The third branch of this description of Job, is ta­ken from his outward prosperous and flourishing con­dition, consisting in several things. As namely, first, a numerous Issue, ver. 2.

2. Great wealth, ver. 3. which is described both absolutely, from the several particulars wherein his wealth consisted; that he had many Sheep for meat and cloathing, many Camels for carrying of burdens in long journeys, as Gen. 37.25. many Oxen for labour and tillage, as ver. 14. many Asses for ordina­ry travel and burdens nearer home, and a very great houshold, by which we may understand, both that he had a numerous family of servants, or bought slaves, which were then a part of mens wealth; as also (as the word will bear) much service, or, husbandry and labour for them, as is clear from the following nar­ration, ver. 14. — 17. His wealth and riches is also described comparatively, that he was the greatest of [Page 5] all men of East, or his neighbours about him; and that both as to the matter of wealth, of which the former part of the verse speaketh; as also (which is a third proof of his flourishing condition) that he was great­est in respect of eminency, being a ch [...]ef Magistrate among them, Chap [...]9.7, 8, 9, 10, 25. and so the O­riginal may be read not only, So that this man was the greatest, &c. as an amplification of the greatness of his wealth: But, (as another addition to his prospe­rity, b [...]side that of wealth) and this man was the great­est, &c.

4. His outward flourishing condition consisted in the great amity and concord, that was among his Children; evidenced by his sons mutual feasting one another and inviting and bringing their Sisters to share with them, ver. 4. This they are said to do every one his day, not that they continually and day­ly feasted, but that it w [...]nt by course among them, every one feasting the rest either on his Birth day or at some set time agreed upon among them. Now all this ample description of his prosperous condition tends to commend his Piety, bo [...]h in the time of his injoy­ment, and under the loss thereof.

Doct. 1. As Children are of themselves the choicest of outward blessings, and to the godly a reward of piety; Psal. 127.3. &c. and 128.1, 2, &c. So the increase and number of them is an addition to the mercy; For, here Children are mentioned first, as the chief part of Jobs outward prosperity, to be pre­ferred to his other wealth; And their number is re­corded as heightning the mercy, that there were born to him seven sons and three daughters. This may speak sadly to them who are not thankful for Children, or who do grudge, and look upon it as a burden, when God blesseth them with a numerous issue; and espe­cially to those who do not improve that mercy, nor endeavour to make them blessings indeed, by a pious Education, as we find was Jobs practice ver. 5.

2. As God hath given sufficient proof, that he could well allow wealth and prosp [...]rity upon his people, were it for their good; (as here he heaped great riches upon godly Job, as he did likewise upon others at other times.) So just dealing toward others, and tender walk­ing before God, will never hinder mens thriving, so far as God seeth meet and good for them; For, here an upright man, who durst wrong none, and a fearer of God ver. 1. who made conscience of religious dueties, is yet rich, and greater then all the men of the East. And, indeed, however we reckon, Piety hath the promises, even of this life, 1 Tim. 4 8.

3 As it doth exceedingly commend Wealth, and prove it be a blessing, that men do purchase it in an ingenuous lawful calling; So the worth thereof, be­ing acquired, consist in this, that men are thereby inabled to provide against their dayly necessities; For, albeit Job had Gold, as appears from chap. 31.24. (as Abraham also had Silver and Gold, as well as Cat­tell, Gen. 24.35.) Yet here his wealth is rather reckoned by his Sheep, Camels, Oxen, &c. partly, to shew that such was the simplicity of these days, that men acquired their wealth, chiefly, by that ingenuous calling of improving their Stock and Cattel, and not by unhandsom and unlawful shifts; and partly, also, to shew that they looked not upon it as their wealth to heap up treasures, upon which they might doat as their happiness, nor yet to multiply such things for pomp and grandeur, which are to little purpose; But cheifly, that they had means necessary for food and rayment, and for their dayly labour and affairs. Thus also David [...], 1 Chron. 27.26, &c. and Uzzi [...]h, 2, Chron. 26.10. had Ca [...]tel and husbandry.

4. It is no small mercy when godly men are not only blessed with singular wealth and riches, [...]ut when, with Gods approbation, they are advanced also to have power and authority, that they may see to the administration of Justice, and the promoting of Piety among men; Fo [...], thus also this man was the greatest of all the men in the East

5. Family-peace is a choice blessing, and a crown­ing part of a mans outward prosperity, and particu­larly, when Children do l [...]ve in amity and concord together; For, here it shuts up the account of J [...]s outward prosperity, that his Children did live to­gether in so great intimacy. If it be sad when bonds of friendship are broken among men; much more when they become void of natural affection. And albeit the training of Children in Piety, be a special mean to entertain this amity among them, as it was with Job in his family; ver. 5. Yet we find godly men have missed of this mercy in th [...]ir fam [...]lies. Adam in his family had a Cant who slew his brother; Isaac, an Esau who hated, and threatned to kill his brother Jacob; Joseph is hated and sold by his Brethren, in Jacobs family; and sad dissensions fell out among some of Davids sons.

6 Moderate feasting, and inviting of friends there­unto, is a lawful mean of entertaining friendship and amity among them: provided we observe necessary cautions in this use of our liberty; avoiding superfluity and excess, or going beyond our ability, in these things, as if our belly were our God; not neglecting the poor, Luk. 14.12, 13 14. not mispending time, by taking up too much thereof in feasting, whereas it might be better improved; or making feasting our dayly work, Luke 16.19 Nor feasting unseasonably, in a time when the Lord calls to mourning, Amos 6.4, 5, 6. Joel 2.16. Isai 22.12, 13. Therefore it is recorded here, as a lawful practice, that his sons went and feasted in their houses, every one his day, and sent and called for their Sisters (whose modesty could not allow them to keep their turns in making these feasts, nor yet to be too forward of themselves to go abroad without invitation) to eat and drink with them. Thus we find several examples of feasting not disapproved in the Scripture, as Josephs feasting of his brethren, Gen. 43. their Feasts at Sheep-shearing, 1 Sam. 25.4, 5, 6, &c. 2 Sam. 13 23, 24. and the like oc­casions. And Christ honoured a marriage-Feast with his presence, Joh. 2. It is not needful here to in­quite why they did not also invite their Father and Mother; but this is certain, that Job did allow thereof, permitting them to go about in their turns with it, ver. 5. though with some godly solicitude, least they had exceeded in it.

7. A man well rooted in Piety will keep his feet in very tempting conditions of life, and will not be shaken with the pleasures or other distractions of a prosperous estate; For, it is Jobs commendation that he was a godly man in a married Estate, having the burden of many Children, great wealth, a great fa­mily, great dignity, and a great calm of tranquility and concord among his Children. Thus Daniel and [Page 6] Nehemiah are tender and near God in the eminent imployments of a great Court. No lawful condition of life is inconsistent with true Piety, though, many a time, our weakness and corruption do stumble upon them; and make impediments of them.

Followeth the second part of the Chapter containing Jobs begun-tryal, in the loss of Goods, Servants and Children. In the first branch whereof (in these verses) the original and rise of this tryal is recorded: which is, The holy and wise Providence of God, who, ha­ving determined to afflict this holy man, for vin­dicating of his integrity against all calumnies, doth loose the reins to Satan, as his Instrument, to af­flict him, so far, and so much, only, as it pleased him to permit.

[Page 8]This matter it here expressed by way of conference or deliberation, in borrowed termes, alluding to the practice of Kings and Princes, whose Servants and Officers, appearing in their Courts, do give an ac­count of their services and what is intrusted to them, and do receive Orders and Commissions to go about such services as are thought expedient. The same form of speach is again repeated, Chap. 2. and we have another very like unto it, 1 King. 22.18, 19, 20. &c. And here we are not to expound the words li­terally, as if the Lord had any fixed days for keeping of his Courts, whose Dominion is actually excercised every moment; Or as if Satan made any local ap­pearance before God, or there were any speech (pro­perly so called) betwixt God and him (for God be­ing an infinite Spirit, and Satan also a spirit, though finite and unclean, they have no use of speech, such as is among men;) Or as if the Lord within time should begin to determine Jobs tryal, or should be solicited by the malitious importunity of Satan to torture an innocent man; for his purposes are eternal, and all his works known to him from the begining, Act. 15.18. But the proper meaning of these bor­rowed expressions is, in sum, this, That after Job had enjoyed a long time of prosperity, and kept his integrity, It pleased the Lord (to whom An­gels and Devils are obedient and subject) to mani­fest his effectual Providence, at this time, in trying Job with adversity, making use of Satan as his In­strument in that work: whereby Jobs integrity, though well known to God before, might yet fur­ther be manifested, to the silencing of all calumnies whereby Satan and his Instruments did asperse his Piety in his calm and prosperous day. This being the true scope and meaning of these borrowed expressi­ons; as the manner of expressing these Mysteries of Divine Providence, in borrowed terms fitted to our capacity, doth comm [...]nd the great condescendence of God, and his respect to our dulness, in speaking of heavenly things in earthly terms, and consequently, calls for much proficiency at our hands; Joh. 3.12. So this account of the Original of Jobs tryal is very seasonably prefixed to it, as a key to open it up unto us; whereas, otherwise, looking upon the tryal in it self, it might seem very dark. For hereby, in the very entering into this cloud and tempest, we are informed,

1. Concerning the original cause of this trouble, which is Gods good pleasure and will, who did not expose him to the furie of Satan to be dealt with as he pleased, but, as the Soveraign orderer of this business, employed Satan, as his Instrument, to af­flict him, to make use of Sabeans, and Chaldeans, Fire and wind, for that end; and accordingly, did not only permit Satan to assault Job, but did bridle and restrain him in the letting loose of his furie and rage.

2. We are also informed what were Gods thoughts concerning Job, when he thus afflicts him, That al­beit Job felt only the sad stroke, and did often ap­prehend much displeasure; Yet God had no quarrel at him, but doth highly commend his Integrity, even when he looseth the chain to Satan, to afflict him.

3. We are also informed concerning Gods scope in this tryal, which is not to ruine Job, as he often apprehended, but to try him and discover his Integri­ty, to the silencing of malitious calumnies, and then to give him an out gate. As these are sweet Cordials to the truly godly in their hot Conflicts; So they have the more need to fix their hearts in the faith of them, before they enter, and while they are entering in tryals, that, ordinarily, in the throng of the Tempest they are ready to lose the sight of all these, and to see little in their case, but the unbridled fury of Satan and his Instrum [...]nts, nothing but wrath in God, no respecting of their Integrity, no issue of their lot, but utter ruine, &c.

I come more particularly to speak to the particular verses according to this general scope and sum, and to lay open these borrowed expressions according to the analogy of faith. And

First, As to the time of this determination, there was a day, ver. 6. This doth, in general, signifie, that after Job had enjoyed a long time of prosperity, this decree of trying him did break forth in execution. And particularly, it points a [...] that day, ver. 13. — 18. wherein these sad things befel him. This teacheth, That so long as we are within time, we ought to lay our accounts for reelings and changes, little knowing what a day may bring forth; Prov. 27.1. For, here, after many calm days, There was a day where­in the tide began to turn upon this holy man.

Secondly, As to the appearance of Servants and Ministers, the Sons of God, and Satan, in his Courts, ver. 6. By the Sons of God here, we are neither to understand any of the children of men, who are made sons of God by being members of the true visible Church, Gen. 6.2. or by internal Regeneration, Job. 1.12, 13. Nor yet Magistrates, who are called Chil­dren of the most High, Psal. 82.6. But they are the holy Angels who get this name, both here and Chap. 38. And though it be denyed, Heb. 1.5. that any of them are that Son of God by eternal Generation, yet all of them are sons of God, by Creation and Adopti­on, and because they do represent somewhat of him in his nature and holiness; And do also represent him in their Office and carrying of Ambassages unto men. It is said, these came to present themselves before the Lord; not that they are any time absent, or out of his presence, Matth. 18.10. Luke 1.19. but to express their ready willingness to receive or execute any of his Commands, as Ministers of great Princes do come dayly to receive their Instructions. Where it is said, Satan came also among them; by Satan, or, that Ad­versary, we are to understand that Prince of Devils, together with all these evil spirits that fall with him. His coming among them, or, in the midst of them, doth not import that he hath any communion with these blessed Spirits; nor that he is in the presence of God by way of approbation, as they are; nor yet that he voluntarily cometh before God, as they do: But the borrowed expression doth only import, That, as on great Court days, not only Princes and their Guards and Attendants do appear there, but Delinquents also; So, Satan is made to appear before God, to whom he is subject and accomptable, as the sequel cleareth. And as in great Conventions, some naughty persons are ready to thrust in among the croud, to do some ill turn; So Satan is ready to catch at all oppor­tunities to tempt or accuse; as the sequel here doth also make manifest.

[Page 9]In this we may learn,

1. S [...]h is the greatness of God; that not only all the Angels are obedient, but even the very Devils are subject to him, as here we see▪ [...] this was neces­sary to be premitted to this dispensation, wherein so much o [...] Greatness and Soveraignty was to appear; To show that m [...]n ma [...] learn to cure many of then di­stemp [...]rs of spirit, occasioned by the cross dispensations of Provi [...]nce, by taking a right view of God, the Au­thor [...]

2. Here we have also a comprehensive view of the Administration and Government of the World; W [...]e [...] still to be seen and acknowledged, as supreme [...]; [...]hings beneath (instanced here in the p [...]rson and injoyments of Job) are a part of the object about which his Providence is exercised So that it cannot, without blasphemy, be said that he hath forsaken the earth, Ezek. 9.9. o [...] that he doth not take notice of the meanest things therein, were it even the hairs of our head, Matth. 1 [...].39 The Ministers to be imployed for executing of his pleasure, are, not only Angels, whom he imployeth both to good to his people, and for evil of punishment also: But Devils also, whom he imployeth sometime, as his Executi­oners against the wicked, and, sometime (as here) to be a scourge to his owne children: N [...]t out of any necessity, having sufficient besi [...]e to imploy, but be­cause he seeth it best.

3. This name, Satan or that Adversary, As it doth point out a Character of a wicked disposition, and of one who is of the Devil, to be an adversary to all g [...]d; As here, Satan, after his own fall, proves to mankind: So it reaches us further, that the emnity betwixt the seed of the Woman, and the S [...]rpent and h [...]s seed, was known by the godly from the beginning, and consequently, they were taught to resolve on a [...] conflict in their course of holiness: There­fore [...] he here designed by the name of Satan.

[...] Lesson needful yet to be inculcated, after all the [...]ments of his opposition in former ages, Eph. 6.10, &c The forgetting whereof is the cause why we are [...]o often [...] prized, while we live and walk as if we were [...] Enemies.

Thirdly, As to the Lords calling of Satan to an ac­count, and his answer thereunto, ver. 7. We are not to conceive that God makes any enquity, as needing Information; but only that he is supreme to call Satan to an account. Nor are we to dream of any speech, properly so called, betwixt God and Satan, the terms here being only figu [...]ative and borrowed to point out some other thing. Nor yet are we to un­derstand Satans speech, of his going to and f [...]i [...] the earth, and then of his walking up and down in it, as a c [...]mplaint, that however he used diligence, in go­ing to and fro, tempting, yet was he so [...]ema [...]d in, that he had no success, not could get a desired [...]e [...], but was still forced to walk up and do [...]n, compare, Matth. 12 43. It is true, indeed, Satan is unsatiable in his malice, notwithstanding a [...] [...]his success; yet this form of speech is used where desired success is, Zech. 1 10, 11. & 6.7. And here both the expressions [...]o only point out his restless and assiduous activity. With­al, it is to be considered, that Satan is said thus to go to and fro in the earth, because, however Devils, since their fall are thrust down to Hell; yet till the Judgment of the great Day (till which they are reserved, then to get their [...] and sin sentence; and compl [...] punishment, Jude ver. 6.) they have their chains [...]gthened, to come and tempt and afflict in this [...] world, and so have also power in the [...], to raise Tempe [...]ts, &c. Eph [...]s. 2.2. This doth [...] out

1. That Satan is restless [...]nd assiduously diligent in obstructing mens happiness, as being vexed that they should fill that room in Heaven from wh [...]ch he fell; For this [...] doth he go to and fro in the earth, and walk up and down in it, by temptations, calami­ties and persecutions ( [...] much as he is permitted) hindering men from embracing Piety, or retarding their progress, or weakning their hands therein. See 1 Pet. 5. [...]. Luk 22.31. Rev. 12.12. We should remember that we sojourn in a world where Devils are, and do haunt among us He is such a wa [...]ker in the Earth, as doth diligently mark and observe all particulars, that he may apply his tentations suta­bly to his purpose; He doth so go to and from it, that no place, how remote soever from other distracti­ons, can secure us from his tentations, if God do not hide us; And, he is so incessant and restless, Going to and fro, and walking up and down, that he will not be put away by never so many repulses, but will again and again assault and tempt.

2. Whatever be the malice, power, or restlesness of Satan▪ Yet it as to be still fixed that he is subject and accountable to God, in all he is permitted to do, and that God hath an eye upon all his proceedings in the world: For, this Question, Whence comest thou? doth import Gods over-ruling Providence over him, no less then if a Judicial enquiry were made into his Actions, and he called dayly to give an ac­count of them.

3. A [...]b [...]t God, notwithstanding his over-ruling Providence, do not altogether bind up Satan, but do suffer him to act many strange parts in the wo [...]ld, by himself immediately, or by his Instruments; Yet it is firmly to be believed that God doth not approve of, or take pleasure in, these h [...]s violences; For, this Que­stion doth also import Gods indignation and dislike of him and his proceedings, as Questions are made use of in Scripture to testifie dislike, 1 King. 9 12.13. And hence it also is that the sons of God are not here called to an account, as being approved of him.

Fourthly, The Lords Interrogation concerning Job, v. 8. po [...]nting him out to Satan as a rare and singular Saint, giving him these Characters, v. 1. with some addition; doth teach,

1. The Lord not only seeth and knoweth such as fear him, and what their to [...] and wrastlings are; but doth also command and approve of them, and take delight in them; As by this his commendation of Job doth appear.

2. Albeit Saints want not their own sins and fail­ings, yet the Lord looks more to their good than to their ill, Numb 23.21. And albeit he know more of their failings then any, yet his commendation and esteem of them is singular; As he [...], more is said by God to Jobs advantage, th [...]n is recorded of him by the Writer of the History, v 1 That he was his Ser­vant, and none like him in the Earth.

3. As it is a notable evidence of the truth of Piety, when men do so give up themselves thereunto, as not to be their own, nor devoted to their own or any [Page 10] others lusts, but are entirely resigned to be at Gods command; So whoever do thus make conscience of their way, God will own them as his servants, whom he will protect and reward: Therefore doth the Lord here call Job, who was perfect and upright, &c. My Servant Job, both as being one who was not his own, nor a slave to any of his own corruptions, nor any lust of others, and as owning him for a servant upon this account.

4. Albeit there be different degrees of growth among the peop [...]e of God, and none, who are truly sincere, will be rejected, because they come not up to the mea­sure of others; Yet it is indeed a commendation to be upon the growing hand and going on to perfecti­on, and studying to be eminent in the grace of God; For, this is a peculiar commendation of Job, that not only he was a perfect and upright man, &c. but that there is none like him the Earth, to wit, in his time and generation, or, at least, that he was singular in some graces, especially that of patience, Jam. 5.11.

5. The Piety of Saints is the eye-sore of Satan and his servants, who cannot endure that any should do better then themselves, or by their light should con­demn them; For, this Question, Hast thou conside­red my Servant Job? doth import so much, that Sa­tan looked upon Jobs Piety with an evil eye.

6. The Lord is pleased to glory in his Children o­ver Satan, and takes pleasure to vex him by their integrity, For, this Question, Hast thou considered, &c? Doth also import the Lords taking pleasure to vex Satan, that such an eminent Servant was kept in his integrity, notwithstanding Satans rage and rest­less activity in the earth. And this certainly proves, that the Lord is much ingaged in the Saints quarrels with Satan, seeing he brings them upon the stage, and accounts it his glory to bring them through in de­spight of Satans malice.

Fifthly, Satans reply to this Interrogation; v 9.10, 11. contains a confident charge that Job was an Hi­pocrite, as pretending to serve God only because of his prosperous condition, and because God protected him and blessed and encreased his substance; And (for confirmation of this charge, as not being suffi­cient of it self to prove his unsoundness) an appella­tion to a day of tryal, which he calls for, confidently boasting that th [...]n Job would impudently blaspheme God. In sum, Satans charge is, That it is hard in a day of prosperity to discern who indeed fear God till they be tryed. And this, in effect is Satans language in his Instruments in the world, calumniating the Piety of Saints, upon one account or other.

Hence we may learn,

1. Satan is a false accuser and lyar; For, not only doth he lie of Gods service to his face, as if it were not worth the following without an hire of temporal prosperity; but he lieth of Job to God, calling him a mercenary man, when he was indeed perfect and upright, mis-judging of his intentions when he could not condemn his actions, and boasting, that if he were tried, he would blaspheme, which he did not. If he dare thus lie of us to God, how much more to selves? If he did not spare to Question even the sonship of Christ, Mat. 4.3. What wonder is it if he spare not to quarrel our interest? And he cares not thus to lie and calum­niate; For if he get Saints vexed, or brought to trou­ble by his lies, as Job was, he hath his design, in part.

2. Piety, when it cannot be got suppressed by Sa­tan and his Instruments, is subject to calumnies and misconstructions; As here befals Job. It is most common and usual to call Saints Hypocrites, and un­der that notion to persecute them, as Christ was first called a Samaritan and wicked person, and then cruci­fied as such. And sutable to every condition wherein a Saint is, Satan and his Instruments have their calum­nies fitted. If one be poor who fears God, its al­ledged that discontent and melancholy, or some fleshly by end, sets him on work; If they be mean and simple, its averred that their folly and igno­rance make them so scrupulous and precise, Jo [...]. 7 49. If they be Ministers, its alledged to be their occu­pation only that makes them trouble themselves about these things; If they be great men, they are looked upon as minding only their own Interests and advan­tage in what they claim to of Piety, &c. So that what­ever the Saints case be, they may expect to be re­proached in the world.

3. There are divers remarkable truths insinuated in this calumny of Satan, which are partly extorted from him, and partly produced for his own ends. Such as,

1. Albeit he did calumniate Job in saying, He did not fear God for nought; and there may be, and are, many who serve God sincerely, even in a prospe­rous condition; Yet there is this general verity in it; That it is not so easie to discern in a day of prosperity who are sincere, and who not; and a day of tryal may discover, both hypocrisie in some, and weakness in real Saints (as appeared in Job) which could hard­ly be discerned in their calm day.

2. Albeit Prosperity be no sufficient furnace to dis­cover all the dross that is in the sons of men; Yet it is no small commendation of real Saints, that they hold their feet in the slippery places of Prosperity and Ease; For, this very calumny doth insinuate that Satan had essayed him in it, and yet could alledge no miscarriage in him, unless a day of adversity dis­covered it. Even they who have kept their feet in adversity, may be in hazard to slip in prosperity, 2 Chron 32.24, 25, 31.

3. What ever commendation it be of the grace of God in Saints, to stand fast amidst the snares of pro­sperity; Yet it is an unquestionable evidence of hy­pocrisie, to keep up a form of godliness, only while we are in prosperity, and then to turn our back upon it in adversity; For, this assertion of Satan, that to serve God in prosperity, and to curse him in adver­sity, is a mark of hypocrisie, is a sure truth, albeit he did unjustly alledge it against Job. However, they must be much worse, who do prosper, and yet, notwithstanding all the advantages of prosperity, have not so much as a form, but (it may be) lose what they had in a meaner condition.

4. Albeit Saints do live in the midst of dangers, yet Providence doth so guard them, and every thing that is theirs, that, without his permission, Satan or his Instruments cannot touch any of them; For, Sa­tan grants that God had made an hedge not only about him, but about his house and all that he hath on every side, so that he could not touch him. With­out Gods permission, Satan cannot so much as enter into a s [...]ine, Matth. 8.31. so that we have no rea­son to fear him, or his threatnings, unless our Rock sell us, see Numb. 23.23.

[Page 11]5. Satan is so malicious and restless, that he doth not cease to assault, even where he gets no success; For, Satan insinuates that, not being able to insnare him by his prosperity, he had attempted to make a breach upon him by bringing on tryal, but without success, And therefore he speaks angrily of Gods Pro­tection, Hast thou not made an hedge about him, &c? We ought to acknowledge the kindness of God, not only in upholding and in giving issues, when he let's tryals break in upon us, but in frustrating many an attempt to bring us into trouble.

6. What ever Satan seem to promise of prosperity to those that follow his way; yet it is an unquesti­onable verity that Prosperity is the gift of God, and that it is Gods blessing upon mens use of a lawful Calling that makes rich; For this Satan is forced to acknowledge, Thou hast blessed the works of his hands, (or his lawful Industry) and so his Substance (or, Cattel) is increased in the Land.

7. All that men injoy is so at Gods disposal, that the very least touch of his Power can over­turn what is best settled, and of longest continuance; For, so much doth Satan express, for his own ends, But put forth thine hand now, and touch all that he hath, and then it is to be understood that such a change will come upon his posterity, as will tempt him to curse God.

8. It is an unquestionable evidence of honestly, even by Satans own confession, when a man cleaves to God, and his service, both in well and wo: For, so much may he gathered from his arguing here: If there can be nothing objected against Job, but that he is a mercenary because of his prosperity, and that this will appear if he put to tryal; Then it will un­deniably follow, if Job continue to serve and cleave to God in his adversity as he had done before, he is an honest man.

9. Satans aim in bringing Saints to trouble, is not only to draw them to some lesser sins, but even to open and desperate blasphemy, such as himself is guil­ty of; For, so Satan alleadgeth, He will curse thee, (or, Bless thee, as v. 5.) and that to thy face, as the thing he aimed at in this assault. So that they are but foolish who hearken to his tentations to lesser sins, as if they could sist there: For his prevailing in one degree is but a bait to draw them on to what is more gross, till they come to this height of im­piety. And more particularly, We ought to re­member that tentations to fretting and murmuring under trouble come fom Satan, who thereby is train­ing on Saints to that height of impiety, which here he designs.

Sixthly, Gods purpose concerning Job (propound­ed by way of concession, with a limitation, to Satan, and Satans accepting and going about the employ­ment, v. 12.) doth import this much, That Gods pur­pose to try Job, for removing of all calumnies, did now break forth; for which end, he loosed some links of Satans chain, who was lying at wait to catch all advantages, And now, finding way, went active­ly about that business. Not that Satan is ever in Gods presence by way of approbation, or that he go­eth ever out from it, as to Gods Providential noticing and over-ruling all that he doth: But the borrow­ed phrase imports, that finding the chain loosed, he went nimbly about the execution of what he was per­mitted to do.

Hence learn,

1. It pleaseth the Lord, sometime, to expose his dearest Children, whom he singularly approves, to tryal, that being tryed on all hands, their integrity may appear, and any dross that is in them may be discovered and purged out; For, so befel Job here.

2. It is neither inconsistent with true Grace in a Saint, nor with Gods love to him, that sometime he and his concernments be permitted unto Satans power, to exercise him, either immediately by his own hand, or mediately by his Instruments; For, saith the Lord, Behold all that he hath is in thy power, or hand. Thus was Paul also bufferred by a Messenger of Satan, 2 Cor. 12.7.

3. However men do usually think light of outward mercies, when they enjoy them, Yet it is, and will be found, a sharp and searching tryal to be stripped of all these outward comforts; For, it is here yielded unto as a tryal indeed, all that he hath is in thy power.

4. When God exposeth his sincere Children to tryal, he doth (so to say)) lay a wager on their head against Satan, that they shall not renounce their In­tegrity whatever come upon them; For, this Con­cession, all that he hath is in thy power, in answer to Satans malicious Proposition, v. 11. doth import this much, That this piece of tryal should clear the Controversie betwixt God and Satan, whether Job was an honest man, as God asserted, or would blas­pheme under tryal, as Satan alleaged. And the Be­hold, prefixed to this permission given to Satan, is not so much a note of admiration, (God, to speak after the manner of the man, wondering at Satans impu­dence) as an intimation that God would have it now beheld and soon, by Satan and others, which of them spake truth concerning Job. This, as it serves for our caution, and to put us in mind of how great con­cernment our carriage under tentation is; so it may assure all these who flee to God in Christ, for fur­niture and through-bearing under tryal, that he hath no small interest in the matter, to glorifie himself and give the foil to Satan, by granting their de­sire.

5. In the tryals of the Children of God, though Satans hand therein be sinful, and a venting of his malice against the Image of God in his Children; Yet in the same exercise they ought to observe a Su­preme and Holy Hand of God, whose part and end therein is holy: For, here, even that which Satan sinfully desired, v. 11. God doth holily grant for his own wise ends: All that he hath is in thy power

6. Albeit Satan be boundless in his malice against Saints; yet he is always so limited by God, as no more tryal is let forth then he seeth meet for effectuating of his holy purposes and ends; For, this permission is limited with a restriction, Only up­on himself, &c.

7. What ever tryals the Lord let loose upon Saints, yet it is no small moderation thereof if the Lord spare mens own persons; For, that is the limitati­on and mercy here, in the loss of all other things, Only upon himself put not forth thine hand, of which see Chap. 2.4, 5, 6.

8. Satan is so restless and malicious, and so vigi­lant in seeking occasions against the people of God, [Page 12] that an opportunity never sooner offereth, but he is ready to take hold thereof: Therefore it is subjoyned, So Satan went forth from the presence of the Lord, of the effects whereof the next verses give a full ac­count.

In these verses is contained the tryal it self, or the execution of the former deliberation, according to Gods holy purpose and the permission given to Sa­tan: Wherein Job is indeed stripped of all that was put into Satans hand, his Cattel, Servants and Chil­dren, and this is so brought about, and so represented to Job, as might take deepest impression upon him. Herein I shall consider,

First, The time of this tryal, ver. 13. even when his Children were feasting, of which he had been afraid before, lest it might draw on a tryal, ver. 5. This was the time Satan choosed for the execution of the saddest part of Jobs tryal, in cutting off his Children, ver. 18.19. and for bringing him the newes of all the rest. 13, 14, 15, &c. Hereby teaching.

1. There is great necessity of watchfulness and so­briety in all times and cases, seeing trouble may break in when we least dream, or are ready to think all is well; For, his family were keeping their most solemn time of joy, in the eldest Brothers house, when the storm brake. Much more have the wicked reason to fear such a clap. Dan. 5.5. See. Luk. 21, 34.

2. Satan is a most subtile adversary, and can (by Gods permission) order tryals so, as may fasten sharpest tentations, even upon the fears and tender­ness of Saints; For, therefore is this solemn day chosen wherein to let out all these troubles on Job, that his own fears and tentations, ver. 5. might be quickened thereby,

Secondly, The several parts of this tryal, which are four.

First, A lesser, one as to the hand seen in it, be­ing from earth, ver. 14.15. which was, the taking away of the Oxen and Asses, and k [...]lling the servants who laboured with, and attended them. This was done by the Sabeans, a people descend [...]ng from one Sheba, of the posterity of Abraham, Gen. 25.1, 2, 3, For albeit there were other Sabeans descending from others, Gen. 10.7, 28. yet it is conceived that these lived further off from Job then Abrahams posterity did.

Secondly, A greater tryal, in respect of the Instru­ments, or mean imployed in infl [...]cting of it, ver. 16. The Sheep and Servants who kept them, being con­sumed by an extraordinary great fire falling down from heaven, as if God were become his party, by his own immediate hand. That a fire of God signifieth a great fire, is clear from other passages, where a great City is called, in the Original, a City of God, Jonah 3.2, 3. and great Mountains, are called, Mountains of God, Psal. 36.6. &c.

The Third part of his tryall, ver. 17. though inflicted by men, is yet greater, considering how he is thereby stript of all the remainder of his substance and wealth; for his Oxen, Asses, and Sheep, being already taken away or destroyed, now his Camels (which only remained of his great substance, menti­oned, ver. 3.) are taken away, and the Servants killed by the Caldeans, who in an hostile manner in­vaded them. We need not think it strange that the Caldeans or some roving parties of them, should run as far abroad as Arabia the Desert, were Job lived, seeing sometime before that, we find a King of Shinar, or, Caldea, as far from home as Sodom and Gomor­rhah, where he and his confederates were oppressing such as were weaker then themselves, Gen. 14.1, &c. Unless we conclude that they were some Colonies come out from among the Caldeans, and retaining still the name of their Nation and Country, as a ju­dicious Writer conceiveth these petty Kings, menti­oned Gen. 14. to have been.

The Fourth and last part of his tryal, ver. 18, 19. is sorest of all, and therefore a behold is prefixed to it, ver. 19. and that considering,

1 The object of this stroke, his whole Children, as well as the Servants attending them. These, who might have been his comfort under the rest of his afflictions, are here reserved last, only to put the cap-stone upon his tryal. And albeit, ver. 19 it be only said, the house fell upon the young men; Yet seeing his Daughters were there also. ver. 13, 18. and none escaped the stroke but the Messenger, ver. 19. It is certain that they perished also; and the [Page 13] young men, or, his sons, are only nam [...]d, as being his greatest loss, and the most bitter part of all that tryal.

2. The time when this stroke came, even when they were feasting; which was the time wherein Job was most afraid of their sinning against God, ver. 5.

3. The manner of the stroke, by a whirlwind overturning the house and cutting them all off; as if God, being angry at them, would declare so much by this more immediate stroke. It is further to be considered, that all these particular tryals have this one thing common, that in every stroke there is still one servant left, to carry the news speedily and certain­ly, for Jobs further exercise and tryal; so that (upon that account) it had been a small matter though he had gone with the rest.

The words being thus explained, it is not very ne­cessary to dip into Particulars, It may suffice us to take notice of a few more General Observations; As,

1. That the things of time are uncertain, is not only a truth asserted by God, but verified in the ex­perience of Saints, as well as others; For, here a godly man, abounding in wealth and Children, is stripped in a moment of all his enjoyments: Only three or four discouraging Servants, who were abroad, are left to bring him the sad news: And, within his house, he hath a Wife who was not comfortable, but a tryal and tentation to him. Chap. 2.9. And who, together with the domesticks that were l [...]ft, Proved very peevish in the day of his trouble. Chap. 19.15 16.17. This is a truth which very few who live at ease, do seriously Study, little considering that they may out-live all their temporal prosperity, and their fairest day may be over-clouded ere night (as this Feast-day of Jobs Children ended in sadness) that so they may seek after a more enduring substance. See Psal. 62.10, Prov. 23.4 5. 1 Tim. 6.17.

2. It may sweeten a low condition to them whose lot it is, when they consider that great Prosperity doth oftentimes, but contribute to make the tryal of want the sharper; As here Jobs former great wealth makes it more sharp to be now deprived thereof, then if he had never injoyed it.

3. The soveraignty of God over his Creatures is absolute; He may strip, when he pleaseth, even a righteous man, to the very skin; As here he doth with Job. For all being his creatures, and all their enjoy­ments being from him, he hath much more power then the Potter over the clay, to do with his own what he will, without giving us any ground of quarelling or murmuring.

4. Satan, in so far as he is permitted by God, is furious in his cruelty against Saints, and of great power to execute his malice; As here appears in his dealing with Job His power to vex them if not hind­ered by God, appears in the command he hath in the Air, Eph. 2.2. to raise Tempests, Whirlwinds and Lightnings, as here, ver. 16.19. As also in the power he hath over the Children of disobedience, Eph. 2.2. to drive them, by tentations fitted to their temper, to serve him in his designs; As here he draws on the Sabeans and Caldeans, who were ordinary robbers, with hope of prey. And his mali­cious cruelty, in executing his power, appears in his furious ruining and cutting off all Jobs wealth; So that he would leave nothing to Saints, i [...] he had his will Saints have need to abide near God, under his protection, and to pray that they be not led into ten­tation, lest, if Satan get an opportunity he endeavours to win now them, Luk 22.31 and to be avenged of that vexation they give him, by their being near God.

5. God, in his holy wisdom, doth so order the tryals of his people, as they may be tryals indeed; that so both their faith and their infirmities may ap­pear; For, so did he overrule this tryal of Jobs, wherein the black masks put upon it by Satan (of which afterward) are permitted by him, that Job might be tryed indeed, and put to give a proof of what was in him. Saints ought not to stumble at this; for afflictions being sent to try them, they must be so ordered and dispensed as may reach that end, see 1 Pet. 4.12.

6. It is no small exercise under affliction, when one tryal comes upon the back of another; and breach is made upon breach, as if it were a feeding storm; For, hereby the Lord tryed Job, letting one messenger come with sad news upon the heels of ano­ther. Hereby warning us not to fall asleep under any tryal, as if, because of that, we should meet with no more; and to expect that when we are under va­riety of tryals, they will breed variety of Exercises, and sift us narrowly.

7. As it may be the lot of Gods Children; so it is a very sharp tryal, when among their multiplyed sorrows, the last is still the saddest; As here, Jobs tryal grows in every step, as hath been explained. And particularly, the Lord suffers it so to come to pass, that he gets not notice first of the loss of his Children, which might have made him take little notice of lesser losses afterward: But after he is af­flicted with sad news of the loss of all his goods before, the news of that loss cometh last, as it were to give him the dead stroke.

8. As the wisdom of God, in ordering the tryals of his people, ought to be adored; So we ought also to take notice of the cunning policy of Satan, in con­veighing afflictions so as may occasion most tentation, to the minds of the afflicted, and may hide Gods pur­pose in afflicting. Of these policies we have some instances, recorded, for our edifications, in this his proceeding with Job. As

1. That he counts it not enough to afflict him, but conveighs the matter so, as Jobs mind may be kept poring upon it, and it held in his view, and that in its blackest colours; Therfore is a servant still left to carry the tidings, and lay them before him in the worst terms. And this is an usual snare, wherein Saints are kept under tryals, that they get not leave to forget their misery, or to look out toward incou­ragements under it, but are arrested and held musing continually upon it; And that not as it is indeed in it self, or in regard of what God can bring out of it: (For in studying our tryals, we ought also to study our strength in God to bear them, the up-making of our loss in him, what advantages his wisdom and love can bring out of them, &c.) But as their di­stempered and discouraged minds represent it, with all the bitterness and aggravations thereof. This sad bondage Job himself complains of, Chap. 9.27, 28.

2. That he propounds the tryal so as Job may not [Page 14] only read his present loss by it, but may be led also to drive into what may ensue upon it: So by stripping him of all, he would drive him to despair of subsi­stence for the future, and by shewing him that the Oxen were plowing only, would put him in mind that there was no hope of an Harvest. After-games in trouble are that which ordinarily trouble the afflict­ed most, while they look out upon all the imaginable sad consequences of their present case, as if they were already under them all. Not considering that their present work is to manage their present exer­cise, believing that God will either disappoint their fears, or furnish them with strength, when that which they fear becomes their exercise in­deed.

3. That he vexeth him not only with variety of tryals on every hand, but so contrives the account made to Job of them, as the storm grows still the greater; to make him apprehend that he is so far from a calm, or end of his tryal, that wrath is but only beginning to appear. This is indeed the sad case of the impenitent and wicked, Isa. 9.12, 17, 21. Yet Saints ought to guard against such a tentation, as if growing wrath were against them in growing try­als, and still more and worse, ready to break out upon them.

4. That he so contrives the coming of the messengers, that while one is speaking, another comes with more sad news, so that he gets not leave to draw his breath betwixt the one news and the other; this he complains of, in his after-exercise, Ch. 7.19. & 9 18. And hereby, as the people of God are taught to expect not only variety of successive tryals, but even many troubles crowded one upon the back of another, till all their terrors be gathered at in a solemn Assembly, Lam. 2.22. So, if they be humbled indeed under such Ex­ercises, they will count it a mercy, if they get leave but to breath a moment betwixt the pangs of Affliction.

5. That in all this he hides himself, his designs and wrath; And endevours to represent God and Man, Heaven and Earth, and the course of Nature, as all armed against Job. Sometimes he lets him see In­struments, the Sabeans and Caldeans, that he may be imbittered against them, being so egregiously wrong­ed without any provocation given, and so might sin against God: And sometime he so conveighs the try­al, as if God were his party in wrath, sending fire to devour his Sheep, & a whirl-wind to cut off his Chil­dren in their sin. All which may warn us, That it is not easie to discern Satan and his snares in a tryal; That Gods mind may be very far contrary to these false Alarms we get in trouble; That no dispensation, seeming to speak wrath, ought to be hearkened unto, where the word speaks love, as it was with Job: And, That it is not the way and manner of death whereby we ought to judge of mens estate, whose way hath been upright: for the sudden death of Jobs Children did not speak wrath from God against them. All things, considered together, may teach us how subtile Satan is, to present many tentations to Saints upon their case; and how contrary Gods mind, in afflicting, may be to these false Alarms we have from Satan.

In these verses is contained an account of Jobs car­riage under this his tryal; evidenced,

1. By his practices, v. 20 which are, partly, such as evidenced his sense of the affliction, In that he arose, and rent his mantle and shaved his head, which were signs of his sorrow and abasement before the Lord (see Gen. 37 34 Josh 7.6. Isai. 22.12. Jer. 7.29.) though more sutable before the coming of Christ then since; Yea even then, the resting on such things was condemned, Joel 2.13. And whereas Job seems by shaving of his head, to go cont [...]ary to that Precept, Levit. 19 27. It suffi [...]eth (beside what furth [...]r might be said) to know that Job lived not under the Law, but before it. Partly, his practices are such as evidenced his moderation of his sense, and that he did not let his spirit rise, but submit­ted to God, falling down on the ground, and wor­shipping.

2. By his Profession and speech, v. 21. wherein, he studies to find out for himself grounds of Sub­mission and Patience; taken from the common Law of Nature, that as we came naked into the world, so we must go naked out of it; And from the Providence and Soveraignty of God, who dis­penseth all things at his pleasure. And upon these grounds he inferreth a conclusion, contrary to what Satan intended. For, in stead of cursing God, as he alleadged Job would do, v. 11. he blesseth God who had continued these mercies so long.

From v. 20. learn,

1. Piety doth not teach men Stoicism, or to de­spise and harden themselves under the Rod of God; but alloweth them to be sensible when they are af­flicted; For, it is commendable in Job, that in this case, He arose, and rent his Mantle, and shaved his head. See Jer. 5.3.

2. As it is the duty of the Children of God to be sen­sible and mournful under Affliction, so this is very con­sistent with a patient and meek frame of spirit under trouble; For, Job, a pattern of Patience, sets himself in a mournful posture, and that without guilt, as ap­pears from Gods own verdict, v. 22.

