth wise men backwards, and maketh their knowledge foolish. The wisdome of God is most seen, in defeating the wise, as the power of God is most seene, in overthrowing the strong. While we consider that Theirs are secret devices, and that they are subtill devices, that they have many devices, and that they have many wayes to bring these devices to passe, it cannot fall below a wonder in our thoughts, that their thoughts, or devices are not accomplished. Therefore the Psalmist concludes (Psal. 124.) Ʋnlesse it had bin the Lord, who was on our side, &c. we had bin swallowed up quick and taken in their snare. As if he had said, if we should have had any lesse then God, to helpe us, we had been gone, all the world [Page 282] could not save us. To passe through a place full of gins and snares and pits set and made on purpose, to take a man, and that man not taken, is marvellous in our eyes. Thus it is with the people of God, they walk among snares and traps; The trade of most wicked men, is to be Trap-makers, Snare makers, if not Sword makers against the Saints of the most high. They meet with devices upon devices, and plots upon plots; now, that God shall disappoint all these, and exalt his people to safety in the very face of death and dan­gers, how admirable!

But some may object; Yet we see that, at least some of these plots are not disappointed, at least some of these devices take, and we have seen bloudy hands performing their enterprise.

I answer, in a word; First, this text and the observation bot­tom'd upon it, are to be understoood of what is often done, not strictly of what is alwaies done. The Lord very frequently disap­points the devices of the crafty.

But secondly, their very successe is a disappointment, and their prosperity is their curse. For their cause is under a curse, and so are their persons, when both seeme most succesfull. If outward judge­ments slay not wicked men, Their prosperitie shall, Pro. 1. 32.

Thirdly, all the successe, which the devices of wicked craftie ones have, tends to the fulfilling of Gods counsels, more then their own: So that, though it be to the eye, or in the letter, success to them, yet in truth, and upon the matter, it is success to the cause of God, Craft prevailes no further, & no longer on earth, then serves to accomplish the counsels of heaven, and fulfill what infinite wis­dom hath devised. Therefore when you see any devices of the craftie thrive, know, that God is serving himselfe upon them, and that they are but acting, What his hand and counsell hath determi­ned before to be done, Act. 4 28. As Christ himselfe overcame by dying, so doe they who are Christs, they have successe in all their disappointments; and these are disappointed in all their successes, and die while they overcome. No sinfull device of man ever did, or ever shall prevaile, beyond a contribution to the just and holy purpose of God. All their prevailings are disappointments, who intentionally oppose, though they really accomplish the good pleasure and purpose of God.

IN these foure verses Eliphaz proceeds in, & finishes the former argument, by a further & fuller clearing of the power and wis­dome of God, in catching and over-matching crafty ones, in their wayes and counsels. Having shewed before (in the 12^th verse) that their devices are disappointed, he sheweth now, that they are intangled in their devices. There, we say they could not performe their enterprises; and here we shall see them ruined in their enter­prises. It is a sore trouble to ungodly men, when they cannot doe the mischiefe; which they intend to others; but is a farr sorer trouble, when their counsels recoyle, and when their own projects promote their own ruine: when their own actions effect that, which they had rather die, then see done, when that mischiefe falleth upon their own heads, which they intended others; That's their calamity in this text.

These wise men, are no better then the crafty, before mentioned, for we see their wisdome is but craftinesse. We had the Crafty in the former verse; and here we have their craft or craftines. The Apostle in 1 Cor. 3. 19. quotes this text of Eliphaz; The wisdom of this world is foolishnes with God; For it is written, He taketh the wise in their own craftines. The Greeke word there used hath [...], qua­si di [...]as, ad quod­libet opus prom­ptus, qui dexte­ritate ingenij valet ad quodli­bet agendum. somewhat more in it, then the Hebrew word, opened at the 12 v. For it notes a fitness for all purposes, a dexterity to serve any turn be it never so sinister or evill. Such a man can be on any side, and is for any purpose, you will turne him to. A godly man hath but one worke, and he can doe but one worke, that is, one worke in kind, Every worke he doth (as a godly man) hath a stampe of goodnesse, or godliesse, of holinesse, or justice upon it. But these [Page 284] crafty ones are for any worke, for various works, you may turn them loose to any service; they are ready to do good for a need, to serve their owne ends, and they will not sticke at any evill, for their owne ends. Their byas is not within them, but upon them, and they can clap it to which side they please, or may be most pleasing to, or taking with others; yet this Turn-coat Crastines shall not serve their turne; For saith the text, He taketh the wise in their own craftines.

The word which we translate [He taketh] is very sig­nificant. It imports a taking by force or strength, and it imports a taking by skill or stratagem. God will have them both wayes: If these cunning men worke by their wits, He can take them: The Lord hath more stratagems to take them, then they have had to take others: Or if they worke by po­wer and by plaine strength, he can take them. The Lord hath more strength to take them, then they have had to take o­thers. [...] C [...]pi [...], apprehen­dit de [...]o [...]o aut urbes expugna­vit in opinatu & violenta ex­pugnatione.

The word is applied to the taking in of Cities or Forts, places strengthned both by art and nature, and to the taking of them (which includes both sences) either by siege or sudden surprisall; Reade Numb. 21. 32. Josh. 6. 2▪ Deut. 2. 34. And so the sense may be that, although these men think, they have so intrenched & for­tified themselves by their wits, policies and counsells (as it were in a strong City or Castle) that they seem impregnable, and laugh at all opposite power: Yet, then God besieges, batters and takes them presently; he takes in, and sleights their works with ease, he levels to the ground their great thoughts, even the high Tower of their imaginations; That may be the force of the word [He ta­keth them.] For as every naturall man labours to secure himselfe and his insts, against the power of the word of God, by carnal rea­sonings and pleadings for them. All which the Apostles cals strong holds (2 Cor. 10. 4, 5.) The weapons of our warfare are not car­nall: but they are mighty thorough God to the casting downe of strong holds. Now (I say) as naturall men secure themselves (a [...] it were in strong-holds) by their carnall reasonings; so wic­ked Politicians thinke to secure themselves, and fortifie their de­signes by plots and platformes of craftie counsell. But as God in the ministery of his word, casteth downe all the arguments which a man frames in his heart, to protect his lusts. So the Lord in the administrations of his providence, throwes down all the fortifica­tions, [Page 285] which crafty men frame in their hearts, to protect their law-lesse practises, and takes them in

Secondly, The word may imply the taking & binding of a man in bonds or in fetters. He takes the wise in their own craftines, that is, he takes and binds them as with a chaine, or he fetters them in their own craftinesse, so the word is used (Prov. 5 22.) His own iniquities shall take the wicked himselfe, and he shall be holden with the cords of his sinnes.

Thirdly, The metaphor may be carried in an allusion to Hun­ters of wild beasts, or to bird takers; who set nets and gins, traps or toyles to take them: These wise, crafty men, are cunning hun­ters, their trade and businesse is, to set nets to catch, and toyles to intangle, they dig pits and lay snares for others to fall into; So the Prophet describes them (Jer. 5. 26.) They lay waite as he that setteth snares, they set a trap, they catch men: But at last, God takes the wise in their owne craftinesse, that is, the pits they have digged, and the snares they have layed, and the nets they have set shall catch themselves.

Fourthly, The word is applied in Scripture, to a taking, or a dis­covery by a lot; So (Josh. 7. 15.) The rule was thus given, He that shall be taken with the accursed thing shall be burnt; and vers. 18. Achan was taken, that is, taken by a lot, the lot disco­vered and catcht him. Achan had hid the Babylonish garment, and the wedge of gold safe enough, as he thought: and one would have thought, that in such a multitude, in such an huge host and throng of people, he might have been hidden too; but God sends a lot, and takes out Achan from the middest of all the multitude, he calls him out by name, this is the man. There may be a like meaning and use of the word in this place, He taketh the wise in their own craftines, that is, men who think to shelter themselves amongst the multitude, or to walke in the clouds of craft; men who hide and shadow themselves from the eye of the world, as if none should see who they are, or what they doe; even these God will take, he will direct a divine lot. one time or other to appre­hend and lay hold on them; he will discover Achans, the trou­blers of his Israel in their wicked counsels; and bring to light their stoln wedges of gold, and their Babylonish garments.

There is one thing further considerable, from the sense of that Greeke word, which the Apostle uses (1 Cor. 3. 19.) [...], Manu capio & firmiter teneo fugientem in cursu deprehen­dere [...]anu (que) injecta capere, quicquam ut n [...]n elebatur; unde [...] ma­nipulus pugil­lus, Erasm. He taketh the wise, &c The Apostles word signifies properly to take, or a [Page 286] taking with the hand, a laying hold upon one that is flying: As in a battell, when the enemy flies and runnes, the pursuer takes hold of him, and will not let him escape: And so the sense is, that though these crafty ones think to make an escape, when they have done mischiefe to out run the justice of men, yea, to get out of the reach of God, yet he taketh them, as flying enemies or malefa­ctors, that would make an escape; he catcheth them by the back, takes them by the shoulder, layes fast hold on them, so that they shall not be able to get away. He takes the wise in their owne craftinesse.

Lastly, It is observeable, that the Preposition [in] he takes them [in] their craftinesse, may be understood instrumentally; Pleros (que) astus illorum facit Deus instru­mentum ad ar­cendum ab ijs quod cogitant. Rab. Levi. and so it as much as the Preposition [by:] He takes them in, that is, he takes them by their devices; That preposition is often put instrumentally (Gen. 32. 10.) Jacob saith, In my staffe I passed over this Jordan; we translate, with my staffe, or, by my staffe I passed over this Jordan. And so Heb. 1. 1. God who at sundry times, spake in time past to the fathers [in] the Prophets, so the Greek; we translate by the Prophets, because they were the meanes or the instruments, which God employed to speak by. Thus here, He takes the wicked [in] their craftinesse; or [by] their craftinesse, their craftiness is the very meanes and instrument by which God apprehends and takes them. So much for the o­pening of the first clause. We may note hence, first, That

No wisdome or craftinesse of man, can stand before the wisdome and power of God. He not only takes them in their foolishnesse, but in their craftinesse; He stayes not, till they begin to dote and doe weakely, before he takes them; but when they are in their height of wit, and in the depths of worldly wisdome and policie, when they put forth the quintessence of craft, and give counsell like the Oracle of God (2 Sam. 16. 23.) then God takes them. He takes them in their craftinesse. (Pro. 21. 30.) There is no wisdome, nor understanding nor counsell against the Lord. No counsel against the Lord. How is it then said in the second Psalme, The Kings of the earth set themselves, and the Rulers take coun­sell together, against the Lord, and against his anointed? There are many counsells opposed against the Lord, but there are none pre­vailing against the Lord. The meaning of that holy Proverbe, is, That no wisdome, not the most sublime and refined wisdome; no counsell, not the most machivilian or Achitophelian counsell, can [Page 287] prevaile against the Lord. Men, usually catch others, when they are at a fault, or take them upon some advantage, and error in their counsels. Most successes of men, are made out of the slips and de­fects of their adversaries: They take, upon mistakes, either in ad­vising or acting; but after the most deliberate and grave debates, the choicest and best grounded resolves, the Lord takes them. For (1 Cor. 1. 25) The foolishnesse of God is wiser than man: And if the wisdom of man cannot match the foolishnesse of God, how shall it contend with the wisdome of God? As the Prophet Je­remiah speakes in another case, If I have runne with footmen and they have wearied me, how can I contend with horses? so if these men are not able to deale with the foolishnesse of God, how shall the, deale with his wisdom? Not, that there is any, the least imaginable foolishnesse in God, for as God is light, and in him there is no darknesse at all, so God is wisdome, and in him there is no foolish­nesse at all; but the holy Ghost speakes thus, to put God as low as the foolishest thoughts of man can put him, which is to think there is foolishnesse in God, yet in that, or then, he is wiser than they. Secondly observe;

That God turneth the counsels of wicked men against themselves: He taketh the wise, not only in, but by their craftinesse; He beates their own weapon against their heads; He wrests their weapons out of their hands, and with them wounds their hearts. Those counsels and contrivements, by which they thought to secure themselves are their destruction. He destroyes them in their coun­sels and by their counsels.