3. Albeit Sense and Sorrow under trouble be very consistent with Patience; yet Saints in such a po­sture have need to be upon their guard, lest they devord: For, Job, doth not satisfie himself with ex­pressing only his sorrow, but somewhat to testifie his humble submission.

4. It is the safe way of managing sense of trouble, and a clear evidence that we do not devord under it, if we run to God with all that grieves us; For, so doth Job, add worshipping to his former practices. Which speak sadly against those who estrange them­selves from God under trouble Dan. 9.13.

5. It is not our simple going to God, under sense of trouble, that will prove us free of passion, unless it be managed with much humility and self abase­ment [Page 15] before God: For, thus Job, in this mournful posture, fell down upon the ground and worshipped.

From v. 21. learn,

1. As Patience it wise and considerate, proceed­ing upon solid grounds and reasons, whereas impa­tience is rash and unreasonable: So it is the duty of the people of God under trouble to study and seek out arguments, whereby they may perswade them­selves to be patient; (For such is the practice of pati­ent Job here;) and not to make it their work to mu­ster up their own difficulties before their eyes, till their corruptions be irritated; as is the practice of too many.

2. It will contribute much toward the begetting of Patience and Submission, if man consider the uncertainty of mans life; that it is but a coming in­to the world, and a going out of it again; a being born, and, so soon as we are born, under a necessity to learn to die; For, so doth patient Job look on his life, I came out, and I shall return Such as do thus look upon life, will not much regard the various events wherewith they are exercised in it.

3. It is, also, no small help to Patience, if men consider that in their lowest condition, they want nothing which they can claim by original right; For, so doth Job reckon, Naked came I out of my Mothers womb, and therfore ought not to complain, since as yet I am not so quite destitute.

4. Men may see just reason to be patient under trouble, if they remember that they are certain once to be deprived of these things, about the want whereof they are so ready to contend, and that they will want them, when they have greatest need of comfort by them, if they could do any good; For, so doth Job argue, Naked shall I return thither; not to his Mothers womb, (of which he hath been speaking) but to the Earth, our common Mother, which, it seems, he pointed to in his speaking, being now living upon it. This truth the Apostle points at as certain, that he may press moderation and content­ment, 1 Tim. 6 6, 7, 8. And indeed, right reason will teach that we ought not to take it ill when we lose that at any time, of which we are certain within a short time to be stript for ever. Nor should Saints quarrel if God put it to a tryal, whether that forgoing of all worldly injoyments, which is an unavoid­able necessity upon all men, will be done by them as an act of voluntary subjection and sub­mission.

5. God is the dispenser of all outward lots, the giver, continuer and blesser of all lawful enjoyments, the withdrawer of Mercies and inflicter of Rods; For so is here asserted, The Lord gave, and the Lord hath taken away. This, being well studied, may teach the rich neither to be proud, nor to despise others; and the poor, not to be discontented or envy o­thers.

6. It is a necessary study under affliction, to eye God more then instruments; as being that which will both humble us, and yet comfort us that we are still in his hand: For, thus Job, in his tryal, looks to God and not to the Sabeans or Caldeans, The Lord gave and the Lord, hath taken away.

7. The study of Gods Soveraignty and Providence, and that nothing we enjoy is our own, but his gift, may perswade us to stoop to want, when it is made our lot; For, thus doth Job perswade himself to submit, If the Lord give and take away at his pleasure, he ought not to set limits to him; and if the Lord gave all that he enjoyed, why may he not take away, and dispose of his own as he will. Thus also do Saints keep themselves humble, when they are inabled to lay forth much of their wealth in Gods service, 1 Chron. 29.14.

8. What ever be Satans designs, in procuring afflictions to come on Saints; Yet, through mercy, he will be disappointed; So much appeals in the con­clusion of Jobs discourse, where, in stead of cursing, he blesseth the name of the Lord. And albeit other Saints may come short of this, and Job himself af­terward came not up this height; Yet Satan will always be disappointed, in his last and final design against Saints.

9. It is an act of holy prudence, in Saints under trouble, to strain themselves to the quite contrary of what tentations and corruptions would drive them unto; As here, when the tentation is laid to make him curse, and his heart might be ready to rise and swell at these strange lots, He, on the contrary, blesseth. Hence it is that the Psalmist so frequently sings praises in saddest conditions.

10. It is a commendable duty, and a clear proof of Patience and submission, when we study matter of praise, and accordingly do set about the duty, in a time of trouble; For here Jobs practice, and the result of his arguments for Patience, is, blessed be the name of the Lord. Hereby testifying that God was to be blessed for continuing so long these mercies he had now taken away; That God was praise-worthy in himself, and for choice [...] mercies yet continued, notwithstanding all he had done; And, that God ought to be praised that (though he was afflicted, Yet) his tryals were cleanly, that he was inabled to bear them, that they were such as God could bring good out of them, Rom. 8.28. And, that he did not leave him with out hope of a blessed issue.

THe Original and rise of this further tryal of Job (which is, the holy Providence of God per­mitting Satan to afflict him yet more, for the further evidencing of his integrity) is expressed, to ver. 7. in the same terms that formerly were made use of Chap 1.6, 7, &c. with some alterations su­table to the present purpose: So that it is not necessary to insist on what is already explained; but it will suffice to point at what is here added, as it occurreth in the several verses.

In these two verses there is represented unto us a second view of the Lords Sovevaign Dominion and holy Providence, over and about all things, even Angels, who continually attend him, and Satan, whom he calls to an account, The purpose is the same with that, Chap. 1.6, 7. only where it is there said, that Satan came among, or, in the midst of the Sons of God, here it is added, that he came among them, to present himself before the Lord, as they also did. Though the expressions concerning both be alike, yet it is not to be conceived that they appeared on alike terms. But on Satans part (for what it signifieth in respect of Angels, hath been cleared upon the former Chapter) it imports only his necessitated subjection unto God, before whom he must pre­sent himself, and his watching all advantages to vex the godly. As for the time when divine Provi­dence let this further tryal break forth, expressed un­der the name of a day, we cannot determine how long time intervened betwixt the former day, where­in Job had been so sharply afflicted, and this day [Page 17] wherein Satan is again let loose. Only it seems the time hath not been so short, but that the former tryal had leisure to work upon him, and to search the frame of his spirit more narrowly. And this seems to be imported in that expression, ver. 3. he still holdeth fast his integrity. And yet it appears, also, that the time hath not been so long as to make the memory of his former tryal wear out; But that the matter was so ordered as it might be an addition to the bitterness of the present stroke, and the pre­sent tryal might make his old sores to bleed afresh.

Doct. 1. God is unchangeable, and still the same in power and glory, in all times and vicissitudes; For, here upon a new discovery of his Dominion, he is described as formerly, by his State and attendants, and the subjection of Devils to him.

2. Gods Providence is also uniform and still the same, and universal, as to all times, and as having a supreme hand in all Occurents; For, here on this other day, the Supreme Providence of God is describ­ed in the same terms as formerly.

3. As new tryals do require renewed furniture to bear them, even by those who have been supported in former tryals; So, in particular, it is necessary that Saints, in every new difficulty, take a renewed look of the Suprem hand and Providence of God, which doth not weary to attend them in six troubles, and also in seven, though they do, oft times, weary and cease to look up to it; Therefore, when this new tryall is to come upon Job, a new sight of Gods Soveragin Dominion and Providence is here premit­ted to it.

4. It ought also to be firmly beleived by the godly, that the Lord doth not only take notice of some one, or moe, of Satans actings, but that he hath an eye upon, and over-rules all of them; So that in all assaults from him, they may be assured that they are still in Gods hand: For, this repeated calling of Satan to an account, from whence comest thou? doth import Gods constant over-ruling of him, in all times.

5. Such is the malice and restless cruelty of Satan, that no success in his attempts doth satisfie him; but he is still at worke to project further trouble against the Saints, so long as they are within his reach: For, notwithstanding Job is now brought very low, yet he not only appears this second time, to catch all advantages to get him more troubled, see­ing he could proceed no further without a new Com­mission; but he professeth his continued activity, in going to and fro in the earth, &c. to prosecute his malicious designs. Such as do take notice of this in­satiable cruelty, will find themselves called to draw near unto, and to make sure an interest in, the Lords pity and compassion.

In these verses we have Satans answer to the Lords Interrogation, containing a new and further accusati­no against Job as an hypocrite, notwithstanding all that God had said to the commendation of his constan­cy under affliction. Having before slandered Jobs acti­ons and course of life during his prosperity, he doth now slander his behaviour under his sufferings. And though he did at first speak of those tryals, which had already come upon Job, as a plot which would discover his unsoundness, when he desired God to try him therewith; Chap. 1.10, 11. Yet now he speaks diminu­tively of these sufferings, as no sufficient tryal of his honesty: Asserting that it was not any love to God made him carry so fair, but meerly love to himself, as not caring how many skins and bodies too, were lost, so himself were preserved; and as desiring, by his continuance in an hypocritical profession of god­liness, to prevent any trouble that might be sent up­on his own person. This Assertion he holds out, and offers to clear, by a common Proverb (usual in in those times, wherein the exchange of Commodi­ties was the usual way of Traffick, as yet one slave, or captive, useth to be exchanged for another.) Skin for skin, yea all that a man hath, will he give for his life. Which signifieth, in general, that no­thing outward is so dear to a man as his own life. Whence he would infer, that it was no wonder Job did hypocritically stoop under his former losses, that God might spare the Rod from off himself. And for further confirmation of this Assertion, he appeals to a new tryal, desiring to have that link of the Chain loosed, whereby he was restrained from touching Jobs person; Avouching that if God would touch his bone and his flesh (or, smite him in his person, so as might reach him to the marrow) he would malici­ously and desperately curse God, even to his face: Which in the Original (as also Chap. 1.11.) is pro­pounded by way of tacite imprecation against him­self, or, of an Oath importing an imprecation, If he curse thee not, &c.

This, as to the form of speech, is the same with that, Chap. 1.9, 10, 11. where it was observed. That it is Satans design in trouble, to tempt men to curse God; and, How malicious a slanderer Satan is, not caring how falsly he calumniate, so he get Saints vexed: As here not only doth he reflect upon Jobs integrity, but upon his tenderness and sympathy, as if he regarded not the stroke upon his Children, Servants and Goods, when the contrary did appear from his practice, Chap. 1.20. But the subject-matter, here, may further teach,

1. Satan is so incessant in his attempts against Saints, that he will not give over, when he hath got the soil: but is ready to assault a fresh upon every occasion; As here, after Jobs former triumph over his calumnies, he makes this fresh assault.

2. As Satan is incessant in his malicious endea­vours; so he is fall of shifts and inventions, in bear­ing out his calumnies against the people of God, or in driving in those fiery darts of bosom-tentations wherewith he vexeth them: For, when all he had to say before against Job is immediately refuted, now he hath a new pretence whereupon to question his integrity. This is daily verified in the calumnies cast by Satans Inst [...]uments upon the people of God. One of them is no sooner refuted, but they are ready to invent another. And this is also felt by Saints in their spiritual Conflicts with Bosom-tentations, which come in as waves and billows, one upon the back of another, to over-whelm their spirits.

3. It is never to be expected by the Lords peo­ple, but that Satan will be ready to extenuate and decry the grace of God in them, so much as he can; For, here again he makes it his work to blast Jobs integrity in his former tryal. Which may teach them not to trust or hearken unto his suggesti­ons.

4. Whatever measure of affliction Satan be per­mitted to bring upon Saints, yet such is his malice, that nothing will satisfie him but their utter ruine; For, now when Job is stript of all, he thinks it not enough, so long as his person and life are free; Put forth thine hand, and touch his bone and his flesh. And therefore we have little cause to fall asleep because we have endured many tryals, since we know not what sharper tryals this malicious Ad­versary may be designing for us, if he be permitted by God so to do.

5. Albeit Satan be a malicious lyar, and do here [Page 20] notably injure this holy man; yet there are some Gene [...]a [...] T [...]uths insinuated in this Discourse, whereof he makes use to drive his design. As

1. That life and bodily health are special and chief outward mercies. Memb [...]rs of the body are sometime h [...]zarded for preserving of life, and men have warr [...]ntab [...]y spent all they had on Physitians, for recovering of health, Luke 8.43. And there­fo [...]e they do hainously sin who under-value this special benefit, or do prostitute it to the service of their lusts.

2. But, albeit every tryal have its own weight, yet, personal tryals are most sharp, and will most narrowly search out hypocrisie or sincerity in the person so tryed, and the nearer they come, they will be the more searching: For, in so far Satan said true, that a man may be more ready to curse God, or, mis­carry, if the tryal touch his bone and flesh, than if it come only on what more remotely concerns him. Hence it appears to have been an act of special fa­vour, that Jobs own person was excepted in the for­mer tryal, Chap. 1 12.

3 That it is a special proof of unsoundness in men, wh [...]n t [...]yals and [...]ffl [...]ctions are sleighted because they touch not themselves so neatly, or when they make a shew of Piety, only that tryals may be keeped from off themselves; For, this was the som of Satans charge against Job, which is an evidence of gross hypocrisie, had it been true.

In the third part of the Chapter is recorded, how Job was visited by three of his Friends; which occasioned much exercise and trouble to him, though not intended by them. In it we have to consider.

1. The persons who performed this office of love to Job, His three Friends came every one from his own place, who are further described by their Names and Original, Eliphaz being descended of Teman, the grandchild of Esau, Gen. 36 11. Bildad being of the posterity of Shuah, the son of Abraham by Keturah, Gen. 25.1, 2. Zophar is called the Naama­thite, being either descended of that Timuah, the son Esau, Gen. 36.40. who is called Naamath, by transposition of letters, usual in Scripture names, or dwelling in the City Naamath, afterward possessed by Judah, toward the coast of Edom, Joshuah 15.21, 41. These were the three chief persons who came to visit him, of whom there is most men­tion, and who probably came first. Though we [Page 25] find Elihu was with him also, Chap. 32. and, it seems, others likewise. Chap. 35.4. And this ac­count of his friends and their descent, gives some light to the knowledge of the time wherein Job lived.

2. The occasion and rise of this visit, when they heard of all this evil that was come upon him, they came every one from his own place Job had now so small a family, and those so froward, Chap. 19.15.16. that he could not send any to acquaint his friends with his condition; But they hearing of what had befallen him (which considering Jobs dignity, was divulged farr and near, and gave occasion to every man to speak and judg of it as he thought fit) do appoint to come together and vi­sit him. So that this visit was not made till some time after the stroke, when the report of it was now spread in the Countries about; though it can­not certainly be determined how long time inter­vened betwixt the one and the other.

3. Their resolution and scope in this visit; They made an appointment together (that it might have more weight, and they might be helpful one to another) to come to mourn with him, and comfort him; or, to testifie, by their sympathie, how much they were affected with his condition, that so they might be in a nearer capacity to minister comfort to him, and he might be better prepared to receive it from their hands.

4. Their putting of this resolution in practice, at least the first part of it, or, their sympathizing with him; ver. 12, 13. which is witnessed by their weeping aloud, and other Ceremonial expressions of sorrow, Such as, renting of their Mantles (of which, Chap. 1.20.) and casting up dust toward Heaven, that it might fall down upon their heads, in sign of grief and humility, Josh. 7, 6. Neh. 9.1. Lam. 2.10. And by their sitting so much of seven days and nights as was fit for visiting of him (for no doubt, they withdrew and slept sometimes) upon the ground beside him, in token of joyning with him; and, their keeping silence all the while, at least speaking nothing of what was their main errand, which was also an expression of their great sorrow, Lam 2.10.

5. The reasons of this their practice, Which are,

1. That when they lift up their eyes afarr off they knew him not, ver. 12. Job being either now walking abroad, or lying in the fields, to take the fresh air, when they came toward him, or they looking upon him at distance, when they came unto the room where he was, do find him so al­tered with his afflictions and boyls, that they can hardly know him, which doth excite them to so much sorrow.

2. (which is the reason of their so long silence in particular) They saw that his grief was very great, ver.— 13. which was (no doubt) awaked and augmented at their coming to him. This did not only render Job incapable to admit of any comfort they intended for him, but did also astonish them selves, and leave them in the dark where to begin to deal with him a man so afflicted, considering their principles upon which they afterward proceed with him. In all this, as we find much tenderness and affection in them; so their long silence, forbear­ing to be comfortable to a man so distressed, is not free of blame, as contributing not a little to make Job apprehend that they judged hardly of his con­dition because of his stroke, and so giving occasion to these distempe [...]s which afterward brake forth. Though in all this the holy Providence of God is to be adored, who would have Jobs comfort sus­pended, that he might be tryed yet more; and who, by their unseasonable silence, gave occasion to Job to open his mouth, in the next Chapter; and so made way for the following debate which is so useful to the Church of God in all Ages.

From ver. 11. Learn.

1. It is not strange to see such things befal god­ly men as may be matter of talking, and may ex­pose them as a wonder to all about them; For, such things befel Job as are heard by his Friends in their several Countries. See, Psal. 71.7.

2. It is a point of spiritual prudence in Godly men, beside their ordinary familiars and acquain­tances, to make sure of some special and godly friends, of whom they may make use in all exi­gents; and if they cannot have such nearer at hand, to make use even of such as are at a distance; For, Job hath his three friends, in the Countries about. Which may condemn them who may have godly friends nearer at hand, and yet make no use of them. See, Eccles. 4 8.—12.

3. It is the duty of Godly Friends to be tender of those in affliction; Neither staying for invita­tions to come and visit their afflicted Friends, nor yet contenting themselves with occasional visits, but coming of purpose to tender them in their sad con­dition; For, when they heard of all this evil— they came every one from his own place Friends are tri­ed by adversity. See Prov. 17.17. & 18.24. Psal. 38.11.

4 There is no affliction of the truly godly so desperate, that it is destitute of any ground of com­fort, or warranteth them to give themselves wholly up to sorrow; For, they Judge that there is need and cause, as to mourn with him, So, to comfort him. See Ezra. 10.2. I Thess. 4.13.

5. Such may be the sad condition, even of God­ly and experienced Saints, and so exceedingly may afflictions and tentations confound and over-whelm them; that they will need the help of others to point out these comforts and encouragements which are allowed upon them: For they find it a necessary duty to come to comfort Job, in this extremity.

6. Albeit the Consolations of God have their own weight, by whomsoever they be tendered; yet none can so fitly, or with hope of success, minister them unto the afflicted, as those who feelingly sympathize with them in afflictions; Whereby they become serious in seeking out fit encouragements, and tender and feeling in the application thereof, and do also conciliate favour with the afflicted, making way for their applications; For, they come, first, to mourn with him, and then, to comfort him.

7. As the afflictions of some Saints may be so great, as to need the sympathy of many, to afford them some case; so the comforting of such is a work of such intricacy and difficulty, as will require the concurrent help of many able men: For, upon these [Page 26] considerations, They made an appointment together, to come to mourn with him, and to comfort him.

From ver. 12, 13. learn,

1. As trouble will soon make a strange alterati­on upon men; so it is nothing strange to see these bodies of the Saints, which will one day be glori­ous in Heaven, so transformed with sores, as Friends and Acquaintances can hardly discern the faces of their old friends; And to see such a change up­on the outward state of Saints, as their friends can hardly know they are the men they are: For, they lift up their eyes a far off, and knew him not, by reason of the present deformity of his body, and the sordid condition wherein he was, compared with his former state and grandeur. See Lam. 4.7, 8.

2. It is the duty and property of truly godly friends, to be really (and not in appearance only) affected with the afflicted condition of their friends, and to joyn cordially with them in humiliation and sorrow; So much do they witness by their practice, weeping, renting their Ma [...]tles, sprinkling dust on their heads, and sitting down with him upon the ground, seven days and seven nights.

3. The more narrow view men take of the affli­ctions of others, the more will it affect them, if they be truly tender; For, albeit they were affect­ed with the report, yet it is when they lift up their eyes and knew him not, that they are so singu­larly affected; it being rare to find such sense of a trouble at a distance. See Lam. 3.51.

4. It may please God to let out such troubles up­on his people, as surpasseth all humane Consolation, that hims [...]lf alone may be seen in supporting and comforting: For, though they can sympathize, yet they cannot comfort, but spake not a word to him.

5. Such is our weakness, that one lawful duty is ready to shuffle out another; And particularly, great abundance of sorrow, given way unto, may hinder men from being comfortable to the afflicted, as it doth hinder the afflicted from receiving it. For, though (notwithstanding their erroneous prin­ciples, of which afterward) they resolved, upon the report, to come and comfort him; Yet now when they come, and saw that his grief was very great, and his affliction so extream, that he is scarce capable of comfort, they are so over-whelmed with sorrow, that in stead of comforting him, they sit si­lent. See Is. 24.4.

6. In all our good and honest purposes, we have need of especial dependance upon God, that they be not frustrated; For, they who came, not only to mourn with him, but to comfort him, albeit they joyned in the one, yet they not only missed of the other, but run a contrary course, as may not only appear in the following Debates, but even in their present unseasonable silence for so long a time; which did minister occasion to ma­ny tentations, when their behaviour spake them so much astonished; and declared that they look­ed on his condition as desperate, since they did not so much as speak one comfortable word un­to him. Which long silence, being added to Jobs other troubles, did at last over-drive him to break forth in the following bitter complaint.

7. When God hath his people to try and ex­ercise, they may expect that every promising mean will disappoint them, and rather augment, then ease, their trouble; As Job found by experience in the person of dear Friends, who had come so great a length to visit him.

In these verses we have Jobs second wish, to which reasons as subjoyned, v. 13. — 19. His wish is set down by way of Expostulation, of which see on v. 20. And it amounts in sum, to this; That since his for­mer wish was to no purpose, seeing he was born and came into the world, he now wisheth he had died so soon as he was born. And therefore regrates that, in the birth, ha was not left in that helpless hour by the Mid-wife; or that ever any care was taken of him, by laying him, when he was born, upon their knees, or by giving him suck, without which he had soon perished. From this complaint, no less passionate then the former, Observe,

1. The mercies which he complains to have received, of knees preventing him, and breasts to give him suck, do insinuate to us, That so soon as we come into the world we have so many seeds of death in us, that e­very step of our life needs a proof of mercy to pre­serve it; Without the knees, to bear us, and the breasts to give us suck, we would soon return to dust again. So that we may truly be said to be born to die, and to be going to death, from the day wherein we first receive life.

2. Job having quit his former wish as unprofita­ble and impossible, he is not, for all that, brought to submit; but bends his wit to devise new ways of his own, and with a great deal of Oratory paints them out as plausible: Teaching, That is no easie task to bring our minds to a conformity with Gods way and will; but many divers courses and shifts will we essay, rather then submit to God, and follow that way of relief which he hath pointed out to us. Sub­mission and patience was a nearer and more ready case of Jobs grievances, then any of those; yet he w [...]ll rather multiply impossible wishes, then come to that.

3. We may observe how all these mercies, of his birth, care of him in his infancy, &c. (wherof Saints have esteemed much, and made good use, Psal. 22.9, 10, 11.) are now all become crosses in his account. Which as it flows from great ingratitude in him, or whosoever shall be found guilty of the like; So it teacheth us not to place our happiness in these or any the like common mercies, which may be so soon and easily imbittered and made grievous to our frail and corrupt nature.

His reasons whereby he endeavours to render his passionate wish plausible, may be summed up in this one, the great rest and quiet (like a sleep) which he fancieth in death, ver. 13. This he further ampli­fieth.

1. That whereas he is now abased, he had then been equal with the best, even with Kings and great Counsellers, who built themselves stately Houses or Monuments, where desolations had formerly been, ver. 14. and who had their Houses replenished with wealth, ver. 15.

2. That, at least, if he had died from the womb, he had been in no worse case then an Abortive, and so had prevented all those miseries which befel him since his birth, ver. 16.

3. That (as he fancieth) the rest of death is a sin­gular rest, beyond any ease he could find here. For wicked troublers cannot pursue men thither, but they who are wearied with oppression, get leave to rest there, ver. 17. particularly, prisoners, or slaves, are free from their oppressing creditors and exacters, ver. 18. and death doth so level all, as Masters and Servants are equal, and Servants are no more under the power of their imperious Masters, ver. 19. In sum, he points out death as a common rest from outward violence and oppression, from weakness, weariness, servitude, or any the like toil; reflecting, in some of those, upon his own sufferings by the Sabeans and Chaldeans, and upon the wearied and tossed condition of his body.

In this Reason we may remark those Truths,

1. That death is a rest to man from outward trou­bles, whatever they be; As is here at length deduced. Which, in its own kind, is a mercy, that outward troubles will follow us no further then death, if all be well beside.

2. That as nothing temporal gives men a privi­ledge against death, Psal. 49.6, 7, &c. So albeit there be diversity of ranks of men here, yet death levels all, and makes them equal, Ezek. 32.21, 22, &c. For, Kings, Princes, Oppressours, the weary, small and great, the Servant and his Master, do all tryst at death, [Page 31] and are all alike there. But in Jobs reasoning from these considerations, and in reference to his scope, we will find many mistakes.

1. Whatever rest and ease be in death, yet it was not the will of God that Job should be resting now, but fighting and serving his Generation, by the will of God; after which he was, in due time, to fall a­sleep, as Acts 13.36. Now it is our great fault to see a beauty in any temporal condition, save (in so far) as it is the will of God to make it out lot, who makes every thing beautiful in its season, Eccles. 3.11.

2. His reasoning imports that his great drift, in wishing he had died, is, his own case. Now ease, how desirable soever it appear, is not to be impati­ently sought after; But we should rather acquiesce to be on service as it is carved out, wherein we may meet with many proofs and experiences of what is in ourselves and in God for us.

3. Albeit desires and longings after death be the fools only back-door in trouble; Yet death and the rest thereof, in it self considered, ought nor to be so much doated upon. For notwithstanding all he saith here of death; yet not only is death contrary to nature, and as in the grave our bodies feel not the troubles of this life, so as little do they feel or are sensible of the quiet in the grave; But whatever rest be in death, yet it is not a compleat out-gate but in Christ, nor is it a common rest to all without any difference, as to their states who rest there.

4. He is so much out of conceit with his present case, that he would be content of any (were it even to be an Abortive) rather then the present. Thus doth our folly judge any condition better then our own, whereof we would soon repent us, if we were essayed with a change.

5. It will be found, upon tryal, that his wishes came far short of what good the Lord was doing to him. For, albeit somewhat like that, ver. 16. may be true of a wicked man, that an untimely birth is better then he, Eccl. 6.3. Yet who, in his right wits, would consider Job in the whole of his life, and think an Abortive comparable to him, who had so eminently honoured God, and was blessed of him, in his former dayes, and who was now imployed to give so eminent a proof of his integrity in the furnace? So far short may the desires of godly men fall, even of that good which they presently enjoy, if they had eyes to see it. And so infinitely wise is God, who knoweth better how to guide us then our selves do; and so gracious, that he doth not ask our consent to deal better with us then we could carve to our selves.

The second reason of his Expostulation, and an effect of the former, is taken from his earnest desire after death, though it succeeded not; That (though he betook himself to no ill shift which might take away his life; yet in his desires) he longed as seri­ously for it, as men do labour for treasures, v. 21. And was not (as all men naturally are) afraid of death and the grave, but would be glad to meet with it, ver. 22. Now his nature was afflicted to want what he desired, and therefore he longs to be at it, and expostulates that he is not satisfied. If we look to the strength of this Argument; Though it be the advantage of a godly man (such as Job was) that the testimony of his Conscience leads him to look death thus confidently in the face; Yet not only doth Job now pursue this desire, rather in Passion, than with an eye to his Integrity, and looking rather to death, as the common end of all mens outward trouble, then to what is beyond death: But (did his desire flow from never so holy a principle) he soars too high, and is too peremptory in it. For we find that Saints, in cold bloud, have deprecated death in such gloomy days: As we will find in many of the Psalms. In particular, In this reasoning we may Observe,

1. He is too earnestly bent for death, which was an evidence he was wrong, and that God would not give it; For God, by his Providential Dispensation in continuing him alive, retorted the Argument, that because he doated much on death, therefore it was not fit he should meet with it. Whatever outward lot our hearts are bent upon, under tenta­tion, we may suspect it is an Idol; And that God will guide those whom he loveth, rather any way than that.

2. The excess of his inclination after death made the want of it a cross, so that he complaineth it cometh not; whereas if he had been sober, he might have found another out-gate; and however, yet his grief through the want of it had been less. This teach­eth, Partly, that it is an evidence of mens insobriety in desiring lawful things, when they cannot brook a disappointment, nor are content, having done their duty, to submit to what God shall think best: For, if Job had soberly desired death, he would not have added, but it cometh not. Partly, that many aug­ment their own afflictions, by unsober doating on out-gates of their own, which being denyed them, it heightens their grief, their own Affections adding Oil to the flame. As Jobs vehement longing after death renders the disappointment bitter. He longs and digs for death, but it cometh not; Whereas sobriety affords a present out-gate of Gods providing. His Salvation, of his allowance and carving, is near, Psal. 85.9. when salvation of our prescribing, and desired by us, is far off.

3. His argument is ill founded, That, because he exceedingly desires death, Therefore he may com­plain and quarrel, if God do not yield it to him. There is no reason that our will should be a law, not only whereby we will walk our selves, but point­ing out, and prescribing to God what he should do to us. And yet this is the exercise of many, They have an irregular lusting will, and then they repine if it be not satisfied; As if they were not to acknowledge a Lord over them.

In these verses Job repeats the first reason of his Expostulation, taken from his afflicted condition, and doth enlarge it yet further, that he may confirm the former reason, that he did justly desire death so earn­estly as he did. And,

1. He propounds the case in general, ver. 23. That any man may desire death, and complain if it be with-held, whose way is hid and hedged in, or who is so over-whelmed with darkness and confusion, and involved in a labyrinth of perplexities, that he knows not what to make of his case, nor whether to turn him; and when he would turn himself to any hand to seek relief, he finds God hedging him in on all hands, without any hope of relief.

2. He propounds his own case in particular, v. 24. to instruct that he was a man so afflicted; Shewing that his ordinary refreshments did not abate nor di­vert his sorrows, but even before the face of his meat, and while it was set before him, his sighing and sorrow continued without intermission; Yea, his sorrows were so great, as made him roare, and that so impetuously and abundantly, as a current of waters running down.

Not to insist on what hath been before marked (That, supposing all this were true of Jobs case, yet, he had his own imbittered spirit to blame for much of this disorder following upon his trouble; And albeit the Lord had dealt so with him, it was not a relevant reason why he should decline to stoop under Gods hand so long as he pleased, leaving it upon God to order his dark path, and submitting to digest his re [...]eshments with sorrow:) We may, further, from ver. 23 learn,

1. When people are in trouble, it contributes to the heightning thereof, that they do constantly pore upon it, in all the aggravations thereof; For, Job is so much taken up with this subject, that he returns to it again, alter what he had said, v. 20.

2. It is much to be adverted unto by these in trouble, that self-love do not lead them to aggra­vate afflictions more because theirs, then they would do if they were on others, or then impartial observers would esteem of them. Therefore both here, and, ver. 20. he propounds the matter in Thesi, and of any man, whosoever, thus afflicted, to shew that he was not partial to himself in this cause. It is true, Self-love in such a case is not easily discerned, nor is Job to be assoiled even as to this; yet his way of speaking insinuates that he held this to be a duty.

3. It is to be expected that, how clear soever men be in their light before trouble cometh, yet trouble and tentation come accompanied with darkness and confusion; so that they will hardly be able to judge any thing aright of their case, or to know what to do; For, his way, wherein he would walk toward an issue, is hid. See Lam. 3.1, 2. Hence we may ga­ther, That the sad apprehensions of Saints, under trou­ble, ought to be looked upon as the conjectures of these who are groping the dark. And they had need to examine well any light they get in an hour of tentation.

4. Darkness, confusion and perplexity, are the immediate fruits of bitterness of spirit; whereunto when men give way, they involve themselves in a thick cloud, much whereof might be prevented by meekness and patience, whereby they possess their souls: For, upon that, v. 20 that he is bitter in soul, it followeth here, his way is hid.

5. Whatever way confusion and darkness come up­on troubled Saints; yet it is a very humbling exer­cise, to be in a strait without knowing Gods mind in it, or what to do for relief; For, this pressed Job to his impatient wishes, that his way is hid. This layeth a man, as an object of great compassion, at Christs feet.

6. It is another great addition to the perplexities of Saints, when, as their light is darkned, so, their attempts to get relief are in vain; and where-ever they turn them, they are hemmed in with insuperable difficulties, till they lose all hope of out-gate; For, this is a part of his grievous complaint, that, he is hedged in. See Job 19.8. Lam 3.7. This may point out, that mens troubles are never insupportable, were they never so sad, so long as there appeareth any hope of out-gate.

7. Mens natural courage will be so far from bearing out under Gods hand, that it will only contribute to heighten th [...]ir distemper and disorder, when it is crushed and borne down; For his com­plaint is, that a strong stout man (as the word in the Original is) should have his way hid, &c. His courage and strength cannot shake it off, but makes him re­pine the more.

8. It is the duty, and great advantage, of men in trouble, not to lose a sight of Gods hand in their troubles and perplexities: Even albeit, in stead of meekness (which should be the result of that sight) it should afflict them the more that their Rock should seem to sell them: For, Job loseth not this fight, that God hath hedged him in, though he fail in b [...]ing im­bittered at it. And albeit Job had a great hand in his own perplexities; Yet God is the over-ruler and or­derer, even of that dispensation. And this ought to be looked unto, both to humble us, when we see that God giveth us up to that confusion and perplexity which we sinfully choose, and lets us lie under it, till we see the folly of our passions; and when we are humbled, to encourage us, considering that God, who hath a holy hand in these distempers, can re­move them, though insuperable by us; and can give, in due time, some meat out of that eater, and some blessed advantage and fruit, even of our folly.

From ver. 24. Learn,

1. It concerns persons in trouble, to guard wel [...] that they make not a noise without cause: For if it be sinful enough to be imbittered when trouble is saddest, much more, when they are so under very easie trouble: Therefore Job, to clear that he complained not without cause, subjoyns (to what he had said to the case in general) what his case in particular was, which drew on bitterness, dark­ness and perplexity. For my sighing cometh &c.

2. It is the duty and commendable practice of godly men, that, how much soever they be weary of life; Yet they dare use no unlawful shift to take it away, nor neglect any mean of preserving life: For, while Job is complaining that his life is con­tinued, he still makes use of meat, as resolving to [Page 34] wait Gods time and way of taking away that life which is so great a burden to him.

3. When the spirits of men are broken with trouble, whatever diversion lawful Recreations may sometime afford them, yet they will not be always effectual; Nor will Natural comforts, at any time, cure Spiritual exercise of mind; For, saith he, my sighing cometh before the face of my meat. He had not so much respite as [...]o eat without sighing.

4. A child of God may be under much perple­xity and distress, who yet is not able to vent it much, through the abundance thereof, over whelming him; For he mentions his trouble as great, even when he doth express it but by sighing, and can do no more.

5. When great distress of mind once gets an open vent, it will be very impetuous and violent, so long at the mind is unsubdued before God, and the more violent, that it bath been long restrained: For, from more secret sighing, he proceeds to roar­ings, lik a Lion, who is rather violently over-powered, then voluntarily yieldeth. This is an expression usu­ally made use of to represent the complaints of those whose great spirits have not yet learned to stoop to God, nor have set about repentance, Ezek. 24.23. Where in the Original it is, Yee shall not mourn nor weep — but roar one toward another; and Prov. 5.11. the Adulterer shall roar at last, as the Hebrew hath it. See, also Is. 59.11.

6. The impetuous disorders of mens spirits, be­ing once broken loose, are not soon stopped in their course, but they will abundantly overflow all, to the weakning and exhausting of their spirits, if grace prevent it not; For, his roarings were poured out like the waters, in respect of the aboun­dance of them, and in respect of the effects of them, dissolving and pouring him out like water, as Psal. 22.14.

7. Though Job do thus insist to aggravate his trou­ble, that he may justifie his desire of death, and complain that it is denied him; Yet the argument is not sufficient to inferr that desire. For, nei­ther is God to be quarelled, nor pleaded with, whatever he do; nor was Job himself free of bring­ing on these distempers, through his Passion. And therefore he had no cause to blame God, when himself had perverted his own way. Prov. 19.3. Nor ought he to prescribe an out-gate, of death, to himself, whereas he might find a nearer relief by his own patience and meekness. And whatever his condition was, which made his life heavy and grievous to him; Yet it was great cowardise to long to be away only that he might be rid of trouble. Sense of sin, which cleaveth fast to us while we are in this life, or a desire to be with Christ, may justi­fie a moderate desire after death; Phil. 1.23, Yea the t [...]oubles we meet with in our Pilgrimage ought so to loose our roots, as we be not unwilling to depart when God cals us; But no trouble can warrant us impatiently to long for death. In a word, it is sweet when love draws our hearts out of time, but not when trouble chaseth us out of it.

The third reason of his Expostulation is taken from his former Piety, and carefulness to avoid sin which might provoke God to send on troubles; which since it had not succeeded, he would be taken away by death. Some expound the words as an aggravation of his misery, That he never wanted trouble, but in his greatest Prosperity was filled with vexations. But neither doth this agree with the Scriptures account of his former prosperity; Nor do his Friends so un­derstand him, who upon these words, chiefly, do ground their subsequent debates: Taking it ill that he, who was so afflicted, should claim to Piety and a good conscience, and so denied his Antecedent, that he had been a godly man, though now afflicted. Whereas they should rather have repelled his Conse­quence, That, because he had been a godly man, therefore he might lawfully take it ill to be afflicted; Considering Gods Soveraign Dominion and infinite wisdome, and the reliques of sin which are in the best of men, upon which grounds Elihu and God himself do afterwards silence his complaints.

In asserting of his Piety and Integrity, he doth not describe it at large, but with reference to his par­ticular case, That he was a man who, in the height of his prosperity, did not betake himself to carnal ease, but was still under a fear that a change might come, and that he or his might provoke God to shake him out of his quiet estate; and therefore laboured to pre­vent it by frequent addresses to God: Chap. 15. And yet all this his solicitude had not availed to prevent trouble. This he sets down both positively, ver. 25, that what he had feared, and studied to prevent, was come upon him; and negatively, ver. 26. that though he had not been secure, yet that had not prevented trouble. Both are to one purpose, the repetition ser­ving only to shew how much he was affected with it. And for further clearing of the purpose, Consider,

1. If it be enquired; How this fear and solicitude can be accounted an evidence of his Piety; it being rather like that anxiety which is never in quiet, nor contented with any thing, and contrary to our allow­ance, to be joyful in prosperity, Eccl. 7.14.

Ans. It would be considered that Job's fear was not a tormenting fear about troubles to come, but a fear of wisdom and caution, foreseeing trouble that he might prevent it. Nor was it a fear opposite to lawful comfort, but opposed to carnal security; Nor was it a fear causing him to live in a perpetual distrust of God as an Enemy, reckoning that undoubt­edly he would afflict him: But a fear of doing that which might provoke God to afflict him.

2. If it be enquired, how this profession of his fearing, and his not being in safety and quiet, agreeth with Chap. 29 18. where he professeth that he resolved to dy in his nest?

Answ. If that expression, Chap. 29. (of which more fully in its own place) doth import any more then his taking lawful comfort in his outward pro­sperity, it doth only point at some sits of security into which sometimes he fell; according to which God doth not judge of a man (neither doth Job judge so of himself) but according to the more constant tenor of his life.

[Page 35]3. As for the scope and drift of this complaint and argument, It tends, in the first place, to justifie his excessive roarings under trouble. ver. 24 to which it is immediately subjoyned; by shewing that he could not but be so much disquieted, considering how trou­ble had come upon him a godly man, walking so cautiously and tenderly to prevent trouble. His design in it is, also, to confirm his Expostulation with God for continuing of him in life. For finding that, not­withstanding all his godly care and solicitude, and the means he had used to prevent trouble, trouble and commotion had come upon him, he could not well digest it, but would be dead; there being no hope that Piety could bring him out of trouble, since it had not prevented it. Thus doth Job argue, but with more Passion then Reason, if we consider (be­side what is afterwards to be marked) that God by his absolute dominion may afflict the most holy, yea, even a sinless creature; and that Piety is other­wise richly advantageous, though it neither prevent, nor remove, trouble. Nor is a godly mans case so desperate, if he reckon right, nor his continuance under trouble so unprofitable an exercise, as to make him weary of life.

From this purpose Learn,

1. It is a sure evidence of Piety not to be secure in Prosperity, but to look on all things as mutable, that we may prepare for changes, and be afraid to offend God; For, thus doth Job assert his Piety, I was afraid, I was not in safety, neither had I rest, neither was I quiet. It is a sinful temper to be like the rich man, taking rest and ease in the midst of wealth. Luk. 12.18, 19. and it is much worse, to be secure because of Prosperity, when judgments are upon others about us, Amos 6.3.—6.

2. It is very rare to see tender walkers, (who are apprehensive of troubles, loosed from the creatures, and fearing to offend God) meet with troubles in reality; For, Job looks upon it as a strange dispen­sation, that he fearing, and not being in quiet, yet trou­ble came. It is true, the Lord may deal so with the wicked, Prov. 10.24. Isa. 66.4. Yet the godly do often find, that the more they are loosed from the creatures, the more assurance they have of enjoying them, and that, many times, apprehended troubles are made their sore exercise, when yet they never meet with them in reality, Isa. 51.12, 13. And that because that very antecedent exercise produceth those fruits which are called for under real trouble.

3. Whatever be Gods more ordinary way with mortified and exercised Saints; yet he hath not so tied himself to this method, but that things which they fear, may yet come upon them; and albeit their hearts be not settled on the creatures, yet they may be shaken out of their enjoyments; For, so did Job find by experience. Out mortification, preparation, fear, and other exercises, will not always prevent trouble. For God may have wise and holy ends for afflicting even such tender walkers, that he may try, discover, and augment their faith and patience, may mortifie the remainders of sin in them, may glorifie his grace and power in their support under great trou­bles, &c. Yet it should be considered, that Saints may be much mistaken of their case, when God thus exerciseth them, notwithstanding their fears and tenderness. For albeit trouble may come on such, yet, upon due examination, it will be found far more sweet then what they feared; As may be seen in Jobs case. His fear was to be shaken out of his pro­sperity as the punishment of sin, Chap. 1.5. But his affliction was only a tryal of faith. His fear now is that God hath done all this in wrath, without any respect had to his piety (as the scope of his reasoning importeth) which was his mistake, and contrary to Gods own verdict in the midst of the trouble, Chap. 2.3. and after it, Chap. 42.7, 8.