This wonderfully magnifies and commends the wisdome of Qui scipserunt de arte milita­ri, di unt sum­mum genus de­micandi, quo­ties calcato u [...]b [...]me adver­sarij, se in ho­stilem cly [...]eum e [...]ig [...]t m [...]les & [...]a contra stan [...]is vulne­rat te [...]ga. S [...]v. in V [...]rg. Aen. 1 [...]. God: He doth not trouble himselfe to devise some new way or stratagem to take these men, but he makes use only of that which they have devised. It is the noblest way of conquering, to conquer our enemy with his own weapon; such was that victory of Da­vid over Goliah: and that was a type of Christs victory over the Devill and all spirituall wickednesses. And such will his victory be over all the wickednesses of this world. The Lord is (and shall [...]ver be) known by the judgement which he executeth, the wicked is snared in the work of his own hands, Higgaion Selah Rem medit [...] ­dam sum [...]è, Jun. in loc., Marke and meditate, Psal. 9 16.

It was the plot of Satan, to tempt man, who was made in the image of God (for the doing of good and avoiding evill) to desire to be as God, knowing good and evill; he tempts man to affect a Ditty, [Page 288] or a God ship, and his plot was to ruine man below the beasts, by aspiring to an equality with God; or to make man less then he was made, by seeking to be, as much as his maker. Now the Lord takes (as it were) this weapon out of Satans hands, and destroyes him by it. Satan would have man aspire to be a God, that he might be ruined; and God becomes man to ruine Satan; This was the greatest counterplot that ever was. God took the Devill in and by his own craftinesse. As if God had said; Satan, thou shalt see what a fine device thou hast devised I will meete thee in thy owne way, and turne it upon thee. Thou wouldst have man become God, so to ruine him; now God shall become man, and by that I will at once ruine thy counsels, and repaire the broken condition of man.

Josephs brethren, had a device to hinder his prophecies, & make his dreames but phancies; Joseph dreamed that his brethren should worship him; they sell him for a captive into Egypt: what more opposite to honour among his brethren, then captivity among strangers? yet this device effected what they opposed; Joseph was exalted in Egypt, and his brethren press'd with want, worshipt or bowed unto him for bread.

The Jewes tooke counsell to kill Christ, and what was the mo­tive? A wise man among them suggests this feare; If we let him thus alone, the Romans will come and take away both our place and Nation (Joh. 11. 48.) But the Lord took the wise in this crafti­nesse; For that cruell act in killing Christ, brought the Romans upon them; The time cometh (saith Christ, he foresaw what would come) that thine enemies shall cast a trench about thee, and compasse thee round, and keepe thee in on every side, and they shall lay thee even with the ground, and thy children within thee, and they shall not leave in thee one stone upon another, because thou knewest not the time of thy visitation, Luk. 19. 43. 44. And thus as the Psalmist (Psalme. 64. 8.) prophecied of his e­nemies, they made their owne tongues to fall upon themselves. A strange thing, that the fall of a mans tongue should oppress his body, and whole estate; yet so it is, the weight of a mans tongue falling upon him crushes him to powder. The seventh Psalme is the paraphrase of this point (ver. 14.) He travelleth with mis­chiefe. and hath brought forth a lye; (that answers the 12^th verse, He disappointeth the devices of the crafty:) He made a pit, and digged it, and is fallen into the ditch which he made; his mischiefe [Page 289] shall returne upon his own head, and his violent dealings shall come down upon his own pate: Here is the 13^th verse made good, He taketh the wise in their own craftinesse.

How doth this aggravate the sorrows of crafty men? It is sad enough with the crafty, when they are taken by the craftinesse of other men; That any man out-wits them, is enough to put them out of their wits; How then will they live, being taken and en­snared b [...] their own wit, when they see themselves accessary to their own undoing; when they see they have pull'd down their estates with their own hands, and have put fire to their own houses? As it greatens the sin, so it greatens the punishment, when a man falls by his own hand; self-murder is the most sinfull and most bloody murder. Neither is their sin or punishment lesse, who die, by the craftinesse of their own heads, then theirs, who die by the violence of their own hands.

This is a visible truth among us, & he that runs may read it in the book of Gods later providences, I believe our age will be able to make as faire a record of this point for posterity, as any that hath passed, if not as all that have passed for many generations; my work not admitting long confirmations, I shall give but three instances, that by them this truth may be established.

First, The Prelates procured a stinted, and (in some passages) a corrupted Liturgy, to be sent unto, and imposed upon the Scotish Nation and that occasion'd the total suppression of their Prelacy in that Nation.

Secondly, The Prelates who were rooted fast enough in the Laws of the Land before, would make a Canon Oath, to settle themselves in the consciences of men to, that they being establisht both by Law and conscience, might be like Mount Sion which cannot be removed, but standeth fast for ever: yet that very Ca­non Oath, hath been turned upon themselves, and hath not only blasted their pompe, but batter'd down their power & hath pro­duced a Sacred Covenant-Oath, by which both Houses of Parlia­ment and the people of these three Kingdomes, are engaged for their extirpation.

Thirdly, That act of many of the Prelates protesting against the validity of any proceedings in Parliament, in that their ab­sence from the house, as being against Law; Gave occasion for a Law (which hath also pass'd the Royall assent) for their absence from that house (as members of it) for ever. O that men would ac­knowledge [Page 290] and praise the Lord in his wisdome, and in these won­derfull works, which he hath done among the children of men! He takes the wise in their own craftinesse, And, as it followes in the text;

The counsell.] There is somewhat further in that; not only are their devices disappointed, but their counsels; Counsels are the re­sults Consilium est a­li quid faciendi non faciendiveè excogitata ra tio, Cicer, l. [...]. de Invent. of serious and sad debates; Craft is of one, counsell of many heads laid together. Counsell is the extract of reason, both about what we are to doe, or leave undone: These counsels God carries headlong: There is nothing more opposite to counsel then precipi­tation, long deliberation should go before determination, but their counsels shall be carried head long: They shall either be overhasty in counsel, or their counsels being solemnly enough setled, shall be overhastily acted: Rash headlong execution may be as dangerous as rash headlong resolutions. But whose are these counsels? the same mens still, though under another notion. The counsel of the froward Before we had, the devices of the crafty; and again, the craftinesse of the wise; Now here, the counsell of the froward. The Spirit of [...] à r [...]u [...]c. [...] Et in niph [...] Niph [...], tor­tus, d [...]ortus, per Me [...]nyn. [...] luctatus fu [...]t, qui enim lacta [...]ur cum al [...] ­quo, eum varié torquet [...]one [...] eum vincat & prosternit. Notatur hic ta­lis vel versu­tia, qua quis facilè alium a­ [...]icumq▪ habium ind [...]i [...] ut nec facite cave ri, nec facile te­neri possi [...] in actionib [...]s suis; vel ad luctato­es alludi [...]ur, Goc. God varies words, but the men are the same. There is scarce va­riety enough of words in all languages, to expresse the variety of wick­ednesses, which one heart speakes. The Hebrew word in the roote, signifieth to wrest or to writh a thing, or to rest and turne a thing as wrastlers their bodies. Hence by a trope, it is translated often, to wrastle; because a cunning man in wrastling, turneth and windeth his body, and works himselfe in and out every way, to get an advantage of his adversary any way; therefore your cunning-headed men, your crafty men, are fitly presented under this word; they are like wrastlers, who turne, and wind them­selves in and out, and lye for all advantages; or, as we speak, they lye at catch. A man knowes not where to have them, or what they meane, when they speake plainest, or sweare solemnest: when we think we see their faces, we see but their visards, all their pro­mises and performances too, are under a disguise. Such cunning gamesters or wrestlers are here intended. One of the Patriarkes had this name (Gen. 30. 8) Napthali, and the reason is there given, for (saith his mother) with great wrastlings have I wra­stled with my sister, and I have prevailed, and she called his name Napthali: The Hebrew is, with wrastlings of God, that is divine [Page 291] and vehement wrastlings; As if she had said, I have used great and earnest endeavours, both with God in prayer, and all other meanes, as a wrastler by might and flight, to obtaine these bles­sings (given before to my sister) and now I have prevailed. And it [...] No [...]ne lite­ [...]s [...], g [...]minatis, u [...] insignis va­fricies, & qu [...] ­si duplica [...]a ca [...]dit [...]s signi­f [...]etur. Con [...]o [...]tupl [...]ca­tus. is observeable, that the Hebrews call an extraordinary cunning wrastler, Pethalthol, which is this word doubled in the latter syllable because he is a man of a double or extraordinary skill in wrastling, the word is doubled: and so it expresses one that is double witted, or that hath craft enough for two or three, though not honesty enough for one. And this word is applied to the Lord himself (Psal. 18. 26.) Ʋ [...]iur hoc ve [...]bo, ut indi­cetur maxima quaedam & in­victa Dei quasi distor [...]io, im­pl [...]atio & sa­cra caliditas adversus pra­vos, calidos, di­stortos, q. d. ad­versus Creten­sès cretiz at Deus, cum va­fro luctatore­vare luctatur Deus, supplan­tatores sup­planta [...]. with the froward thou wilt shew thy selfe froward: that is, If men will be winding and turning, and thinking to catch others, or over-reach the Lord himselfe, with tricks and turnings of wit, the Lord will meet and answer them in their own kind, he can turne as fast as they, he can put himselfe into such intricate labyrinths of infinite wisdome and sacred craft, as shall entangle and ensuare the most cunning wrast [...]er or tumbler of them all. He will Cretize the Cretians, supplant the suppla [...]t [...]rs of his people.

Some of the Greekes Olymprodorus vertit [...], homi­n [...]s varios, no­doso [...], im [...]lici­tos, intricatos. interpret this elegantly by a word in that language, noting a thing that hath many knots, folds or twists wreathes or plaits in it, as plaited haire, or a folded garment; thereby shadowing out men like a serpent, of knotted, twisted, en­folded spirits, men who wreath and plaite their actions so closely and artificially that few can understand or tell what to make of them, or where to find them: The counsels of these cunning, intri­cate, froward men,

Are carried headlong.] It is very observeable (Isa. 44. 25.) how the Prophet threatneth, that the counsels of the wise shall be turned backward; And here, their counsels shall be carried headlong, that is, froward. God hath wayes of all sorts to crosse ungodly poli­cies: he turns them sometime backward, and sometime forward, by both or either they are disappointed: Counsels, are turned back­ward, when the event is quite crosse to the designe, or the motion of things, to the resolutions of the mind: As if a man purposing to goe Eastward, should be turned about (he knowes not how) with his face into the West: Counsels are carried headlong, when Omne consilium a [...]ta um in se­ [...]na [...]one est stultitia. Rab. Sol. they go [...] too fast forward, and make so much haste on in their way, that they tire and are out of breath, or stumble and breake themselves before they can attaine their journies end.