4. Trouble will put men back to try what their former carriage hath been, and whether they have had a sinful hand in procuring of it: As here Job is put back to look what his exercise hath been before trouble came. These who will not examin their ways daily, trouble will force them to a back-search and then that will not satisfie nor give quiet, which our wit can invent, or our Consciences fancy to themselves in a calm day; But Conscience will be put to it, to speak the truth impartially.

5. Albeit, sometimes, the minds of the people of God may be so feeble and broken under trouble, that their Consciences dare not assert their integrity, but will be ready to succumb under every challenge, how unjust soever, restoring what they took not a­way, Psal. 69.4. Yet a really good Conscience needs not (and in those who know their priviledge and allowance, will not) alter its testimony in the worst times, but what it saith in peace, it will speak out in greatest trouble: For, Job here, in the height of his trouble, doth assert his integrity, and af­terward maintains it.

6. Albeit it be our duty to bless God, and comfort our selves, that in our troubles we have a good Con­science to support us; yet the corruption of Saints may take advantage of their being sincere, and such as have not sinfully procured trouble, to bear it the more impatiently; For, Job makes it an argument of his discontent, that he was thus dealt with, when he was walking tenderly. And this is his fault all along, that having a good Conscience, and a just quarrel, he did manage and maintain it too hotly and bitterly. And to silence this unreasonable passion, Saints do so frequently get sin and their own guilt mixed in their cup of trouble. Otherwise God would not be justified, but rather judged by us, when he judgeth us, Psal. 51.4. with Rom. 3.4.

7. It is an act of spiritual prudence in Saints, to propound to themseves no other events of pious dili­gence then what are certain, lest disappointments make them faint; For, Job expecting (though with­out any warrant) that his solicitude should have prevented trouble, and being now disappointed, it makes him lose heart of his diligence, and of his life and all.

IN these Verses, Eliphaz, judging himself con­cerned to speak, and make answer to Jobs former complaint, doth usher in his Discourse with a Preface full of insinuation and apology; Shewing that he knew that what he and his Companions had to say, (for he speaks in the plural number, we, and it may be they consulted together, ere he began to speak) would not be very pleasant; and they were not willing to grieve him, or augment his distemper, were it not that they conceived Gods honour, and Jobs own good, were interessed in the business: In which case, no zealous and honest man could be si­lent. As to this Preface, It being certain that he was in an errour, there was no necessity he should thus speak to Job, nor could any pretence of zeal, or affection to Job, warrant him to crush the afflicted man by his unsound Assertions. And though he be­gin thus moderately, yet both he and the rest soon forget it afterward in the heat of dispute, when sup­posed, or real, reflections upon themselves kindled their passion. Yea, even in what he saith and pro­ceeds in, we will find much needful moderation want­ing. For having propounded the Question, Whether Job would be grieved? he waits for no Answer, which might have prepared the way for a more peace­able Conference; Nor doth he more diligently ex­amine Jobs spirit and way, before he condemned him; yea; though he had resolved to condemn him, yet he might have begun with more lenitives to prepare the way. All which warns us, that men may not only have fair pretences, but even good intentions and mo­tions of zeal and honesty, when yet their proceed­ings, through want of knowledge, are wrong. Yet look­ing upon the speech with his own supposition, that he was right, and for God, it may teach,

1. It is very hard to speak to afflicted and Broken spirits, and touch their sores; but they will be grieved, or (as the word is) wearied unto rage and fainting; For, the question imports, that their essaying to commune with him, or their very trying the matter, would grieve him. They need the tongue of the learned who would speak a word in season to such, Isai. 50.4.

2. Truly godly men are very tender of such as are afflicted in spirit, and unwilling to add affliction to them who are already wounded; For, the question im­ports, also, that they were sensible of this unpleasant fruit of their Discourse, and did much desire he should not be grieved, and would gladly avoid it, if it were possible. See 2 King. 4.27. Psal. 69.22.—26.

3. Whatever tenderness is due to the afflicted; yet when a matter nearly concerns the honour of God, and the real profit of the afflicted, zeal and affe­ction should postpone all other considerations to the vindicating of the honour of God, and the doing of real service to our friends: For, up­on this Supposition, whatever resentment they might have for grieving of him, yet he addeth, But who can with-hold himself from speaking? as not being able to endure, that God (as he judged) should be so far wronged, nor standing to displease Job, if so be he might do him profitable service.

Followeth the first part of the speech, wherein Eliphaz by four Arguments (whereof three are in this Chapter) endeavours to prove him a wicked man, or an hypocrite. The first Argument (in these verses) is taken from his own carriage under afflicti­on, compared with his behaviour towards others in the like case; which, by a note of attention, Behold, he bids him take notice of, as a known thing, if not also by way of derision and check. The Argument may be thus summed up; He must be, at best, but a close hypocrite, who having been stout enough in comforting others in trouble; Yet, when trouble cometh upon himself, doth succumb and turn impati­ent, not following that course which he had prescribed to others: But such is Jobs case, He was clear and stout enough till the Rod touched himself, and then he faints. Therefore Job, at best, is but an hypo­crite. An Argument not much unlike that sophistry of Satan, Chap. 2.4, 5. And that I may clear the Text, and sift out what truth or error is in this reason­ing, I branch out the Argument, as it lyeth in the Text, in three Heads.

First, Jobs former carriage toward others, ver. 3, 4. Wherein are four acts of his diligence and carefulness toward others, which some distinguish thus; He in­structed the ignorant, though there were many of them about him, H [...] strengthened, or, stirred up, the weak hands, or such as were sluggish and remiss in their duty; He upheld, or reclamed back-sliders, who had saln in sinful courses; and, he comforted the sorrow­ful and discouraged, through afflictions. This In­terpretation doth indeed point out, Partly, What are the various failings and tempers of men, especi­ally within a visible Church, (for, no doubt Job had such about him) The generality are either ignorant, or luke-warm, or breaking out in gross scandals, or crushed with afflictions; and but a few keeping out in a lively and encouraged frame in all conditions. Partly, What are the various duties and remedies proper for every one of these diseases; and, partly, That the grace of God in men teacheth them to be communicative of what they have received, and will teach, even the greatest, to stoop and impart of what they have received, to the meanest: For, Job; a great Prince, is not only careful of his Family in this par­ticular, Chap. 1.5. But putteth forth himself to do good to others also, whether Subjects, or Neighbours.

But if we consider the Application of this to Jobs case, ver. 5, 6. we may rather understand all these particulars of his dealing with those that were in trouble. And so the first word, of instruction, is general, whereof the three following are an Expli­cation; That when any were in such perplexity of mind, that they were ready to succumb and give it over (for so we are to understand not only that of falling, but of weak hands, and feeble knees, which are ef­fects and evidences of fainting minds, and therefore the one is put to signifie the other, Is. 35.3, 4.) He was so powerful by his Instructions and Encourage­ments, that they were kept from crushing by his means. And so it teacheth,

1. Not only true Piety hath not been so thin sown, as men would think; but trouble and exercise of mind hath not been unusal in Jobs time; For, here have been weak hands, and feeble knees among them. Trouble, both outward and inward, and the Church, are Twins, who grow up together. And in all ages, Saints have not wanted their own exercise and bicker­rings in getting to heaven.

2. Tentations, and trouble or exercise of mind, when we give way thereunto, are very crushing, and apt to discourage in duty; Yea, if not Evangelically managed, may tend to Apostasie: For, so is soul-trouble here described by its effects. It not only causeth weak hands and feeble knees, but may resolve into falling See Heb. 12.12, 13. Therefore those begin­nings should be adverted unto, and that we be not discouraged in following duty, lest that draw to worse.

3. It is very commendable in men to consider the poor, and to prove comfortable to the afflicted in mind; For, this was commendable in Job, that he strengthened the weak hands, &c. And therefore, in sad times of many searching thoughts of heart, men would endeavour to be no discouragers (as one may discourage many) but rather to be useful in comfor­ting, as they have a calling and opportunity

4. God in his Providence hath so ordered, that Comforters will still be found for the afflicted in mind, as here a Job is provided for those about him. Gods faithfulness is engaged, that his people under tentati­on shall find such a way to escape, that they may be able to bear it. 1 Cor. 10.13. And this is one special mean of support, among others, to have a faithful and useful friend, to encourage and direct them. So that Saints in distress may certainly expect (in Gods due time and way) consolation and com­forters, were it even in Arabia where Job lived.

5. In dealing with crushed and tender minds, Jobs practice affords two Rules necessary to be observed,

1. That the afflicted be well instructed, and their judgments informed in divine truth, which will cure much anxiety, disquiet and diffidence, which flow from ignorance, Psal. 9.10. For, Job made it his work to instruct many

2. That whatever Instructions, or reproofs and admonitions be found necessary to give them (as afflicted souls may need such;) yet care must be had that they be not thereby weakened, but streng­thened to keep their grips: For, Jobs scope in all his Instructions was still to strengthen and uphold. See 1 Sam. 12.20, 21.

Doct. 6. God not only can, but (when he seeth it fit) doth add an effectual blessing to the weak en­deavours of his servants and children, for strength­ning and encouraging of fainting souls, and other gracious effects; As here, his words upheld him that was falling, &c. which may encourage men, as they have a calling, to go forth in the strength of the Lord, to deal with souls according to their various cases, which, otherwise, doth appear to be an insu­perable task, as Exod. 6.9. & Jer. 22.21. See 1 Cor. 1.22. 2 Cor. 10.4, 5.

Secondly, Jobs present behaviour under his own trouble, ver. 5. He who had been stout enough so [Page 41] long as trouble kept off himself now, when it cometh and but toucheth himself, becometh so faint in spirit, and troubled and perplexed in mind, that he know­eth not what to do. In this he reflects upon Jobs former complaint, Chap 3. wherein there was di­stemper of spirit more then enough discovered. And it doth hold out these Truths.

1. Greatness of trouble may drive a man from the comfortable use of what light he may have in his judgment, ready to minister to others in cold bloud: For, Job, who comforted others, now faints and is troubled. This needs not seem strange if we consider, Partly, That comforting of souls is the work of God; and therefore, had men never so much clear light, yet, if God withdraw, they will want the use of it when they have most need. Yea, Ministers, who dispense Consolation to others, may yet be disconso­late enough themselves, till God interpose. Not that men are warranted to lie by from making use of what light they have, for their own encouragement, 1 Sam. 30 6. But that their activity without dependence upon God, will not effectuate any thing. Partly, That there is a great difference betwixt a tryal apprehended in our judgment, and felt by sense. In the one case, a mans judgment may be clear enough, and his spirit resolute; But in the other, his spirit and judge­ment being over-charged, he cannot so easily re­collect and fix himself. Hence it was, that even our Lord was troubled in soul, when the real sense of trouble came upon him, Joh. 12.27.

2. Faintness and discouragement of spirit, when way it given thereunto, doth soon perplex men, that had they never so much light, they will want the comfortable use of it; for, when once fainteth, then he is easily troubled, confounded and perplexed. So that humble fortitude of mind being endeavoured and studied after, it keeps a man in a near capacity to receive influences and direction from God, for expeding him out of his perplexities, Psal. 27.14. Yet in this challenge we may observe a double in­jury done to Job.

1. That Eliphaz doth so much aggravate his weakness and frailty. For neither did he so faint, as to quit his grips of an interest in Gods love and fa­vour; Nor is it solidly argued, That because, in his tentations, his weakness did appear in his fainting and perplexities, Therefore he is a wicked man, as he would infer in the following verses. It is our mercy that God doth otherwise judge of the ravings and swoundings of his afflicted Children: For, if this were sound Divinity, that every able comforter of others, when he is not able to comfort himself, and every one that faints and is perplexed, when God is emptying and humbling him under trouble, is a wicked man or hypocrite; Who of all the Lords tryed Worthies should ever dare to claim to integrity? These things do indeed proclaim our frailty, and, oft-times we our selves have a sinful hand therein; Yet, the experience of Saints, recorded in Scripture, doth witness that they are incident to the best of Saints.

2. Eliphaz doth also too much extenuate Jobs tryal and tentation, drawing forth this weakness; calling it but a touch, contrary to their thoughts thereof, Chap. 2.12. It is true, a touch may import a sharp stroke, which a man is made to feel, as Chap. 2.5. Yet it is but a very slender word to express all Jobs great afflictions. And it teacheth, That many are apt to pry into, and aggrava [...]e the failings of Saints, who do little ponder the strong tentations they have to drive them so to slip. But God (though he be angry with those who raise a clamour above their strait) doth ponder our tentations, when he judgeth of our failings, and consequently, pitieth, as Elisha did the Shunamite, 2 King. 4.27.

The third head of his Argument, is, an Inference and conclusion drawn from his comparing the former two together, ver. 6. Wherein he thinks himself so clear, that he dare appeal to Job himself, whe­ther this his way did not prove his Religion unsound and hypocriticall: and that by his fainting, who had comforted others, he had given a poor proof of that Piety to which he had so much pretended. Some take up those Questions thus; Hath not thy fear been thy confidence? and the uprightness of thy ways, been thy hope? That is, Doth it not now appear that thy pretending to Piety, to fear God and walk upright­ly (of which Chap. 1.1.) was only mercenary, be­cause thou trusted and hoped to continue in prosperity thereby, seeing now when thou art stripped of what thou enjoyedst, thou faintest, and discoverest that thou wast not sincere? This was Satans very calumny against Job, Chap. 1.9, 10. now cast in his teeth by a godly friend; As oft-times, also, the child of God may meet with his own very bosom tentations cast up to him by way of reproach, for his further tryal, and that he may be roused up to resist these tentations which, otherwise, he doth but too much cherish. Psal. 22.1, 7, 8, with 9. And whatever wrong they did to Job in this (of which we heard somewhat on the former verse and somewhat will be added hereafter) yet there is a general truth in this, That time-servers can take up a form of godliness, when it seems to be for their advantage, which trouble, and disappointment of their carnal expectation, will soon make them shake off. Others read the words thus, Would not thy fear be thy confidence? and the uprightness of thy way thy hope? That is, If thou wert truly a fearer of God and an upright walker, thou would not faint so desperately as thou dost, but that would sup­port thee in the hope and confidence of Gods help. Any of these readings do well enough serve their end, to endeavour to prove him wicked; (though this last be not so consonant to their Principles, who were not so clear that truly-godly men might fall in so great troubles) Yet the Original, placing the copu­lative, and, before the last word only, makes it but one continued sentence, thus; Is it not thy fear, thy confidence, thy hope and the uprightness of thy way? where no such connexions do appear. But in sum, by this vehement Interrogation, importing (as our Translation hath it) that all his Religion was come to this crushed posture (mentioned, ver. 5.) in trouble; he would bear this upon him, to consider if his carriage did witness any truth of Religion in him, call it by what name he will, of fear, confidence, hope, or upright way: as it seems these have been the usual tearms whereby they expressed or described true Piety.

In this Inference Job is notably injured by Eli­phaz; (as hath been marked on ver. 5.) while he judgeth of his state by a fit of infirmity; while he [Page 42] supposeth that every skilled Comforter is able to comfort himself, when God hides his face: or, that the strongest of Saints may not stagger under tryal, and may not be able to prescribe a remedy, which yet, in every case, themselves cannot apply to themselves. And here we may remark the power of delusion, that while he is maintaining so manifest untruths; yet he is so confident that he dare appeal to Job him­self; Is not this thy fear, &c? Can thou say that this is consistent with Piety? or that thou hast any of it? We must not measure or judge of mens soundness in doctrine by their confidence in maintaining there­of; for st [...]ong delusions are let loose on som, to make them believe lies, 2 Thes. 2.10, 11, 12. Yet we may, from these words, observe somewhat fur­ther for our Instruction.

1 The words hold out a notable Compend and Sum of true Piety; The root whereof is a filial fear of God, the effects, an upright way; and the sup­porters of both these, Confidence in God through a Mediatour (not leaning to our own worth) and hope, fetching food from afarr, to feed faith: So much may be gathered from all these words con­joyned, whereby, it seems, it was usual among them to describe Piety.

2. The word rendered confidence (as it is also, Chap. 8.14. and 31.24. Psal. 78.7. Prov. 3.26.) deserveth to be considered. For it signifieth also follie, Psal. 49.14. and so it is very applicable to faith, which natural men do account folly, 1 Cor. 2.14. because it wanteth evidence (as the Greek word there imports,) and Saints, in so far as they are unrenewed, may be ready to despise it, as a very poor shift; And therefore men ought to take heed whose testimony they receive concerning the way of faith. Likewise, a word from the same root signifieth, Orion, Job 9.9. and 38.31. Amos 5.8. or, that Constellation which, appearing in the be­ginning of Winter, causeth, ordinarily, great tempests and uncertainty of seasons, or is a sign thereof, And this also may hint at somewhat concerning faith; That a believer must not expect a constant calm and serenity, but many tempests to assault his faith and many tossings up and down; while yet faith keeps its hold, as a Ship tiding at Anchor in a storm, is secure, though tossed.

3. These words (if we abstract from Jobs case, and allow some latitude to Saints in an hour of ten­tation) do also point out these general sound truths.

1. It is a sad aggravation of mens sin in any wrong course, when their own former light and practice doth witness against them in it; As here he makes use of Jobs former practice, to condemn his present way. See, Rom. 2.20, 21. Gal. 4.15.

2. Grace should shine in trouble, and in our car­riage under it, when hypocrisie will weary and give it over; For, in it self (however he mistook Job) it is a great fault, when it may be said to a man in trouble, Is not this thy fear, thy confidence, &c? The very hour of trouble is the time wherein sincerity and con­fidence in God should appear.

3. Albeit the strongest of Saints may stagger in a tryal; Yet true Piety and Sincerity may be a Cordial to uphold the heart in greatest troubles; For, here­in, he said true, that true Piety and Confidence might have kept him from fainting; and so it served Job as a Cordial, even though God should slay him, Chap. 13.15, 16. And thus it supported Hezekiah, when threatned with an unexpected death, 2 King. 20.3. Though in all this he do too rigidly censure Job, as if his disturbance of spirit were an evidence that he had totally succumbed: and as if there had been no mettal in him, because he did cast a scum in the furnace.

4. Times of trouble may discover that in men which they did not know, or, not seriously enough ponder: For, this Question, Is not this thy fear, &c? albeit it do not sufficiently conclude, from the pre­mises, that Job, might know he had no fear of God; yet, it may well intimate that he might learn some things concerning himself and his Piety, which he knew not so experimentally before: Namely, what clouds and passions trouble might raise in a formerly calm mind; how far one may faint, who was reso­lute before he engaged in trouble; What mis-ap­prehensions a gracious Saint may have of his own lot, and of Gods dealing with him, &c. Hence, the discovery of the thoughts of many hearts (not only of the wicked, but even of the Children of God, who may discover that which they hardly knew to be in them) is a remarkable consequent of trouble, Luk. 2.35.

Eliphaz's Second Argument doth tend directly to prove Job and his Children also wicked, seeing he and they were so afflicted as none but the wicked use to be; which he confirms from experience and the common Observations of men. This Argument from experience is propounded in these verses, both nega­tively, that no godly man was afflicted as he, ver. 7. and positively, that only the wicked were so plagued, ver. 8. He puts Job to it, to bring out, from all his remembrance and observation, one instance of a man who was innocent, from gross wickedness, and righte­ous, by imputation and the sincerity of begun sancti­fication, who perished, or was cut off, as he and his Children were, ver. 7. And on the contrary, he produceth his own observation of the wickeds so per­ishing; which was so ordinary, equitable, and pro­portionable to their sin, that it past for a common Proverb, That the wicked did justly reap the fruit of their sinful ways and courses, v. 8. In this Argument we may observe these truths,

1. It is our duty to remark all the dealings of God with the sons of men, in mercy or in judgment, and to make use of them; as Eliphaz here calls on Job to bring forth what he remembred, and doth himself give an account of what he hath seen, See Psal. 28.5. & 37.35, 36. & 64.9. & 3.4. Isa. 5.12.

2. It is also commendable in fallible men, that they do not imperiously obtrude their light on others, but are as willing to receive as to offer light, that so truth may be lifted out: For, in propounding [Page 43] this Argument, he puts Job to bring forth his Obser­vations, as he gives an account what himself had seen.

3. Such as lay claim to true Piety ought to be righ­teous persons, by being sheltered under the wings of imputed righteousness, and drawing vertue from Christ to enable them for a sincere and upright conversation; so as they may be innocent and free (at least) of gross provocations: For, so are they here described, the innocent and righteous.

4. None who are truly godly, do ever perish eter­nally, nor are they so left in trouble, as they have no door of hope, here, or hereafter; For, in that sense it is true, none perish being innocent, nor are the righteous cut off, though Eliphaz take it more ge­nerally. See 2 Cor. 4.8, 9. & 6.9, 10.

5. As to be wicked is, oft-times no easie task, but laborious, like plowing, and expensive, like sow­ing; So they will, sooner or later, (though not al­wayes visibly here) reap a proportionable reward of their wickedness: For, in this sense his own Obser­vation, ver. 8. is true and just, that as men sow so they should reap, Gal. 6.7, 8. Though there may a long time intervene betwixt the sin and the punishment, as there is betwixt Seed-time and Harvest.

6. When the Lord lets the wicked prosper, and the godly seem to perish and be cut off in this life, it may be sore tentation, even to an holy man, to think hardly of the godlies way, because so afflicted: For, Eliphaz is induced, on this account to condemn Job. And albeit his Principles did mislead him so to judge; yet even where mens light is clear, it will not be easie to get over such stumbling blocks, unless we go to the Sanctuary, Psal. 73.3.—17.

But beside these truths, there are divers great mi­stakes in this Argument.

First, In the main Argument, taken from outward lots and dispensations in this life, whereby he would prove Job and his Children to be wicked. For the General Principle is false, that none are so afflicted but the wicked, and that every one who perisheth and is cut off (as his Children were) is wicked. It hath been already cleared that the godly and wicked may fall under the same outward sufferings, Eccles. 9.1, 2. and consequently, that no mans former life ought to be judged by his present afflictions. These Friends held (as appears from their debates) that there is no such stroke inflicted, but as a punishment of sin according to the rule of strict justice. But the Scriptures make clear that, beside afflictions which are punishments, properly so called; there are, also, fatherly chastisements, of such as are dear to God, for their folly, 1 Cor. 11.32. Psal. 89.31, 32, 33. Tryals and exercises of faith, 1 Pet. 1.6, 7. and Martyrdom, for a testimony to the truth, Rev. 12.11. Yea, the Scriptures do clear that not only the godly and wicked may be under the same affliction; But that the wicked may prosper, while the godly are in affliction, Psal. 73.3, 12, 13, 14. And that the wicked may prevail to afflict him that is more righteous then himself, Hab. 1.13. All which truths, as they contrary to Eliphaz's principles, so they may help us to judge righteous judgement concerning the various dispensations of God in the world, and to judge charitably of these under affliction. And particularly we may here con­clude, That events in war are no concluding argu­ment, to prove that those who are put to the worse have an unjust quarrel. For people, in a most just quarrel, have been put to the worse by wicked men in a wicked quarrel, because of their sins who have maintained the just cause, as appears from the war with Benjamin, Judg. 20. and the war of the ten Tribes against Judah, 2 Chron. 28.6 7, 8, 9 10. Nor doth Gods determining against a people, after a so­lemn Appeal, prove the injustice of their Cause. For,

1. All wars are upon the matter, an App [...]al to God, after that appeals to Justice by Law suits, or to the people, by Declarations, do not put an end to Controversies. And therefore if God may deny suc­cess in a righteous cause, for holy and righteous ends, where there is not a formal Appeal; The solemnity of an Appeal hath nothing in it to oblige God be­yond the equity of the Cause.

2. Appeals have been made to God by his Saints, (as by David, Psal. 7.3, 4, 5.) who yet have long suffered after their Appeal. For Appeals, in Scri­pture terms, import no more, then our committing of our cause to God, that he, in due time, and by his own means, may clear our innocency, and this will certainly be granted.

3. If an Appeal be made to God, that, by the next immediate event, he may clear the righteous Cause, such an Appeal is a great sin, and a [...] l [...]miting of the Holy One of Israel. And being a sin on both hands, God useth to punish it rather in his people, maintaining his cause, then in Enemies owning an unjust cause. For they who work wickedness are de­livered, when they tempt God, Mal. 3.15. And not they who are Gods people, maintaining his Cause and Truth. And consequently, in such a case, The loss of a Battel is rather a proof of a just quarrel (which God will not let prosper by sinful means) then of an unjust.

Secondly, As the general Principle is false, and consequently concludes nothing against Jobs Child­ren, upon whom he reflects, ver. 10, 1 [...]. So the Application thereof to Jobs case is nothing sounder. It is true, he was sore afflicted, and Job himself did not expect an issue, (and though he had been cut off out of this life, it had not proved him wicked, as hath been said) yet he had not perished, nor was cut off. But, in the issue, God made it appear that he can raise up men (when he pleaseth) from the pit, and when their bones lie scattered about the graves mouth, to see his goodness in the land of the living. Whence we may gather, That Saints may seem to themselves, and others, to be in a desperate and lost condition, when yet it will prove otherwise. So also may a righteous Cause be triumphed over, as irrecoverably crushed, which yet at last will prove a Conquerour.

Thirdly, His confirmation of this main Argu­ments, taken from Experience, is a weak proof. For,

1. Albeit they found by experience (which was indeed their stumbling block) That, in that non-age of the Church, God had more ordinarily trained on his people with outward encouragments, and plagued the wicked: Yet that did not evince that he would always follow that method, seeing it was not promised. His outward signal dispensations in one time or age, [Page 44] are not a constant ground for our expectation and faith, but the word alone. Though, indeed, it be true, that after eminent proofes of Gods appearing for his people, and against the wicked, it is not easie to submit to want the like again.

2. Though the world had but lasted a short while, till their days, compared with its continuance since; yet they could not undertake they had known all that God had done, or did remember all they knew, or seriously remark all they saw. And consequently, their observation and experience could not found an uni­versal Principle, seeing they might be deficient in it. And indeed, before their time, there were not only instances of Noah and Lot much vexed in soul, but of Abel cut off by his wicked brother, which might fully answer that Question, ver. 7. and refute what he brought from experience. But it seems, that that and the like were not marked, either because more rate, or because their principles did so prepossess them, as they did not advert to any thing which contradicted the same. As it is most ordinary that prejudices and preingagements do shut out clearest truths.

3. Their exp [...]rience was not so large then as now; and therfore it needed not seem strange, albeit Job should cast the first copy to all after-ages, of a godly man so afflicted. Nor need Saints stumble, being approved in their way by the Word, to hazard upon a tryal wherein no godly man hath trode before them; and (when they have no experience of any in the like case before them) to leave, in their tryal, an experience to all who shall come after them, as it seemeth Abel and Job did. In sum, from all this we may conclude, how safe and sure it is to judge of persons and lots by the word, and what hazard there is to looke to dispensations or experiences, without it.

This Argument from Experience, is, in these verses, further enlarged. And, to make it have impression on Job, he amplifieth the stroke of God upon the wick­ed, with divers reflections upon the case of Job and his Children, to make him apprehend how like the one case is to the other. And,

1. He sets before him the manner of the wickeds destruction; ver. 9. where by the blast, and breath of God, we are to understand, his anger immedi­ately let forth, and his extraordinary power exerted against sinners, to consume them and make them perish; as Eliphaz supposeth that God had destroyed Jobs Children and some of his Goods; for the ex­pressions allude to that which had befaln them.

2. He sets before him the object of those judge­ments, which are oppressours and their Children, who are compared to Lions for their cruelty and fierceness, ver. 10, 11. Where most of the names of Lions in Scripture, taken from their several Ages, are gathered together, to point at old Job and his Chil­dren, in their several ages.

3. He points out the effects of Gods destroying of them, That then their terrour and cruelty (signified by their roaring, voyce, and teeth) are made to cease, ver. 10. and old oppressours want necessary means of subsistence and comfort, as Job did, and their chil­dren were scattered and gone, as his were, ver. 11. Here, it may be enquired (for further clearing of the words.)

1. Whether by these reflections he point at Jobs Children also as oppressours?

Answ. Though they may be called by the name of young Lions, only as Children to him who was (as he judged) a Lion-like oppressour; yet the breaking of the teeth of young Lions, implyeth further, that he judged them oppressours also; and elsewhere we find (Chap. 8.4.) that they charged guilt upon his Children, for which God had destroyed them.

2. It may be enquired, how Job could be charged as guilty of such a crime of oppression, who had such a publick testimony of being a lover of Justice and Equity, Job 29.11, —17? or, How his Children could be charged with it, of whose meddling with affairs nothing is recorded, far less of their cru­elty?

Answ. 1. Eliphaz's Principles led him to charge this crime upon them, though there were no other evidence of it, but that they were thus afflicted. For his way of reasoning was thus, sure they must have been oppressours, else they had not been so crushed.

2. If we consider that Job, in doing justice (and, it may be, his sons under him, and at his command) behoved to irritate those whose were in the wrong, and whom he crushed; Chap. 29.17. we may easily ga­ther that these would be now ready to say, God had justly rewarded him thus, for wronging and oppres­sing of them (as they judged it to be) which agree­ing with Eliphaz's Principles, he (without any further examination) takes it for granted that their com­plaints were just.

This Discourse is no less faulty then the former Argument, to conclude that, because this is Gods common course with Oppressours, therefore none of them are exempted, and only such were so crushed, and that every calumny against a Saint in trou­ble should be looked on as a just and true accu­sation. And his mistake in these Reflections, may further teach us,

1. It is usual for Saints to lie under great miscon­structions, both concerning their afflictions, and the cause of them; Not only to have sore trouble lying upon them, and it painted out in its worst colours, as if God in wrath were a party, and in all the bran­ches thereof: But imputations upon their carriage received in the world, and believed by godly men, as well as suggested to their own bosoms. As here Job hath his case held out to him by Eliphaz, as pur­su [...]d by an angry God, to utter ruine in his person and posterity, for his great oppressions. This may teach men to look and learn to a surer testimony, being denyed to popular applause, and not stumbling though they be misconstructed, even by Saints.

2. It may please God, after he hath taken inno­cent [Page 45] men out of the world, to suffer their names to lie under reproach behind them, for the tryal of their Relations who are left behind, and that all may ex­pect that day, wherein there will be a Resurrection of names, as well as of bodies; For, here, Jobs Chil­dren, after their death, lie under this imputation, that they had been oppressours.

But if we look on this Discourse in it self, abstracting from Eliphaz's mis-application, and as it contains Gods sentence against wicked men and oppressours, (which he doth execute, when, and upon whom, he will, and not as Eliphaz prescribed to him) it may in­struct us in these General Truths.

1. God is too hard a party for sinners to grapple with; For, his blast, and the breath of his nostrils, can consume them; yea, a look of him can bring to nothing, Chap. 7 8. See Psal. 90.11.

2. As all gross sinners do evidence their beastly brutishness, in the unreasonable beastly courses which they follow to satisfie their lusts, 2 Pet. 2.12 So, in particular, Oppressours are, in effect, beasts, in regard of their cruelty and violence; and because no bonds of reason or civility can restrain them from doing evil, when it is in the power of their hand, Mic. 2.1. Therefore are they compared to Lions, young Lions, and fierce Lions. So also to Dragons and Leviathans, Psal. 74.13, 14.

3. Oppressours do justly meet with the reward of their brutish fury, in that, when they will no more be held by the bonds of Divine Precepts then Beasts are, God takes them in the net of Divine Vengeance, whereby their fury is bridled: For, so much is im­ported in breaking of their roaring, voice and teeth. It is a great blessing, and a mean to prevent many judg­ments, when men in power are bounded by a Con­science and the fear of God, Gen. 48.18. Neh. 5.15.

4. Albeit oppressours think to gain much to them­selves and their heirs, by oppression; yet, oft-times, in Gods righteous judgment, it falls out otherwise, that they come to great misery themselves, and bring dissipation upon their families: For, this is the Law-sentence against such (though not alwayes executed in this life) The old Lion perisheth for lack of prey, and the stout Lions whelps are scattered abroad.

The third Argument is contained in a Vision which he had from God, belike on this same occasion, it being so sutable to Jobs case, though mistaken by Eliphaz, and produced to prove a wrong conclusion. The sum of the Argument is held forth in the first words spoken by God in that Vision, v. 17. That it is great presumption (and, as Eliphaz understood it, the character of a wicked man) to implead Gods righteousness in his afflicting of men. To enforce which Argument Eliphaz produceth,

1. The divine Authority of this Doctrine, giving a large account how he received it from God, v. 12, 13, 14, 15, 16.

2. The reasons whereby God, speaking to him, did confirm that Argument and Challenge, v. 18, 19, 20, 21.

Before I enter upon the words, somewhat must be cleared concerning this Vision in general. And,

1. It may be enquired, whether Eliphaz had in­deed such a Vision and Revelation from God; or did only feign that he had one, to conciliate Authority to his Doctrine?

Answ. The circumstances and manner of this Vi­sion being so exactly consonant to what is elsewhere recorded of the like manifestations; the Doctrine here published being divine; and the man being a godly man who makes this Narration; it is not to be questioned but that indeed he had such a Vision and Revelation.

2. It will then be enquired, Whether the Lord did approve of Eliphaz's Principles and Opinion, that he thus appears in a Vision, to confirm him in his judgement?

Answ. Nothing less; For, Chap 42.7. he tells him that he had not spoken right of him. Yea, this divine Revelation (as we shall hear) contains no­thing of Eliphaz's Assertions, That the righteousness of God, who afflicts, proves the man who is afflict­ed to be unrighteous; and that there is no mids be­twixt these two, but either God who afflicts, or the man who is afflicted, must be unjust. This doctrine hath nothing of this, but doth only lay down these grounds upon which Elihu, and afterward God him­self, do deal with Job; viz. That the righteousness and spotless purity of God being infinitly above the creatures, Man ought not to plead his own righte­ousness under affliction, to the prejudice of Gods righteousness who afflicts him.

3. It may then further be enquired, How Eliphaz comes to make use of this doctrine, to prove his Con­clusion against Job?

Answ. It may safely be conceived, that, being by­assed and prepossessed with his own opinion, he looked through his own prejudicate Spectacles upon Divine Truth; judging that this challenge from God did not only bear a charging of Job with infirmity, in managing of his cause and bearing of his affliction; but a reprehension of gross wickedness, such as he had already concluded him guilty of, because of his afflictions. So great is the power of delusion, that even when men are taught by immediate Reve­lations, they will expound them according to their own fancies; And even Visions from God may be wrested by them who have prejudices. As, Act. 21.4. when the Spirit foretold Pauls hazards at Jeru­salem, his friends affection made them say, as if it were from the Spirit of God, that he should not go thither, which was very far contrary to the purpose of God.

[Page 46]I come now to open up this Vision and Revelation, as it lieth in the Text. And

First, (in these verses) he giveth an account how he received it from the Lord. This he doth largely insist upon, producing the several circumstances thereof, evidencing that he had it indeed from God; which did both assure himself, and might assure Job, that the following Message was from God. And it doth teach us, How caut [...]ous we ought to be, in admit­ting any light, or obtrud [...]ng it upon others, but what we know to be truth and th [...] mind of God In prosecution of this purpose, I shall not insist to speak of the several ways whereby God did c [...]mmunicate his mind of old O which, see Heb. 1.1. Numb. 12.6, 8. Job 33.15. and elsewhere. But shall only speak to the particulars in the Text. And,

First, He gives an account of the manner how this Vision came to him, and the measure of his re­ceiving it, ver. 12. That this thing, or, word and message, was brought secretly, or by stealth, unto him; Not only without the knowledge or observati­on of others, but suddainly and unexpectedly to himself; and, it seems also, the voyce was so low and secret, that it required special attention to per­ceive and take it up. And accordingly he addeth, that his ear received but a little thereof. Not only did the Vision soon pass, so that he had but a short while of it; But, though he received the whole Vision, yet it was but a little of it he could com­prehend; whereby he both evidenceth his modesty, in giving an account of his proficiency, and professeth his real incapacity to comprehend the depth of this Divine Revelation, though he retained the whole words of it.

Doct. 1. God is not forgetful of his people on earth; But where ever there are worshippers of him, he doth keep intercourse with them, and communi­cates his mind and counsels to them; As here we s [...]e was his way with these godly men in Arabia.

2. When ordinary means do fail, the Lord is not wanting, immediately and by himselfe, to keep up a fellowship and intercourse with his people; As here he did by Visions before the Scriptures were written. And though we are not to expect the like Revelations now, yet his way then doth assure us of this general truth, That God is not so tied to means (though he hath obliged us not to neglect them) as he will not do for his people without and above them, as their need shall require.

3. It is an evidence of the Lords kindness to his people, that he not only communicates much to them, which none know but the receivers; But that he is pleased, oft times, to surprise themselves with un­expected proofs of his love; As, here a thing was brought by stealth unto him, without the privity of others, and when he was not expecting it. See, Gen. 16.13.

4. Gods manifestations of himself do not serve to cherish laziness; but, where they are sanctified, will excite to diligence and improvement of the oppor­tunity; For, so much is imported in that the thing was secret, requiring his attention, and he had but a little thereof, a short time of the passing Vision, to be well emproved.

5. The manifestations of God are never altoge­ther without fruit, in a godly soul; for his ears re­ceived thereof, and was edified thereby.

6. The Sons of men are but narrow mouthed vessels, and unable to comprehend all that God com­municates unto them; For, saith he, mine ears re­ceived a little thereof; See, 1. Cor. 13.12.

7. The more a man do indeed receive of God, the more sober will he become, and the more sensi­ble of his own incapacity and non proficiency; For, so much doth his humble and modest confession import, Mine eares received but a little thereof.

Secondly, He gives an account of the time when this Vision was given him, ver. 13. Though it was in the night, yet it seems not to have been a divine Revelation by a dream; But that (either at home, after he had notice of Jobs trouble, or during these seven days wherein he stayed with Job, Chap. 2.13. or, it may be after, Job's late complaint, Chap. 3. which seems to be reflected upon by what God here reveals to him,) while he is seriously meditating upon this matter, even at that time of the night wherein men use to sleep most soundly; and revolving in his thoughts former Visions from God, if they could afford any thing to speak to Jobs case: Then this Vision came to inform him what to say, if his pre­judged opinion had not mistaken it.

Hence we may Learn.

1. Such as would deal effectually with men in affliction, had need to be very serious and advised what to say; and to attain this, will cost them pains, sometime even to the loss of their rest and sheep: For, Eliphaz is put to his thoughts, when deep sleep falleth on men.

2. Though God see it fit to humble his servants in all their endeavors; yet the diligent will find their de­fects richly made up by God: For, though his thoughts did not afford the light that was necessary to inform or convince Job; yet God doth supply that by this Vision.

5. Albeit there was no necessary connection be­twixt Eliphaz's exercise and this Vision; Yet we may, from this instance, gather some Rules, whereby to discern when we are in a frame for receiving mani­festations of God. As,

1. Serious and assiduous exercise in holy duties, especially in meditation, will bring hearts into a fit frame for much of God to be manifested unto them, and for clearing of doubts and perplexities thereby; For, he is upon his thoughts, and much raised in them (as the word imports, which sig­nifieth also the uppermost branches of a tree) when he got this Vision. See, Psal. 63.4, 5, 6.

2. Mens studying to improve what they have re­ceived is the way to receive more; For, while he is in thoughts from Visions of the night, or, meditating on former Visions, this new Vision cometh,

3. As the night season, when all things were quiet, was most fit for these divine revelations; So men thrive best in fellowship with God, and knowing of his mind, when they withdraw themselves from the distractions of time, so far as the necessary discharge of their lawful callings will permit.

Thirdly, He gives an account of the Vision it selfe, with the terrour going before and accompanying it, ver. 14, 15. The Lord having a Message to reveal to him, sent a Spirit, or, Angel in visible shape, to carry it. And to prepare him for this, he is surprized with a fit of fear and trembling, making even his [Page 47] bones to shake; And when the Spirit appeared, mo­ving before him up and down, his fear did yet con­tinue, causing his hair to stand up. Hence we are taught,

1. So dear are Gods people to him, that he will employ even blessed Angels to minister unto them, and (if it be needful) to carry Messages from him unto them; As here, A Spirit passed before his face, to bring this Revelation. See Heb. 1.14. Psal. 91.11, 12.

2. This terrifying way of extraordinary Visions, which was usual in these times, served,

1. To prepare them with reverence to receive the message; as Elijah had a Wind, Earth-quake and Fire going before the still voice, 1 King. 19.11, 12. Which warns us to advert how we receive any message that cometh to us from God. And unless our hearts be stamped with holy awe and reverence in hearing of it, it cannot be expected that it will produce any other saving effect.

2. It served to humble and abase them whom he did exalt with such extraordinary Revelations, Thus was Paul, after his rapture, humbled with a Messenger of Satan, 2 Cor. 12.7. And thus was Daniel, when he had many Visions, humbled with grief and weak­ness, Dan. 7.15. & 8.27. & 10.8. Such is our weakness, and so ready are we to miscarry, that it is necessary we meet with humblings proportionable to ou [...] enjoyments.

3. It serves to teach us to bless God for the calm Word, which cometh to us by the ministry of men, seeing these instances do teach us, that we could not endure the presence of an Angel, much less of God himself to speak his mind unto us.

Fourthly, He makes a confession of his own inca­pacity to comprehend this Vision. As before he told it was but a little of the matter revealed that he re­ceived, ver. 12. So here, he declares that not only when the Spirit, or. Angel, passed by before him, and first appeared, ver. 15. but even when it stood still, he could not discern its shape and form, wherein it ap­peared, distinctly; only some image, or, confused representation of it, was before him, ver. 16.—The reason whereof, was, partly, the splendour and bright­ness wherein the spirit appeared; partly his sudden surprizal, and the astonishment of his spirit thereby. This did insinuate,

1. That Divine Truths were not then so clearly known and manifested, but kept up in a my­stery.

2. That within time we are but little capable of more immediate manifestations of God, which would dazzle our eyes, and confound our judgements. And therefore they are in great wisdom, suspended till we come to know as we are known.

3. That the Lord would, hereby, keep those who got those manifestations, from doating on the Vision, or external representations in it, that so they might take heed to the message. Hence we find Elijah wrapping his face in his Mantle, when God spake to him, 1 King. 19.13. and Moses hiding his face, Exod. 3.6. To inti­mate that, though these extraordinary Sights and Visions served to assure them of the presence of God; yet gazing thereupon was not the great benefit to be reaped by them, but their great care was to hearken to what was said, Which teacheth us, That no glori­ous manifestation, or operation of God, will profit us, if we neglect his voice in his Word.