The Originall word, signif [...]s to hasten, and thence to be preci­pitate, [...] a radi [...]e [...] Accel [...]rare, festinare, a [...]q in­de praecipitem esse, impruden tem, stultum; tam prudentia tranquil [...]a [...]e & delibera­tione gaudet. Eruto impetu­ruunt in su [...]m pestem. Coc. rash or foolish in counsell; Prudence uses to goe softly, wisdome keeps a kind of state in her pace, and loves to goe step by step, not headlong; A prudent man sets his head before his feet; his head goes before his feet in consultation, but he loves to goe up­on his feet, not upon his head, in action: It is the curse of the froward, their councels are carried headlong; when they should go steddily upon their feet, they run upon their heads or run their heads against the next wall; The meaning (in a word) is, They shall make more hast then good speed: or, they shall go so fast to their ends, that their end shall be their undoing: As the Lord (in mer­cy) makes the rash understand, so (in judgement) he makes the un­derstanding rash. As this is here threatned, so the former is gra­ciously promised, (Isa. 32. 4.) The heart of the rash shall under­stand knowledge, and the tongue of the stammerer shall speake plainly. When the Prophet would shew, how great a blessing God powres out upon his people by Christ, he thus expresses it: Christ, who is the wisdome of the Father, causeth the heart of the rash to understand knowledge; it is the word of the text, the heart of those who naturally run headlong upon businesses, who have no steadiness nor stableness in their understandings, shall be stay­ed and ballanced with wisdome and gravity from above. Christ will take them off their hurrying pace, and teach them to goe and doe, to advise and act with sobriety and deliberation. The letter clause of the promise, joints fitly with this, And the tongue of the Ʋt b [...]sit do l [...]g [...]ae accele­rationem habet cum fitan haesi­ [...]ia, ut nihil ex­perite pronun­ciare possit, & quo magis prope [...]at eo minus proficit, citata illa ling [...]a vo­tubilitate. Ita qui intelligen­tia festinus est. nullum profert util [...] & integrum consilium sed manca omnia & [...]. Bold. Bold. stammerer shall speake plainly; such as stammering is to speech, the same is rashnesse to counsell; A man that stammers huddles his words: he that hath an impediment in speech, speakes fastest, and because he cannot speake one word well, he speakes many words at once: This hast is his hinderance: in making so much hast to speak, he cannot speak at all; therefore we usually advise stam­merers, to take heed of speaking hastily, that they may speak plainly. The Prophet joynes these sweetly, to note the complete abilities of a Cstristian, The rash shall understand, & the stammerer shall speake plainly; that is he shall advise judiciously, and speake elegantly; depth of wisedome, and sweetnesse of elocution shall meet in him though before rude and rustick. But the counsels of the froward, though men of great parts, and filed speech, shall be crried headlong. Observe hence,

Hasty counsels are successelesse counsels. Hast in counselling [Page 293] alwaies makes waste, and so doth hastinesse in acting. Hast in ei­ther may hurt, as much as sloth, though usually we may divide the miscarriages that are in the world; between hastiness in coun­sell, and slownesse in action. I know not which is the greater pre­judice to an honest designe, to be quick in concluding, or to be dull in executing. They who will not take time to consult about what they a [...], may have time enough to repent of what they have done. And they who will not take the time for doing what they consult, loose all the time they took for consultation.

Note Secondly, That

God disappoints evill counsels, as by stopping them, so by putting them forward. The Princes of Zoan are become fooles (saith the Prophet) Why? The Lord hath a mingled a perverse spirit (or a headlong vertiginous [...]pirit) in the midst thereof, and they have caused Aegypt to erre in every worke thereof, as a drunken man staggereth in his vomit, Isa. 19. 13, 14.

Here is a further agravation of the misery upon crafty, froward Counsellours, They meete with darknes in the day time. Some un­derstand this for the darknesse of trouble, falling upon these men suddenly in the day of their prosperity; as if the holy Ghost had said, In the day time of their greatest glory, when they think their Sun at the height, then they are clouded and over cast, they meet with the darknes of sorrow, and are benighted in a moment, Amos 8▪ 9. I will cause the Sun to go down at noon, and I will darken the Earth in the clear day; (it is meant of great afflictions, as the next words interpret) And I will turn your feasts into mour­ning.

But rather by darknes in the day time, we are to understand the Diurnae tenebrae ignorationem denotant rerum clarissima [...]um. ignorance of those things which are very plain and clear. They meet with darknes in the day time, that is, they are puzled to find out and discover those things which are as cleare as the light. God often sends such a spirit of giddiness and blindness upon the coun­sels of his enemies; that easie things are hard, plaine things, ob­scure, and common questions very ridles to them.

There is a double light necessary to the seeing, or discovery of a thing. First, an externall light. And secondly, an internall light. External light is of the Medium or place, in which we see: the aire must be enlightned: Internall light is, of the Organ or instrument by which we see; the eye must be enlightned. Though there be much light in the aire, a blind eye sees nothing. So the meaning of these words may be explained [They meet with darknes in the day time] though these men have outward light, though the busi­nes they are about, be plaine, a clear case (as we speak) yet they are so darkned in their understandings, that they canot apprehend or make it out. The Idoll▪sheapheard is threatned with this woe, Zach. 11. 17. The Sword shall be upon his arme (his power shall be broken) and upon his right eye (his understanding shall be dark­ned) The Idol shepheard, shall be like an Idoll, having eyes, but seeing not; He was before a blind Seer, sinfully, and now he shall be a blind-Seer judicially. A [...] that wicked Priest, so these wicked Poli­ticians in the text, shall have a sword upon their right eye, a wound in the best of their understandings, which shall make them also blind-Seers, and make the light to be darknes round about them. The latter clause clears it farther.

To grope at noon-day.] is the description of a blind-man. For what the eye is to a man that sees, the same is the hand to a man Palpare in me­rid [...]e est caeci periphrasis▪ Cae­cus tentat & palpat manibus antequam pe­dem effe [...]t. Praebent manus [...]aecis [...]ulorum usus & ministe­ [...]ia, Sanct. in ca. [...]9. that cannot see. A man that sees, looks his way, but a blind man feeles it, his hand is in stead of an eye to direct his way. They as it is said in the text, Grope at noon-day, as in the night. When the Sodomites were smitten with blindnesse, They wearied themselves to find the door of Lots house, Gen. 19. 11. And when the Phili­stines had put out Sampsons eyes, and he was brought to make them musick at their feast, he said to the lad that held him by the hand. Suffer me that I may feel the pillars whereupon the house standeth, &c. he could not see them, but he could grope or feel them out Groping infers either want of light or want of sight These in the text, had light enough, therefore the failing was in their eys, They grope at noon-day. This fearfull judgement the Lord threat­ens against his own people, Deut. 28▪ 29. Thou shalt grope at noon-day, as the blind gropeth in darknes. And it was brought upon them, [Page 295] as themselves lamentably complaine, Isa. 59 10. We grope for the wall like blind-men, and we grope, as if we had no eyes, we stumble at noon-day, as in the night,

In that as it is here added as a further aggravation of the judg­ment of God upon these, who thought themselves Eagle-eyed, all eye, and all the world blind, That they shall meet with darknes in the day time. We may observe; first,

It is a sore judgement not to see when there is light. It is like star­ving at a full Table, or perishing with thirst, in the midst of a fountaine. It is a great judgement not to have light to see by, but it is a greater judgement, not to see by the light. It is a great judg­ment to a people, when they have not the light of the Gospel; when Christ who is the light, is not shiningly preached among them; but if light shine, if Christ be preached, and a people see it not, This is a farre greater judgement. The poore Gentiles before the light of the Gospell came to them, sate in darknes, and in the shadow of death; and in that estate, they could only (like blind men) grope after God, as the Apostle elegantly expresses it Act. 17. 27. He hath made of one bloud all Nations of men, &c. that they should seek the Lord, if haply they might feel after him and find him. The Gentiles were inexcusable, if they did not find the Lord by Feeling after him in the darke: What then are they, who find him not by seeing in the light? The Apostle shewes us them as lost men, and blinded by Satan, to whom the light of the glorious Gospel doth not shine, when it shines (2 Cor. 4, 3, 4.) To grope in Gospel-light, to be in darknesse, when truth is at her high-noon, is, as the sha­dow of death. It is the worst of sins to sin against the light, and it is the worst of judgements, not to see the light; by which we may avoid sinne. The heat of divine wrath breaks out in this, when abused light is hunished with want of sight, or when light is sent, and eyes taken away, (Isa. 6. 9, 10.) When the Prophet brought killing light to the Jews, he saith, See ye indeed; but perceive not, that is, because ye have had light, and would not see beleevingly; Now ye shall have light, which ye shall not see, perceivingly, or distinctly: as the man in the Gospell saw, but he did not perceive, when he saw men walking as trees, he had not a distinguishing eye, or a discerning sence, as the Apostle speaks, Heb. 5. 14. But why shall they not perceive, when they see? The Prophet tels us, be­cause the Lord had said, Shut their eyes least they see. The work of a Prophet is to open eys, but when men wilfuly shut their eys, then

God shuts them judicially, and blinds them with light. The A­postle quoting this text, Acts 28. 27, expounds it so, Their eyes, have they closed, least they should see; for this, God closed them that they could not see. Paul was preaching, and he preached Christ the true light, The Sun of righteousnesse: Behold the mi­sery spoken of in this text, They met with darknes in the day time. This is the condemnation, that light is come into the world, and men love darknes rather than light. Why love they darknesse? Because they see not the light: And because they see not the light, there­fore they cannot love it. It is impossible to see the light, the beau­tifull face of the truth, as it is revealed in Christ, and not to love it. A Heathen said, if vertue (much more if Gospell truth) were seen, every eye would be taken, and every heart led captive by it. A great part of the world hath not this light to see, and the greatest part of those, who have this light, see it not. They must needs meet with darknesse, who are darknesse, in the day-time. And they must grope at noon day, as in the night, who are night. If men heare the law and the testimony, and neither speake nor doe according to that word, it is (as the Prophet gives the rea­son) because there is no light in them; or as the Hebrew, No Morning in them, Isa. 8. 20. Till the day starr arises in our hearts, the day before our eyes, is night.

Secondly, observe,

Plain things are often obscure to the wisest, and most knowing men.

They grope at noon day, as in the night.] That which a man may see with halfe an eye (as we say) these men, who thinke themselves All eye, cannot see. Men of acute and sagacious un­derstandings, men quick-sighted like Eagles, prove as dull as Bee­tles. Owles and Bats see in the darke, better then in the light; And (in a sense) it is true of these, they can see about the works of darknesse, but the light of holinesse and justice, they cannot see. The reason is given in that of Christ, The light that is in them is darknesse, no wonder then, if the light without them be darknes; if the inward light, the light that i [...] in them be darknesse, how great is that darknesse; so great that it quite darkens the outward light. Inward darkness is to outward light, as a great outward light is to a small one (in regard of our use or benefit) it extinguishes and overcomes it. Hence these men cannot see, the plainest object, in the clearest light. Light shineth in darknes, and the darknes compre­hendeth it not, Joh. 1. 5.

Christ breaks forth into a vehement gratulation to his Father, (Mat. 11. 25.) I thanke thee O Father, Lord of heaven nnd earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. The wise and prudent could not see, so much as children. They were so wise in their own conceits, that they could not conceive the things of God. As it is in spiritu­als, so likewise, in regard of civill counsels. God hides wisedome from the wise, and understanding from the prudent. They shall not be able to doe or see, what a child might have done or seen, they shall doe such things, and so absurdly, that a child would not do them. Mysteries are plain▪ when the Lord opens, and plainest things are mysterious, when he shuts the eyes of our understan­ding.

Thus farre Eliphaz hath set forth the power and justice of God against subtill, crafty counsellours. Now he shews the opposite ef­fect of his power and goodnesse.

But he saveth the poor.] It is very observeable in Scripture, that usually, if not alwayes after the mention of judgement and wrath upon the wicked, the mercy, goodnesse and love of God unto his own people are represented, least any should thinke, that judge­ment is a worke wherein God delighteth, he quickly passeth from it, and concludes in what he delighteth, Mercy. As he retains not his anger for ever towards his own people, so he stay [...]s not long upon the description of his anger against his enemies, because he de­lighteth in mercy, Mich. 7. 18 A subject of mercy is most pleasant both to the hand and pen of the Lord. He wishes rather to write in hony than in gall, and to draw golden lines of love, then bloudy lines of wrath. Satan is a Destroyer, and he doth nothing but destroy, and pull down. The Lord destroyeth and he pulleth down, he defeats and disappointeth, but he hath another worke besides, he saves and delivers, he builds up and revives the hopes of his people.