Lastly, He recounts how, after all this, God did communicate his mind to him, by an audible voice, ver.—16. There was silence, and I heard a voice; after the tumultuous distempers of his mind were calmed and put to silence, he hea [...]d the voice: Or, as some read it, he heard a still calm voice. So did he also speak to Elijah, 1 Kings 19.12. and because of this, it is said, ver. 12. that it came secretly to him. And this way of uttering divine Revelations silently, or, in a calm voice, was imitated by Satan in some of h [...]s Oracles, Isa. 8.19. & 29.4.

Hence learn,

1. Gods humbling dispensations toward his people will all come to a good issue, and the close of all his dealing will still be sweet; For, after all his humbling and fear, preparing him for the Vision, and assuring him that God was present, the voice cometh, which bringeth the refreshful light.

2. The composing of our spirits, from the confu­sions and tumultuous disorders incident to them, is a necessary antecedent to Gods revealing of his mind; Fo [...], when there was silence, (as our reading hath it) I heard a voice.

3. As for this way of the Lords speaking, by a still, or, calm, voic [...], (as the Original will also bear) albe [...]t we n [...]ed enquire after no reason why he m [...]kes use of it, who doth all things after the counsel of his own will; yet, without wresting, we may ob­serve these in it.

1. The Lord, hereby did teach, that these super­natural Truths were Mysteries, not blazed abroad throughout the world, but (so to say) whispered am [...]ng som [...] few Believers. And as the Oracles of God were thus confin [...]d, during all the time of the Old Testament, Psal. 147 19, 20 Rom. 3.2. So in all ages, th [...]y are but few to whom they are savingly re­vealed, Matth. 11 25.

2. The Lord hereby did press attention on these to whom he revealed his mind (as was marked on, v. 12.) while he spake not so loud as might reach them whether they attended or not, but in a still voice, which might excite them seriously to hearken.

3. Hereby also the Lord declared that he will not be a terrour to such as delight to converse with him in his Word; For, to such he would not appear in Wind, Earth-quakes or Fire, 1 King. 19. (though those were necessary for preparation) but in a still sweet voice, which needed not affright them.

4. Hereby, also, may be pointed out, That, how­ever men ought to speak the Truths of God so audibly as they may be heard, and with that zeal and fer­vency that becometh; yet, it is not the clamorous voyce that makes the word effectual, but the weight and importance of the matter seriously pressed home by the Spirit of God: For, even by this still voice, God communicated his will, and made it to be obeyed in the world. See Eccl. 9.17.

To inculcate this doctrine of mans Mortality, (which man himself doth so frequently forget, and little emprove) it is here insisted on, and laid before us in these particulars,

1. The brevity and uncertainty of mans life, being destroyed from morning to evening, ver. 20.— that is, between a morning and an evening; or, destroyable every moment of the day. Or, being but short-lived, like that creature which is said to live but one day. See, Psal. 39.5. Or, being cut off in a short time, when God begins to deal with him. Isa. 38.12. Psal. 90.5, 6. Or, his whole life, and every day of it, from morning to evening, being but a daily dying, and travelling from the womb to the grave. All these do well enough sute the scope; and may teach us.

1. That death in it self is a destroying, or, break­ing and braying in pieces; as making havock of the poor man, crushing his imagined excellencies, and irreparably ruining him in his being, though without prejudice to the power of God, to be exerted in his future Resurrection; Therefore it is said, They are de­stroyed, or, broken in pieces.

2. As death is terrible in it self, so man lieth un­der so great hazard of it, as may keep him low before God; being a creature that is dying daily, though he consider it not; being uncertain what moment it may arrest him; being unable to hinder the stroke of death to do its work in a short time; and having but a short while of life, if well considered, how long soever it be forborn: All these humbling considera­tions are imported in their being destroyed from morn­ing to evening.

2. That, in regard the death of man is ordinary, it is but little regarded, ver. —20. That they perish for ever, is not to be understood, here, of eternal destruction (for this sentence is true of all men, even godly men;) But that men are continually dying and perishing, in all times and ages; and that, though this be a great stroke, and a perishing for ever, without any hope of restitution to this life again; Yet, it is but little noticed or emproved. Nei­ther do they who are left behind make the use of that which they so ordinarily see; nor do they who die ever return to give any proof of their proficiency by that stroke. This teacheth,

1. Death is, in this respect, a great stroke; that it cuts off a man irrecoverably from all his enjoyments, and from all opportunity of emproving any condition, in this life; So that if a man do not emprove time while he hath it, and have no hope of somewhat be­yond time, he is in a poor condition: In this res­pect, all men at death perish for ever, without hope of returning to this life.

2. It is the constant course of divine Providence, [Page 51] that as one generation is coming, so another is going; And that, at all times, death is still snatching some from there idols, liberating others from their toil, separating dearest friends, and preaching the doctrine of Mortality to all; For, thus also they pe­rish for ever, in all ages and times.

3. Albeit it be the duty of the sons of men to em­prove every document of mortality, which is laid be­fore them in the experience of others; Eccl. 7.2. Yet such is the stupidity of most, that they profit nothing thereby; nor are made to study the uncertainty of mans life, or the vanity of many of mens projects on earth; Luk. 12.19, 20. For thus they perish without any regarding, See, Psal. 49.13, 14.

4. Such is the stupidity and corruption of men, that even remarkable dispensations, becoming or­dinary, are sleighted, and do not affect them; For, al­beit death be a singular stroke, yet being ordinary for ever, in all times, there is no regarding, or emproving of it. As wonders will nor profit them who do not em­prove the ordinary means, Luk. 16.31. So the more ordinary and frequent wonders be, our corrupt hearts will regard them the less.

3. That by death men are stript of all their ex­cellency which is in them, ver. 21 — Which is not so much to be understood of the souls leaving the bo­dy; as of their parting with all their external pomp and glory at death. For both in sickness before death, the memory, judgment and other endowments of the mind, do perish in some; beauty and strength of body do languish in all; and at death, there is nothing left but a loathsome carcass, and all worldly pomp and splendour is cut off from them. It is here to be remembred that the Spirit of God doth not hear speak of men as to their eternal state, but as to their externall condition which they enjoyed in the world. And it teacheth,

1. God is very bountiful to the sons of men, in con­ferring many excellencies upon them, both in their bo­dies, minds and outward estate; For, there is supposed an excellency in them. And albeit it be mans fault to value these too highly, as their chief and only ex­cellency; yet their own true worth, and Gods bounty in conferring of them, ought not to be forgotten.

2. God is also so kind, as to continue all, or many, of these excellencies with men, even to the grave; For, so is here supposed, that their excellency doth not go away till then.

3. Whatever forbearance the sons of men get in this life; yet death will strip them of all their out­ward splendour and pomp; For, then all their ex­cellency doth go away. See Psal. 49.17. Isa. 14.9, 10. &c.

4. It is a very great fault, and a gross neglect in men, that this ordinary plain lesson, of the vanity of outward excellencies, is so little studied; For, this Question, Doth not their excellency which is in them go away? doth import that it is a clear case, and yet withal, that many do so walk as if they did not believe nor heed it, and therefore must be posed if they do not believe and consider it.

4. That they die without wisdom, ver.—21. or, they die, and there is no wisdom. This may be true, generally, of all men, that though some have profited much better in their life then others; yet all may confess that they die before they be so wise, as to understand as they ought, what it is to live well, or to emprove the examples of mortality which they have seen in their time. It may also be understood only of the wicked, who die without the knowledge of God, and without that wisdom which floweth from right numbering of their days, Psal. 49.20. &, 90.12. But it is more safe to understand it generally, in this sense, That they die, without having any skill or wisdom how to a­void death: And it teacheth, however wicked men play many pranks with their wit in their lives, and do nim­bly extricate themselves imminent hazards; & though a prudent man, foreseeing the storm, may be able to a­void it, Prov. 22.3. & 27.12. Yet death will triumph over all their skill and parts; their wit cannot deliver them from death, nor afford them any way to escape it. Thus they die, even without wisdom. See 2 Sam. 3.33. Eccl. 2.16.

In the next place, He asserts that Job is like the wicked, in his case and outward condition. This is in­stanced in some experiences of the wickeds case, very like unto Jobs, which Eliphaz had observed; That however they had prospered for a time, yet their prosperity was but momentany, and ended in visible judgments, as had befaln Job. It is not to be doubted but Eliphaz had seen such passages of Providence in his time, as others also, before and after him, may have seen the like: And consequently, a sound use may be made of this doctrine. Yet it doth not prove his Conclusion against Job; For neither do all the wicked fall under these temporal rods, nor do they only drink of that cup, as hath been already cleared. With this caution, I proceed to the verses in order.

The suddain ruine of the wicked is spoken to in general, ver. 3. That though he saw the foolish, or, wicked, taking root, or, seeking to fix and settle him­self in his prosperity, and seeming to be settled, like a well planted tree; (which is a similitude to which the Scripture frequently alludes, in speaking of the prosperity of the wicked, Psal. 37.35. Dan. 4.10, 11, &c.) yet suddainly he cursed his habitation, or, state and family. Not that he prayed for a curse upon him (though it be no less true, that he could not pray for a blessing upon him, while he continued in that state, Psal. 129.8. Which is no small matter, how little soever men regard the Prayers of Saints.) But that either in the height of the wickeds prosperi­ty, he, without needing any great deliberation pro­nounced him accursed; and therefore was not taken with his way, nor would imitate him. Or, having seen a suddain curse come upon him, he subscribed to it as just, abominating him and his way. This last Inter­pretation is agreeable to that experience of the Psalmist, Psal. 37.35, 36. and to his own Commen­tary here, ver. 4, 5. though we are not to exclude the former, as a conclusion gathered by him from ex­periences of the like kind. And though it be not uni­versally true, that the wicked are so suddenly cursed, Psal. 73.3, 4, 5. Yet that it is verified on some, may afford instruction to all.

Doct. 1. The wicked may be plagued with some prosperity, before they reap the final reward of their wickedness; As here Eliphaz observed the foolish taking root, or, somewhat settled, in appearance, in their prosperity. Hereby, the Lord doth try the god­lies faith and patience, and doth ripen the wicked for sadder plagues, Psal. 92.6, 7. Mic. 4 11, 12.

2. It is the property of the wicked, when they get any prosperity, to set up their rest upon it, seeking to [Page 54] root and establish themselves on the earth; Whereas the godly (being in a right frame) do labour to be strangers, in the abundance of all things; Other­wise, they may surely expect to be shaken, Psal. 30.6, 7. For it is an evidence of their folly, that they are taking root, and settling themselves.

3. The Lord seeth it, sometime, sit suddainly to over-turn the wicked and their families; that he may vindicate his justice in the view of the world; may give warning to all the wicked of what they deserve, that they abuse not his forbearance, Rom. 2.4. and may encourage the godly to keep his way, and trust in him, whose Providence is not asleep in the world, Psal. 58.10, 11. For, it is true Eliphaz saw this verified on some, that their habitation was sud­dainly cursed.

4. Albeit the Lord do not suddainly and visibly plague every wicked man; yet there is still so much of divine displeasure lying upon all of them, even in their prosperity, as may make godly men look upon their best estate as detestable and not to be desired; For, in so far this is true of all the wicked, that their habitati­on may be seen to be accursed, by right discerners. And these instances of visible and suddain judgments, ob­served by Eliphaz are evidences to discover how mat­ters stand with all the rest. It is true, Saints may be tempted to judge otherwise, when they look on their prosperity, Psal. 73.2, 3, &c. Yet when they go to the Sanctuary, they will find that tentation to flow from their own brutishness, Psal. 73.16, 17, 21, 22. And though no visible evidences of displeasure appear against every one of them; Yet there is still a clear cause why their way should not be affected, but their condition abominated, even because they fear not before God, Eccl. 8.11, 12, 13.

5. This is an evidence of the deplorable condition of the wicked, that whatever their condition be, it is a curse to them; whether it be adversity, or pro­sperity, Psal. 69.22. & 106.15. For, that he saw of them suddainly cursed, in their habitation, or, beauti­ful estate, as the word will bear, doth, evidence that all of them are under, and obnoxious to the curse; and that visible curse is but a Declaration of what they are under before. And this ought to be more adverted unto then any outward lot, seeing the curse of any condition, whether it be prosperity or a cross, is worse then any thing beside.

6. As God doth very suddainly plague some wicked men; So it becometh the godly to be very clear in their judgment concerning the deserving of all, and in their affections to be far from liking of their way; For, this suddain cursing, as it relates to Eliphaz, imports that in his judgment there held no long de­bate to conclude them miserable, and that his affe­ctions do no otherwise relish their way and state, then as under a sad curse. And indeed, It is the wisdom of the people of God not to hearken much to any de­bates and suggestions concerning the prosperity of the wicked, nor to suffer their hearts to abate any thing of holy zeal and abhorrency of their way, lest the a­bating of their affection, and tampering with tenta­tions, prove inductive to a snare.

Eliphaz proceeds to branch out the particulars of this ruine of the wicked; which are like the pluck­ing up of so many branches of their roots. In ver. 4. he speaks of the condition of their Children, who bear the prints of Gods judgments, in that they are left in an unsafe condition; being crushed and burne down, without pity and relief from any. That they are crushed in the gate, may import, either, that they are condemned by publick Judicatories, which usually met in the gates of the Cities, Ruth 4.1, 2, &c. Or further, that their afflictions (whether immediately from God, or from men) were seconded with pub­lick acclamations of all men (for in the Gates also were the publick concourses of people, Gen. 34.20.) as justly and righteously inflicted, and deserved by them. Not to insist on the common defects of this branch of his Argument; Nor how it may be the sad exercise of godly men, to have their tryals represented (by their own hearts, or others) in their blackest co­lours; As here this reflection on Jobs Children could not but be sad and grievous to him: We may further, Learn,

1. A chief part of a man wealth and prosperity, is, his Children, who are a part of himself, in whom he liveth after he is gone; and, they being pious, it is his happiness to have been a parent to such heirs of glory: Therefore, doth Eliphaz begin at the ruine of Children, as the saddest of the wickeds stroke, See Psal. 127.3, &c. And this should teach Parents to e­steem of Children, and to emprove that mercy, ac­cording as they are of worth in themselves.

2. Albeit none will perish eternally, but for their own sins, Ezek. 18.2, 3, 4. And albeit the Lord do punish none, even in this life (were they only In­fants) but such as are guilty of sin: Yet wicked Pa­rents are, ordinarily, great snares and Plagues to their Children: Partly, while the Lord is provoked to punish Parents by afflicting their Children in their Bodies or Estates, which they have from their Parents. So Exod. 20.5. Thus Gods quarrel for the sins of Manasseh, continued in the days of good Jo­siah, 2 King. 23.26. Thus also godly Children may bear in their bodies the fruits of their Parents un­cleanness or intemperance; and their Estates, which they had from their Parents, may moulder away in their hands. Partly, while the Lord (who is debtor to none) doth leave their Children to them­selves, to imitate their sins; and so they serve them­selves heirs to their Parents sin and punishments, Matth. 23.31-35. For these causes, the Plagues that come upon Children are marked as the fruit of wicked Parents sins. See Deut. 28.32. And this may teach Parents, as they love their Children, to beware of leaving such sad debts upon the heads of their posterity.

3. To be in an unsafe condition, oppressed and trode upon by every one, is, in it self, a great affli­ction; and, being the lot of wicked men, it ought to be looked on as the just fruit of their insolent spirit toward God and his Law, and toward others, as they had power: For, this is the stroke drawn on by sin, His children are far from safety, they are crushed. See Deut. 28.29, 33.

4. Albeit godly men, in a righteous cause, may be oppressed by Judicatories on Earth; and, in that case, they are to look up to an higher Tribunal, Eccl. 5.8. Yet in it self it is a sad ingredient in trouble, to be condemned by an Assembly of Gods Vicegerents, (which should perswade all to pray much, that Judi­catories may be directed of God in judgment) and [Page 55] when such do pass a sentence against wicked men for their crimes, they ought to look upon it as the sentence of Him who sitteth among the Gods (Psal. 82.1.) pursuing them for their sins, and who will pursue them further, if they repent not: For, this is an addition to the stroke that they are crushed in the gate.

5. This ancient practice of meeting in the Gates for administration of Justice, doth oblige all ages in the moral equity thereof; Nam [...]ly, That Justice be patent to all, and Courts of Justice easily acces­sible; and that the proceedings of Courts be so just and impartial, as if every one of their proceedings and actings were done in open view of all men: For, Judgment Seats being in the Gate, strangers as well as others, and the poor as well as the rich, had easie access, and the proceedings of the Judges were open in the view of a concourse of people.

6. Albeit the truly godly, in their cleanly tryals, may find all bowels of compassion shut up from them, that their tryal may be complete, and that they may be stirred up to look the more to God; Yet not to meet with sympathy and pity in straits, is a sore tryal, Psal. 142.4. & 88.18. & 38.11. And when it is the lot of wicked men, whom men are ready to flatter and fawn upon in their prosperity, they ought to look upon it as the fruit of their cruelty toward others, and of their neglecting to seek to God, whose bowels being once moved for them, would produce compassion even from enemies. Jer. 42.12 For, this is an addi­tion to their stroke, They are crushed in the Gate, nei­ther is there any to deliver them.

In ver. 5. Eliphaz declares the stroke of God that cometh upon the wickeds wealth and riches, spoken of under the name of their harvest or increase of the ground, and, their substance or increase of cartel and their other wealth; for the word here is more general, then to be restricted to cattel only. The means of taking away this their wealth, is, The hungry (belike those who, through the oppression of Tyrants, are empoverished and like to starve) shall eat up their harvest, and take it from among the thorns. Not only shall they gather it up exactly, not leaving so much as a stalk among thorns; but, ra­ther, they shall take it away, though it be never so well fenced with hedges, as it seems hath been a custom in those Countries, Exod. 22.6. To this is added, that the robber swalloweth up their substance, where we are not to conceive that one sort of people devour their harvest, and another, their other wealth; but both are the same persons: Those, who by op­pression, are so impoverished and hungry, and thirsty (as some render this word) that they have no shift but to rob, and who living wild, are over-grown with hair, (as the word also signifieth) those devour all the wickeds wealth. In this Discourse he reflects up­on Jobs losses by the Sabeans and Caldeans, a needy theeving people. And though this be a sore tryal in it self, Deut. 28.33. Job. 31.8. and it is a mercy to be delivered from it, Isa. 62.8, 9. Yet it is no infallible evidence of wickedness to be under such an affliction, as Eliphaz would inferr against Job. How­ever, it may teach.

1. Albeit the wicked trust much to their riches, and, by reason therof, do stand out against God; Yet they have but an uncertain grip thereof, seeing they may either be stript of all, and so die beggers: or they may be taken from their enjoyments, and then the great Question is, Whose these things are? Luk. 12.20. For, so much did Eliphaz observe to be the lot of some wicked men, as an evidence of the deserving of all, that their harvest is eaten, and their substance swallowed up. And they are little better then those, who having toiled for riches, yet are so far slave, to it, that they deprive themselves of con­tentment, and want the lawful use of what they in­joy. Their riches being an idol, which they adore, but dare not touch. Eccl. 6.2.

2. God is pleased, sometime, to affront (so to say) a wicked person, or people, by the baseness, meanness or vileness, of the scourge employed to smite them; As here, the hungry and the robber are employed to plague the wicked, who, belike, had been oppressed by him, and others like him.

3. It is a sad plague upon many, that they are deprived of the sanctified use of affliction, and given up to use sinful shifts to help themselves; As here those impoverished, oppressed and hungry persons, turn robbers of others, and break through all difficul­ties, thorns and impediments, to purchase their prey.

4. It is no easie tryal to be delivered up into the hands and power of ungodly men, who are insatiable in oppression and covetousness; For, so do the wicked find, when their harvest is eaten, and their substance swallowed up, by these hungry robbers. See, 2 Sam. 24.14.

Followeth, to ver. 17. Eliphaz his first Exhortation to Job; wherein, supposing that, by his former reasonings, he hath convinced him of wickedness and hypocrisie; he perswades him to repent and turn to God, encouraging him thereunto by diverse motives. In all which, there is sound Divinity, and much affection toward Job; but his counsel is impertinently given to Job, as if he were a man yet unconverted, and he presseth temporal motives and encourag­ments too hard, as we may hear in speaking to the particulars.

Before he mention his counsell, he doth (in these verses) make way for it, by leading Job to a serious consideration of the cause of trouble. Both the verses in the originall begin with, Because, which will clear the connexion with the following Exhor­tation. For because affliction cometh not forth of the dust, &c, or, by chance, ver. 6. Therefore, saith he, ver. 8. I would seek unto God. And it is clear that affliction cometh not by chance, Because man is born to trouble, and it is as native and usual for man to be afflicted as for the sparks to flie upward ver. 7. In sum, It being so ordinary and usual for man to be afflicted, as for a spark to flie upward; afflictions must not be thought casual, or to come by accident, seeing they are so ordinary: But a cause of this so constant a lot must be enquired into, which is God as the Supreme efficient, and sin, (or, our nature as corrupted) which is the procuring cause, [Page 56] and the fire out of which those sparks do flie, as the tongue setteth the course of nature on fire, Jam. 3.6. Upon all which the Exhortation doth very fitly follow, to seek to God, That man being in affliction, should turn to God who smites, and that the conscience of sin, procuring trouble, should set him on work to seek Reconciliation.

This is very sound doctrine, the same in substance with, Lam. 3.39, 40. &c. That affliction is the fruit of sin, That every affliction should make us sensible of sin, and, That our little sense of sin causeth our miscarriage under trouble. Yet we must guard against a mistake here; For albeit all men be born to trouble for sin, nor doth affliction enter but by sin; Yet it doth not follow that we ought to mea­sure the greatness of a mans sins by the greatness of his affliction; nor ought we to judge that God is still pursuing or punishing sin, when he afflicts, far less that he is calling upon every one whom he afflicteth sadly, to be converted, as if he had never known God before. These were Eliphaz's Principles, upon which he puts Job to this consideration, which Job could never yield unto.

From the General Doctrine here propounded, Learn,

1. Faln man is born unto trouble, and obnoxious to all the kinds thereof; For, Man is born unto trou­ble, See Job 14.1. This, being well studied, might cure a great errour in many, who are ready to look upon themselves as priviledged and exempted per­sons, and who little apprehend that they come into the world to bear crosses, but rather to spend their days in pleasure.

2. A naked sight, or sense, of trouble will never profit men, till they begin wisely to ponder some lessons concerning the rise and cause thereof; There­fore Eliphaz, before he press any counsel upon Job in reference to his carriage, doth first lead him up to study this lesson. To feel trouble is common to men with beasts, and consequently, can produce no use­ful effects; but it becometh rational men, and much more, godly persons, to read more in it.

3. Albeit, as wicked men have no will to let them­selves feel the smart of a Rod, so long as they can ei­ther hold it off, or cause themselves to forget it; So, men in an evil way, have no will to see God their Par [...]y in trouble, even when they are made to feel it, 1 Sam. 6 9. 2 Sam. 11.25. (as neither do wicked men desire to see God against them in [...]his Word, so long as they can avoid it, Jer 5.12, 13▪) yet it is a fixed truth, That no affliction cometh casually, or without a special hand of Providence, which dis­penseth it upon wise and holy grounds: and the study of this is a mean to make trouble operative; For, Eli­phaz presseth, That affliction cometh not forth of the dust, neither doth trouble spring out of the ground, or, from common and casual accidents, but from above, Amos 3.6. And because of this, he presseth on Job to seek to God. And indeed, when this Truth is studied and believed, not only will Saints see themselves still in their Fathers hand, in the greatest of troubles; But it will be mens chief care to see the hand of God in every affliction, how unjustly soever inflicted by men, 2 Sam. 16.10. and to search out the mind of God concerning the cause of every trouble, and their duty under it.

4. Albeit, that trouble is ordinary, proveth, oft-times, a snare to men, hiding a sight of Gods hand in it, 2 Sam. 11.25. yet even that it is ordinary, is a document that it cometh not by chance, but from God, and consequently, that it should be better im­proved: For, Eliphaz proves, that affliction cometh not by chance, Because man is born to trouble, and what is so ordinary must have some sure and ordi­nary cause. It is the great sin of men, that trouble is so little improved, even because it is ordinary. And that either they foolishly think to shift trouble, and spare not to make shipwrack of a good Conscience, if they may reach their end; when yet they will find it unavoidable, turn where they will: Or the custom of meeting with trouble, leads them to harden them­selves under it, neither eyeing God, nor minding duty.

5. Albeit the Lord be not pursuing sin, by every affliction which he sendeth; but may be trying faith, and other graces, in his people: Yet trouble hath its rise from sin, and mans transgression is the door whereby trouble entred; For, Man is born to trouble, as the sparks flie upward. There is somewhat in mans nature, that rendreth him obnoxious to trouble, as there is a fire from which sparks do flie, or as it is natural for a spark to flie upward: and this is sin, or the corruption of mans nature. For if there had been no sin, there had been no affliction. And as this proves very Infants to have sin, because they are obnoxious to sickness and death; Rom. 5.14. So it should teach all (even in their most cleanly try­als, and when their Consciences assoil them from wickedness or hypocrisie; yet) to look upon afflicti­ons as sent to make them sensible of sin, especially of that fountain of Original sin.

This general Doctrine, concerning Gods working, is here instanced in his common Providences in the earth, particularly in giving rain, ver. 10. which [Page 59] is amplified, ver. 11. from Gods purpose therein, which is to encourage those who are brought low, and are made to mourn under such a rod Whereby also God doth demonstrate that his scope in all his working, is, to encourage them humbly and mournfully seek to him.

From ver. 10. Learn,

1. God is the Author of rain and other seasons, and of the effects thereof on the Earth, whatever be the second causes; For, He giveth Rain upon the Earth, and sendeth Waters upon the Fields. See Acts 14.17. Jer. 14.22. Psal. 65 9, 10. & 68.9 Amos 4.7. It is our duty to see him more in those, and to imploy him, as we need them, Jam. 5.17, 18.

2. The very common works of God are full of his grace, and of rich treasures for faith to feed upon; For, this of rain is a proof of that general, ver. 9. that he doth great things and unsearchable. Those works are set before us, that (beside the benefit we reap thereby) we may, by the study of them, be raised in our spirits to entertain high thoughts of God, Psal 19.1, 2, &c. and induced to seek him, Jer. 5.24.

3. Among all other works of common Providence, he instanceth in the matter of rain: Partly, to press Job to his duty, by the study thereof; For, on the one hand, Gods common kindness to all men, in sending them rain and food, Matth 5.45. should lead them to seek God, Rom. 2.4. and assure them of much kindness, if they seek him, seeing he is so kind when they are Rebels, that they may seek him. And, on the other hand, if they will not seek God, he can easily reach them, and make them know how frail they are, and that the want [...] shower of rain in its season will be enough to ruine them. Partly, this instance is pitched upon, rather then other great works, of the Heavens, Sun and Stars, because those being constant, are less observed; whereas want of rain being, oft-times, our exercise, we are made to see God in it. So little of God do we observe in mercies which we ordinarily enjoy, unless we be sent often to God about them. If we wanted vicissitudes and changes in our condition, we would be in peril to turn Atheists. See Psal. 55.19.

From ver. 11. Learn,

1. It is not enough we observe Gods works in themselves, unless we study his end and purpose in them, that so we mistake not God, by reading his works wrong; and may be quickned to wait on him, in his way, for the performing of the gracious thoughts of his heart; Therefore doth Eliphaz here subjoyn what is Gods purpose in sending rain. See Deut. 8 14, 15, 16.

2. Whatever expectations men have, of reaping much advantage by deliverances wrought by God; yet God purposeth and sendeth out-gates, chiefly for the comfort of those who are humble, and have mourned under affliction: For, God sendeth rain for the good of those that be low and which mourn.

3. As man is a very base creature, seeing the want of a shower will undo him; so it becometh man, in that and the like straits, to be humble and low in his own eyes: For it is supposed here, that there are some who, in that strait, are low.

4. Men, brought low by any rod, ought not to rest satisfied with dejection of spirit under it; But should rouze up themselves to mourn and lament after God: For, they that be low, must be also those which mourn.

5. Such as stoop and mourn under trouble, will find that their low condition lieth very neer to exal­tation and deliverance, 1 Sam. 2.7. Psal. 113 7. And however the Lord dispense temporal things, they are exalted in no less esteem with God, then if they had affluence of all things, and in no less real safety, from any hurt by their condition, then if they had no tryal at all; For; in that respect is this promise still fulfilled, that he sets up on high those that be low, and those which mourn are exalted to safety. See Psal. 136.23.

Eliphaz proceeds to instance that general do­ctrine, ver. 9. in Gods special Providences toward men, both good and bad. And hereby he would ter­rifie Job, if he should stand out, and by his crafty pretences (as he judged) think to maintain his in­tegrity, and would comfort him, if he did humbly stoop to God.

His doctrine concerning Gods dealing with wicked men (in these verses) is sound Doctrine, if we ab­stract from the application thereof to Job, and doth contain the sentence of the Law of God against the wicked, though not alwaies fully and visibly executed in this world, as Eliphaz thought. He describes the wicked by such characters as he thought might re­flect upon Job, whom he judged to have been a poli­tick crafty dissembler before, and to be now a stub­born froward murmurer, who would stand it out a­gainst God. And he points out such judgment to come upon these men, as might deterr Job from choosing their way, as he supposed he did. And they are,

1. Disappointment of their designs, and marring of their well contrived plots, ver. 12.

2. Ruin, by Gods over-reaching them in their own designs, ver. 13.—

3. Overturning of their projects, through their own precipitancy, ver.—13.

4. Darkness and perplexity in clearest cases, espe­cially after God hath begun to deal with them, as if a man were surrounded with darkness, and blind at noon-day, ver. 14.

From this Doctrine considered in it self, without the mis-application to Job, we may learn.

1. The inclination of mens natural and unsancti­fied wit, is, only politick craft and dissimulation; As here the wise are expounded to be the crafty. See Jer. 4.22. Psal. 12.2.

2. Men of greatest parts and wit, being unre­newed, have little whereof to boast, being ordinarily the Devils greatest Agents, and having God most on [Page 60] their tops; As Eliphaz doth here teach, that they follow such courses as makes God their party. Which should teach men to lean little to their own wit. 1 Cor. 3.18, 19.

3. It is an evidence of those who lean much to their own wit, that they are froward and perverse, not only in choosing of sinful ways, but in being irreclaimable by the word (to which they will not subject themselves) or by crosses either, so long as they can stand it out; For, the wise, and crafty, are here also froward.

4. Albeit, oftimes, a fit party cannot be found, to oppose to the froward crafty wit of wicked men; Yet God will be seen against them, and what rubs they meet with, he is much to be adored therein; For, what he doth against those, is a proof that he doth great things and unsearchable, ver. 9. See Hab. 2.13. Psal. 9.16.

5. Such as, leaning to their own wit, and neg­lecting God and his Law, do drive wicked designs, will meet with miserable reappointments; For, he disappointeth the devices of the crafty, See Neh. 4.15. Psal. 2.1. & 33.10. Isa. 8.10. & 59.6. Hab. 2.13.

6. Albeit crafty men seem to prevail much by their policies, and to get much of their work done; Yet, all things being considered, they fail still of their purpose and ultimate design; God permits things to succeed with them, so far as may be subservient to his purposes, and then puts a stop to their proceed­ings, Psal. 76.10. For, he disappointeth them, that their hands cannot perform their enterprise. The word is very emphatick, and importeth that they cannot perform any thing substantial, or, to purpose, or any thing that might evidence sound wisdom (as the word elsewhere is rendered} to have been the Fountain of their design, See Psal. 7.14. and so enemies have been made to confess Ioh. 12.19.

7. Such as wait upon God need not to be anxious, nor afraid of the plots of crafty men, seeing God can turn their deepest plots to their own ruin; And the people of God are warranted to look upon Ene­mies, in their deepest contrivances, as plotting their own ruin in the end; For, he taketh the wise in their own craftiness. Thus have the plots of oppressours of the Church tended to the Plotters ruin. See 1 Cor. 3.19. Exod. 18.11. Mic. 4.11, 12. Psal. 7.15, 16. & 9.15, 16. And thus fared it with Haman, and with Daniel's Enemies, Dan. 6.

8. As wicked men are given up to drive their de­signs furiously; so this is a plague upon them; And as God defeats some of their counsels, by stopping and driving them backward; so he over-turns others of them, by giving thctn up to drive so precipitantly and furiously in their froward self-will, that they involve, and confound and bemire themselves; For, the counsel of the froward is carried headlong, or, hastened, and so precipitated. Such was Haman's haste to have Mordecai hanged before the banke [...], Esth. 5, & 6. and Pharaohs hast at the Red-Sea, Exod. 15.9, 10. This may guard the hearts of the godly against the resolute fury of Enemies. For even that is a judgment and a plague upon them, that they are so. And may warn all, as not to be sleeping fools, so not to be precipitant and rash, or given to a selfish will, in weighty affairs, but sober and well ad­vised.

9. There is nothing whereof men make an idol, but it is righteous with God to stain them eminently in it; And particularly, trusted-in wit will leave men, in a day of strait, in sad perplexities: As those crafty men have not the judgment of ordinary men, when they meet with darkness in the day time, and grope in the noon-day, as in the night, or, are ignorant and want skill, in most obvious things, in a day of di­stress. This is an usual judgment on wicked men (though God may also humble his own Children with want of light, that they may learn to depend upon him. 2 Chron. 20.12.) procured by sin, Deut. 28.29. Particularly, by Apostasie from former righteous ways, Isa. 59.10-15. by formality, Isa. 29.13, 14. and, by mens carnal confidence in their own policy, that it will bear them out in all straits.

Followeth an instance of Gods Providence in deal­ing with good men; whom he delivereth from in­juries of every kind, from the slaying sword of wicked men, their slanderous tongue, and oppressing hand, ver. 15. Unto which an inference is subjoyned, ver. 16. drawn from the whole doctrine of Gods dealing with wicked and godly men; That the truly poor man, by what he gets of performance of what he hoped for, seeth yet more ground of hope: and wicked men, their oppressours, are put to amazement, confusion and silence. Thus he cleareth his scope in all these instances to be, that Job might be encouraged hum­bly to stoop, in hope of a good account of his tryal; and might be deterred from stiff standing out, lest he be put to confusion. Which doctrine may be ad­mitted with the cautions to be subjoyned in the Ob­servations.

From ver. 15 Learn,

1. It is no unusual character of godly men to be in a low condition, and it is Gods blessing on them, that their low condition contributes to humble them, and make them poor in spirit; For, here godly men are called the poor, or, the afflicted, or, oppressed ones, who are empoverished, and in dayly hazard from these crafty froward men, of whom he hath been speaking; and they are the poor in spirit also, such as he would, by this motive, perswade Job to be.

2. Such is the malice of wicked men, that they never want one project upon the back of another, to drive on the ruin of the godly; And such is the need that godly men have of exercise, that when they are brought low with affliction, they may yet have many hazards, one upon the back of another, to meet with: For, though they be the poor, yet be­hold what hazard they are in! The Sword is ready to cut them off, and that is first named, because that is their oppressours great and cheif design; If that succeed not, there is a slanderous detracting tongue, ready to blast their Profession and Integrity; and however that succeed, there is an heavy hand, to oppress and bear them down all that wicked men can.

[Page 61]3. Let the godly be obnoxious to never so many hazards, yet the poor will never want a Patron to own them, nor the oppressed, one to avenge and deliver them; For, he saveth the poor from the Sword, from their mouth, from the hand of the mighty See Eccl. 5.8. It is true, these promises concerning temporal deliverances are conditional, and to be performed only in so far as is for the souls good of the godly; and it was Eliphaz's mistake to understand them otherwise: Yet that there is a Promise concerning these things, doth teach.

1. Even these deliverances are a part of their Charter, put in a wise hand; So that the non-per­formance thereof floweth not from any want of tender love to them.

2. He who takes their cause in hand hath salvation for his Prerogative-royal, Psal. 3.8. to save when he will, and by what means he will.

3. The various exercises of his people will not exhaust his power, patience or care, but he will condescend to take notice, and give a good account, of all of them, both greater and smaller, be it Sword, Mouth, or Hand.

4. Weakness is no disadvantage to them whom God taketh in hand, nor strength an advantage to their Enemies; For, he saves even the poor from the hand of the mighty, See Amos 5.9.

5. What ever a godly man receive of these tem­poral mercies, he may be assured that they come not for a snare, or in wrath, as they come to the wicked; for, to the Godly, they are performance of pro­mises.

From ver. 16. Learn,

1, Courses and conditions are nor to be judged of by the next, or, immediate events; but men ought to try what they will prove in the issue, and at the long run; For, so are we taught here to look on the way of the poor, and of wicked men, by consider­ing what is the result of both at last.

2. They who are truly poor will be content of hope in stead of enjoyments; and in the midst of what enjoyments they have, their hope is still their great treasure: For, that the poor hath hope is much, and when God hath done for them, ver. 15. yet they look most to their hopes.

3. However the people of God do give too much way to despondency of spirit; yet the truly poor have still solid ground of hope; For, it is a truth in all times, The poor hath hope. See Psalm 9.18.

4. Not only doth the Lords Word afford ground of hope to the godly poor; But it pleaseth God so far to own them by his dispensations for them, as may encourage them to hope on for the future; For, upon the dispensation mentioned, ver. 15. it followeth, So the poor hath hope, or, seeth more ground still to hope in God.

5. It is property of grossly wicked men, especially these who oppose the godly, that they do so give up themselves to sin, as they become a very mass of iniquity; As here they are called iniquity, in the ab­stract, because of their universal pollution.

6. Albeit wicked men be very insolent in their course of opposition to the godly; and be so slanderous in their reproaching of them, that neither have they a check of Conscience to reclaim them, nor will the innocent carriage of the godly silence them, 1 Pet. 2.15. Yet God, in his due time, shall so confound them, by judgments upon themselves, and by causing them see his eminent working in behalf of the godly poor, as shall put them to silence: For, Iniquity stoppeth her mouth, See Psal. 107.42. & 31.18. Thus was it with the Egyptians, Exod. 14.25. and a promise is made concerning it, Isa. 26.11.

7. Such as hold their standing, and draw their encouragement from the afflicted condition of the godly poor, will find that they stand on slippery places; For God will appear for his people, and then they are confounded: For, so doth the connexi­on in port The poor hath hope, and then iniquity stop­peth her mouth. Wo is to them who must needs mourn when the godly are encouraged.

8. It is a judgment upon wicked oppressours of tne godly poor, that, as they are insolent, when at their h [...]ight, So, when God appeareth against them, they may well be convinced and confounded, but are rarely converted thereby; For, this, ordinarily, is all that followeth, Iniquity stoppeth her mouth; Whereas it should open its mouth, to take shame unto it self, and to glorifie God,

The former general promise and encouragement, ver. 18 is (to ver 27.) branched out with particu­lar application to Jobs case, in many particular pro­mises of temporal mercies; Concerning which, it is to be adverted, in the general, that we understand them aright, otherwise we will be ready to doubt of Gods presence with us, if they be not fully performed to [Page 64] our mind, as Judg. 6.13. But we ought to under­stand those and the like temporal promises (such as these, Psal. 91. & 112.) according to those general rules and caveats, Rom. 8.28. 1 Tim. 4.8. Psal. 34.10. and the like. And it was Eliphaz's errour, if he dreamed of an absolute promise of these to every godly man.

Those particular Encouragements may be reduced to two Heads; whereof the first (in these verses) may be thus summed up; That if Job will stoop to God, and be patient, he shall have deliverance, preservation, pre­vention and security, in and from troubles, however circumstantiated, for number, variety, singularity, or being common. This is generally propounded, ver. 19. and inlarged and instanced, ver. 20, 21, 22, 23. Where, by the various sorts of tryals mentioned, and the various promises concerning them, we may conceive that he points not only at troubles already come upon Job, from which he should be delivered, and, in the mean time, be hid from the evil thereof; but at further troubles which he might procure by his im­penitencie and impatience; and which, if he did his duty, should be prevented; and at those general ca­lamities which might fall out in his time, and the common hazards to which all men are obnoxious; in the midst of all which, he should possess an holy security.

In unfolding this encouragement, we may con­sider,

First, That concerning which he hath the pro­mise; and that is, in general, troubles. Which are particularly circumstantiated,

1. From their number, six and seven ver. 19. Not that we should curiously seek out the number of seven here, Famine, War, Calumnies, Destruction, hazards from the Wild Beasts of the Earth, from the stones, and, from the tame Beasts of the Field. But indefinitely, by six are meant many troubles, and by seven, yet more troubles, even to a number of perfection, usually expressed by seven. See Lev. 26.28. Prov. 6.16.

2. In this number there is a variety of troubles; which are enumerated to be, Famine and Sword, ver. 20. Calumnies, or other injuries of the tongue, and some great havock and destruction, flowing from some other cause then War or Famine formerly mentioned, ver. 21.

3. Not only is there a variety of single tryals, coming alone, but divers of them coming together and at once, as Famine and Destruction by some other mean, ver. 22.

4. Beside extrordinary calamities, there are or­dinary and common hazards, whether from stones of the field (of which, See Psal. 91.11, 12.) or Beasts, wild or tame ver.—22, 23. Not to insist on every one of those particular tryals; Learn.

1. It is neither tryal, nor want of tryal, that is the mark of the godly man; There is no blessing in being spared, nor evil in being corrected, but it is the life of tryal that makes the difference: As these suppositions of many troubles do teach us.

2. From the multitude of troubles here mentioned, we may learn, Partly, That man hath many doors and inlets to admit trouble, and is obnoxious to to trouble by many means; whether it be Sword, Famine, Calumnies of the tongue, or other destruction, it is enough to afflict frail man; and partly, That the people of God may need many troubles, whether to discover themselvs, or to fit them for multitudes of proofs of his love, which requires so many open doors to let it in sensibly and comfortably. They are to look for many troubles, Psal. 34.19. and these, it may be, very frequent, six and seven, like so many waves and billows coming so thick upon the back one of another till they want leisure to draw their breath, Job 9.18. And, it may be also, a complete number of tryals (as the number of seven imports) as if none could be added. Lam. 2.22. All this may be ne­cessary for the ends mentioned, and to hold us in exercise. And it teacheth every child of God, in looking for troubles, to lay his account upon the utmost that may befal him.

3. For this variety of sundry kinds of trouble, It is necessary, partly, To keep us in exercise; when one tryal becomes blunt, through long custome, another let loose upon us will have an edge to make us feel; Partly, to prepare us for variety of experi­ences of Gods kindness, shining one way in War, and another way in Famine; &c. and, partly, to seek out variety of weaknesses and corruptions in us, some tryal working upon one lust, some on another. Hence it is, that the scourge of the tongue is ranked up with sharpest judgments, because it will work more on some spirits then a greater tryal.

4. For this conjunction of divers tryals together, it affords a necessary caution, That our being under one tryal doth not exempt us from another, if God please to send it on, at the same time; For, where Famine is, God may send also other destruction. Cap­tivity will not hide from the Sword, Amos 9.4. though men under some trouble are ready to become secure, as if they should meet with no more, and to quarrel if it be otherwise.

5. The instances of common hazards, do teach, That albeit the Lord should keep off extraordinary judgments, he can teach man by very common means. As all things are enemies to man since the fall; So the very Stones of the Field, and the Beasts, not only these which are wild, but the tame which converse with us and serve us, are sufficient to bread us a tryal and exercise. Angels are appointed to guard Saints in these common hazards, Psal. 91.11.12. and we ought to observe much special care and providence in our preservation from them.

Secondly. The promise made in reference to these tryals; which is branched out in several expressions, relating to every one of those cases. Not that we are to restrict every particular branch of the promise only to that particular tryal with which it is mentioned (though there may be some weight laid on some particular promise here made to such a particular case, as we may hear) But all those together do contain (in the opinion of Eliphaz) the sum of Gods gracious purpose concerning his people in all their tryals, that he will deliver, or, hide, keep them from evil, make them laugh, &c. All which promises may be admitted in a sound sense, though they contain not a perfect enumeration of all the good things which God intends unto his afflicted people. We may take up both the sense and the use of those promises, in these few lessons.

1. As the tryals of the people of God are many [Page 65] and various: So every one of those tryals need a Pro­mise and Cordial from God: For, here a word is ad­ded to every one of them An ordinary hazard, as well as a singular calamity, hath a prom [...]se, and needs a promise; a new exercise, after we have essayed and gone through many, even the seventh trouble, after we have gone through six, needs new influence and furniture. The change of one tryal for another needs a promise from God. And as this points out the fulness of Gods allowance, who answers all our cases; So it warns us, in every one of those, to be upon our guard, lest we succumb when we least expect it. Least an ordinary exercise drive us off our feet, through want of faith and dependence; while, through faith, we prove victorious in sharper tryals; and least multiplicity, variety, or change of tryals, prove a sharp tryal, if in all these cases we do not eye God in the promises.

2. In so far as is for the good of Gods people, they may expect, either that their troubles shall be prevented, or they delivered from them, if it be need­ful they be inflicted for time; For, those two are the main branches of this promise. That of delive­rance is expressed, ver. 19. and divers of the rest, being taken in their latitude and full of extent, may be so understood; and that of prevention is held out in that promise, ver. 23. We ought to study both those mercies; For our not observing of preventing mercies makes us need delivering mercies; and pre­venting mercy ought to be studied, even in the midst of trouble. Lam. 3.22.

3. Albeit the Lord neither prevent nor keep off troubles; Yet it is a mercy we are not under the power or, hand, of trouble, but still in Gods hand. v. 20.

4. It is also a mercy that there is a deliverance in trouble, ver. 19. as well as from trouble, when we succumb not, 2 Cor. 4.8, 9. & 16.9, 10. and when we meet with much of God under trouble, to uphold our hearts. Psal. 31.7.

5. It is a great evidence of deliverance in trouble, when God keeps men from the evil of trouble, that it do not touch nor hurt them, nor prove deadly, or to death, though they be in the midst of it; As is promised, ver.— 19.20. This was miraculously performed to the three Children, Dan. 3. and to Daniel himself, Dan. 6. and is performed to every believer, who finds all things, even troubles, work together for good. Rom. 8.28.

6. Albeit God do not hide his people from the outward dint of trouble: yet they are richly made up who are hid in the secret of Gods presence, that so they may get no hurt by it; For, so is that pro­mise, ver. 21.—expounded, Psal. 31.20.

7. Though troubles do their worst, yet they are conquerours who are delivered from the slavish fear of trouble, ver.—21 See Dan. 3.16, 17.

8. God is, sometime, pleased so far to support his people, in the midst of trouble, as not only to deli­ver them from fear, but to make them triumph and glory over them; For, it is here promised they shall laugh. Not that God allows stupidity, or unseasonable carnal mirth; But they laugh and rejoyce in trouble

1. As a mean of doing them much good, Rom. 5.3, 4. 1 Pet. 4.14

2. As affording them many opportunities to act for God, and to give proof of the grace of God in them, of their love, faith, self-denial, &c. and in this they rejoyce as the valiant souldier rejoyceth, and touzeth up his spirits in a day of battel; so also the couragious horse, Job 40.19, 20, &c.

3. As being a fore-runner of much good to follow, if trouble be well improved. Heb. 12.11. Luk. 21.26, 28.

4. As being, in their better part, and in their hap­piness, above the reach of trouble, Rom. 35.36, &c. 2 Cor. 4.16, 17.

Doct. 9. It doth commend the great kindness of God to h [...]s people, that when their tryals are great­est, and doubled upon them, then he communicates most of his refreshments and supporting grace unto them; For, this promise that he shall laugh, is more particularly applyed to the time when the sad strokes of Destruction and Famine, and those both at once, are imminent or incumbent. Hence Saints do not only rejoyce, but even glory in pressing tribulations, Rom. 5.3.

10. It is also, a special kindness, that in per­forming those promises, there is a redemption of the godly, ver. 20. Either he delivers them by a strong hand, as redemption is taken, Isa. 52.3. Or (if he do not that) he puts a difference betwixt them and the wicked, though they be in one and the same trouble; as the word redemption imports, Exod. 8.22, 23. in the Original. And above all, whatever he do for them, it is a fruit of their redemption by the bloud of the Son of God.

And this last, (11.) is further cleared from that Promise, that they shall be in league with the Stones of the Field, Or, that Covenant, which God hath made with them in Christ, shall be forth coming to them in less and more, even to secure them against the Stones and Beasts. See Hos. 2.18, 19, 20. Matth. 6.33. As no mercy is sweet, to a right discerner, if it flow not from special love, much less if it be sent in anger; So it is the advantage of the godly, that their common mercies come to them by purchase, and as a reward promised in the Covenant of Grace. As all the Creatures are Enemies to faln Man, so, be­ing reconciled, all things become his, so far as may do him good, and so far as they may not prejudge his true happiness, Rom. 8.28. 1 Cor. 3.21, 22, 23. And their confederate God and Father doth concern him­self in all their affairs, both less and more. As all those particulars are very refreshful to the godly; So this may crown all, That however they are put to ac­quiesce in one or more of these Promises here menti­oned, according as God is pleased to dispense, that he may humble and exercise, and yet support them; Yet in the issue, they will see a blessed end of all their troubles, Psal. 34.19. and get their hand beyond all their sorrows. Thus died old Jacob, Gen. 48.16. and David, 1 King. 1.29.

[Page 66]The other Head of Encouragement is, That he shall not only have deliverance from trouble, but re­stitution to his former condition, instanced in these particulars,

1. A peaceable Habitation, ver. 24.—

2. That he shall visit his Habitation, and not sin, ver. —24. whereby I do not only understand, that in going about his affairs he shall not err (as the word signifieth, and is rendred, Judg. 20.16.) but shall succeed in his enterprises; As godliness hath the pro­mise, &c. even of a gift of good thrift, Psal. 112.5. But, chiefly, this is the meaning, That he shall be taught a better and more sinless way of going about his affairs.

3. That he shall have a great and numerous issue, ver. 25.

4. And fulness of days; He should not be cut off as he now apprehended, but should continue to old age, and come ripe to his grave, as ripe Corn is brought to the Barn, ver. 26.

These Promises relating to things temporal, must be understood with the usual Scripture cautions, which assure us that all these things are put in the Believers Charter, but the dispensing thereof left in the hand of their wise and tender Father. With this caution, we may from this purpose, Learn,

1. Godly men, when in a right frame, are taught to look upon their most prosperous condition as tran­sitory, and not their true rest; For, he calls Jobs house but a Tabernacle, not so much because he dwelt in a Tent (for his Children had Houses, Chap. 1.13, 18, 19. and himself, Chap. 42.11.) as because the godly accounted so of their fairest houses.

2. To a truly godly man the charge of a family is of great concernment; so that the peace of it is a promise and great encouragement to him: As this pro­mise to Job imports.

3. As Prosperity and Family-peace and concord therewith, are a great blessing; So Piety hath the promise thereof, which is still fulfilled in so far as godly families may have true peace, whatever be­fal them: So much may safely be gathered from this promise, Thy Tabernacle shall be in peace.

4. It is no small mercy when the truth of a Promise is experimentally confirmed to us; and much more, when we are made to discern that it is so, and made to acquiesce and be satisfied therewith; So much is imported in this; Thou shalt know that thy Tabernacle shall be in peace, Thou shalt discern the accomplishment of this promise, and be refreshed therewith. So also, ver. 25. To discern a mercy is a new mercy in the bosome of it, 1 Cor. 2.12. without which, we may starve beside our food.

5. Such as expect Gods blessing upon their family and affairs, ought to wait on him in the diligent use of means about them; For, Thou shalt visit thine Habitation, or, go about thine affairs.

6. So carnal are our hearts, and so entangling are wordly affairs, though lawful, that without Gods spe­cial leading and assistance, we cannot avoid much guilt in them; For, it needs a Promise, not to sin, when we visit our habitation.,

7. A truly godly man is so tender, as he doth not so much mind success in his imployments, as grace to keep the Conscience undefiled and in true peace. And the obtaining of this will encourage him, what­ever his success be: For, this Promise is an en­couragement to the godly man, Thou shalt visit thy Habitation, and (he saith not, thou shalt prosper, but) not sin.

8. None are in a neerer capacity to go about their imployments in an holy, spirituall, and sober man­ner, then those who have been bred in the School of Afflictions, and to whom they have been blessed; and who so attain this, have an evidence that they have profited by their tryals; For, this Promise is made to Job, upon supposition that Job will not despise the chastening of the Almighty, ver, 17.

9. Albeit neither all the godly, nor only they, have the gift of posterity; but some of them will need other promises, to make up that want, Isa. 56.4, 5. Yet Children in themselves are a blessing, and the more of them the greater blessing, Psal. 127.3, 4, 5. and when they are given to the godly, they are the reward of Piety, Psal. 128.1, 2, 3, 4. and accordingly, should be improved as blessings; There­fore is a promise made concerning those, Thou shalt know also that thy seed shall be great, and thy off-spring as the grass of the Earth.

10. Whatever hazards we be exposed to in the world; yet our times are in Gods hand, to lengthen or shorten them as he pleaseth; Therefore God under­takes to determine, when man shall come to the grave, Psal. 31.15.

11. Albeit, as death is certain, so, it matters not much how the godly be sent away and liberate from their toil and warfare; yet in it self, it is a mercy to die a peaceable death; For, it is a Promise, Thou shalt come to thy grave, which imports not only that he should get a grave, which is denied to many in times of calamity, Psal. 79.2. But that he should get his grave, and die at home. And it is, indeed, a crowning mercy when, after the former mercies, a peaceable and sweet close of all is granted.

12. Albeit the godly lose nothing, but gain much, when by dying soon, they are sent the sooner to Heaven; yet as it is terrible to have our days shortened for sin, Psal. 55.23. so long life is in it self a bles­sing, and is given to the godly for a blessing; that they may meet with many proofs of Gods love; may do much service to him in their generation, and the many times that pass over them; may sow liberally here, that they may reap liberally the reward of free-grace hereafter; and, may get leave to prepare for their dissolution, and the pins of their Tabernacle be taken down insensibly and at leisure: For, it is also a Promise, Thou shalt come to thy Grave in a full age.

13. Albeit all the godly are not continued to old age in the world, yet they are blessed with satisfacti­on in their days, and with ripeness and readiness to die, anger being taken away, doubts cleared, Gods salvation seen, Luk. 2.29, 30. and, it may be also, satisfaction given in some particulars which they longed to see before their death, As Gen. 48.30. 1 King. 1.48. For, this being the chief thing in the Promise, to die in a full age, like as a shock of Corn cometh in, in his season, the promise is performed to every Saint who is ripe for death, let him die never so young.

All these Promises, as they intimate Gods conde­scendence to notice every particular concernment of his people, and how easie it is for him to restore [Page 67] them, if he please; So, they ought to perswade us to draw neer, and keep neer God, that so we may be assured that the performing or not performing of them is in mercy.

THe scope of the first part of the Chapter is to prove that Job had cause to complain as he did; as is darkly expressed, ver. 5. and is to be un­derstood throughout the rest of the verses. And his first Argument, (ver. 2, 3, 4.) from the greatness of his trouble, may be put in this form; He whose great trouble presseth him so hard, as he must seek some ease by complaining, ought not to be censured as an impatient man or wicked. But such is my trouble, as will be found by any who shall weigh it impartially; Therefore, &c. As for the force of this Argument, in general, or, the first Proposition; This may be granted,

1. That men should not bewray their own unsubduedness, by making too much noise about ordinary and lesser troubles; But they should be put to it, be­fore they complain: For Job doth not justifie his com­plaints, if his trouble be not great.

2. That Saints, under great trouble, are tenderly pitied by God, when they pour forth their complaints, to seek ease to themselves; Provided they pour them out in Gods own bosom; As we find Saints have laid their grievous tentations before him, Isa 63.17. Jer. 15 18. But,

3. Albeit God do tenderly pity the bitterness of his Children, as pondering their grievous tentations and great troubles, which extort those distempers and passions from them, and will be far from judging them hypocrites, or wicked men, because of these fits of passi­on, as Eliphaz did: Yet this is withal to be consider­ed; that no greatness of trouble can excuse any im­pertinent complaint against God, or our birth day; but they ought to be mourned for, albeit God look tenderly on them. And herein did Job fail, as God afterward layeth to his charge.

But to follow the words in order; Job, passing the first part of the Argument, wherein the great errour lay, doth prove the greatness of his trouble, (or the Second Proposition) by four instances and evidences thereof. Whereof the first (ver. 2.) is taken from their not pondering and weighing of his trouble. This is indeed but an extrinsecal addition to his trouble, yet he mentions it first, as having at this time brought all the rest sadly to his remembrance, which makes him begin so pathetically as a man over-whelmed, and bring in the other evidences of his great trouble, only to prove that they had not pondered it. For as their former silence, Chap. 2 13. occasioned (in part) that bitter sit, Chap. 3. So now, having heard Eliphaz speak (with the approbation of all the rest, Chap. 5.27.) and not ponder his great affliction, it rips up his wounds so much the more. In sum, his regret imports, That if Eliphaz had weighed his trouble, and felt it as he did, he would have found his com­plaints not equal to his sorrow and trouble; But since he did not so, he could not be a fit Judge of this case, nor be able to comfort him, but would rather increase his sorrow the more. And this is very true, Though he saw Job in great trouble, yet not only did he call it but a touch, Chap. 4.5. but he did not ponder the matter so, as to deal compassionately and tenderly with a distressed godly man; but judging him to be an ungodly and wicked man, did deal cruelly with him. As for the words here, of grief, or indignation, or anger, (for it is the word used by Eliphaz, Chap. 5.2.) and calamity, they may be thus distinguished; His grief may signifie his complaint, and his cala­mity, his trouble of which he complained. And so his regret comes to this, That Eliphaz, who reflect­ed upon his complaint, did not lay that in the bal­lance with the trouble and tentations from which it flowed: For then he should have found that his stroke was greater then his cry. And however Job did err, if this be his mind; (For no stroke upon him did justifie his complaints, already and afterward ut­tered) yet there is a general truth in it, That if we look to the troubles of distempered souls, we will find cause to pity many passions in them, which yet cannot be justified, 2 King. 4.27. But the following verse will not allow us to rest on this distinction: For there both his grief and calamity must be understood to be resumed, and declared insupportably weighty. Now it were contrary to Jobs scope to assert that his complaints were such; For his aim is rather to ex­tenuate, then aggravate those. Therefore if we make a difference (for he speaks of them, ver. 3. in the singular number) his grief may point out his inward vexations and tentations of mind, and his calamity, his outward trouble, which (together with Gods hiding of his face, and their unseasonable silence, and Eliphaz's impertinent doctrine) did so disorder his mind. Both those may come under one common name of tryal (which changeth the speech into the singular number, ver. 3.) and were the causes (me­diate or immediate) of his complaint.

From this purpose, Learn,

1. It is the duty of godly men to maintain their own integrity; Nor is it any evidence that a man doth not stoop under Gods correcting hand, when he will not yield to unjust accusations against him: For, albeit Job was now crushed under the hand of God, yet when Eliphaz reflects upon his integrity, he couragiously replieth, But Job answered and said, &c.

[Page 69]2. When God permits Controversies to arise amongst his people, it may be expected that they will not only contribute to the [...]ul or clearing of Truth, and further manifesting of Errour; But that thereby also mens passions and affections will be rai­sed; yea, and even the weaknesses of the Friends of Truth discovered: For, so appears in this Debate, Not only is Truth cleared, and a gainer thereby, in the issue: But here, in the very entry, Jobs passion breaks out in a sad regret. And though he spake much truth concerning his great trouble (though it cannot be denied that his passion and distemper did heighten it, and make it more grievous) yet he stumbles in the very entry, while he insinuates that his troubles did warrant him to complain as he did: which the Lord doth not sustain, as we heard in the Exposition.

3. It is the duty of such as would be useful, by their counsel to the afflicted, seriously to ponder their case: Not to look superficially upon their troubles, but seriously to weigh them, and that throughly, (or, in weighing to weigh them) in all their ingredients, circumstances, aggravations, concomitants, and ef­fects; and together, in all the parts and branches thereof; whether inward griefs and tentations, or out­ward calamities. Yea they ought to put themselves in the afflicteds stead, before they resolve how to deal with them: For, Job looks for no good at their hand, or that they could speak to his case, who had not throughly weighed his grief, and laid his calamity in the ballance together. See Psal. 41.1. Job 16.4.

4. It is very rare to find a tender consideration of the afflicteds case among men, even when they profess friendship; yea, and are really pious: For, Job may cry, O that my grief were throughly weighed, &c. when he finds few to do it; Yea, his regret insinuat [...]s that his godly friend had not weighed it. A mans own heart (and not a stranger) knoweth its bitterness, Prov. 14.10. Self-love and present ease make the sad afflictions of others to be lightly regarded by many, Job 12.5. Psal 123.4. Corrupt Principles concerning afflictions make others very cruel, as the practice of Jobs friends doth teach. Yea it is not ea­sie, even for a Child of God, rightly principled, and who in his own experience hath known the sharpness of afflictions and tentations, but now doth only re­member it as a thing long since past, to be so sensi­ble of the same affliction in the person of another, as when himself was under it. And therefore the Apo­stles, who were to minister comfort to others, were kept under exercise themselves, 2 Cor. 1.3, 4, 5. This may teach Saints to lay their account that they may be left desolate and solitary, in their troubles, like Owls and Pelicans, Psal. 102.6, 7. that so they may make much use of Christ, who was a man of sor­rows, and acquainted with griefs, Isai 53 3. Heb. 4.15.

5. It is a great addition to Saints troubles, to miss sympathie from friends, or any to give them so much ease and relief, as impartially to weigh their condition; For, this is Jobs great regret, and this did waken all his other troubles on him, that his grief was not throughly weighed by them. See Psal. 69.26. Lam. 1.12. This may warn all who are concerned in the afflicted, that it is no easie task to have to do with them; and that if they sleight them and their case, they must answer to God for causing all their other wounds to bleed. And it may assure the godly, whose lot it is to be mis-regarded, that God will pon­der that addition to all their other troubles.

These verses may be taken up, as the same in sub­stance with the former, thus; It being natural for Beasts to complain when they are afflicted with the want of food, why might not he also complain of [Page 72] his affliction? and his Friends having enough, like Beasts well provided for, could not be sensible of his desolate condition, ver. 5. For he could be content to bear his affliction, if it were sweetned with any thing, But could not force his mind (more then a man can force his appetite) to think that savoury and seasonable, which was nothing so, ver. 6. For now he was made to feed upon these torments, the thoughts whereof would formerly have affrighted him. ver. 7. This interpretation cannot well be admitted; for albeit Job took but too much liberty to complain, yet we cannot justly charge upon him, that he did so utterly abhor afflictions as this interpretation would bear. Therefore, comparing it with ver. 24, 25. I take the verses to contain a second Argument justi­fying his complaint; That he could not but complain of his great trouble, seeing Eliphaz by his Discourse, had ministred nothing which might have mitigated his sorrow, but rather contributed to increase it. For, saith he, (to give a brief sum of the words) I were worse then the wild Ass, or Ox, yea and cruel to my self, if, in this straight, I should not accept any counsel that would prove wholesom food to my mind. ver. 5. But your doctrine, which ye offer as food and medicine to my afflicted soul, wanting the Salt of Prudence and Charity in application, and being (like the white of an Egge) but frivolous and not substantial, cannot but be unsavory and tastless unto me, ver. 6. Especially considering that those things ye now suggest to me to feed upon, in my adversity, are such a [...] he very thought of them, in my greatest pro­sperity made me abhor and tremble at them, ver. 7. Or, (as some read it, and it agreeth as well with the Original) My soul refuseth to touch them, they are my sorrowful food. That is, I cannot now digest those things, they being so sad and sorrowful food for a man in my case.

This censure passed by Job upon Eliphaz's doctrine cannot well be contradicted. For albeit he spake sound Doctrine in some (and but in some) particulars; yet it was very impertinently applied to Job, and up­on an unsound Principle, that he had been a wicked man, and so behoved to begin of new to seek God.

Hence Learn,

1. This Metaphor taken from the Beasts, ver. 5. shews, That even nature it self teacheth men, that they ought to be content when they have what may supply nature: For, Doth the wild Ass bray (out of dis­content) when he hath grass, or loweth the Ox over his fodder? The question imports a Negative, that they will not. And so men who are not thus con­tent, do offer violence to Nature, See 1 Tim. 6.8. As mens anxieties are also thus refuted, Matth. 6.26, 28.

2. As an afflicted soul ought to be sober; so it ought to be very hungry after sound doctrine, and a seasonable word to it ought to be as food, which re­fresheth and strengthneth it; For, so the compari­son imports, that sound doctrine would be to him, as grass to the wild Ass, and fodder to the Ox, over which, if he had it, he would not complain. It is an evidence of an unsanctified trouble, when it makes not the word precious, Psal. 119.71.

3. Every one is not fit to deal with a troubled spirit; For not only unsound doctrine, but even mis­applied truth, will be unsavoury to such; Therefore doth be account his doctrine unsavoury and without salt. See Isa. 50.4. Prov. 15.23.

4. These who would speak a right to souls in trouble, ought to propound substantial doctrine; for whites of Egges, and Moon-shine, or empty airy notions, will not then bear them up; as Job here asserts, Is there any taste in the white of an Egge?

5. Though men speak truth, and substantial truth; yet that is not enough (especially if the doctrine in it self be sharp to flesh and bloud) unless they prudent­ly take up the afflicteds case, that they may speak to the point, and unless there be much discretion and tenderness, much warmness and charity, in applying it; For, through the want of these, the best of Eliphaz's doctrine was but unsavoury, and could not be eaten without that Salt.

6. Such may be the Revolutions of Divine Provi­dence, that what men have greatest antipathie a­gainst, may yet be made their sad exercise, and so or­dinary as their daily food: For so were those things charged on Job, to him; his soul refused to touch them, and yet they were set before him as his sorrow­ful food. This may befal the godly, both in their inward and outward condition; Which may teach them to stoop to a Soveraign Lord, and to labour for dispositions sutable to their condition, whatever it be.

Followeth to ver. 14. Jobs desire of death; which he laboureth to press and justifie by divers Arguments. He bringeth it in upon the back of the former debate, thus, That though they would not give him leave to complain, or desire death; yet, he seeing no com­fort within time, nor hope beside, would take leave. His desire is propounded, ver. 9. That God, who is Soveraign Lord of life, would be pleased to destroy him, and would not measure out affliction by piece-meal, and with a bound up hand, but would let loose his hand and make an end of him, which he might easily do: any death, so it were speedy, being bet­ter (as he thought) then his present condition. This sute he ushers in, and presseth from the ardency of his desire, ver. 8. He had desired it before, Chap. 3. and now, being the worse of their essays to cure him, and of more hopeless of any comfortable issue in this life, his longing after death is increased.

This desire hath been spoken to, in part, Chap. 3.20. It argues great presumption, in limiting of God, and doating on a remedy of his own prescribing, as if it only could serve his turn. And albeit he had the testi­mony of a good Conscience, so that he needed not fear death; yet many desires had been more sutable, then that he should venture on any death from Gods hand; and that (as it might seem) in justice, and when he is already lying under so much of that kind. It teacheth,

1. God is Lord of our life, who can take it away, [Page 73] when, where, and by what means he will; For, so much doth Job's desire import, that he can destroy and cut off, at his pleasure.

2. An afflicted mind is a great strait and pressure, so that many sharp dispensations would be a delive­rance, if they made men rid of it; For, Job's pressure of mind is such, that it makes him account a violent death, a deliverance. They who enjoy peace and tranquility of mind, in sad times, have an easie part of it. And men would beware to make a breach upon their inward peace, by shifting outward trouble. See Matth. 10.28. Many by sinful shifting of trouble, have been brought to that extremity, that many deaths would have been easier.

3. A tentation, once fixed in a broken spirit, can­not easily be pulled out again; For, Job cannot be driven from this desire, on which he hath once fixed, but he presseth it over and over again. Men had need to beware of the first rise of such distempers, and to crush them in the bud.

4. Albeit a Child of God may be pestered and haunted with many sinful passions and desires in his trouble; yet it is his mercy to be kept from sinful act­ings, in prosecution of those desires: For, in the midst of this heat of desire, Job's honesty appears, in that he will not help God to take away his life, how much soever he desire death; but will wait on him, if he may be pleased to grant his desire in his own way. Some sparks of honesty may appear, even in the great­est weakness of Saints.

As to his ardency and fervour in pressing his desire, it hath been spoken to, Chap. 3.21, 22. and that men in their distempers, are very earnest that God would do what they desire, though yet it were, oft-times, a sad judgment if God should grant it, seeing they may, in that case, be apt to desire that most which is most prejudicial to them. Yea, our ardent desires after any outward lot, are, oft times, too great an evidence that we are wrong. To these add,

1. Job's practice holds forth a right pattern, though in a wrong instance, of pursuing our lawful desires; By praying and requesting, for it, and a longing ex­pectation backing the Prayer, and so renewing the sute often, and walking under the delay as they who are afflicted and affected thereby, Psal. 88.11, 12, 13. This being Job's practice in so unwarrantable a desire, it may give a check to our sluggishness in more honest desires.

2. When men give way to sinful tentations, they may, in Gods holy Providence, meet with many oc­casions to entertain them; As Job here longing after death, his Friends disappointing of him adds fuel to the fire, and makes it more vehement, as thinking he was, hereby, confirmed in the equity of his de­sires. Thus tempters of God fall in snares, Mal. 3.15. and hearkners also to false Prophets, Deut. 13.1, 2, 3. This may terrifie men who enter upon a way without a rule and warrant, that they may meet with such snares: and every confirmation they think they meet with, in their way, may humble them, if they consider that God, thereby, gives them up to strong delu­sions.

The second Argument (wherein he appeals to them­selves) is taken from his inability to subsist under this trouble; and, consequently, the improbability of the restitution they promised him, upon his repen­tance. He had no strength that might give him ground of hope to bear this trouble and avoid death, and (upon his repentance) to be restored, as Eliphaz promised unto him. For he had not flesh with sense only, as Beasts have, but with reason also, which sharpeneth crosses; Far less was his flesh of stones or brass (which want both sense and reason) to endure this; and therefore nothing was fitter for him then to resolve for death. As for those words, What is mine end, &c? Some understand them thus; For what end should I live? which is a very sinful questi­on, if God will have us live. Others thus; What evil is in mine end, that I should be afraid to die? wherein can death prejudice me, that I should so seek to avoid it? But it agrees best with the rest of the purpose thus; as if Job had said, Seeing my strength is so disproportionable to my trouble, my end by the ordinary course of nature (especially being so crush­ed) cannot be far off: So that it were folly (suppose I should be delivered) to hope for any continuance of time, wherein I might get reparation of these great evils? or, what can I expect or design in the rest of my short time, that I should seek to prolong it, and not presently desire to die? So doth himself express it, Chap. 16.22. In sum, his Argument is this, He hath neither strength to subsist under these troubles, till he should repent and be restored, as E­liphaz had prescribed; nor could he look for any thing in the declining part of his life, the expectation whereof might encourage him to endure his present troubles, till he attained it. But he had rather lose all the expected good, before he endured the present troubles, waiting for it.

This Argument, thus explained, doth insinuate these Truths,

1. God hath made mans constitution such, as it is easily subduable by afflictions; For, Jobs strength could afford him no hope of bearing through, till he saw an issue on the back of troubles. Man is made weak and more infirm then brass or stones, that he may need and get many proofs of God; and may be afraid to make the strong God his party.

2. Mans time is also so short and uncertain, as he cannot be able to effectuate and compass great things, especially in his declining days, and after he is broken with troubles; For, Job seeth nothing in his end, or to be expected now in the latter part of his dayes, why he should desire to prolong them. See Luke 12.19, 20. Isai. 2.22. Psal. 49.11, 12. & 146.3.4.

3. It is a very sweet disposition, to comply with what we conceive to be Gods will, by stooping to it, Jer. 10.19. As here Job professeth to desire death, be­cause he judgeth, by his own weakness under trouble, that God is calling him to it.

Beside those General Truths, here insinuated, Job's mistakes may afford us further instruction in these particulars.

[Page 75]1. God may give his people many blessed disap­pointments of those sad things which they certainly expect; For, Job expected death, considering his strength, and yet he lived long after. He never ex­pected restitution, and yet his former prosperity was restored with advantage. See Isa. 51.12, 13, Lam. 3.18, 22. Jon. 2.4. Ezek. 37.11, 12. 2 Cor. 6.9.

2. Saints do reckon wrong, when they reckon only by their inherent strength; As Job here did: For God can support them to bear much more then their strength can undertake. 1 Cor. 10.13. Phil. 4.13. Their weakness may prove strength, Heb. 11.34, 2 Cor. 12.10. and stronger then the vigour of others, Isa. 40.29, 30, 31. He can bring them out of a furnace without a singe of their garment Dan. 3.27. and from among Lions, without a scratch. Dan. 6.23.

3. While Job undervalues his end, or any thing to be expected in it, as not worth the waiting for; Albeit he do not speak of spiritual advantages, in order to the Glory of God, the Edification of the Church in all Ages, and his own profit in the School of Affliction; which are of so great excellency and worth, that his troubles were not to be compared with his advantages; as is said to the same purpose, Rom. 8.18. Yet, even in reference to those advantages, of Wealth, Honour, Children, &c. his rea­soning is faulty. For even to be at work under trouble is beautiful in its season; those outward mercies, given as visible proofs of love after trouble, are sin­gularly sweet, were it even but for a short time, and though he should not continue long to enjoy them, as he apprehended. All which may teach us, how unfit judges we, many times, are of what is best for us, and how gracious the Lord is, who asks not our con­sent to do that which will be for our good.

In these verses Job chargeth all his three Friends with deceitful and unfaithful disappointing of his ex­pectation. This charge is propounded in proper terms, ver. 15. — that his Brethren had dealt far otherwise with him then he expected. And it is illu­strated by a comparison, in the rest of the verses. Wherein we are to consider,

1. The Proposition of the comparison, ver. — 15 —20. It is taken from Winter-brooks in those dry and hot Countries, ver. 15. which being full of wa­ter, and locked up with black Ice and Snow, do seem to promise that they will keep that store for another season, ver. 16. But in Summer, when the heat com­eth, the Earth drinketh, and the Sun drieth up, these Brooks, so that they vanish and come to nothing, and their current is not to be found, like a passenger that is gone out of the way, ver. 17, 18. Whence it came to pass that those Travellers (of the posteri­ty of Abraham by Keturah, and Ishmael, Gen. 25.1, 2, 3, 13, 14, 15.) who, with other Easterlings, marched together in troops with their Beasts for car­riage, Gen. 37.25. Isai. 21.13. and so needed much water, were pitifully disappointed. For seeing those Brooks so full in Winter, when they travelled that way, they laid their account to lodge by them in Sum­mer, [Page 77] ver. 19. But not only did they miss of their ex­pectation, but were confounded and ashamed that ever they should have expected such a benefit by them, ver. 20.

2. The Application of the comparison; Which is not only summarily hinted in the entry, ver. — 15. but more clearly put home, ver. 21. Wherein,

1. He asserts they are nothing, or, which is the same, ye are like to it, nothing, as they are. Before, they seemed to be his great Friends, such as he might have expected much kindness from in his affliction; and their unexpected visit might have heightned his expectation: But now, in his strait, he finds that they are nothing, or as good as nothing in respect of what they should have been, and he expected from them, being unfit to play the friends in his strait, as he asserteth, Chap. 13.4.

2. He gives an evidence and proof of this asserti­on, in part; Ye see my casting down, and are afraid. Which some understand thus, as if Job had said; Ye seeing me in want, and being afraid I should be a burden to you if ye were kind, therefore ye estrange your selves from me. But whatever hint there be at somewhat like that, ver. 22, 23. yet I take it not to be the scope here, or that Job would be in direct terms, so bitter and salt. Others take it thus; Ye, seeing me cast down by God, dare not comfort nor justifie me, lest you should seem to reflect on God. This he doth lay to their charge, Chap. 13.7, 8. yet it seemeth not to be so clearly expressed here, save in so far as it may be comprehended under the following General Exposition. Therefore, by comparing this with, Chap. 2.13. I conceive this to be the scope, as if Job had said; Seeing me to be in so great trouble, ye are so astonished and terrified (as may appear from your former silence) that ye have forgot to do your duty, and are dried up in your Prudence and Cha­rity. All ye speak now, flows from minds distracted with terrour and amazement, without considering what ye say.

From the Proposition of the challenge, ver. 15.— Learn,

1. There is, and ought to be, an intimate rela­tion and conjunction among the Professors of Piety; For, Job calls them my Brethren, upon this account, though they had not been otherwise (or possibly were not, at least all of them) related to him by bloud.

2. Where persons are thus related in friendship, it gives ground to expect much kindness one from ano­ther, as their need shall require: For, Job expected much from them, upon this account that they were Brethren.

3. Such is the vanity, emptiness and uncertainty of all things under the Sun, that when God hath a per­son to try, he may expect that all refuges will fail him, and dearest friends will disappoint him; Yea, that no promising thing will do much for him, but that all things will stand by, that the tryal may seek him out: For, saith he, My Brethren have dealt de­ceitfully with me, They have not performed what in reason might have been expected from their friend­ship and intimacy, and from their kindness in visiting me. See Psal. 88.18.

4. It is great cruelty, especially in Brethren and Friends, to fail the afflicted in their need, and dis­appoint them of that help they might expect in such a condition; For, he chargeth it upon them as a great crime, My Brethren have dealt deceitfully with me. And the challenge hath two aggravations and sad in­gredients in it.

1. It is sad when men meet with tryals from Bre­thren and Friends, when these who are friends in the flesh, or are Countr [...]y men, turn Enemies, Matth. 10.35, 36. Much more, when familiar friends be­tray those that trusted them, Psal. 55.12, 13, 14. And most of all, when truly godly friends turn oppo­sites, as Job found in experience. Those exercises the godly meet with, that they may learn never to trust in creatures, but rely on Christ, who will prove a Brother indeed: and that they may take good heed whom they choose for bosome friends, Mic. 7.5, 6.

2. It is a tryal when friends deal deceitfully, not only in not performing what might justly be expect­ed, considering their Bonds and Relations, Amos 1.9, 11. But especially if they proceed herein in a dissimulate way, covering cruel designs with fair pre­tences. In which case the godly ought to wait on God, Psal. 55.21, 22, 23.

Doct. 5. Albeit men, ordinarily, think little of a sin, when it is common; yet in the sight of God, the more are engaged in it, it is the worse, and the more hateful: For, Job aggravates the fault from this, that it was a common fault, My Brethren have dealt deceit­fully with me.

For the similitude here proposed, ver.—15.—20. I shall not insist on what is implied in it; That man is an indigent creature, who stands in need of many things, so that the very want of water may be a sad tryal to him; And, That we ought to acknowledge Gods mercy, in providing those common benefits for us, which in those Countreys were so often want­ing. Now shall I anticipate the Application of the similitude to the present purpose, made by Job himself, v. 21. Only, in general, the words, with an eye to that scope, may teach,

1. Favour in a strait is that which may, in reason be expected from a professed friend; as they expected water from those Brooks. His profession gives ground to expect this; and his profession binds the duty upon him with his own consent; as waters are gather­ed in Brooks, to refesh Men and Beasts. And there­fore it were better not to engage in friendship, then to deceive them that trust us. Yea, in some respect, open cruelty were better, as being more ingenuous and fair dealing.

2. It is an evidence of unfaithful friends, that they fail friends when they have most to do; As those brooks promised much in winter, and failed in Summer when there was most need of them. So did not Jonathan, nor Hushai the Archite, deal with David.

3. The reason of much unfaithful friendship, is, because it wants an inward principle; being but like a winter Brook, and not a Spring: Many pretended friends do fawn upon mens prosperity, when they do not respect themselves, or that which is permanent in them. See Prov. 14 20. & 19 6, 7.

4. The more a man fix his trust, or build his ex­pectation, on any thing beside God, the more hurt and confusion may he expect from it; as they were confounded because they had hoped, and when they [Page 78] came thither, were ashamed. See Isai. 1.29. & 20.5. & 30.5.

5. Unfaithful friends do not, ordinarily, resent the ill of their course, according as it is sinful in it self, and grievous to the afflicted; Therefore doth Job in­sist upon it, and take pains to illustrate it, As the stream of brooks they pass away, &c. that his Friends may notice and consider it more.

From the Application of the similitude, ver. 21. Learn,

1. A man may truly be said to be to be nothing, when he is not what he should be; an useless man may be called a being less man: For, upon this ac­count Job saith, For now ye are nothing. And this may be very sad to many who live for no good use in the world, especially in hard times. See Isai. 50.16.

2. The more we expect from the creatures, and are disappointed, we are the more ready to under­value them; For, now they are nothing, who before did signifie much. Men do, ordinarily, either idolize, or under-value, their friends, or lots.

3. God may so sharply afflict his own dear Chil­dren, as may affright others even to behold and think upon it; For, his dealing with Job made them afraid. Such also were Davids tryals, Psal. 31.11.

4. Distracting fears and amazements are great im­pediments to men; hindering and obstructing the use of their judgment, or their going about duty, in reference to hard lots and tryals: For, this was a root of their failing, Ye see my casting down, and are afraid.

5. God may so support an afflicted Saint, as an on-looker on his tryal may be more affrighted there­with, then himself; For, Job here quarrels them that they were afraid, and endeavours to infuse cou­rage in those who ought to have sympathized with him.

Job having thus reprehended his Friends for their inhumanity and unfaithfulness; He proceeds to ag­gravate those faults, and to charge them home up­on them, from several considerations. The first ag­gravation of their fault (in those verses) is, That he expected but a small favour of them, and yet had not obtained it. Whereas he, being poor, and op­pressed by his Enemies, might have called to them for supply of his necessities; and might, by the laws of friendship, have desired that they would be­stow of their means, or interpose their power for recovering of his lost substance out of the hands of his mighty Enemies, who had spoiled him: and they were bound to have done for him. Now when (as would appear) he did not so much as expect their coming, and when they came, did not desire any thing of them, and the most he expected was only their good and comfortable counsel; they were much more bound to have been tender, and not so cruel to­ward him.

In this challenge and aggravation of their fault, there may be this mistake, That wholesome counsel, tendered in a prudent and fit way, (which is the fa­vour Job misseth among his Friend) is more difficult to give; then to expend either our goods or our life for our friend; (a request wherewith Job had not charged them:) Yet these things are considerable in it,

1. That godly and true friends owe much to one a­nother in their troubles; Not only to supply their necessities (For, he might have said, Bring unto me) and to lay forth of their wealth, to allay the fury of their Enemies; (For he might also have said, give a re­ward, or, bribe, or gift, to the Enemy, for me, of your substance) But even to imploy their power also, in a lawful way, for their relief: as Abraham did for Lot; Gen. 14. For he might also have said, Deliver me from the Enemies hand, or redeem me from the hand of the mighty. Love is a large debt, Rom. 13.8, 9, 10. See, 1 Joh▪ 3 16.

2. It is the property of godly and sober spirits, to stoop and acquiesce in a mean condition, when God calls them to it, without burdening any, so far as may be; For, whatever was the duty of Jobs Friends, and whatever was their practice afterward, Chap. 42.11. yet, for his part, he did not say, Bring unto me, or give a reward for me, &c. he would not bur­den them to uphold him in his former pomp and gran­deur.

3. Unto a right discerner, no outward trouble is any thing so sad as inward exercise and disquiet of mind, For, Job could bear the one without troubling his Friends, but he misseth comfort to his troubled spirit. We ought not to carp too much at outward troubles, lest we meet with that which we will find sorer.

4. It is very great inhumanity in men not to en­deavour to be comfortable, by their counsel, to the godly in affliction, when no more but that is called for at their hands; For, this was the great fault of Jobs Friends. Jonathan dealt otherwise with David, 1 Sam. 23.16. And herein even the poor, who can contribute nothing else to the afflicted, may be very useful.

Secondly, He aggravates their fault in dealing so cruelly with him, from his readiness to take with wholesom counsel. It cometh in by way of preven­tion of an objection that might be moved against his former challenge. They might say, we have not been wanting in giving wholesom counsel (as they alledge they did, Chap. 5.27.) and therefore he complains unjustly. Job replies, that it was nothing so: For, (ver. 24.) if they would solidly teach him, and con­vince him of any errour, he should soon take with it. For, (ver. 25.) true and pertinent discourses are very forcible. But as for their discourse, it was nothing such; being full of untruths, or unseasonably and impertinently applied truths, and so nothing to the purpose, but missing the scope, and therefore could [Page 79] not convince him. For however they should endea­vor to cry him down with arguing; yet what doth it reprove? what solid ground doth it proceed upon? or how is it to the purpose? or how could it take with him? Hence the aggravation of their fault is; That had they to do with a stiffe man, they might have pretended some excuse for their way of dealing: But having to do with a man who would easily be bound by truth, their neglect was the more culpable.

Not to insist how far Job might mistake his own disposition and tractableness, in this hour of tenta­tion, We may, from the General Doctrine, Learn,

1. True Piety disposeth men to receive Instruction, and humbly to submit to it; For, saith he, Teach me, and I will hold my tongue, and thus was he ea­sily convinced by Elihu, and by God. Whereas men wanting Piety, even when their Consciences are con­vinced and put to silence, their wit may be talkative, and studious to invent somewhat to justifie their way. See Prov. 30.32.