He saveth the poore.] These poore, are Gods poore; Some may be called the Devils poore, for they have done his worke, and he hath given them poverty for their wages. Satan will give all his hirelings full pay when they die, The wages of sin is death; while they live, many of them receive only the earnest of it, pover­ty and trouble. All that are poore, stand not under the rich in­fluences [Page 298] of this promise, He saveth the poore. Wicked poore are no more under Gods protection, then wicked oppressou [...]s or wic­ked rich men are. This poore man cryed, and the Lord heard. Ps. 34. 6. Not every or any poore man. Some poor men may cry, and the Lord heare them no more, then he did the cry of Dives, the rich man in hell, Luk. 16. Forget not the Congregation of thy poore, Psal. 74. 19 Thy poore, by way of discrimination: There may be a greater distance between poore and poore, then there is between poore and rich. There are many ragged regiments, Con­gregations of poore, whom the Lord will forget for ever. But his poore shall be saved. And these poore are of two sorts; either poore in regard of wealth and outward substance; or poor in regard of friends or outward assistance. A rich man especially a godly rich man, may be in a poore case, destitute and forsaken wanting pa­tronage and protection: God saveth his poore in both notions, both those that have no friends, and those that have no estates.

The Hebrew word for Poor, springs from a root signifying de­sire; [...] a radi [...]e [...], quod est deside­rare, quasi pau­per omnia de [...]ideret, cum nihil habeat, inde E­bion haer [...]ti [...]us, quasi mentis, & inteligentiae inops, Schiud. Quia omnibus indiget omnia cupit & g [...]ata habe [...]. Rab. Da. and the reason is, because poore men are commonly rich in desires. They that are full of sensible wants, are full of earnest wish­ings. They that are empti [...]st of enjoyments are fullest of hopes and longings. And the reason why poverty of spirit, in our spirituall estate, is pronounced a blessing, is, because the poore in spirit are full of desires after spirituall riches. They are ever craving and see­king to be filled with that fulnesse, which is in Christ, with grace for grace; they would have every image of every grace in Christ en­graven upon their souls. Or (in a holy covetuousnesse) they would be as rich in grace as Christ is. Grace for grace: as a covetous man, would have penny for penny, pound for pound with his richest neighbour; or as an ambitious man would have honour for honour, title for title with his greatest neighbour. That Christian who sees his estate lowest, usually set, his desires highest, his affections are ever upon the wing, for supplies from Christ. Both the civill poor man, and the spirituall poor soul, would fain be enriched.

Some reade this by apposition, he saveth the poore from the Sword, their mouth, making the latter to be but an exposition of the former, From the Sword, their mouth, that is, their mouth is the Sword, from which God saveth his poore. So taken it is a truth [Page 299] for the mouth is a sharpe Sword, as killing as any instrument or engine of warre. Hence others who keepe this sence, reade it thus, A gladio or [...] [...] ­orum. Vulg. Ab o [...]isione o­ris eorum Chas. Ʋt [...] genn [...]ivum. [...] G [...]ad [...] oris est ipsa lingua mala. i. e. calumnia falsa, qu [...] homo tan­quam g [...]adio ne [...]a [...]ur. Sed me [...]ius a gladio qui [...]x ore ipso­ [...]um, i. e. a fal­sis Testimoniis Drus. He saveth the poore from the Sword of their mouth, or from the killing stroake of their mouth; making the particle Mem, in the O­riginall, to governe the genitive case, The Sword of their mouth, or the Sword comming out of the mouth. There are two Swords of the mouth, two comming out of the mouth, or one double edged. 1. Slander. 2. False-witnesse, by which often the reputation and sometime the person of a man is murthered,

But I conceive that the clearest meaning of the Originall (though both are good) is, to reade these as distinct evils from which, He saveth the poore, namely, 1. From the Sword. And 2 From their mouth. 3. From the hand of the mighty. That is, From Nimrods, mighty hunters, oppressours of the poore; or from the violent man. I returned (saith the Preacher, Eccles. 4. 1.) and considered all the oppressions that are done under the Sunne, and behold the teares of such as were oppressed, and they had no comfor­ter and one the side of their oppressours there was power, but they had no comforter. Oppressours are alwaies cloathed with power, and the oppressed seldome find so much pity, from men, as to be their comforters, Therefore for the oppression of the poore, and the cry of the needy, the Lord arises, and he saves his poor.

• From the
  • slaying Sword.
  • slandering tongue.
  • oppressing hand.

These three wayes crafty, powerfull men seeke to destroy the poore. First, by the Sword to cut off their lives. Secondly, by slander to blemish and blot out their good names. Thirdly, by strong hand, to captivate their persons or oppresse their estates and liberties. To be saved from all these destructions is compleate sal­vation. Let the wicked attempt as many wayes as they will or can, to destroy, the Lord both will and can find out as many wayes to save. The malice of man shall never out act or over-match the mercy of God. He saveth the poore from the sword, &c.

I should here more distinctly open these great evils, The Sword, The mouth, and the hand of the mighty, with the goodnesse of God in saving his poore from them; But these particulars occurre againe, v. 20, 21. Where you may find a more distinct explication of them. From these words thus farre opened. Observe,

First, to what all the devices and crafty counsels of ungodly Po­liticians [Page 300] tend. Here we have the issue or English of their counsels, the meaning of their State mysteries is interpreted, Oppression. Their craft concludes in cruelty, and their witty devices, in drawn Swords, slandering tongues, or the hands of violence. We may say of them, as Jacob of his sonnes Simeon and Levi, Gen. 49. 5, 6. In­struments of cruelty are in their habitations. O my soule come not thou in their secret, for in their anger they will slay men, and in their selfe will digge down a wall.

Secondly, observe their method. First, here is the bloudy Sword, they will cut them off, and rid their hands of them, if they can: They could wish (as that bloudy Roman Emperor) that the heads of their smpposed enemies (possibly their best friends) were set up­on one shoulder, and that they might cut them all off at one blow. But if God save his poore from the mouth of the Sword; then, the next weapon is the Sword of their mouths▪ Slanders and defama­tions, lyes and false accusations shall reach them, whom, iron and steele, pike and shot cannot. The tongue is a little member, but it is a world of iniquity, and beasteth (often acteth) great things, Jam. 3. 5, 6.

But if God saves his poore from both mouth and Sword, so that their enemies cannot prevaile at sharpes. Then they try at blunts, by a heavy hand, to over-loade, oppresse and keepe them down, in their estates, liberties and priviledges.

Observe thirdly; That

Salvation is of the Lord.

The faith of David grasped this, as his richest treasure, Psal 68. 20. He that is our God, he is the God of salvation; The Lord is called, the God of salvation, as the God of comfort, both affirma­tively and negatively. Salvation is to be had in him, and there is no salvation to be had without him. Truly in vaine is salvation ho­ped for from the hils, and from the multitude of mountains (from Armies, or from counsels; from the power and polices of men) In the Lord our God is the salvation of Israel, Jer. 3. 23.

Fourthly, it is observeable against whom these crafty, cruell men muster up and levie the united forces of sword, tongue and hand, They are the poore. He saveth the poore. Why, will not God save the rich, will he not save the mighty, the Princes of the earth? Yes God will save all that feare him, both high and low, rich and poore. Why then is it said, He saveth the poore? As it were, determining Salvation upon them. The reason is, because [Page 301] as the poore are most easily opprest▪ so usually they are most op­prest: where the hedge is lowest, men goe over fastest. And be­cause, for the most part, Gods people are poore, comparatively to others they are the vallies the lower parts of the earth; and wicked­nesse is commonly advanced upon the mountaines of wealth ho­nour and greatnesse; therefore the denomination is taken from them; He saveth the poore. They whom God loves most, the world loves least, and they have least of the world. The world gives most to its own; And God hath given his own so much be­yond the world, that, the losse of a world, is not discerned in their estate, and worldly gaines are not often discerneable in their estates; therefore, though in Christ, they are heires of all things, and all is theirs, yet their ranke and titles are among the poore.

Fifthly observe: They are poore ones, yet what devising and plotting is here against them? Crafty counsels, drawne swords, envenom'd tongues, strong hands lifted up: Against whom are all these? Against the poore: Note thence, That

Wicked men plot against the people of God, how poore and low soever they be.

As David said unto Saul (1 Sam. 24. 14.) After whom is the Facis quod est tanto rege in­dignum, dum me tenuissimum tanto comi [...]atu persequeris, Jun. in loc. King of Israel come out? after a dead dog; after a flea? As if he had said, whom dost thou pursue? thou doest that, which is unwor­thy and much below so great a King; wilt thou set thy strength against my weaknesse? Why dost thou arme against him, by whose conquest thou canst get no honour? Alas, I am but a poore man, a meane subject, no match for thee; I wonder you trouble your selfe so much in following or opposing me? I am (in com­parison) but as a dead-dog, or as a flea. A dead dog cannot bite, or if I bite, it is but a flea-bite; A dead dog can doe no hurt, and a living flea can doe but little. The people of God (as such) never have any will to doe wrong, and it is seldome that they have any power to doe wrong, and yet the world is all up in pursuit against them; What's the reason of it? what's the matter? The truth is, how poore and low soever they are, yet there is an eye of jealousie awake upon them: The world looks upon them as a suspected par­ty, the world hath secret misgivings, that one time or other, they must rise upon their ruines; and therefore they will keepe them downe (yes that they will) as long as they can. What a distance was there between Haman and Mordecai? the one sate in the [Page 302] gate, and the other stood at the Kings elbow, and had his eare, yea and his signet (upon the matter) at his command: yet this Ha­man must needs oppresse Mordecai, because he would not bow: Ha­man had a jealous eye upon him, he was a suspected person; Though he could not reach Haman yet Haman fear'd he might un­dermine him.

Againe there is a continuall Antipathy between the two seeds; and Antipathy is incureable; To oppose the godly, is not so much the disease, as the nature of wicked men: And we know, antipa­thies are against the whole kind, revenge against this, or that indi­viduall is no ease to it; Antipathy is not spent, but in the con­sumption of the whole kind. It is not this or that sheepe which the wolfe hates, but every sheepe, fat or leane, shorn or unshorne, that's all one to the wolfe; he will suck the blood of a sheepe that hath not a l [...]ck of wool upon his back, as greedily as if that sheepe had a golden fleece. Let a godly man be poore or rich▪ low or high, their sword shall be unsheath'd, and their mouth open'd a­gainst him; the old hatred and quarrell is against all. Haman thought scorne to lay hands on Mordecay alone, wherefore Haman sought to destroy all the Jewes, Hest 3. 6. He hated those whom he never saw, those who had never wrong'd him, haply had bowed un­to him; yet, because Jewes, dye they must.

Sixthly observe (But he saveth the poore) God delights to help the poore. He loves to take part with the best, though the weakest side. Contrary to the course of most, who when a contro­versie arises, use to stand in a kind of indifferency or neutrality. till they see which part is strongest, not which is justest. Now if there be any consideration (besides the cause) that draws or enga­ges God, it is the weaknesse of the side. He joynes with many, be­cause they are weake, not with any, because they are strong; there­fore Psa. 10. 14. 18 Hos. 14. 3. he is called, the helper of the friendlesse, and with him the fatherlesse (the orphans) finde mercy; By fatherlesse, we are not to understand such only whose parents are dead, but any one that i [...] in distresse; as Christ promiseth his Disciples, Joh. 14. 18. I will not leave you orphans, that is, helplesse, and (as we trans­late) comfortlesse, though ye are as children without a father, yet I will be a father to you. Men are often like those clouds, which dissolve into the sea, they send presents to the rich, and assist the strong; but God sends his raine upon the dry land, and lends his strength to those who are weake. This poore man cryed, and the Psal. 34 6. [Page 303] Lord heard him, and saved him out of all his troubles. Forget not the Congregation of thy poore for ever: The truth is, he never Psal. 7. 4. 19. firgets them. They are graven upon the palmes of his hands, such poore are his treasure, his Jewels, as the signet upon his right hand; Therefore alwayes in his eye, yea alwayes in his heart, though they lye in the dirt, or be trodden under foot like mire in the streets. The Prophet makes this report to God of himselfe (Isa. 25. 4.) Thou hast been a strength to the poore, a strength to the needy in his distresse, a refuge from the storme, &c.