2. Grace leads a man to be docile, by convincing him that he is obnoxious to Errour, through Igno­rance, Passion, Self-love, or the like distempers; For, cause me to understand wherein I have erred, saith he. Which, though it doth not imply that he did take with any Errour in this Debate; yet it supposeth that he thought not himself above the reach of Er­rour, and imports his aversion from Errour, and his love to Truth, and his willingness to take with any Information that might draw him out of an Errour. And who so, in the sense of their own proness to err, do make use of means for prevention, or recovery out of such a snare, they are in a fair way to be led in the paths of truth.

3. Challenges or reproofs ought not to be nakedly, and pro impe [...]io only, charged upon any; but they ought to be pressed and put home upon solid and con­vincing grounds, otherwise they will not readily take: For, Job will not be convinced because they say he was wrong, unless they cause him to understand wherein he hath [...]r [...]ed. It is true, some do shelter themselves here, when they are challenged upon many suspicions, which cannot demonstratively be made appear to be true: But that is their own great unhappiness, that they walk in the dark with their wicked courses, and so are deprived of the mercy of being discovered and convinced. Others also see not the clear grounds of reproofs given to them, because they will not see them, or because their Consciences are not awaked to notice them: yet this is a truth which generally holds, that Doctrine should be joyned with Reproof, 2 Tim. 4.2.

4. Naked truth, duly applied, is invincible; Truth will bind a rational man, and much more will Di­vine Truth bind a tender Conscience; For how for­cible are right words? They may be bold who have Truth on their side, and they evidence a wicked dis­position, with whom it doth not prevail.

5. Men may seem very acute in their Discourses, especially in speaking of the depths of Divine Pro­vidence about Saints, who yet, upon an after-search, may find that they do very far miss their mark: For, though their Discourses were arguings, yet he appeals to themselves, What doth your arguing re­prove?

6. It is a very great sin in men, when they have to do with men of tractable dispositions, and yet they are not faithful in giving them counsel or warning; For, upon this account doth Job aggravate the fault of his Friends. It is true, those who have a Calling, must not omit their duty, be the disposition of peo­ple what it will, Ezek. 2.6, 7 Yet when they meet with tractable people, it is a notable encouragement, and an opportunity which cannot be neglected with­out great sin.

Followeth a conclusion, by way of preface to what he is to say in the next Chapter. Wherein he desireth, that since they had so far mistaken him, and miscarried in their discourses, they would give him audience to speak for himself. Here, consider,

First, His Exhortation, consisting of two bran­ches;

1. (Which is more principal) Now therefore be content, look upon me, ver. 28—. As if Job had said; Seeing ye are so far wrong, I desire ye will lay aside your prejudices, and with meekness take a view (not only of my countenance, but) of my case, as I shall present it before you; or, hearken peaceably to my discourse, which shall be a true and lively portraiture of my self.

2. (Which is subservient to the former) return again, which he presseth very seriously, by earnest en­treaty, return I pray you, and by doubling the sute, yea, return again, ver. 29—. The sum and mean­ing of which desire, is, That they might not prece­pitate in this business, nor be blinded and carried on by reason of their being imbarqued in a debate; but that they should reflect, and in calmness take a review of the business

Hence Learn.

1. Reproofs, when they are given upon just grounds, ought to be entertained, and to produce some good fruit; Therefore, after the former sharp reproof, Job comes to advise them to that duty which is the neces­sary fruit of it.

2. Such as would judge rightly of the case of others, ought to hear them patiently and fully, before they give sentence; For, it is supposed, as their duty, that before they be concluded as to their judg­ment [Page 81] concerning him, they be content, and look on him. See Prov. 18.13.

3. Men ought to deal candidly and sincerely, in giving an account of their condition, especially to friends who are apt to mistake them; For, saith he, look on me, intending by his discourse to give them a true Character of himself.

4. Much soberness and love to truth, and much diligence and painfulness, are required in them who would find out the truth in dark cases; For, that they may judge aright in this matter, Job requires that they be content, or patient to hear, and willing to be informed: and though they had taken some view of his condition before, yet he presseth that yet again they will look on him, and that they will return, yea, return again, before they determinately conclude. Our light is of great concernment to us, and therefore had need to be found. It is the Principle of all our motions, and actions, and as the eye, which if it be dark, darkneth the whole body, And as sound light is necessary, so it is difficult to attain; our natural darkness, lusts, negligence, interests, want of love to the truth, and sleighting of it, being ready to hide it from us. Withal, rashness and precipicancy, in our closing with light, or what seems to be light, is very dangerous. For even though men, in such away, fall upon the right, yet it doth not commend them, because it is not any solid consideration of the truth that per­swades them. Rashness is a shrewd evidence that men are wrong; For it is a principle that needs to be reformed, Isa. 32.4. and conclusions are readily such as principles are. These who are rash do only consider what is presently before them, without dis­cerning the future consequents of their way. And finally, When men once rashly engage in a wrong way, they cast themselves upon a snare, that their pride will not suffer them to retire; as here it needs many Exhortations to look, and return again Mans credit is a very dangerous Idol; And Herod will not care to sacrifice John the Baptists life to his credit, if it be engaged in the quarrel. These considerations may teach men (and especially such as labour to impose their way upon others) in looking toward principles and courses, and the snares of the time to which they are exposed, to be very serious and deliberate; Con­sidering what a rare thing it is to find men examine their own way, or suspicious of the inclinations of their heart, when once they are engaged.

5. What ever prevalency it hath with our hearts, to continue in an evil way, because we are engaged in it; Yet it will not bear any weight before God; nor will it serve for a defence or excuse at the day of our accounts: Therefore doth Job press it as a neces­sary (though difficult) duty, return, I pray you, yea, return again. And this may sadly rebuke those who resolve to go on in a course, which they would never have entered upon, had they foreseen, ere they em­barqued, what they now find.

Secondly, Consider the Arguments pressing this Ex­hortation; Which are,

1. For it is evident unto you (or, before your face) if it lie, ver.—28. That is, I shall speak nothing but what is plain and distinct, as if it were set before your face; and so ye will soon discern whether I speak truth or not: And if ye will hear me, a sober debate will soon clear the matter. This Argument presseth the first branch of the Exhortation; And doth indeed suppose this truth, That not only can God easily ma­nifest the folly of erroneous m [...]n, 2 Tim 3 9. But a lie will not long hold [...]oot, if it be well he [...]d t [...] but truth may be soon found out, through Gods blessing on sober debate and waiting on him, if so be Con­science guided men, and they were s [...]eking truth for truths sake. But the issue shewed, both on their part and his, that there may be somewhat that will obstruct the discovery of truth in debates. As,

1. The Friends being already engaged (as hath been said) hindered the discovery of their Errour by any thing he said.

2. Job considered not that his necessity, furnishing him with Oratory and Eloquence, might make a lie very plausible: as may be seen in his endeavour to justifie his desire of death. Parts and Passion, if Con­science do not over-rule, will manage a bad cause strangly; So that parts are a plague, when men im­ploy them in an ill cause.

3. Interest is very prevalent to hinder the fruit of Conference and debate. No argument or debate could bring Jeroboam and his Successours to see the ill of the Golden Calves, till the captivity discussed it. It had been powerful light indeed which would have per­swaded them to quit or hazard a Kingdom, which they had usurped from the house of David. This, as it may teach us to lament the perversity of men, who are ready to detain the truth in unrighteousness; So, also, not to stu [...]ble, albeit debates do nor decide differences among men, till God come and determine where the lie is; as he did in this debate.

2. Let it not be iniquity, ver. 29. Some read it; There shall be no iniquity, That is, if ye will hear me, I freely forgive you all ye have wrongfully said hitherto: Or, do not fear that your hearing of me speak in my own defence, shall be your sin [...] as if ye were faulty in not pleading for the holiness of God, who afflicts me. Others thus, Let there be no iniquity; That is, when ye hear me, let no iniquity, which ye can mark in my discourse, pass without a challenge. But the Translation (to which I adhere) gives us this sense of the Argument, That they should quit their prejudices and hear him, lest, as they had sinned in what they had done already; So, continuing therein, it proved iniquity, or, an heinous sin, and so it pres­seth the second branch of the Exhortation. This teacheth,

1. That the same action which, in some respects, and considered in it self, may be accounted an infir­mity; yet being considered as vested with some cir­cumstances, is before God iniquity: Thus Job accounts their persisting to oppose him, iniquity. This point may be true,

1. In respect of the Principles of a course. It is infirmity when men depart from God, yet they do it not wickedly; Psal 18.21. when they fall in a snare, but through frailty; when they err, but it floweth simply from tenderness of the Conscience, though er­ring. But the same evils may be wickedness, when followed wickedly, malitiously, with an high hand, to serve an interest and reap advantage.

2. In respect of perseverance. An infirmity, persist­ed in, becomes iniquity: it being incident to m [...]n to fall, but devilish to lie still, to fall and not arise, to turn away and not return.

[Page 82]3. In respect of the consequences of persevering in sin: An infirmity faln in, and persevered in, doth not only draw on new sins, but more obduration in the same sin. A backslider turns an hater of such as persevere, yea, a persecuter of them. Thus it was with Peter (though mercy prevented the worst) from denying his Lord and Master, he comes to deny him with an Oath, there after with an Oath and Curse. And thus also Jobs Friends afterward turn more bitter in the debate, and do witness little tenderness by their fre­quent reflections on him. This may dash the Idol of mens credit, and perswade them speedily to re­turn from an evil course; notwithstanding any dis­advantage.

Doct. 2. Though men do, ordinarily, think light of sin, if it be not followed with sad plagues; yet sin in it self is very grievous to a godly man: And if e­ven infirmity ought not to be tolerated, How much more will gross wickedness be hateful to right dis­cerners? For, this is a strong Argument in Jobs ac­count, Return, let it not be iniquity. And thus did Da­vid judge, when he esteemed so much of the pardon of the iniquity of sin, Psal. 32.5.

3. My righteousness is in it, v. —29. This pres­seth both parts of the Exhortation, That they should hear him, and consider the matter again and again, notwithstanding their being engaged, Considering how much it concerned him; his righteousness, which was his only prop and support, being at the stake in the debate. We need not inquire, Whether Job speak here of the righteousness of his person, by imputation of Christs Righteousness, and of his way, by Sanctifica­tion wherein he was Evangelically righteous; or of the righteousness of his cause in debate betwixt them? For both these were conjoyned here, it being the very question debated betwixt them, whether he was a righteous and godly man, or not? And for the strength and soundness of this Argument, albeit Job looked so much to this his righteousness, as made him forget his miscarriages in other particulars; yet in this he is assoiled by God, and declared a righteous man, and being so, it was his duty to maintain it.

Hence Learn,

1. The Conscience of Integrity and Righteousness is a soveraign Cordial and support to a man in trou­ble; For, Job speaks of it as a thing of so great mo­ment, as he may not quit it, My righteousness is in it. So did Hezekiah find proof of its worth, when he was threatned with death, Isa. 38.1, 2, 3. and Da­vid, in his tryals and persecutions under Saul, as ap­peareth from several of his Psalms. This helps men to hold on their way, Job 17.8, 9. For such do walk surely, Prov. 10.9. and have the testimony of their Consciences, and consequently, Gods approbation, to comfort them. Which should perswade us to a fre­quent use of that Prayer, that integrity and uprightness may preserve us, Psal. 25.21.

2 When men are under trouble, they may expect that the testimony of their Consciences, in the matter of their integrity, will be assaul­ted, whether by inward tentation, or outward misconstruction, or both; For, Job, supposeth his righteousness is at the stake here. This may not only be expected from the weakness of mens own spirits, being broken with trouble; from the malice of Satan, who is not satisfied with any out­ward trouble upon Saints, unless he disturb their peace, and weaken their faith thereby; and, from the weakness, prejudices, and corrupt Principles of friends and observers: But even the Lord hath an holy hand in it, for the further tryal and exercise of his Children, So that every thing which is quarrelled in a Saint, under trouble, must not therefore be cast as naught. But,

3. It is commendable in the people of God, to maintain and cleave to their integrity, when it is cal­led in question by tentation from within, and oppo­sition and dispensations from without; For, so doth Job here, notwithstanding he was afflicted by God, and mistaken by his Friends. It argueth great weak­ness, when men subscribe to the truth of every doubt that tentation raiseth. And they may approve them­selves to God, in defending their righteousness and integrity, against tentation, and under greatest dis­advantages, Psal. 44.17, 18, 19. For not only do they, in so doing, bear testimony for God and his Truth, in that particular; but they retain that which will be a strong Bulwark against many other assaults; which Job expresseth well, Chap. 10, 15. If I be wick­ed, wo were unto me.

For further clearing of this Point, It may be en­quired,

1. What course shall we take to be clear off the truth of our integrity and righteousness, when it is cryed down by men, and sad dispensations seem to condemn us?

Answ. In Job's case, where the only thing in questi­on was his Piety, the matter may be cleared by these many Characters of true godliness, recorded in the Word. But for more general satisfaction in all cases, those rules would be observed.

1. Men may be righteous, as to the state of their persons, being justified by faith, when yet some of their actions may be faulty. Every thing that we ought to mourn, for as a sin, doth not alter the state of our persons; but our feet may need to be washed, when our body is already clean. Joh. 13.9, 10. This con­sideration may contribute to solve many doubts ari­sing upon the sense of guilt, and, if well improved, will advance, and not hinder, our repentance.

2. Men ought to beware of turning such Scepticks, as to question whether there be righteousness and unrighteousness, a right and a wrong, in the courses of men in the world; or to be so unsettled, as to quit and abandon every course, as wrong, which is crossed and borne down. No dispensation of Provi­dence condemneth any thing as sinful, which the word accounts integrity. It is a woful way of being above Scriptures, when Providences thrust the Bible out of our hands, and do hinder us to go to the Law and the Testimony, thereby to judge of our own and others cause and way.

3. Men may be heinously guilty of many sins be­fore the Lord, and because of them justly punished by him, immediately, or mediately; And yet may be innocent, as to the instruments afflicting them, and as to the cause of their tryal by men. David, when he is lying in the dust before God, because of his folly and sins of his youth, yet croweth over Saul, as an innocent man, in the matter of his tryal, and suffer­ing. And when God sent Judah into captivity, yet he pleads their cause against the Chaldeans. Thus the [Page 83] Church distinguisheth betwixt her case before God, and before men, in her suffering, Mic. 7.9. and we ought not to confound them.

4. Men may be righteous, both before God and men, in the main point of their tryal; and yet may sin in many accessories, and in the way of managing that which is right. As here, in this case, Job bears all the strokes, and God pleads more against his car­riage then the carriage of his Friends, and yet the issue of all, is, Ye have not spoken of me the thing that is right, as my servant Job hath, Chap. 42.8. It may be enquired,

2. How they who, under sufferings, have a testi­mony of their integrity, in any of the forementioned respects, shall improve it, or adhere to it in a right and acceptable way?

Answ. Here, Job's errour, who managed a good cause sinfully, may give us warning that we are apt to miscarry in this. And therefore these rules are to be observed,

1. Men are then right, and do in a right way adhere to their integrity, when they are so fixed, as they are ready to suffer; and abide a storm, for their adherence thereunto. It is a dangerous case when men are confirmed in their way, meerly because it prosper­eth in their hand; (for what will they do when that Argument fails them?) or when, let a cause be never so just, men cannot suffer any thing for it. And when I speak of suffering, I do not only mean that men, in a righteous cause, do act, in their sta­tions, amidst many hazards, or do resolve to endure trouble, from implacable men, who bring them at under: But that they do not accept deliverance, albeit it were offered, upon their forsaking what is right, Heb. 11.35.

2. Right maintainers of their integrity ought to be no less tender and zealous for it, when sin would assault it within, and so wound the Conscience, then when tryals and outward dispensations would decry it.

3. In this case, also, the Conscience of our inte­grity ought not to imbitter our spirits against God, who exerciseth and afflicteth us; which was Jobs fault, Chap. 40 8. For albeit the Conscience of up­rightness may help a man to courage and confidence in trouble; yet we ought to be humble before God, making as good use of cross dispensations, as if we were unrighteous, and mourning for any thing that God may have to say against us. And this seems to have been Job's way at sometimes, Chap. 9.15. & 10.15. though his passion did, at other times, ouer-drive him.

4. Is there iniquity in my tongue, &c? ver. 30 The sum whereof is, They ought to hear him, for he will speak right things; and if it were otherwise, his judgment and experience would [...]s easily discern it, as his taste doth discern meat; and having a tender Conscience, he would abominate any un­sound Principles, as his taste would disrelish unsa­voury meats. In this matter he is so confident, that he believes themselves are perswaded of it; and therefore propounds it by way of question, posing them, if they judged otherwise of him. And yet he did mistake himself, for, in some respects, there was iniquity (or sin at best) in his tongue, nor did his taste discern the perversity, or, sinfulness, that was in his passionate desire of death, upon which he insists so much in the next Chapter.

Hence Learn,

1. It is duty of godly men, and their property when in a right frame, that their Consciences are very tender touch-stones of their Principles and way; either to prevent their engaging in an evil way, or to cause them relent it, if they be engaged: For, so is here supposed, that there should not be iniquity in their tongue, and that their taste should discern per­verse things. Thus Joseph's Conscience broke the snares laid by his Mistriss, Gen. 39 9. Thus David's reins did instruct him, Psal. 16.7 and his heart smote him when he had faln in an appearance of evil, 1 Sam. 24 5. Hence it is a challenge, that men are not ashamed when they do evil, Jer. 6 15. This may give a check to men who bear down this light in themselves; the doing whereof may soon lead them to do evils, which even Pagans would be ashamed of, Ezek. 16.27.

2. Whatever be the duty of Gods people, or their practice at sometimes, in this particular; Yet there may be great hazard in the best of men their leaning to their own discerning and spirits: For, Job missed his mark here, in venturing too much on this. Our own light, spirits, or impulses, are dangerous guides, seeing we have the Word wherewith we may consult in every thing; and not only are all men lyars, but many things may concurr to corrupt the senses of men in particular exigents. Prosperity may blunt their tenderness, and bribe their light to allow them ease. Desertion (as befel David in the matter of Bathsheba, and Hezekiah in the matter of the Am­bassadours of the King of Babylon) may draw forth proofs of weakness, and good men may miscarry un­der it, especially, when they are not sensible that they are deserted, but the refreshments of prosperity do supply the the room of spiritual life And troubles do readily produce a feverish distemper of senses, espe­cially, when false Christs appears in time of trouble, Matth. 24 22, 23, 24. This may teach us to walk in a continual jealousie of our selves, and not to lean to our own understanding, Prov. 3.5.

The second Argument (which presseth the former, and cleareth it) is taken from that common liberty allowed to all creatures in their strait, to press and long for a possible and lawful out-gate; The sum of it is, as if Job had said; If hirelings, being weary, do long after refreshment, and the end of their task when they shall receive their wages; So may I, under my troubles, long after death (which is the appointed end of my toil:) and that so much t [...] rather, as my task is sorer then any of theirs. In this Argument, Consider,

First, The Proposition of the Argument in a com­parison, ver. 2. That as a wearied servant o [...] hireling longeth after some cool shadow, or the shadow of the night, wherein he may rest; and longeth [...]o [...] the time wherein he may receive his wages; (For to work, as it is in the Original, is taken, not [...]o much o [...] the end of work, as for the reward of it, Psal 10 [...], 20. Jer. 22.13) So migh [...] he long for death, wh [...]e he expected to find the only true e [...]se of his grievances, and reward of his integrity. In this reasoning beside the former mistakes, we may further add,

1. That b [...]ng an hireling to so great and so good a Master, and so uncertain of the length of his day, he ought so to long for the close o [...] it, as yet he pre­scribed not to God.

2. It was his fault to look on death as the only out-gate and shadow from this [...]oil, [...]pe [...]ing that sufficient grace, and proofs of love in the midst of trou­ble, might have rel [...]she [...] him.

3. It was also his fault to eye so much his own ease, and the reward of his integrity and that he [...] rather condescend to what might honour God and edifie others, albeit it were greivous to himself: as was Paul's practice, Phil. 1.22▪ 25. Every one of those mistakes and faults, may afford us Instruction. But further, these Lessons may be observ [...]d in it

1. It pleaseth God to let some of Adam's posterity endure much toil in earning their bread, that they may be sensible of sin, and that others may learn thankfulness, who have an easier lot, though they be in the same guilt, and of the same lump; For, so is held out in the instance of those wearied servants and hirelings. Yea, it is to be marked, that, though many are not put to those hard pinches, yet even the greatest of men want not their own toil.

2. It is ordinary for men not to find rest in their present condition, but they are driven still to look after somewhat they want before them; For, so are servants and hirelings put to desire and look for some­what they want. And this holds not only true of men in great misery, but generally of all men, while they are within time. Contentment with every estate is a choice lesson, Phil. 4.11. Heb. 13.5. and would be more easily attained, if men remembered they are within time, where complete satisfaction is not to be expected, and if they were studying to get the right use of every lot as it cometh.

3. The many tossings and vexations, wherewith the godly are essayed within time, may allow them to look toward death, with submission to the will of God, as a sweet issue, and to make it welcom when it cometh; For, this comparison imports that there is a lawful desire of death, as the servant desires the shadow. See 2 Cor. 5.4. Rom 8.23. A spiritual mind finds many calls thither (though with submission) and therefore do Saints find so many worms in their go [...]ds. Only it should be our care, that a desire to be freed from sin and a body of death do, chiefly, prevail with us to look to that issue.

4. Death will never be a shadow to a man from his [Page 86] trouble, who hath not so walked as he may expect a reward of his integrity then also; For, so much also doth the similitude import; As the hireling looks both for the shadow and reward of his work, so they whō look comfortably on death, must see both these in it. And therefore a desperate desire of death in wicked men, is abominable.

Secondly; we have to consider the amplification and further pressing of this Argument, from his par­ticular case, ver. 3, 4. Where, in stead of inferring from that Proposition, ver. 2. that he might long for death as servants do for the shadow, or more earnestly long for that issue then they do for their ease: He only sheweth that he had greater cause so to long then they had, being more hardly put to it. And to prove this, he holds out the dissimilitude betwixt his case and an hirelings, in two.

1. The hirelings task is ordinarily for a day; but this was much longer, even whole Moneths of vanity, (or, eminently vain, for any fruit of ease or comfort; otherwise, in respect of perfection, all conditions of life are vanity, Gal. 1.2. Psal. 39.5.) and he was made to possess them, as his patrimony and right, as if no other portion were due to him.

2. The hireling, though he work sore in the day, yet he gets the nights rest, Gal. 1.12. But he is trou­bled by night, as well as by day. For after he hath toiled all day long (which is here supposed) his nights were made so wearisome, by Gods appointment, that when he lay down, he longed for day-light, that he might arise, to see if that would bring him ease: and so was made to measure out the evening (as it is in the Original) or, to reckon how long it was to day-light. Yea, he was full of tossings to and fro, or perpetually tossed, inwardly in his mind, and outwardly in his body, through pain and want of rest; and that not for a part of the night only, but throughout the whole night, even to the dawning of the day, so that he got not any sound sleep. See ver. 14, 15. Upon all which this inference is to be repeated, that he might lawfully wish for ease in death. Which, though it was his failing and mistake, as is before marked, especially having to do with God, to whom all ought to stoop, and to be content if they get strength to bear what he layeth on; and it may be justly suspected, that his giving way to distemper of spirit, added not a little to his disquietness; yet his condition may af­ford us these Instructions,

1. The Lord can, when he will, make our life, which we think so sweet, a very great burden to us; and our time, which, ordinarily, slips away insensibly, very wearisome and tedious; For, Job is weary of his life, and his Months and Nights are wearisome. Creature-comforts, of Bed and Board, will not ease us when God hath us to try; which should make us thankful when it is otherwise, and teach us not to doat on time, or our life; For it is of God that all our out­ward mercies prove not crosses.

2. The Lord is more absolute and soveraign over his Creatures, to exercise, afflict, and continue trou­bles, then any man is over his servant and hireling: For, here he made Job's lot more sad then the condition of any hireling is made by man. He is astricted to no rule in those things, but his own will, to which we ought to submit.

3. The coming on, or continuance, of trouble, is not a matter at mans arbitrement; God can make us to possess them, and appoint them to us, whether we will or not. See Psal. 105.17, 18, 19, 20. Jer. 47.6, 7. Which may lead us to eye God much, when troubles stick on, and to look to him alone for ease of them, who can deliver without the consent of enemies, as well as afflict us whether we consent or not. See Job 34.29. Isa. 49.24, 25, 26.

4. Albeit all men, in their best outward estate, are vanity, Psal. 39.5. Yet the Lord is pleased, some­time, to make some men exemplary instances of that truth, of the vanity of all men and conditions; For, so was it with Job, his months were months of vanity, being empty of all comfort, not having any such issue as he waited for, and so disappointed his expecta­tion, and he reaping no benefit by all his toil, as Psal. 78.33. All which vanity, as it may be read in other conditions that look not so terrible like as Job's did; so they who are under such a lot, may read this in it, that, because they see not the vanity and emptiness of every condition; therefore it is made so legible to them.

5 Singular troubles do very deeply affect men, be­cause they are singular; For, Job regrets that he was tossed beyond all others. Yet Saints may read this in it also, that they will be singularly regarded by God under their singular tryals.

6. Gods Providence is so condescending, that the trouble or quiet of every night is appointed by him; For, so Job holds forth, Wearisom nights are appointed to me, when I lie down, I say, When shall I arise, &c? Where he understands God to be this appointer, though he do not expresly name him, till afterward, that his heat grow more warm. It is an evidence of our carnal mind­edness, when we see little of God in ordinary Provi­dences, Psal. 139. were it but in a nights sleep; And our negligence in this brings us to know, by the want thereof, how much we enjoy when we do but little ob­serve or acknowledge it.

7. As trouble makes any time promise more then the present; So changes of that kind will not change our condition, till God come: For, though Job long­ed for the day, being full of tossings to and fro, yet the day-light did not ease him. See Deut. 28.67. It were our wisdom to make the best of our present lot, be it never so hard; for changes (till we be fit for an issue) will but add to our af­fliction.

The third Argument (wherein he yet insists to give an account of his trouble) doth more distinctly tend to conclude the lawfulness of his desire of death. For, whereas it might be objected against his former reasoning; That his trouble and disquiet might in­deed warrant him to seek some ease, but not to press so peremptorily for death: He answereth, That his trouble being irrecoverable, left him no door of hope open but in death; and therefore he behoved to press after that only. The Argument runs thus, as if Job [Page 87] had pleaded; I may lawfully desire that warrantable issue which I see, in the Providence of God, approach­ing toward me, and which hath already irrecoverably seised on me: But I see death thus approaching, and it hath already taken hold on me; Therefore I may desire it. Now that death is thus approaching, he proves two wayes;

First, From the present condition of his body, v. 5. being in his graves-cloaths, many worms breeding in his sores; his body being covered with scabby clods of dust and ulcerous matter running from his sores; and his skin being broken (as the earth is in a drought) in a loathsome manner. From all which it is to be inferred, that he could expect nothing but death.

Here we may Learn,

1. Health and soundness of body is a great mercy, and doth ease us of much vexation and an heavy bur­den; As here appeareth from Job's resenting the want of it.

2. Let men make never so much of their bodies, yet they carry a mass of putrefaction and corruption about with them; and they will come at length to be loathsom spectacles: For, here Job's body be­ing touched by God, his flesh is cloathed with worms and clods of dust, &c.

3. Death and life are in the power of the Lord, and he can, when he pleaseth, bring down to the grave and bring up again; 1 Sam. 2.6. For, so much doth Job's mistake in his reasoning teach us. It was his mistake to conclude that he would shortly die, were the probabilities never so pregnant; since God, by his soveraign Providence, might interpose, as after­ward he did.

Secondly, He proves it from a general Proposition of his case, ver. 6. which may relate especially to the days of his former prosperity (not secluding the days of his whole life, which were, for most part, spent in prosperity) which were more swiftly passed away then the Weavers shuttle crosseth the breadth of the Web; and were spent without hope of recovery. And there­fore there was nothing for him but death; and the fair encouragements they held out, to invite him to repentance, were to no purpose. And so however he complained that days of trouble were long, ver. 3, 4. yet here he complains that his days of prospe­rity were soon over.

From this regret we may Learn,

1. As the days of our life are short, and, being over, are irrecoverable; so men are ready, out of partiality and self-love, to think that good days end too soon, and ill-days, (though indeed short of them) last too long; As Job here regrets the speedy spend­ing of his former days, while he looks on a short while of trouble as intolerably long.

2. Our days of greatest prosperity, or our longest life in the world, will, when it is over, seem but short and nothing; as here Job reckons. See Isa. 38.12. Psal. 90.9. Which may discover the emptiness of time, and of the enjoyments thereof, however we de­lude our selves therewith.

3. As hope is a man's last refuge in trouble; (as here Job, when his days are spent, looks next if any hope remain:) So sense will soon lose hopes, when there is no cause why it should do so: For, so doth Job's sense conclude here, that his days were spent without hope, whereas there was hope in his end. And here men ought to guard, that they be­come not so effeminate and delicate, through pro­sperity, as a blast of trouble will faint their spirits, and ruine their hopes.

The second part of the Chapter may be taken up as an Exhortation to his Friends; and particularly, to Eliphaz, who spake last, in name of all the rest, (for the word is in the singular [...]mber) That, con­sidering his case, that it was irrecoverable, ver. 7, 8— (and he might see it was so, ver.—8.) and that he was shortly to be cut off from all the comforts of time, ver. 9, 10; they would deal more tenderly with him, and not crush him, or drive him from his confidence in God, or feed him with false hopes (upon conditi­on of his repentance) which he never expected to see. But, considering that the following complain [...] is directed to God, we may rather take this also as a desire directed to God, wherein he pleads for pity in regard of his sad case: and, apprehending pre­sent death in its ugly shape, and reflecting upon God's dealing with him, he is forced to cry unto God, that he would pity him, and moderate the extremity of his afflictions; as David also pleads, Psal. 39.13. In it we may consider,

First, His case; which he layeth out before God in great variety of expressions.

1. That his life is wind, v. 7— His former prospe­rity being passed away like a puffe of wind, and his life now hanging by a thread of breath, ready to pass away, and never to return. See Psal. 78.39. Jam 4.14.

2. That his eye shall see no more good, ver.—7. and the eye of him that hath seen him shall see him no more, ver. 8.—That is; He should never enjoy his former prosperity, nor others see him repossessed of it; or, being dead, he should be deprived of all worldly comforts, and of any opportunity of conversing with his former acquaintance.

3. That Gods eye being upon him, he is not. v.—8. That is, being once dead, if God should relent, and desire to see him and do him good, he should not find him; (of which, ver. 21.) or rather, That God thus fastening his eye upon him in anger, would look him to nothing.

4. He illustrates the state of the dead (wherein he expected shortly to share) by a similitude, ver. 9, 10. That as a cloud, being spent with pouring out of rain, evanisheth, and doth not return again; (to wit, the same cloud in number, otherwise, clouds, the same in kind, do return, Eccl. 12.2.) so man, being once spent by trouble, and sent to the grave, can no more [Page 88] return, or have to do with his house and station, then if they had never known one another. In all which Discourse we would not understand Job, as if he were denying the Resurrection of the body, or the good things of heaven after death; For in those things he is very clear, Chap. 19.25, 26, 27. But he is only asserting that, in ordinary, there is no returning, af­ter death, to this life, to enjoy the good things of time, as Isa. 38.11.

Secondly, We are to consider his sute in reference to this his case; which is comprehended in one earnest desire, that God, in afflicting him, would remember, (as it is ver. 7.) this his frailty; and how soon he would be shaken out of time. By Gods remembring (which is spoken of him after the manner of men) we are to understand his pondering and weighing of his condition, and his strength to bear it, as Psal. 78.39. and his giving proof of his affection, by helping, pitying and relenting toward him, as he found his need require: as the desires of afflicted Saints are, elsewhere, summarily comprehended in this one word, Psal. 74.2.

From this whole purpose, thus explained, we may Learn,

1. The true means of getting ease in troubles and grievances, is, neither our reasoning with men, or with our selves; but, our laying out of our case be­fore God; As is Job's practice here. Without this, our counsels in our own hearts will not diminish our sorrow, Psal. 13.2. See also Gen. 25.22.

2. Trouble, when sanctified, contributes not a lit­tle to make common truths be well studied, and sen­sibly pondered: For, so doth Job, in his trouble, speak so sensibly of the frailty of his life, and his estate in death: Whereas want of exercise makes nauseating and unfruitful hearers, even of the most precious truths.

3. The things of time are indeed good things; as Job here call's them. See also Luk. 16.25. They supply many of mans defects, and prevent many of his anxieties. They are evidences of the goodness of God, Matth. 5.44, 45. especially to those who are themselves pure, and to whom the use of those things is sanctified by the Word and Prayer, 1 Tim. 4.4, 5. Tit. 1.15. Which should teach us to esteem more of them, and of God for them; to look upon straits and penury as sent to cause us see our sin, in under-valu­ing those things; and to beware of abusing those good things.

4. Death cuts man short of all his earthly enjoy­ments, Relations, comforts, &c. For, then man shall see no more good. The eye of him that hath seen him, shall see him no more. As the cloud is consumed, and vanisheth away; so he that goeth down to the grave shall come up no more. He shall return no more to his house, &c. The time will come when a man shall see none of those things, to which his heart is now so much addicted. So that we do but weave the Spiders Web, when we make such things our confidence and delight.

5. However the people of God have hope of eternal life; yet death is so dreerie and dark a step, essayed but once for all, having vast Eternity at the back of it, and shaking us loose of so much; that it cannot but be dreadful to go through it under a cloud: For, so doth Job reckon, while, upon this consideration, he pleads for pity, and a moments quiet use of what he was so soon to leave. To die is a lesson which we should early study and mind, Psal. 90 12. Not only that we may make sure that we have true grace, (which may be much questioned then) but may walk spiritually in the exercise of substantial Piety, and depend on God for much sense, or much faith, at such a time.

6. God, dealing in anger, is so dreadful a party, that even a look of him will destroy, and bring the creature to nothing; For, saith Job, Thine eyes are upon me, and I am not. See Psal. 90.11. & 80.16. & 104.29. Therefore Gods anger is that which ought chiefly to be deprecated in afflictions, Psal. 6.1. Jer. 10.24. And they ought to consider how much they are obliged to him, who find life in the light of his countenance, Psal. 80.3.

7. Man's frailty, when he is sensible of it, is an Argument pleading for pity before God; Nor is our weak, frail, and crushed condition any disadvantage, when well improved; For, in the faith of this doth Job plead with God, by laying his frail condition before him. O remember that my life is wind, &c. See Psal. 78.38, 39. & 103.13, 14. Deut. 32.36. 2 King. 14.25, 26. Isa. 57.16.

8. The best way of praying for the ease of our griefs, is, to commit our case to Gods affectionate considering of it, and to trust his wisdom and love with the answer: For, so doth Job sum up his desire, O remember, saith he, that my life is wind, &c. When we thus trust God, every necessity, which we cannot over­take, hath a mouth to plead with God, for a favourable and tender regard to be had of us.

9. As the creatures do hold out much of God; so man may be minded of his frailty by studying many of them; So much doth Job mind us here, while he points at the clouds, ver. 9. as so vive an Embleme of mans frailty; as we find, also, the flowers and grass (Isa. 40. Psal. 103.) and other Creatures, made use of to inculcate the same. We need not want matter or occasion for spiritual thoughts, so long as we have the creatures about us, to look upon.

These are sound truths to b [...] gathered from these words. Only these cautions should be taken along in all this pleading.

1. We must not be so peremptory with God in any sute, as to fret and rage if we get not our will; As we will find Job doth in the sequel of this Discourse. The Children of God ought so to pray for ease, com­fort, or temporal mercies and deliverances, as be­lieving it will be well, whether they get their will or not, and as resolving, if they get not what they desire, to study more humility, and not to carp.

2. We ought, and may lawfully, with Job, plead our frailty before God; Yet so, as that we refuse not to bear what he will support our frailty under. For, in this he was faulty, that, though he was sup­ported, yet, he was not satisfied. Our laziness, or love to ease, or our want of spare strength, beyond what is presently imployed, must not furnish us with Oratory in our sutes, or with complaints, if we be more hardly put to it then we would. See 1 Cor. 10.13.

3. We ought not to make our burden insupportable, by apprehending that which God doth not intend in our trouble; as Job apprehendeth death here, in all its outward disadvantages, when yet he was not to be [Page 89] essayed with it at this time. Our own apprehensions are, very often, the life and sling of our crosses, Isa. 51.13.

4. We ought so to plead for Gods remembring of us in our low estate, Psal 136.23. as yet our bitterness do not insinuate any complaint of his forgetting or not noticing of us (wherein Job was sometimes faulty) but that these our Prayers be joyned with thanksgi­ving, Phil. 4.6.

The second Argument, whereby he pleads against his being so sore afflicted, is taken from the incessant­ness of his trouble; and that, when he expected but a little ease in his Bed, his trouble was augmented by affrighting Dreams and Visions. His expectation is set down, ver. 13. That, being wearied with sitting up, he imagined to find some comfort, and ease of his complaint, by his Bed and Couch; Either to ease his body and pain (which caused his complaints) by lying there; or (as the following verse cleareth) to inter­rupt his complaints, by sleeping a little while, which would have comforted him. Unto this is subjoined, [Page 91] ver. 14. his disappointment; That when he lay down, not only was he tossed with pain and want of rest (as he hath regreted, ver. 3.4.) but when at any time his eyes went together with sleep, God did terrifie him with Dreams and Apparitions; and so new trouble was added to what he had formerly. What these Dreams and Visions were, it is not needful to enquire particularly. It sufficeth to know that they were affrighting, and so added to his af­fliction.

What Job's failing [...] were in this case, will come to be spoken to, on the following verses.

Here we may Learn,

1. Leave to rest in our Bed is a very special mercy, and will be acknowledged as such, by those who know how sad it is to want it; For, [...]b looks on it as a great case, if his Bed should comfort him, and his Couch ease his complaint. Sleep is acknowledged as Gods gift, Psal. 127.2. and the want of it sadly regreted, Psal. 77.4.

2. Truly humble Saints will acknowledge the mean­nest mercy, were it but a moments b [...]eathing under trouble, though it be not removed; For, Job would account it a mercy to get his complaint a little sifted, by sleeping for a little while, Albeit his bands would not thereby be loosed; yet breathings and intermis­sions are looked on as a favour, Our pride, which repineth when we get not full deliverance, doth hide the mercy of a day of small things; which yet (being observed and acknowledged) might prove the little cloud that brings the plentiful rain.

3. Trouble makes men restless, expecting ease in every change, which yet only one change can bring; For, so Job, being disquieted when he sate up, expect­ed and said, my Bed shall comfort me, &c. It is a mer­cy when our present case in trouble is so moderated, as we can acquiesce and submit to bear it, without seeking ease in changes, as persons in a Feaver do by changing of Beds. And a restless tossed minde is much to be pitied, and will be pitied by right dis­cerners. And those who are under that cross, ought to to study what is their true ease, lest, forgetting their resting place, they seek rest where it is not to be found.

4. Probable means will not ease troubled minds, till God give the command, and their tryal be per­fected; And then even improbable means will do it: For, Job, looking for ease, misseth it. So did Joseph's trouble go on, notwithstanding his dealing with the chief Butler, till his word came, Psal. 105.18, 19, 20. It is God who commands deliverance to his people, Psal. 44.4. and till that command come forth, we may look for peace, and behold no good, &c. Jer. 14.19 and the harvest may pass, and the summer end, and we not be saved. Jer. 8.20.

5. There is no common favour we enjoy, were it but sleep and quiet rest, but God is to be depended on, and acknowledged, in it; For, as he giveth his beloved sleep, Psal. 127 2. So, saith Job, Thou scarest me with dreams, &c. that I cannot sleep. We little consider how far Gods bounty and care, in those common mercies, doth outstrip our Prayers and depen­dance; and how many crosses he could let loose up­on us in these common things. See Jer. 31.25, 26.

6. It is the duty, and advantage, of the Lords peo­ple, to take every lot they meet with out of his hand; For, whatever hand Satan, or Job's sick temper and melancholy spirit, had in these dream [...] and visions; yet, saith he, thou scarest me with dreams, and ter­rifiest me through visions. Even when we find evid [...]nt causes in nature for our distempers, we ought yet to look up to the God of Nature. And we will never attain a spiritual use, or comfortable sight, of our case, till we ascend thither.

7. It may be the lot of Gods people, not only to be exercised with incessant trouble, Isa.. 38, 12. (in which case breathing times would be sweet;) But to have new troubles added to the former, when they are expecting ease from them; For, Job, expecting ease in his Bed and Couch, hath affrighting dreams and terrifying visions, super-added to his former sorrows. This may affright men from being unruly under their present Rods, lest they get sharper rods added to them.

8. The Lord may permit his people to add to their own trouble, by promising themselves ease, that so their disappointments may heighten their afflictions; For, Job's Dreams and Visions, are so much the more bitter, as he said, my Bed shall comfort me, my Couch shall ease my complaint. Who so study sobriety, in their expectations under trouble, do take away much fuel from the flame of their own bitterness and discontent­ments.

The third Argument, whereby he pleads against his being so afflicted, is taken from the hard shifts to which his trouble did drive him. These are recorded here as the result of his restlesness, of which he had complained, ver. 13.14. That he was so incessantly tossed, sleeping and waking that he turned desperate: So that, were the matter in his option, he had rather be strangled, and die a violent and ignominious death, (yea, his soul choosed, and desired it very earn­estly, rather) then thus to live without any intermis­sion of pain, torture and vexation. And he had rather be dead then have his bones (as it is in the Original) which only were now left him, the flesh being con­sumed away, Job 16.8. and to which also the pain had reached. ver. 15. And although some may so inordinately love life, as they would have an eternity of it; yet he loathed his life, and would not live al­way, ver, 16—. The meaning whereof is not bare­ly this, that he declined to continue always and eternally in this life; (For to d [...]sire that, were to wish what is impossible; and to decline it, would speak little of his haste to be gone:) But that he loath­ed to live any longer at all; A moment of longer con­tinuance being an eternity to him. O [...], the meaning is, (as the words will also read) That he was so full and weary of his life, that it should never be, at any time, that he should desire to live; nothing he could ever meet with in time, should make him en­amoured of life.

This is, indeed, a fit of very great despair, yet so bridled, as he dare not hasten death unto himself, though he would gladly be at it; as not casting off hopes of the life to come.

[Page 92]And it teacheth,

1. Much oppression will make wise men mad, and constant continued troubles, and disappointments of all expectations of case, may drive serious and sober men to hard shifts: For, Job gives this as the result of his former restless condition, So that my soul chooseth strangling, &c. A day of tentation will discover strange things, and involve men in sad perplexities.

2. Even the breasts of the most godly, and the spirits of strong Believers, have seeds of despair in them, which may break forth under tryal; as here we see in Job. Which may teach the godly to be humble in their walking, that they be not led into tentati­on. And may affright the stout-hearted, who, when their Consciences are wakened, may meet with this, or worse.

3. However there be an inclination in corrupt men, who have their portion in this life, to have an eternity of time, and to live always in it; Yet God, when he pleaseth, can make their being in the world their greatest burden: For, so it was with Job, I choose strangling, and death rather then my life; I loath it, I would not live alway.

4. It is Gods way with his people, not to over-charge them with exercise; but when they are over­driven, he will moderate his dealing: For, Job's scope in laying before God this his desperate fit, is to plead that, since he was so over-charged, therefore God may be pleased to pity, and not deal so severely with him. See Isa. 57.16. Psal. 99.4. Job 37.23, 24. Only, we would take heed that, by our unbelief, misconstruction, impatience, &c. we do not make our lot insupportable, when God hath not made it so. For that will be no argument to plead for pity, till first we be humbled for it, as our weakness. Psal. 77.8, 9, 10.

5. The Lord so orders the tentations and conflicts of his people, as even when they are in the height of their fits; his grace doth, one way or other, appear in them: For, when Job would most gladly be at death, yet he dare not cut off himself. So, my God (which is the language of faith) is the doubters desig­nation of God, in the height of his diffidence and com­plaints. Psal. 22.1. Isa. 49.14.

Beside the sin of despair, in this discourse, these failings may further be marked, which ought not to be justified, and may be drawn to our use.

1. That by expecting ease (as is marked on, ver. 13, 14.) and meeting with disappointment, his heart swells at his condition, and so he falls in the snare. Humility and sobriety would prevent much vexation and toil to us, and cut off many tentations.

2. That he speaks his tentation so broadly, and without any reluctancy, (as appears from his doub­led and fervent expressions) as his confirmed judg­ment. It is too much that a rash word of diffidence and despondency escape us, although faith and repen­tance presently follow after, to recal and correct it. But it is more gross, when he spake and abide by it, as if we had reason for it. See Jonah. 4.8, 9.

3. That he contemns his life, and any moderation in his affliction, calling all that was left him, his BONES: when yet God (in whom we live and move, and have our being,) had great glory in preserving such an exhausted man, amidst so many pressures and perplexities. Much of Gods glory may shine in many of our lots, wherewith, notwithstanding, our peevish hearts are not satisfied.

4. That he was so peremptory in his own opinion, that death was his only desirable issue; as if he were wiser then God, who had carved out another lot for him. It is our duty to believe, That God hath innumerable issues, for his people, in his hand; That he can make any thing he pleaseth an issue to them; and, That issues prescribed by our selves (particular­ly, that of death) when we are in perplexity, are, or­dinarily, none of the best.

5. That he measures all things by his present hu­mour; as if, because he now loathed life, therefore, he would never hereafter, in any case, desire it. Little do Saints know what changes God may work (as in other things, so) in their dispositions and in­clinations; and cause them see and acknowledge mercy, where they could find nothing but bitterness.

Upon this his desperate resolution and choice, he in­fers a sute, ver. — 16. That, seeing his days were vanity, therefore, God would let him alone. The meaning whereof is not so much this; That, consider­ing how eminently vain his days were made by trou­ble (which he regrets, ver. 3.) the Lord would let him alone, or, forbear to afflict him so sore, and let him find some moderation. But we are to understand it rather thus (which agrees best with his humour, expressed in the words preceding;) That, since it was in vain, and to no purpose, that he should live any longer, or his days be prolonged; therefore, God would let alone and forbear to take any more care of him, that so his miseries might put an end to his life.

Whence Learn,

1. Tentations may come to that height, that men dare utter them as their Prayers to God; and they will cause them undervalue, and pray against, graci­ous Providences; For, Job here makes a Prayer of his tentations, and prayeth against Gods preserving of him, which elsewhere he commends, Job 10.11, 12, 13, as it is commended also and acknowledged by David, Psal. 139. We have need to take heed to our spirits in Prayer, and not to lean to our own [...]kill in our desires, especially under tentation; lest we de­cline our own mercies. And to assure us that we are in a right frame for Prayer, we ought still to joyn Praise with our Prayer, Phil. 4.6.

2. Mens life and being depends so on God, that if he but withdraw his hand, they are gone; and so long as he is pleased to preserve and uphold, they subsist: For, Job reasons that there needs no more to cut him off, but that God will let him alone, See Act. 17.27, 28.

3. It is not a sufficient reason why God should take away the life of any, because they think their days are vanity, and that they live to no good purpose; seeing God may have wise reasons for continuing them, when they see them not: Herein Job's arguing was faulty, Let me alone, saith he, for my days are vanity. For Job was never more useful to the world and the Church in it, then when he thought his days were vani­ty. Many in all ages, have blessed God for the edifica­tion they reaped by what befel him in these his vain days.

4. Mens selfishness, and their not studying of sub­jection to Gods soveraignty, do breed them much toil, and occasion many distempers; For, albeit, it [Page 93] were true, (as Job thought, and the Church com­plains of her case, Psal. 89.47) that his days were vanity, yet there is no reason why therefore he should be let alone, and permitted to die. For,

1. God sends trouble that he may discover to us that we are but vanity, Psal. 39.5, 6, 11. and why should we decline to learn that lesson, because of toil?

2. Mans days are, oft-times, no less vain, in re­spect of sin and want of true happiness, Psal. 39.6. then they are made vain by trouble; and yet we complain not of the vanity of the former, because it is without toil. And therefore why should we murmur, if God make us sensible of it, by this super-added discovery of vanity in our days?

3. When God pleaseth to single out any of his people, to make them eminent examples of vanity, for the instruction of all others; (as the Church, or Jeremy in her name, complains of singular afflictions, Lam. 3.1.) why should the clay decline to be disposed of as the Potter pleaseth?

Some do understand what is spoken, ver. 17, 18. as depending upon the former sute, ver. — 16. As if Job had said; Why wilt thou not withdraw thine hand, and suffer me to perish? For of what worth is man, [...]or wherein can he be useful to thee, that thou shouldest put so much respect upon him, as thus constantly to visit and preserve him; and that, though thou tryest him, to bring out what is in his heart, yet thou wilt not cut him off; as if he were worth thy care? If this were the interpretation, it might hold out those sound truths which are agreeable to the tenour of the Scriptures.

1. Man is so low and base, that he can claim or crave no respect from God; What is man, that thou shouldest magnifie him?

2. Though man be thus base, yet God doth indeed respect him, and by his greatness make him great; For, God doth magnifie man, and set his heart upon him, and doth visit him every morning, &c. Beside his redeeming, regenerating, and saving of some men; he doth magnifie all, by creating of them, by setting them above the rest of the creatures, and bestowing acts of constant favour upon them, and giving proofs of his care of them. Lam. 3.23. All which are no less beseeming his fulness to give, then they are unlike us to receive them.

3. The right study of this magnifying mercy of God will contribute to abase man yet more; For, then it should be, What is man, that thou shouldest magnifie him, &c? See Psal. 8.4. & 144.3.

4. Self-love in men is a great undervaluer of spe­cial mercies; so that they will esteem of nothing they enjoy, if they be not satisfied in whatsoever they desire: For, it was Job's fault, if all those mercies were now bitter to him, since he was not taken away from his present toil.

5. No unworthiness in us ought to hinder ou [...] clo­sing with freely bestowed mercies; For, it had been ill argued, That, because of mans baseness, (What is man?) therefore, God should cast away his care of him, and not magnifie and set his heart up­on him, &c.

But this Interpretation will not be found to be the genuine sense of these words, if we consider that Job's scope in this complaint, i [...], to regret his eminent troubles, and not to commend magnifying and sin­gular favours: and that what he speaks in general, ver. 17, 18— of Gods magnifying, setting his heart upon man, and visiting him, is instanced particularly, in his trying man every moment ver.—18. and in vi­siting himself, in particular, so assiduously, and not departing from him, so that he could not get leisure to swallow down his spittle. Therefore I take up those three verses (with the other two that fol­low, to the end of the Chapter) as Job's fourth Argument against Gods afflicting him so sore; It con­sists of two branches, the sum whereof is; That he could conceive no reason why God so afflicted him, if it were not either to try him, by the exercise of fa­therly correction; and so better him and bring him neerer to himself: Or else to punish him for sin, not as a Child, but as a Malefactour. Now Job con­ceives that neither of these were sufficient reasons for afflicting of him thus. Neither were these afflictions needful to try him, ver. 17, 18, 19. nor the fit way of pursuing a quarrel for sin, ver. 20, 21.

For the first branch of the Argument, it is spoken of man in general, ver. 17, 18. and applyed to his own case in particular, ver. 19. The meaning of the words may be taken up diversly.

1. Thus, As if Job had said; Of what worth is man, that thou shouldest put so much honour on him, and evidence so much of thy affection to him (v. 17.) as to take constant notice and care of him, and trou­ble thy self with him, to be still trying and bring­ing him neerer to thee? (ver. 18.) Therefore, in my particular, do not vex thy self with me, so as to hold me constantly going with trouble, that I cannot so much as get leave to breath, or swallow down my spit­tle, ver. 19.

2. Thus, If Job had said; Man is not so eminent or terrible a party, that thou needest magnifie him so far, as to enter the lists to strive with him as an equal party to thee, (as David said, in another case, 1 Sam. 24.14.) Nor needest thou set thine heart upon him, or be so resolved to contend with him, or make such a great and serious business about him (See Job 34.14.) as to be constantly and momently visiting him with afflictions and tryals; For, in my own par­ticular expei [...]ience, I find it insupportable, that thou wilt not so much as take thy hand from off me, till I draw my breath; nor is it needful that thou shouldest so hotly pursue me.

This last I take to be the most genuine sense of the words. However, both tend to one purpose, though differing in the Explication of particular words.

Therefore, from the whole, Learn,

1. Gods taking pains upon man to try him, is in­deed an honour and respect put upon him; For, what­ever [Page 94] Job's meaning be, it is certain God doth magnifie man, and set his heart upon him, by way of honouring of him, when he visits and tries him. For hereby he saith that he counts him of worth that pains should be taken upon him; Mans tryals do discover and bring forth his graces, if there be any in him, that they may be commended; And, whether he have grace or not, or his graces be eminent, or not; yet tryal tends to the good of those who improve it aright: And to the godly, it is a token and evi­dence of love, Rev. 3.19. And this is the right way of looking upon tryal.

2. As at all times men should be humble; so, espe­cially, trouble should discover unto man his unwor­thiness to be dignified by any favour, and his weak­ness to contend with God: For, in both these respects, Job in affliction cryeth out, What is man that thou shouldest magnifie him, &c? Neither is he worthy of that honour, nor a party for thee to make such a busi­ness about him. And he speaks the more sensibly of this in general, ver. 17, 18. knowing so much of affliction in his own experience, ver. 19. If favours will not humble man, and discover his impotency and indigency to him, which needs such frequent supplies of favour; God will make trouble abase him, and, by putting him in fear, cause him know himself to be but man, Psal. 9.20.

3. Though man be thus weak and worthless, yet God is pleased to take notice of, and pains upon him; For, though it may truly be said, What is man? yet God doth magnifie, and visit, and try man. Beside what man may need, of Gods contending with him, though he be weak; (of which after) His worthles­ness commends God; who takes pains on him; his being precious in Gods eyes makes him honourable, Isa. 43.4. and God, by taking pains on him, makes him of worth, and excellent.

4. The Lord, if he please, needs not take much pains, nor make much ado, to try man and bring him down; For, What is man that thou shouldest magnifie him, &c. and try him every moment? Less then that will serve his turn.

5. Any breathing under trouble is a great mercy, and engageth them to patience who get it; For, Job's complaint is founded on this, that he had not so much as a breathing time, and that God would not depart from him, nor let him alone, as to trying and vexing of him, even till he swallowed down his spittle; which may either point out a short time, so much as he might draw his breath in, as Job 9.18. Or, it points at the nature of his disease, which so infested his throat, that he could not well swallow down his spittle or any thing else; Or, at the case of one in an affright­ment or perplexity of heart (such as his case was) which, for the time, will hinder them from so much as swallowing down their spittle. However, when many do unreasonably complain on far less ground then Job had, such a disposition and practice calls for more trouble, to tame them.

6. A short time under trouble is very tedious to the afflicted, especially if his tryal be sharp; In this case, he is made to cry, How long wilt thou not depart, &c? Every moments continuance of the trouble of such, is an addition to it; and God, in due time, will take notice of the continuance, as well as of the greatness, of their trouble, Zech. 1.12.

But beside these truths, insinuated in this plead­ing, we ought to beware of these failings and mi­stakes.

1. The whole Argument, in its branches, is de­fective. For though God needed neither afflict Job thus, for tryal, nor for punishment; yet he might afflict him upon another account; not only to give a proof of his power in supporting him under all these pressures; but to manifest also his Soveraign Domi­nion over him; as God himself doth plead his own cause, toward the close of the Book. So that our not seeing a reason of Gods dealing, doth not prove his dealing unjust; and our not remembring of this makes many a needless quarrel

2. Whiles he thus declines and pleads against his sore trouble, he doth, withal, decline that searching tryal and exercise, which is an evidence of blessed­ness, Psal. 94.12. which puts so much honour upon the tryed man, evidenceth so much love to him, and doth him so much good, being well improved. We are, ordinarily, so addicted to sense, that we can re­lish nothing but what is pleasant. But our leaning to our own wills and inclinations will, readily cause us forsake our own mercy. For the most refreshing proofs we get are, ordinarily, brought about by these means and lots which we like worst.

3. Though Job plead that all this sharp usage was not needful for his tryal; yet the Lord found it ne­cessary. Yea, the event cleared, that had not Job been so sharply tryed, neither had he discovered so much of his weakness, nor had the strength of grace ap­peared so eminently in him. Man may need more searching afflictions then he himself will condescend unto; whether for discovering of graces, or for pur­ging out of corruptions, which he would have spared.

4. His passionate Expostulation, ver. 19. How long wilt thou not depart from me, &c? though it was extorted from him by the violence of his affliction; yet it savours too much of disrespect towards God. And when men are passionate and disrespective in their ad­dresses to God, it evidenceth the sinfulness of their way whatever reason they seem to themselves to have for what they say.

Followeth the Second Branch of the Argument, wherein Job pleads against Gods afflicting of him thus, by way of punishment for sin. His naming of guilt and sin calms his spirit, and makes him argue very sweetly. The sum of his plea may be taken up thus, as if Job had said; If thou be pursuing me for sin; Then either thou dost so, to convince me of it; and I do humbly take with it that I have sinned: Or to have satisfaction from me for my fault, otherwise, thou wilt destroy me? Now thou knowest I cannot make [Page 95] an amends: And withal, it cannot stand with thy goodness, who art the Preserver of men, to destroy a Penitent, taking with his sin and inability to satisfie justice. And therefore, why dealest thou so hardly with me, and dost not rather make up the friendship by a free pardon? For, otherwise, I will soon be undone and cut off by thine hand, and then thou wilt have missing of me. In all this reasoning, there is a very Evangelical strain, only his Expostulation is grounded upon a mistake, that he would be cut off and die, i [...] God did not take off his hand presently; whereas, however he was kept under it for a while longer, yet he did not sleep in the dust by it, but escaped safe. And withal, though the way of reason­ing be sweet, yet it was, also, a mistake, that God was pursuing his sin by this stroke.

In this Argument, Consider,

First, Job's carriage in reference to his sin; con­sisting of a confession of it, I have sinned; and a disclaiming of any ability to make an amends for his fault to God; What shall I do unto thee?

Whence Learn,

2. No mans uprightness, who is a meer man, doth, in this life, consist in sinlessness; But the most sin­cere have sin in them, and days of affliction will dis­cover their sinfulness yet more: For, in this distress, Job takes with it, I have sinned.

2. A man may very well maintain his integrity be­fore God, and against the imputations of men, though yet he find sin in himself; For, so did Job, he maintains he is an honest man, though he grant also, I have sinned. For a right discovery of sin is an evidence of our sincerity and integrity. Only we would take heed that our failings be not such as are not the spot of hi [...] people, Deut. 32.5. Or, such▪ blots as (how­ever they may be where grace is, yet) are not con­sistent with upright walking; Nor failings flowing from a wicked principle and disposition, Psal. 18.21 Nor even infirmities faln in without contradiction from the renewed part within us, which we own as our self, disclaiming our corrupt part, Rom. 7.18, 25.

3. Such as are indeed sincere, notwithstanding the [...]r sinfulness, will not only find and know their sin; Isai, 59.12. but will make Conscience of con­fessing it to God in such a way as may speak their sense of it: For so doth Job here, I have sinned. And albeit the confession be general; yet, flowing from a deep sense, it speaks more emphatically then particular expressions, as testifying the sense of sin to be above words, See Jer. 14.20. Luke 18.13. This confession is necessary and required, not for the informing of God, who knows our thoughts afar off; But, That the sinners own heart may be the more af­fected with his own sin, while he dwels upon the thoughts thereof, when he confesseth it, and shames himself before God for it; That free grace may be honoured, by the sinners proclaiming of his unwor­thiness, and that he hath no refuge but grace; That way may be made for pardon, according to the tenour of the Promise, and the sinner may hereby find ease, See Psal. 32.3, 4, 5. Jer. 3.12, 13. 1 Joh. 1.9.

4. When sin is taken with and confessed, by a sincere man; he will not judge it a matter to be dal­lied with; nor his confession a sufficient exoneration: But he will look upon sin as a matter of great conse­quence, and account it a very serious case, how to find a remedy of that woful snare wherein he hath brought himself; For, unto his Confession, it is subjoyned; what shall I do? as being willing and ready to do any thing he could, to ease himself of that burden. See Acts 2.37. and though men at ease do, ordinarily, pass this matter of guilt lightly, as thinking to satis­fie God with a general and [...]perficial confession; yet a condition of trouble (such as Job was in) and a tender wakened Conscience, meeting together, will drive them to other thoughts.

5. It is an evidence that a man is truly affected with sin, when he is ready to submit to any terms God shall put upon him, for removal of his sin, if it be within his power to perform: For, this Question, What shall I do? imports, he will prescribe nothing to God, but if God enjoyn, and he be a [...]le, it shall he sweet to him to be about any thing, so be he may be rid of sin and guilt. So much also is imported in these Questions, Act. 2.37. & 6.30.

6. Albeit men be bound, and able also, to do some­what to their neighbours for reparation of any wrong done to them by their sin; and albeit they be bound to do somewhat about their sin toward God, in re­penting for it, Act. 2.38. being thankful, when they are pardoned, and watchful, that they fall not in new provocations, Joh 5.14. Yet they can do nothing, by way of price of satisfaction, to God for their sin; For, this Question What shall I do unto thee? imports this, that he can do nothing to rep [...] the [...]ju [...]y done to God by his sin. Hence, Serious conviction for sin will put a man from all conceit of his own merit; and sensible confession of sin must be joyned with sen [...]e of inability to make any satisfaction, I have sinned, what shall I do unto thee? which is far from the practice of those hypocritical pretenders, Mic. 6.6, 7.

Secondly, Job's apprehensions of God; whereupon, notwithstanding his sin and inability, he grounds his plea. This is imported in his pleading with God un­der the name of, the Preserver of men. This is true of God, in respect of his gen [...]ral Providence, that he preserveth man and beast, Psal. 36 6. And as he is the Saviour, or, Conservatour of all men, so especi­ally of them that believe, 1 Tim 4.10. His scope, in this compellation of God, is to plead, that since, by his efficacious Providence, he preserveth mankind, therefore he would not destroy him who takes with his guiltiness. Where we may observe a double mis­take in this pleading: For neither was he destroyed (as he supposed and feared) but continued a monu­ment of Gods wonderful care and preservation; Nor yet doth it follow that, because God is the Preserver of men, therefore, he may not destroy any of them when he pleaseth; For his preserving of them is an act of his Soveraign good pleasure.

From all which we may Learn,

1. As all Creatures, having a dependant Being, do need continual preservation; [...]o man (beside the consideration of his being) is so weak a creature, and so obnoxious to many hazards, that he could not subsist in the world without a continual preserving hand about him: As here is supposed.

2. As God alone must be the continuer of that being which he hath given; so he is most sit for that undertaking: Having infinite power to support and guard men; wisdom to prevent and ward off incon­veniences; [Page 96] Patience, to suffer their peevish humours, which might provoke him to cast off care of them, &c. beside his special love and interest in his own people. Therefore is he called, the Preserver of men.

3. It is useful and necessary, especially in a time of tryal, that Saints do know God, what he is, and do retain right thoughts of his properties and opera­tions; Therefore Job, in his tryal, fixes on this, that he is the Preserver of men.

4. Even those more general and common notions of God, taken from his common works of Providence in the world, are of great use to be studied by the people of God in an hour of tryal; As here Job studieth his be­ing the Preserver of men. For not only are these comfort­able to the godly, as flowing from special love to them: But even when, at any time, they are driven from more special grounds of love, whereupon faith might build, (as is not seldom the lot of godly, when the foundations seem to be destroyed;) it is their wisdom to make use of those, and, upon the account thereof, clame and cleave to him, till more comfortable grounds appear to them; As David clames, in his d [...]sertions, to Gods taking him out of the womb, and his care of him from his Mothers belly, Psal. 22.9, 10. And here there will be need that we guard against our pride, which will be ready to rej [...]ct all these grounds of faith, because we can get no other.

5. The people of God, through their weakness and mistakes, are, oft-times, ready to look upon Gods dealing as inconsistent with his properties, or what is recorded of him; For, Job brings in this designation of God as a ground of his following plea, that God, being the Preserver of men, should not deal so severely with him.

6. Whatever God do to his people, or whatever their sense judge of his dealing; yet faith in the pe­nitent is allowed to have comfortable thoughts and looks of God, and to feed on his sweetest Attributes under sadd [...]st d [...]spensations; And to believe that, even when God seems to destroy, he is the Preserver of men, though they cannot reconcile this with the sense of his present dealing: As Job here doth in his plea. And indeed there is not only ground to be­lieve the preservation and safety of a sinner, taking with his sinfulness and desperate of a remedy in him self (which was Job's present condition) by vertue of that other righteousness, Rom. 3.20, 21, 22. the Go­spel coming to intercept and prevent the execution of the Law-sentence; whereby the sinner becomes most safe, by being thus undone: But, even when the Lord seems to pursue such a Penitent, it is to be believed that he delights not in their destruction or prejudice, Lam. 3.33. nor intends it always, when they appre­hend it, as the Church pleads. Hab. 1.12. Nor will he destroy such, though it may seem good to him to take them out of the world.

Thirdly, His Inferences upon these grounds; wherein he pleads against his sore afflictions, and for some other issue of the matter then yet he had found.

His first Inference, ver.—20. is by way of pleading against Gods present dealing with him, making him the Butt of his indignation; (alluding to what be said, Chap. 6.4. See also Job 16.12. Lam. 3.12.) by reason whereof he was become a burden to himself, or weary of his life, as ver. 15, 16. & Chap 10.1. and left to himself, and on his own hand. The sum of this Inference, is, as if Job had said; Lord! since thou delightest in friendship with thy people, and to mani­fest thy self to be a Preserver; Why dost thou thus pursue thy own penitent servant, to destroy me? For thou knowest that thou wilt sooner destroy me by this usage (as already I am become an insupportable bur­den upon mine own back) then bring me to make any amends for my faults. And therefore why dost thou take this course, which seems so contrary to thy Name and Titles, and which is not the way to re­conciliation and friendship, but to ruine me?

Hence Learn,

1. As for this way of pleading, by challenging and questioning of God, Why hast thou set me, &c? Albeit it be not sutable that dust should speak in such terms to God; yet herein he is not only to be pitied, as be­ing under a tentation; but his vehemency is not to be too rigidly censured, as flowing from love seeking friendship with God. Love hath much boldness, and is allowed to be very importunare.

2. Gods being a party in anger is a very insuppor­table bu [...]den to a sensible and tender soul; For, that is the sad regret here, Why hast thou set me as a mark against thee, to spend the Arrows of thy wrath upon me? See Job 13.24. This is a stroke sadder, to a right discerner, then all strokes beside, or then if all the world beside were against a man, Psal. 3.5, 6. & 109.28. Happy are they who are affected with this as their burden; for many never mind it, who have best cause. And (if I may add this also) it is sad addition to this (already) insupportable burden, when tentations, and apprehensions of Gods displea­sure, drive us to bitterness against God. When we are not only a mark against him, pierced by his Ar­rows; but our spirits turn also to be against him, by our b [...]tter resentments of his dealing, Zech. 11 8 Job 15.13. It would be more easie to tender souls, that God seemed to be against them, if they could love him for all that. But this crowns their misery, when, apprehending God a Party, they turn head again, and become bitter. It is a mark of Saints honesty to bewail this, when they can do no more, Job 9.18. Lam 3.15. And the humble may, from this conside­ration, plead for a relenting of Gods hand, see­ing the friendship will never be made up, till he be first kind.

3. Tentation and weakness, in a time of tryal, will raise and bring up many false reports of God; For, however Job's afflictions were eminently sharp; yet God was not so far against him in wrath, as he apprehended. See Isa. 40 27, 28, &c. & 49.13, 14, 15. It is a special mercy to find wisdom, whereby to dis­cern our case without mistakes We will, ere all be done, see much cause to complain of our infirmity, that mistook God when he was good, Psal. 77.8, 9, 10. And they are happy who cannot but believe love, and have sweet thoughts of God, in every lot; and do not, by their own mistakes, imbitter their own crosses, but do reckon that the harshest of dispensa­tions may consist with love, and flow from it.

4. As tentations will soon make a mans life his burden; So a mans self when he seems to be rejected of God, is a very heavy burden; to have himself to answer and care for, in all things. In both these [Page 97] respects, this is the consequent of Job's sad appre­hensions, so that I am a burden to my self, wearied of my life, and left by thee, to take charge of my self. This may teach us, as not to doat upon our life, so to be sensible of what burdens God holds dayly of us, and to study dependance on God in all things, not provoking him to let us feel our own weight.

His Second inference, ver. 21. —is, That, since God was a Preserver; and neither his satisfaction, nor Gods stroke for sin, could make up the friendship; Therefore he desires that God would put an end to the quarrel; by pardoning his guilt, and taking away his sin, in its pollution and sad effects.

Whence Learn,

1. The only way for making up of peace betwixt God and sinners, is, by free pardon, and the Lords passing from the quarrel, when men are sensible of their sin and inability; For, Job finds no issue, un­less God pardon his transgression. See also, Psal. 32.1, 2. And this affords us great encouragement, that when neither any thing we can do, nor any stroke inflicted by God, can make up the friendship, there is yet another way of attaining it, by Gods free pardon.

2. The grossness and heinousness of sin will not hinder Gods pardoning of them who come to him, in the due order, to obtain it; For, Job supposeth here, that he pardoneth even transgression, or, rebellion, and iniquity, or, crook [...]d perversnese. See Isa. 1.18.

3. Albeit pardon cannot be merited by us, but is the free gift of God through Jesus Christ; yet only those sinners are pardoned, who, coming to God through Christ for pardon, are sensible of their sin and inability to rid themselves of that burden; as Job declareth he is, ver. 20. and who do so esteem of pardon, that they cannot want it, and are most solicitous about it, as a priviledge without which they are undone: So much doth Job's pathetick question impart, And why dost thou not pardon? By such God will be looked on as singular, because he pardoneth iniquity, Mic. 7.18.

4. As the filth and pollution of sin must be abhor­red, and pursued, by every pardoned man; so it is the power of God alone that can effectually remove it: For, so much is imported in what is subjoyned to pardon, of taking away iniquity, not only by pardon but by renovation, which he seeks with the former; and seeks it to be done by God, who alone can remove it. If we do not employ the power of Christs death, for Renovation and Mortification of sin, as well as the price of it for pardon; Law-convictions and dis­coveries will but make sin more alive, Rom. 7.8, 9. and our pollution will continue and grow, notwithstanding our diligence and pains.

5. When Sin is pardoned, and Renovation en­deavoured, it doth not only bring peace with God, but ease also (if not an out-gate) of all afflictions for sin; For, so much also is imported here, when he pardoneth transgression, he also taketh (or, makes to pass) away iniquity, in its sad effects and punish­ments inflicted for it. So iniquity is taken for the punishment of sin, Gen. 19.15. Psal. 31.10. & 49.5. It is true, pardoned men are not alwayes freed from afflictions; yet, being pardoned, the sting and bitterness is taken out of them, 1 Cor. 15.55, 56. Isa. 33.24. A pardoned man may sing of blessedness in the midst of his troubles, Psal. 32.1, 2. & 144 15. For then troubles come for necessary pro­fit, so that it were a prejudice to want them, how humbling soever they be. Heb. 1 [...].10. They are fraught with love, sweetened with the hope of glory, Rom. 5.2, 3. and do occasion many gracious visits from God, Psal. 31.7 It is a plague upon men that they follow not this method in their troubles, of pressing, first and chiefly, after pardon of sin, which would turn saddest storms into Summer days; whereas they seek unto many refuges in their difficulties, for­getting their resting place.

Job shuts up these his Inferences, with this con­firmation of his plea, (ver.—21.) That if God did not grant his desire, but would still proceed in a course of severity; he would indeed be crushed and cut off thereby, but the Lord (so to say) would himself re­pent it, and would miss poor Job, when he had de­stroyed him, and seek him early to do him good, but should not find him; and so (speaking after the manner of men, and upon an impossible supposition) he should repent that he had dealt so severely with his poor servant.

In this pleading, Learn,

1. Job's mistake, that he would presently die, if God withdrew not his hand; doth tell us, That our apprehensions do breed us many crosses; wherewith we will never really meet.

2. His mistake, that, in the case wherein he is, he will die, if God relent not, is yet grounded on this general verity; That however we think lightly of sin, yet a wakened Conscience, wanting pardon of sin and reconciliation, and pursued with strokes and wrath, will soon over-charge a frail creature, even to the cutting off of his life, if God interpose not; For Job being in the condition himself describes, convinced of sin, pursued by wrath, and not pardoned, it was only the power of God that prevented this consequent of all this, Now shall I sleep in the dust. And God is pleased oft-times, to put his people to those pinches, that they may think seriously on death, and provide furniture for it.

3. It is the duty and property of faith to keep the Covenant-style, and take a Covenant-look of all their lots, how terrible soever they be; For, though Job be dreadfully tossed, now when he apprehends he is passing over the Bar of death; yet he takes a Gospel look of it, and gives it the Gospel-name, a sleep.

4. Faith in the truly sincere will not, and ought not, quit its grip, although it obtain none of its desires; But, though strokes & wrath pursue even to the death, and sense, Friends and all outward probabilities, say, God hath cast off: yet, faith will believe love, and that God will own them, although he should seek them after death, and shew wonders to the dead; as that question, Psal. 88.10. imports. For, so doth Job reckon; If I (saith he) shall sleep in the dust, thou shalt seek me in the morning, to do me good, and make good thy Promises to me: His scope in which arguing, is, That, since God must be faithful in his Promises to his people, though he should seem even to destroy them; and seeing it is not his ordinary way to shew wonders to the dead, in bringing them back to life again, that he may be kind to them: Therefore, he pleads that God would relent in time, before he should destroy, and then miss him. And as this in­stance repoves them who do not believe in lesser [Page 98] d [...]fficulties; So it may encourage them who, in dead­ly extremities, are thus bold and hazard fair on God.

5. This arguing, that it shall be (speaking after the manner of men) matter of grief to God, when he shall seek him in the morning, and he shall not be; doth teach, That Christ is not a little concerned how it fare with afflicted humble sinners, fleeing to him. Though they seem to bear their burdens all alone; yet he is deeply concerned in his glory, and by his promise, to be the refuge of such oppressed ones. They are so dear to him, by reason of his purchase, and his office and charge, whereof he must give an ac­count; that if it were possible they should perish, he would be a loser, and that irreparably. And however they may outwardly perish; yet they shall go to ruine with his affection, and their dry and scattered bones shall have a room in his heart. This may remove all jealousie from them who love him, and yet seem not to be beloved of him. For a pursuer is upheld, Psal. 63.8. otherwise he could not pursue. Only his love is not fond, as creatures love is; but the expressions thereof are ordered by Infinite Wisdom. His love to us will not withhold what may try us, how unplea­sing soever it be; He delights to make such discoveries of his grace in us (such as Job manifests here) by his hiding of his face; He can let us apprehend what may make our tryal compleat, and yet knoweth how to hinder it from taking effect, and give us a blessed disappointment; and, He can let a Believer essay the dark passage of death in his exercise, and yet bring him back from the gates thereof.

IN the very entry, Bildad contradicts and repels all Job's defences as empty and vain; challenging him that he should think to bear down his Friends, and the truth they maintained, with aboun­dance and vehemency of idle discourse, like a strong wind hurrying all before it that comes in its way: and wondering how Job can insist so long on that which he was weary to hear, and which, it seems, his anger and indignation forced him to interrupt. Thus doth he judge of all that the holy man had said in his great distress and perplexity. And if we look upon this Doctrine in general, abstracting from his mis-ap­plication, it wil teach,

1. Opposition unto truth, though it may be very violent, and make a great noise; yet, it will be but in vain and ineffectual, like a strong wind, which breaks it self upon a Rock, but doth not overthrow the Rock: So much doth his general Assertion, though erring in the Application, im­port.

2. As it is a sin to engage in Errour and an ill [Page 99] course; So to persist therein is intolerable, and zeal against them who do so, is very laudable: For, had Bildad been right and Job in the wrong, it had been a commendable evidence of his zeal, to expostulate, How long wilt thou speak these things? and the words of thy mouth be like a strong wind?

But if we look upon this challenge as coming from a man, who himself was in the errour; and as reflect­ing upon a afflicted Saint, and his serious Dis­courses, though mixed with some passion and frailty; It teacheth,

1. Afflicted Saints ought not to limit or prescribe any end to their own tryals; but to resolve that they will have one assault upon the back of another, till their tryal be perfected: For, no greatness of affli­ction on Job, no sharp usage by Eliphaz, and no Apo­logy on his own hehalf, can hinder Bildad from an­swering, and setting sorrowful meat before him of new. Such new assaults should tell us that God hath yet more to discover and try in us.

2. Every renewed assault upon Saints will have something in it to give it an edge, and add to the bitterness of what they lay under former [...]y; For, al­beit, Bildad repeat only what was said b [...]ore by Eli­phaz, yet it hath this to sharpen it, that it is spoken by another then Eliphaz, and so Job must [...]mo [...] of his Friends against him. This sharpning and quick­ning of our renewed tryals is ordered by God, to keep us from formality and carelesness under them.

3. The Children of God, in their tryals, may ex­pect not only hard usage from God himself; but to be hardly allowed audience by others in their complaints, or get a good construction in what they say, that so they may be fully tried on all hands: For, so doth Bildad carry toward Job and his discourses; How long wilt thou speak these things? and the words of thy mouth be like a strong wind, full of violent impetuous passion, but without any thing of reason? Not only are the godly to lay their account to be mocked by the wicked in their troubles, Psal. 69.10. but to be a fear to their acquaintance, Psal. 31.11. and to have their godly friends, not only mistaking, but, very angry at them; as here. This the Lord doth, That he may wean his people from applause; That he alone may have the glory of supporting them under all those loads superadded to their burdens; And, That by such examples as these, we may be armed for such a tryal, to have many godly friends on our tops, and condemning us, not only in a particular cause and de­bate, but even in our personal state; As here they dealt with Job.

4. Passion, prejudice and mistakes, will breed ill constructions and misrepresentations of things, which would appear otherwise to the impartial observer; For, from these causes it flowed that Bildad so judgeth of Job's discourses, which were true and serious, though mixed with frailty. Prejudices do indeed hinder the sight of truth, and our right estimation of things. And while we charge every consequence that may follow upon a principle, upon the maintainer of the princi­ple, as if that consequence were expresly intended by him; while we charge every thing as a design, upon a man, that his way leads to; and, while we judge that such and such persons, or persons so and so dealt with by God, cannot have a good cause, we will ne­ver judge right. And therefore jealousie over our selves, and love and calmness in reference to others, are requisite, if we would judge righteous judgment.

In these verses, Bildad (in the second place) makes application of this Doctrine, concerning Gods justice, to Job's own case; And exhorts him that, in stead of quarrelling what was inflicted on his sons or him­self, he would seek the right use of it, in hope of restitution of himself who was not yet cut off. The meaning of the words shortly, is; That, as if he had been a seeker of God, and an upright man, God would have preserved him from troubles, So, if yet he would seek God timously and humbly, ver. 5, and would endeavour a sutable disposition and car­riage, beseeming a seeker of God, ver. 6.—God would not lie by from helping of him, as he seemed to do; but would appear, and make his estate and family, (wherein he walked righteously) to prosper, ver.—6. Yea, for as small and low as now he was, God would make his latter estate increase above his former prosperity, ver. 7.

This Doctrine is leavened with the common errour of all those Friends; That true Piety will either keep off affliction, when God hath a man to try; or take off the affliction, before the tryal be perfected. Yet, laying aside his mistakes, useful thing [...] may be gathered from this Doctrine. As.

1. Quarelling, ordinarily, hinders mens use-making and improving of their sad lots; Therefore doth Bil­dad wisely (upon his own supposition and prin­ciples) call Job from quarrelling justice, in what was done to himself or to his sons, to seek unto God.

2. Seeking of God and Piety should not be laid aside, or cast off as useless, notwithstanding any lot that may befal us; For, notwithstanding all that God had done to Job, or his family, Bildad still ex­horts him to seek unto God. This is Satans great de­sign in all troubles, to drive us to disrelish Piety, 2 King. 6.33. Psal. 73.13, 14. from which if we be preserved, we are more then conquerours. And it ought to be our care, under such lots, to try, not only if we be following Piety, but if we be accounting it good so to do, Psal. 73.28.

3. Such as are truly pious and penitent, and so lie neerest a comfortable issue from troubles, are here described by very genuine characters.

1. They seek unto God, as their chief refuge in all distresses; So that nothing presseth them, but they take it as a call to go to God with it, and they will not let their work lie upon their own hand, so long as there is relief, ease and clearing of their case, to be had in God, or from God, as Gen. [...]5.22.

2. They seek unto God, betimes, especially under affliction. They make haste and delay not to do their duty, as Psal 119.60. And they are instant and di­ligent with God, according as their necessities press them. For afflictions are sent not only to call us to seek God, but to be diligent in it, and to rouz us up from laziness and formality.

3. They are taught to have high and reverent thoughts of God, whom they are ready to forget and sleight when they are at ease; For, then, God is the Almighty.

4. They become humble under Gods hand, not swelling in pride because they are afflicted, but stoop­ing to the dust before so great a party; For, they make supplication (which is the way of the poor, Prov. 18.23.) to the Almighty. See Jam 4.10.

5. Whatever testimony they have of their integri­ty; yet free grace is only their claim in all their ad­dresses to God; For, they make supplication, which, in the Original, further imports, an imploying of, and having recourse to, grace alone, in their di­stresses.

6. They ought also to make Conscience of joyn­ing a personal upright frame, and walk, with their addresses to God; For, they must be pure and up­right; Pure, as to the sincerity of their heart and dis­position, and upright in their conversation. See 2 Tim. 2.19. Psal. 66.18. Where these are, they not only presuppose and evidence personal reconciliation, which portendeth good to the person, whatever his lot be, But they testifie that the man is seeking God sincerely for a right end, and will improve the re­turns he gets, to the best advantage, and not consume them upon his lusts, Jam. 4.3. As also, that his af­flictions have been blessed to him, to draw him to this purity and sincerity, if at any time he have formerly swarved from them.

[Page 102]7. As they ought to be holy in all manner of con­versation, 1 Pet. 1.15. So especially in their behavi­our in reference to their domestical affairs, for the advancing whereof, men are most ready to take sini­struous courses; and among their domestick and in­timate relations, where, usually, men take greatest liberty: For, their habitation must be the habitation of their righteousness, an house which they do not build up by iniquity or unrighteousness, Hab. 2.12. and wherein they walk righteously, Psal. 101.2.

Doct. 4. When men are brought sincerely to seek God, they ought to manage their saddest lots with hope in God; For, upon condition that Job will fol­low his counsel, he allows him hope, notwithstanding all that had befaln him. See 1 Sam. 30.6. Psal. 42.5, 11. Job 35.14. And this hope is most necessary, not only to the honouring of God, but to prevent the blasting of our diligence, and crushing of our endea­vours, through discouragement.

5. Albeit sincere seekers of God are not allowed to expect that all that is promised here shall be always performed within time; For, it is not to be expected that God will always make their habitation prosperous in the world, nor yet that he will, from the small beginnings and appearances to which they may be redacted by affliction, raise them up to a pro­sperous condition, beyond whatever they formerly en­joyed: (both which seem to be implyed in that com­parison, v. 7.) Yet thus far the true seeker of God may lay hold on these encouragements.

1. That seekers of God have the promise of all these, to assure them, that what they receive of them, is in love, and that none of them shall be withheld, in so far as is for their good, Psal. 34.10. See 1 Tim. 4.8. 1 Cor. 3.21, 22, 23.

2. That, however sense may say, God is asleep, and doth not regard them, Psal. 44.23, 24. Yet he is really awake for them that seek him, and careful to cause all things work together for their good, Rom. 8.28.

3. When the Consciences of the godly are calmed, and they have a testimony that they are seeking God and approved of him; so soon doth their dark sky clear up, and all their lots (how hard soever) do look amiably upon them; For, then they will dis­cern that God, who seemed not to notice them, is doing them good, and that they are in a way of pro­spering, though continued under trouble. And as opened eyes will make the godly discern much advan­tage, in that very lot, wherein, before, they saw no­thing but terrour (as it befel Hagar. Gen. 22.15, 16, —19. and Elisha's servant, 2 King. 6.15, 16, 17) So neerness unto God is the way to come by this com­fortable sight.

4. God is pleased, sometimes, to single out some of his people, and make good all these promises, concerning temporal deliverances, unto them; Not that all should expect the like, but that, hereby, they may perceive that neither power nor good will are wanting in God, to bestow these blessings upon them, if it were for his honour, and their good, to receive them. And as the Lord doth eminently plague some in the world, making them an example to all them who live ungodly, though yet all be not plagued as those are, 2 Pet. 2.5. So his fulfilling of those temporal pro­mises to some is for the encouragement of all the godly, though yet they may be straitened in these al­lowances. And thus we will find that, for those ends, Job himself had all verified unto him that is here promised, Chap. 42. though not (as Bildad pro­pounded it) upon the account of taking with his being an hypocrite, and beginning of new to seek God sincerely; nor yet as an ordinary favour, and common to all.

5. If God have a purpose to deliver his people in this world, his power can make wonderful alterati­ons in their condition; So that from very small be­ginnings (which are not to be despised) he can won­derfully raise them up, and repair their losses with advantage; as is held out in that promise, v. 7. which was made good to Job in due time. See Ezek. 36.11. And therefore, albeit Saints may not always expect temporal deliverances; yet their lying low needs not cut off their hopes, Ezek. 37.11, 12. Psal. 68.13. For God can raise the dead, Isa. 26.19. can work won­ders on their behalf, Exod. 15.11. and restore them with wonderful advantage.

6. Whatever any Saint finds wanting in the per­formance of any of those temporal Promises, within time, shall, once for all, be richly made up at the end of time, when both wicked and godly shall receive the full and final reward of their way, and when all the Promises, as well as all the Threatnings, shall be exactly accomplished.

Doct. 6. Among other tryals, Gods dispensations may be a sharp tryal to the godly, and seem to write bitter things against them, and to give advan­tage and occasion to those who judge hardly of them; For, here, Gods sharp dispensations, and the not ful­filling of those Promises to Job, gives Bildad occasion to judge him not to be a seeker of God. And though it was his mistake; yet it puts Job to sharp exercise, and sometime alarmed his passion, Job 19.5, 6, &c. And as the Lord hath promised that undoubtedly there shall be a discussion and clearing of this questi­on, Mal. 3.18. So mens stumbling at those sad lots of the godly floweth from their ignorance,

1. Of Gods wise love, who will affl [...]ct, most sharply, those whom he affects most tenderly, Revel. 3.19.

2. Of his deep counsels and purposes, who will conveigh special proofs of love to his people, even by those means, giving meat out of the eater.

3. Of his holy justice, in laying those stumbling-blocks (of the afflictions of the godly,) before the world, that all those may justly break their necks, who judge of a way, not by a rule but by events and success.

To make the former Exhortation more effectual, [Page 103] Bildad proceeds (in the third part of the Chapter) to prove their common Ten [...]t, That calamities do prove a man to be wicked, or, an hypocrite; and so endeavours yet more to refute Job's doctrine; In th [...]se verses, we have his way of probation, which is from the testimony and content of Antiquity. They living much about Moses time (who hath such expres­sions concerning mans lif [...], Psal. 90.10. a [...] Bildad hath h [...]r [...], ver. 9) he den [...]s Job to search int [...] An­tiquity in all generations, for finding light in this matter; who will affi [...]m ( [...]s he holds o [...]t in his following Doctrine, ver. 1, &c.) that God punish­eth none, as he did him, but wicked men and hypo­crites, v. 8. And to ex [...]it [...] h [...]m to this sear [...]h, he sub­joyn; two Reasons to the Exhortation.

1. That Job's life and theirs being so short and transitory, like one day, or a passing shadow (See Psal. 102.11. & 144 4.) they could not attain to so much knowledge as their Fathers, who lived long, no [...] c [...]uld they know experimental conclusions otherwi [...]e, th [...]n by consulting with their experience also who had lived b [...]fore them, ver. 9. Here it is to be rememb [...]ed, that while he calls his own days, and the days of his Contemporaries but a shadow, and that in opposition to the days of their Fathers; it is not so to be understood, as if the life of their Fathers, con­sidered in it self, had not been, in many respects, as a shadow. But that, as to continuance, their days were but as a passing shadow, being compared with the days of their Progenitors; and that their life, how long soever, was but a moment, as to an oppor­tunity of gathering knowledge; being compared with all ages before them, and the remarks and ex­periences of all the godly who lived in these times.

2. That, if Job will enter upon this search, his labour shall not be in vain; For however he might suspect them of ignorance, and that they spake to him out of passion; yet these Fathers (if he did consult all the experiences in their own time, and of those who went before th [...]m, which they had observed, and all the Records and Traditions which they had transmitted thereof) would solidly, and without passion, out of the monuments of their observation and experience, instruct him in the point in debate, ver. 10. Namely, (as is cleared in the Doctrine subjoyned) That no godly man was dealt with as he is; But, on the contrary, that his lot was such as useth to befal hypocrites.

The weakness of this Argument, from Antiquity▪ and Experience, bath been discovered on Chap. 4 7. & 5.1. For albeit it be true, that Gods common way of deal­ing with Saints may prove a great tentation to the man who is singularly dealt with, yet he ought not therefore to be condemned, so long as his state and condition are agreeable to the rule of the Word. Nor can this argument of Bildad conclude any thing against Job; seeing neither could he instruct that all truths were known to these Fathers; or that all was faithfully recorded and transmitted which they knew; or that himself had exactly observed all that they had transmitted. For even that one instance of Cain and Abel might have refuted all they said, as hath been marked before. This may discover unto us the mercy of the sure written Word, which makes this uncertain enquiry less needful, and as a Touch­stone whereby to try which are genuine and sound Observations, and which counterfeit, when m [...]n do collect them from their own or others experience. But, leaving what hath been before observed on this sub­ject; we may hence observe some sound general In­structions.

From ver. 8. Learn,

1. It is not sa [...]e to take truth on trust from any; but every one ought to study to get light themselves from God [...], in the use of lawful means, wh [...]ch will prove both sweetest and surest: Therefore he puts Job himself to search for light in what he had told him; For enquire, I pray thee. I [...] is a danger [...]us snare, when the consideration of persons, to who [...] light and honesty we lean, sways us in the matter of o­pinion. This cost that Prophet d [...]ar, when he suffered himself to be seduced by the Old Prophet, contra­ry to the light himself had received from the Lord, 1 King. 13. And all men being liars, they cannot [...]e i [...]fallible guides; yea, become an Idol o [...] jealousie, and God is provoked to leave them to miscarry, when any doat upon them, as i [...] they could not go wrong.

2. Albeit experience cannot make a Role, to the prejudice of the word; yet the [...] of many generations, if well and truly observed, is a great mercy to posterity; whereof they should make u [...]e for attaining knowledge, when they may h [...]ve it upon the expence of others, and at so ea [...] a [...] to th [...]m­selves. Hereby they may be consumed in many truths, which are so constantly and universally verified; and hereby, if they study and improve them well, they may be no less wise, then if they had lived in all ages that have gone before. For, here there is the former age, or, their immediate and ne [...]rer progenitours, and their fathers, or, the ages before those, to whom Bildad remits Job, to enquire of them, and seek re­solution from them. And, indeed, the longer the world continueth, ignorance and instability, espe­cially in some frequently verified truths, will be the greater sin.

3. Truth will not be, savingly and to purpose, found out, without diligence and painfulness; For, albeit Bil­dad account this a common known truth in all ages, yet he bids Job inquire and search. For (beside that their way of coming by knowledge, in those days, called for much pains, to remark all the passages of Providence, and experiences of others, so as to ga­ther general rules from them, when as yet the Word was not written) Hereby men testifie their estimati­on of truth, when they will be at pains for it, Prov. 2.3, 4, 5. Hereby they are enabled to discern any delusion that they may insinuate it self under the mask of Truth; And, hereby, what they learn, takes impression upon them, when they do not take a superficial view of it, but do labour painfully to di­gest it.

4. Truth will not be found out, even by such as search after it, without fixedness and prep [...]tion; For, saith he, prepare, or, fix thy self to the search. A man that would find out truth, must be fixed in love to truth, and in making it his work to know it, Prov. 18, 1. and must prepare himself for speeding in that enqui [...]y, by humility, by denying of him­self, his interests and passions, by Prayer, by submit­ting, in his practice and affections, to the truths he al­ready [Page 104] knows, &c. Otherwise he may take much pains, and yet speed ill.

From ver. 9. Learn,

1. As the time of man on earth is short, like an un­constant and declining shadow; so, by reason here­of, he is able to attain to little experimental know­ledge, but is ready to go out of the world as great a fool as he came into it: For, therefore doth Bildad remit Job to the search of the fathers, for we are but of yesterday and know nothing, &c. We ought to be sensible of this disadvantage, of our short time, that we may not trifle away the moment we have of it.

2. It is the duty of persons of age to know much, and of those who are younger, to be sensible of their ignorance; For, so doth Bildad suppose, that the former age, and their fathers, ver. 8. knew much, whereas, saith he, We know nothing, or know not, but are igno­rants, in comparison of them, as being but of yester­day, and our days upon earth as a shadow.

3. Though God alone be true, and every man a lyar; yet it becomes those who are younger, to reve­rence age and experience, being sensible of their own ignorance, rashness and precipitancy; For, so doth Bildad inferr that, considering their own disad­vantages, they should consult with their Fathers. And it was a sound counsel, provided Antiquity were not mistaken, nor any experience of men allowed to pre­scribe unto truth.

4. It is a commendable property in men, when they have a low estimation of themselves and their abilities, and do highly esteem of others; For, so much is commendable in Bildad, that he debaseth himself and others in the present time, in comparison of those who went before. See 1 Cor. 8.2. Phil. 2.3.

5. Errour may not only be maintained by a god­ly man, such as Bildad was; and with much confi­dence, as he bids Job himself search into Antiquity upon this subject: but with much humility also; as here Bildad is so humble, when he is asserting an er­rour. Delusion may not only be admitted where there is much good; but Satan may fasten tentations unto errours upon tenderness, love to holiness, and other good inclinations in man. Which may teach us, not to glory in men, and to be upon our guard, that in our best things Satan do not over-reach us.

From, ver. 10. Learn,

1. No sincere endeavour for knowledge, in the due use of lawful means, shall be without success; For shall they not teach thee, and tell thee, saith he? or, by speaking to thee (as the word is) and communicating their experience, in the following doctrine, they shall teach and instruct thee. Where their fore-fathers, who were dead and gone, are said to speak to the pre­sent generation, by the instructions transmitted by them. And this far this doctrine is true, that such endeavours shall not be in vain, if it were but to dis­cover our ignorance to us. Prov. 30.2, 3.

2. Teachers ought solidly to digest what they are to teach and communicate to others; and gravely, and without passion and prejudice, to utter it; so as it may appear they speak from the heart; For, this is commendable in these Teachers to whom he remits Job, they will utter words out of their heart, or, the experiences they transmit will be found to be gravely and seriously digested by them, and laid up for the use of others, as truths of great moment. See 2 Cor 4 13.

3. Much and long experience is little enough for rooting of the knowledge of divine truths in our hearts and for making of us serious in them; For, it is from those of former ages, who lived long and observed much, that he would have Job expecting this, that they will not hide, but communicate their light, and will utter words out of their heart.

4. A child of God may meet with this sharp tryal, that when his condition is agreeable to the word, yet the experiences of many ages may seem to be a­gainst him, and condemn him; For, so was it with Job here: Bildad would assure him that grave serious men, in all ages, would witness against him, when yet he was a godly man, approved of God.

Bildad having commended the way of probation, proceeds to the thing to be proved; And holdeth forth the Doctrine of the Antients, concerning the case of Hypocrites, in three similitudes. The first whereof (in these verses) is taken from the rush, or, flag. And it is,

1. Propounded, ver. 11, 12. That a bulrush, or, reed, cannot grow without mire and water; Yea, and when it flourisheth, it withereth, without any violence or cutting down, sooner then any herb that is not so flourishing-like.

2. It is applyed, That forgetters of God, and hypocrites, and all their hopes (both things expected, and their expectation of them) do so perish, ver. 13. Where the similitude seems to hold in these two.

1. That an hypocrite cannot hold up without prosperity, more then a reed can grow without water.

2. That as reeds and bulrushes have their fits of suddain withering, even when they are most green; which demonstrates their want of substance: So hy­pocrites get sudddain strokes from God, that he may declare them to be such: And he blasts their outward condition and prosperity, that their profession may be seen to be blasted, by their abandoning thereof in trouble; as Chap. 4.4, 5, 6.

This Doctrine is full of the errour formely taxed; For,

1. If this be understood of the prosperity and outward condition of hypocrites, it is not true that all of them, or only they, are thus made to wither, within time.

2. If it be understood of their inward condition, or spiritual and gracious frame, to which they pretend; Though it be true, that great troubles will discover hypocrisie, Mat. 13.20, 21. Isa. 33.14. Yet every trouble will not make that discovery. And on the other hand, it is to be considered, that even real Saints may have their own fits of blasting and wither­ing, notwithstanding the truth of their grace. For [Page 105] the Bride, Cant. 5.2. and the wise Virgins, Mat, 25.5. may fall a sleep. And particularly, under calamities, many of the Superfluities of Saints, and some hypocri­sie in their profession, may be blown away. Yea, judgments may abate much of their life and vigour in Piety, though they have not only true grace still, but some measure of liveliness also. And therefore Saints are not to b [...] judged, as to the truth of their grace, by their sits and swoundings under sharp and discourag­ing afflictions; in which condition, these who are least sensible may seem to have most vigour in their profes­sion, though it be otherwise,

With these Cautions, this Doctrine may teach.

1. The holding forth of this Doctrine under simi­litudes, by Bildad, and those Ancients, to whose judg­ments he refers Job, doth point out their desire to speak plainly, and to the capacity of people; which is, indeed, a necessary duty, and an evidence of ho­nesty. For notional Religion and high-flown con­ceptions about it, are an evidence of emptiness, See 1 Tim. 1.4, 5, 6, 7. And though many do account men spiritual in their Doctrine, because of their sub­limated and refined notions and expressions; Yet Christ condescended to preach in Parables, and Paul laid aside the wisdome of words, 1 Cor. 1.17 And, in­deed, many of those fine conceptions are nothing else but those enticing words, and that philosophie and vain deceit, whereby the simplicity of the Gospel is corrupted, and the spirits of professours are spoiled and taken off the substance of Religion. Colos. 2.4, 8.

2. This their way of teaching doth, also, point out their spiritual mindedness; In that, as it was their care to imprint heavenly truths, in their own and others minds, by the consideration of those com­mon objects. So, habituating themselves, and others who would hearken to their Doctrine, with medita­tion upon spiritual things, every common object, re­presented to their senses, did put them in mind there­of, and furnish some memento for that end. And this is a pattern most worthy of imitation.

3. Whereas Eliphaz, in his Doctrine, spake much of the wicked; Bildad deals chiefly with the hypocrite, such as he conceived Job to be; and declares them to lie under the same lash and vengeance which Eli­phaz declared to be the portion of the wicked. Hereby this may be pointed out (which is a truth, whatever particular mistake be in his Doctrine) That hypo­crites, especially gross dissemblers in the mattter of Religion, are in no less woful case then the very wicked and openly prophane. Their shew of godli­ness will help them nothing, but only contribute to make up their dittay; and to render their sin the more odious, and their judgment the more sad, that they have done wickedly under a mask of Piety, and so prophaned the holy name of God.

4. Here, also, some Characters of wicked and gross hypocrites may be found; They are forgetters of God: He is not much in their hearts, nor before their eyes, in their walking, how neer soever he seem to be in their mouths, Isa. 29.13. Jer. 12.2. He is not owned and acknowledged in the good things they get, nor his Providence adored and submitted to, in what they want; Nor is he esteemed of, and delight­ed in continually, as their portion, but sleighted, neglected and forgotten. And notwithstanding all this their wickedness, yet they are full of hope and presumptuous expectations. They are seldom (if at all) vexed with diffidence, as the godly (who are al­lowed to hope in God) are in their confidence; Nor is their confidence any thing weakened or questioned by reason of their guilt, till God, by his stroke, crush it altogether, and make it perish.

5. It is an undeniable mark of t [...]e grace, to keep green and lively when we want prosperity, and when the cross doth not cause our Profession to wither; but we grow up like the Palm-tree under the burden. Psal. 92.12. For, so much would Bildad himself grant, while he makes it an evidence of the hy­pocrite, that he withereth when God smites him. See Job 17.8, 9.

6. God doth not look chiefly to outward shews or appearances in men, nor are we so much to regard those; but to look chiefly to our solid [...]00 [...], and that we be substantial in our way: For, in this, other herbs are preferred to the rush, and slag, that they en­dure longer then they, though yet they do not flourish so fair.

7. Whatever be the Lords way and dispensations, within time; yet this will be the issue of all [...]al hy­pocrites; Their greatest flourishing shall not hinder a remarkable stroke and the pulling off of the mask of their rotten Profession; and all their hopes and ex­pectations will end in disappointments: In this sense, Bildads Doctrine is sound, though he intended more in it. See Job 11.20. & 18.14. Prov. 10.28.

The second similitude, holding forth the Doctrine of the Ancients concerning hypocrites, is taken from a Spiders web. To this the hope and confidence of an hypocrite is compared, not only because it is a frail thing, like that web; or because it is wrought out of his own bowels, and all built upon himself and other things, as the Spider spins its web; or because he de­ceives the simple with this his shew of hope, as the spi­der catcheth Flies with its web: But especially (as it is in the Text) because it shall easily be cut off, as a Spi­ders web is swept away, v. 14. The word may be read, His hope shall abominate him, and abandon him with detestation; and he shall be made to loath and abo­minate himself, for his hoping so much that way. This is further enlarged and illustrated, v. 15. That when he thinks his family and estate so firm, that he may lean his weight upon it, it shall shake; and when he thinks to underprop and perpetuate it, notwithstand­ing any of these shakings, it shall come to speedy ruine.

Not to insist upon the common errour in this do­ctrine, and his mistake of Job and his hopes, (which may be cleared from what hath been said on the pre­ceeding verses) we may here Learn those general Doctrines.

1. No endeavours of men, no promising good condition, will hold up what God hath a m [...]nd to pull [Page 106] down, nor repair where he ruines: Then all presum­ptuous hopes will be like the Spiders web; an house leaned upon shall not stand, and though it be holden fast shall not endure. And this, in due time, will be the case of hypocrites, that nothing shall preserve them from [...]uine.

2. It is plague upon hypocrites, that they are given up to false confidences, to imbitter their stroke when they come to ruine. For, so it is a plague, that he hath hope, which will be cut off, that he hath an house to lean upon, and thoughts to hold it fast. De­lusion at any time is sad, but in a time of calamity, it is the cap [...]t [...]ne of mi [...]ery, leading men upon the [...] disappointments.

3. I [...] is an undeniable evidence of hypocrisie, wh [...]n men [...] and trust to any outward thing, o [...] any thing beside God; For, (though as Bildad erred in [...] mens estate by their outward visible [...], h [...] mistook Job, who made not his house, [...] his confidence, Job 3.24, 25. Yet) this is of ge [...] [...] ve [...]ty, that who so l [...]ns upon his house, and ho [...] [...] [...]ast, as his stay and confidence, is, in so far (i [...] not altogether) an hypocrite and unsound P [...]ssour. And it is an unquestionable evidence of delusion, and a presage of approaching misery, when a mans outward flourishing condition is the pillar he leans to, and the pillow he rests upon, Psal. 30.6, 7. or, when our selves, and all things beside, are not found to be empty, that we may rely on God, or when any condition wherein we are (though lawful in it self, and given to us in favour) hinders or retards our needy dependance on God; or when any dispen­sations of Providence toward us take us off from look­ing to the Word, to judge of our case thereby, and to walk according to the prescript thereof.

As for the third similitude (in these verses) hold­ing forth the doctrine of these Ancients, I shall not insist upon the Application which same make of it to the case of a righteous man, in opposition to what hath been said of the hypocrite; and for that end, do supply this word in the Text, The righteous is green before the Sun. For seeing Job (as was said in the entry) finds no principle in his discourse con­cerning the righteous and wicked, different from the rest; it is needless to put the Text upon the rack, to search after it. But applying this similitude, of a tree, to the hypocrite, we have here,

1. H [...]s height of prosperity, ver. 16. As a Tree, in a close Garden, flourisheth before a warm Sun, and spreadeth abroad its branch [...]s; So the hypocrite, sometime, abo [...]nds in flourishes of Profession, and in riches and prospe [...]ity, as Job had done.

2. In h [...] se [...]ming security, ver. 17. As a Tree takes deep root where there is any earth; yea, will even shoot out its roots among the very heaps of stones about it; whereby it is so fastened, as if no wind could blow it over: So may the hypocrite seem to be settled, by his using of all endeavours, and his seek­ing to all props whereby he may secure himself, and by his success therein; As Job seemed also to have been▪

3. His total ruine, ver. 18. As such a Tree may, notwithstanding all its rooting and flourishing, be so plucked up as if it had never been there: So when God begins to cut off hypocrites, they come to ru­ine, root and branch, (as Bildad thought it had befaln Job) so that it shall not be known that such a crew had dwelt in such a place.

4. A conclusion, ver. 19. That all the joy of an hypocrites way comes to this issue, and this is all the joy he hath of it at last: And when he is gone, others do enjoy his possessions, and heirs, whom he never dreamt of, enjoy his estate and wealth; as a new Tree is planted and groweth up in the room of that which was plucked up.

In this Doctrine, Bildad doth not only persist in his former errour, concerning the certain calamity of wicked hypocrites in this life; but doth also bitterly refl [...]ct upon Job and his family, speaking of the pro­sperity and ruine of hypocrites in such termes as might point out to the life Job's former and present condi­tion. This could not but sadly afflict the spirit of the crushed man; and yet God, in his Providence, will have him to meet with it, that he might be the more narrowly sifted: and to warn all the godly, that they must not presume to set limits to their own tryals. Withal, he judgeth rashly even of Job's outward condition, as if himself had been no less irrecoverably destroyed then his Children and Family were. For the issue cleared that he was reserved that he might flourish again, even in this world. Which may warn us to judge sparingly and soberly, even of the de­sperate-like calamities of the godly; as little know­ing what wonderful issues God may give from them.

If we guard against these mistakes, we may, from ver. 16. Learn, An hypocrite, during the time of Gods patience and forbearance, may flourish fair; as this similitude points out. He may flourish,

1. In the respect of the broad leaves of his pro­fession, and some practice, also, seeming to answer to his profession, Matth. 13.5, 20, 21.— And no wonder; For Satan hath the surest grip of a man, when he gets him to be wicked under the mask of a Profession. Then he hath somewhat whereby to de­ceive others and himself also, and to ward off many blows from the Word, which are directed against the wicked. Withal, hereby Satan prevails most effe­ctually, especially with weaker Christians, when he is transformed into an Angel of light, in the per­son of an hypocritical professour, 2 Cor. 11.13, 14. By this mean he may prevail with many, who would abominate Satan in his own colours, or acting in, or by, the openly prophane.

2. He may flourish in respect of outward prosperi­ty; He may be in a close Garden, and not in a com­mon open field; He may stand in the warm Sun of much success of his affairs, and not be made to endure chill colds, or to abide in darkness or discom­fort: And he may abound in branches of all sorts, [Page 107] Children, variety of wealth, &c. And in a word, he may be in such a condition, that if success be an evi­dence of divine approbation, he may argue from that, as well as any other, for the approbation of himself and his way. And no wonder it be so; For hereby God tries his people, Psal. 73.2, 3, &c. and in his holy Providence, ensnareth the hypocrite himself, Hos. 12.7, 8. This should warn us not to be deluded with shews; neither resting contented with the deceitful­ness of riches and prosperity, while we want those better and surer evidences of Gods love, Psal. 4.6, 7. Nor pleasing our selves with the leaves and branches of a Profession, wanting the power, 1 Cor. 4.19. and solid fruit in the hidden parts, Psal. 51.6. or con­tenting our selves that we have Jacob's voice, while yet our hands and actings are the rough hands of Esau. Withal, In times when hypocrites thus flourish in their profession and success, and our afflictions come as a snare, not only in respect of their sudden­ness, Luke 21.34, 35. but because our tentations are busked up with the specious shews, of great successes and fair professions of men in an evil way, Matth. 24.22, 23, 24. In such times, it warns us to look out what such snares and tentations do point at and teach. And it will be found to be the Lords mind, not that we should abandon all Piety, because of the pro­sperity and professions of such hypocrites; But that, because of our security and carnal dispositions, and because we study not reality in Piety, but rest up­on external shews, therefore the Lord gives us up to be tried by the prosperity of flourishing hy­pocrites.

From v. 17. Learn, As the hypocrite may flourish for a time; so he may also seem to be so firmly root­ed in his condition, that it is a wonder he is ever shaken; He may be as the Tree that stretcheth its roots through the earth, till it come to fasten about the very Rocks and Stones. He may be so fixed in his Profession, that every revolution and tryal will not shake him off, so long as his Idol is not touched. A Judas may continue with Christ, when many Disciples fall off, because he had the Bag still, Job 6.66, 67, 68. And he may seem to be immoveable in his prosperity; for hereby the Lord brings a snare upon him, when at any time he is surprized with un­expected calamity, Psal. 10.5, 6, 12, 13, 14. and doth yet further try the godly, when hypocrites do not only prosper in an evil way, but seem to be so settled, as they see no hope of issue for the future, Jer. 12.1, 2. This warns men not to be confident of their own honesty, because they have gone a great length, and endured divers assaults. If they entertain a bosome Idol, it will drawn them away at last. Further, it warns us, not to walk by sense, in judging of mens stability and good condition; for that is full of snares. But we must go into the Sanctuary, Psal. 73.16, 17. Withal, when wicked hypocrites seem thus settled, that there is no hope of their ruine, we should look upon it as a call to mind Eternity more, when all those intricacies will be fully cleared.

From ver. 18. Learn,

1. God can, when he pleaseth, destroy the most flourishing hypocrites; For, this supposition, if he destroy him, implieth so much. None are so fixed as they dare bid a defiance to God, (as that man did in another case, 2 King. 7.2.) He is a party against the arrogant and insolent, and their ar [...]og [...]ncy mak [...]s him an enemy, when there is none else to bring them down, Obad. v. 3, 4. And the godly should know that what is impossible with men, is yet within the reach of his power, Zech. 8.6. Matth. 19.26.

2. When strokes are to come upon flourishing hy­pocrites, usually they are reserved for Gods own hand, to inflict them; For, so much also doth this supposition, If he destroy him, imply, that God [...]ill be eminently seen in it. This is especially tru [...] of such wicked men, or hypocrites, as are troubles [...]f the Church, Isa. 31.8. Dan. 8 25. Revel. 20.9. a [...]d may be a Commentary whereby to read Gods mind, in his laying by those means which are used to bring them down, and that he doth so, because himself hath a purpose to appear in that work.

3. When God, at any time, calls hypocrites to an ac­count in this life, ordinarily he takes hold of them▪ and destroyeth them in the height of thei [...] prosperity; For, when he is thus flourishing and rooted. v. 16, 17. he gets not leave to wither and decay through age, but is destroyed from his place, when he is green. As every step of the affliction of Saints, is a step toward th [...]r deliverance, Mic. 4.10. So every step of the wick­ed and hypocrites prosperity, is a step toward their ruine.

4. The destruction of wicked hypocrites, when God reckons with them, proves, oft-time [...], total▪ and without hope of recovery; For, his place shall deny him, saying, I have not seen thee. The godly have hope in their calamities, Jer. 31.17. Mic. 7.8. But wicked hypocrites are permitted to flourish and grow so high, that they may fall irrecoverably, and they get prosperity, that it may imbitter their calamities, Rev. 18.7. They had need to look to their standing, the best they can, for if they come to stagger, God will be owing them nothing for all their pride and lofti­ness▪ Esth. 6.13.

From ver. 19. Learn,

1. Hypocrites have, ordinarily, too much joy in their way, and in their prosperity: For, the joy of their way, is that against which God hath much to say. They have too much joy in their way o [...] Reli­gion; like the stony ground, Matth. 13.20. and the temporary, Heb. 6.4, 5. and all their joy is unsure in its ground (for if he get the joy, he cares n [...]t how it comes, or how he had it) it is ill in respect of the object, Psal. 4.6. Luke 10.17, 20. and sinful in the measure, being without sobriety, and not seasoned with needful sorrow.

2. The joy of hypocrites will end in sorrow, and such laughers will weep; For, Behold, it shall be remarked, this is the joy of his way, all of it hath come to this sad issue.

3. Whatever joy a hypocrite hath in his prospe­rous condition; yet it will be far to seek in his ad­versity, when his Idols are gone: For, this, then, is the joy of his way, that it is gone. See Isa. 10.3. Psal. 49.17. Whereas the godly man though he may have his fits of discomfort in trouble, yet, he is al­lowed joy in God, and in the testimony of a good Conscience, when he is over-thrown with difficul­ties. Hab. 3.17, 18. 1 Sam. 30.6. Rom. 5.2, 3, And it is an undeniable evidence that a man is [Page 108] no hypocrite, when he can make use of this privi­ledge.

4. The issue of the hypocrites way and condition will so clear all, as they will become the object of de­ [...]ision; and Gods dealing with them will be found worth the marking; Therefore a behold is prefixed to this, that all may observe his ridiculous folly, and Gods holy Providence in bringing him down. See Psal. 52.6, 7. & 58.10, 11. & 64.8, 9. Though the godly do, oft-times, wonder at the prosperity of the wicked and hypocrites, Psal. 73.11, 12, 13. yet the issue, in due time, will clear all, Psal. 73.35, 36, 37. and make them see that their former wondering was their weakness, Psal. 73.16, 17, 18, 19, 22.

5. Wicked men and hypocrites may promise great things to their posterity, which yet they shall never possess; being either cut off with their Parents, or thrust out of their possessions by others; For so much do these words, (out of the Earth shall others grow) import, as they have been explained. See Psal. 49.11, 13. — Unjust purchase is the ready way to make an unsure conquest.

Bildad proceeds in his conclusion, and further ex­plains what he means by Gods not casting away a per­fect man, and not helping evil doers, by making a particular application of what he had said in gene­ral, to Job. And insinuating upon him, and suppo­sing that he will take that counsel, ver. 5. to begin of new to seek God; He forbears to explain Gods not helping evil doers in reference to him. But (in prosecution of the former branch of his conclusion) he promiseth that, if he will follow his advice, God will not cast him away, nor leave him, till he have full joy for his sorrow, ver. 21. He saith, He will not cast away a perfect man, till he fill thy mouth, &c. not that God will leave him after, but that assuredly [Page 109] he will bring his sorrow to that issue, not secluding his care and kindness afterward. And for the latter branch of his conclusion, concerning evil doers, he promiseth that, when Job is turned to God, it shall be verified on his enemies, ver. 22. For then his ill willers shall be ashamed, when they see their desires against him are not effectuated. And they shall be dealt with as wicked men, whose families shall come in his stead, when he is brought out of his ruined condition. Some do understand the latter part of this verse as directed against Job; and that as the former promises, of his joy and the confusion of his enemies, do explain how God will not cast him away (ver. 20.) if he become a perfect man: So this doth explain that of, not helping him, if he continue an evil doer. And so he would assure him that, if he repent not, he shall not recover; but, as his family is come to nought, or, is not, so it shall continue so. This, is indeed, a truth; That, however men in afflictions may dream of deliverance, and that God will pity them, and re­gard their afflictions, though they neglect their duty; yet only the penitent have solid ground of hope, that they are in Gods way for attaining an issue. Though yet it be as true, That neither should godly men conclude themselves impenitent and wicked, under af­flictions, because others would have them believe so, as was Job's case: Nor doth Gods requiring of afflicted wicked men to repent, that so they may have hope, allow us to set any limits to the Soveraignty of God, who may even deliver those who make ill use of their afflictions, Isa. 57.17, 18. that he may mag­nifie his grace, and overcome their evil with his goodness, and invite them by his goodness to repen­tance. Far less ought it to discourage them who, the more Conscience they make of their duty under the rod, do apprehend they come the worse speed, and see the less ground of hope from any thing in them­selves. But I shall not insist on this, for it seems more agreeable to Bildad's scope here (which is to encourage Job to repent, and insinuate upon his af­fection) to understand this whole verse as spoken a­gainst his enemies, if himself would repent.

This encouragement, as it proceeds upon a wrong supposition, that Job was to take with former hypo­crisie, and begin now to seek God, before God did thus for him; So, it doth not hold universally true, that such as turn to God in trouble, will be comforted, and their Enemies confounded and ruined. For God who seeth it fit, sometime, to cause his Chil­dren weep a while, may see it fit also to make them weep all their days. Only, they shall have joy in their sorrow, which the world knoweth no [...] of; as the wicked have sorrow in their laughter. How­ever, this may be gathered from his Doctrine.

1. Mercy and loving kindness is an effectual mean to draw souls in to God; Therefore doth Bildad essay Job with that, as a special mean to work upon him, Jer. 31.3. Whereas hopelesness, jealousie, and distance-keeping, is ready to keep away from him, Zech. 11.8. Jer. 2.25.

2. Whatever God be pleased to do for his people within time; yet this is their comfort, that he can, when he will, raise them up from the lowest step of misery, to the highest degree of joy and comfort, Psal. 126 1, 2. and that he will do so at last to them all, Isa. 35.10. Rev. 7.14, 15, 16, 17. Their sowing in tears will make an harvest of joy, Psal. 126.5. and all their sorrows travail in birth of joy, to be brought forth in due time. And, in the mean time, they con­tinue in Gods hand, all their wants lie on him, and they have a room in his heart, till he accomplish all this: So much may we safely gather from his Do­ctrine concerning the perfect man, which he applyeth to Job, upon condition he will set about his duty, That God will not cast away the perfect man, ver. 20. Till he fill thy mouth with laughing, and thy lips with rejoycing; Or, give such full joy, that it cannot be got kept within doors, but it must burst forth in out­ward expressions.

3. It is the duty of Gods people to rejoyce when God is kind to them, though soberly and spiritually; and not to be still seeking and starting new quarrels and matter of discouragement; Therefore is Job's promised deliverance expressed by his laughing and rejoycing, as the effect that ought follow upon it. See Deut. 28.47, 48. Neh. 9.24, 25.

4. Truly godly men must resolve to have Enemies, and to meet with hatred and opposition from them in the world; For, so is supposed that Job will have those that hate him. See Joh. 15.19.

5. Such as hate the godly, upon the account of their godliness, are wicked, at least, in so far; and this may encourage godly men, that their Enemies do make God, as well as them, their party; For, so they that hate him, are expounded to be, the wicked. See Gal. 4 29.

6. Whatever satisfaction haters of the godly seem to reap, in their miseries; yet they will be disap­pointed and confounded in end, who take pleasure in the godlies calamity, for God will be kind to them Psal. 112.10. Mic. 7.10. There is a time wherein this shall be accomplished, They that hate thee shall be cloathed with shame. They shall have shame, in stead of their impudency in their own sin, Phil. 3.19. Jer. 6.15 and shame, in stead of their former in­solency, and high-flown expectations of the utter ruine of the godly, which shall be disappointed.

7. Wicked men, and, particularly, haters and opposers of the godly, are great enemies to their own families, upon which they do not only procure lesser strokes, but utter ruine; For, the dwelling place of the wicked, who hate thee, shall come to nought, or, shall not be. See Isa. 14.—20, 21, 22, 23.

8. It is righteous with God to serve Enemies to his people, for their sins, as his people have been dealt with for their tryal; For, whereas Job's fami­ly had been ruined, now he promiseth that, if Job will take his counsel, the case shall alter, and it shall be the dwelling place of the wicked, who hates him, that shall come to nought. See Prov. 11.8. Psal. 137.8. In this respect it is the godlies advantage that they are first in trouble, and leave the dregs of the cup to the wicked, Psal. 75.8. Jer. 25.17, 18. —26. 1 Pet. 4.17, 18. And when the wicked do afflict the godly, they are but prognosticating what will be repayed to themselves with interest. Psal. 27.7. & 33.1.

IN the beginning of this Reply, Job yields what had been asserted concerning Gods Righteous­ness, not only by Bildad, Chap. 8.3. but by Eli­phaz before him, Chap. 4.17. And doth himself assert that no man can plead righteousness before God, to the prejudice of his righteousness; or so as to contend with God for afflicting him who is righteous. The first reason of this Assertion is implied in the very name given to man here, which signifieth, misery, frailty, and mortality, and so presupposeth sin, the Conscience whereof will hinder a man that he dare not plead his righteousness with God, by way of quarrel or con­test. And the Argument is enlarged, ver. 3. That if man should seek to contend with God, and God would enter the lists with him, his innumerable failings would condemn him as often as he were challenged.

In the first verse which is but an Historical Tran­sition, shewing that Job did reply to what Bildad had said, we may Observe, That albeit Job was in great pain and trouble, when his Friends thus reflected up­on him; yet the truth which he defends furnisheth him with ability and answers. And it teacheth, That how lightly soever a Pilate may esteem of truth, Joh. 18.38. or how little soever many regard it, when the Profession thereof brings them in hazard; yet [Page 111] Truth is a notable Second to its Champion. It will maintain it self and its defender both; it will furnish Replies, and strength to manage them; and, in end, will set its Champion free. Joh. 8.32. For, it made Job to answer, when he is thus hardly assaulted.

In the Second verse, We have,

1. His concession of what they, and especially Bil­dad, had said; to wit, concerning the righteousness of God, which he concedes as a firm truth, and after­ward soars high in commendation of it. I know it is so of a truth.

2. His own Assertion, wherein he concurreth with them, and enlargeth that subject, and hints an Ar­gument from mans sinfulness before God, evidenced by his misery: But (I would rather read it, with the Original, And, as instancing and explaining what it is in their discourse he had yielded) How should frail mortal man be just with God? Eliphaz, in that Vision; had received it in a comparison only, Job 4.17. that mortal man cannot be more just than God; Job here asserts that there is no comparison to be in­stituted at all in this matter. And, by a vehement Interrogation, How should man be just, &c? he im­plieth that it is impossible for any to clear how frail sinful man, considered as before the great and mighty God, (as the name here signifies) can think to plead such a righteousness, as may warrant him, without adding to his own sinfulness, to contend with God, as unjust, if he afflict him.

In the first part of the verse, Observe,

1. Bildad and the rest of the Friends did look up­on Job as a man denying and challenging the Righte­ousness of God; and therefore do commend it to him. And yet Job concedes it, as a truth he had never deny­ed; as it was true he did not deny it in their sense, of which afterward. This Teacheth, That it is not unusual for a godly man to be mistaken, even by god­ly men; and to be charged with that which he never minded nor intended. Passion, prejudices, and want of sense of the case and tentations one of another, will hide not only truth, but mens way, one from ano­ther. Which calls for much humiliation and sober­mindedness, when such distempers are let loose among Professours.

Obs. 2. Notwithstanding Job's Friends had pro­voked and grieved him; yet he concedes and yields to what truth they had delivered; I know it is so. Which Teacheth, That a godly man is not only of a condescending spirit, when he is in a right frame; but is strongly bound by truth, and made to submit to it, though coming from an Adversary. Truth is the truly godly mans Jewel on any terms, and de­lusion is among his greatest terrours; and therefore no prejudice at persons, nor love to contention, will make him to reject that, when he is in such a frame as he ought to be.

Obs. 3. He professeth not only to know, but to know it of a truth, so firmly as he is not shaken from it by his trouble or any other distemper. It Teacheth, That notional knowledge of Truths is not sufficient, unless men be serious in them, and their hearts take such an impression of them, that they are ready to live and die with them. Many have, indeed, so loose a grip of Truth, that either troubles or new lights from without, or tentations from within, will shake them, because they are not rooted in the Truth. But when men have fixed their anchor, and have found God in received Truths, it will not be so easie to unfix and cause them reel and change. As the Apo­stle argueth, Gal. 3 2, 4.

Obs. 4. Albeit Job was free of their imputations, of direct and wicked questioning of the righteous­ness of God, as inconsistent with the testimony of his Conscience; and doth here justly close with that truth they had asserted: Yet, it cannot be denyed but his impatient bearing of trouble, because he could not reconcile the testimony of his own Conscience with Gods dealing, did indirectly reflect upon Gods Righteousness, as is challenged by Elihu, Chap. 35 2, 3. and by God himself, Chap. 40.8. It Teacheth, That Saints, in their weakness and fits of tentation, may do things which, if they saw whether they tend­ed, themselves would abhorr more then any. Job can­not endure that he should be thought to challenge Gods Righteousness, when yet he is not altogether free of it. Few do discern, especially in an hour of tentation, how deep many things draw which they do act. Distrusters of God do not consider how neer their way draws to blasphemy. And questioners of Gods dealing, and prescribers unto him, do not con­sider that they would make him Man, and not God, &c. This calls for Charity to Saints, that they do not design or intend all that evil which judicious observers may, sometime, see in their way. And it teacheth the godly themselves, that they be jealous over themselves, and do not trust their own hearts; for they may be doing those things unawares, which yet they abhor.

In the latter part of the verse,

Obs. 1. While he contents not himself with an assenting to the truth they asserted, concerning Gods righteousness; but labours to out-strip them in assert­ing and commending of it: It teacheth,

1. It is the duty of Saints to come behind with none in commending of God and his Attributes, and to be quickened thereunto, even by their example who do so for a bad end: As Job is excited to com­mend God by the practice of his Friends, who com­mended Gods Righteousness, that they might crush and discourage him thereby. We should reckon our selves most obliged to God of any, and should prove that it is so, by setting him on high in our praise.

2. In difficulties and tentations, the best way, either to refute others, who think we have hard thoughts of God, or to refute any misconstructing thoughts that arise in our own hearts, is, not only nakedly to acknowledge, but to sing forth the praise and commendation of those Attributes which fall most under debate at such a time: As Job here clears that he is not challenging Gods Righteousness, and suppresseth any such tentation within his own breast, by commending his righteousness. See Psal. 22.1, 2, with 3.

Obs. 2. The Assertion it self, laid down here, Teacheth; That it is impossible a man can bring out, or plead any righteousness of his own before God, and it is a very great folly to attempt it; For, saith he, by way of Interrogation, How should a man be just with God? or, before God? This is not so to be understood as if there were no righteousness at all, by which a man could stand before God. But,

[Page 112]1. That there is no such righteousness by his own works, Rom. 3.20.

2. Though men, being renewed, may attain to be sincere, (to which Job layeth claim all along;) yet men have no begun inherent righteousness which is perfect and without defects, Rom. 7.18, 19, 21. And,

(3.) Consequently, Man, how sincere soever, hath no righteousness which may warrant him to plead with God, as dealing unjustly in afflicting him an innocent; and so contend with God, as if he were more righteous then he. This is the righteous­ness that is here denied to Man, as is clear from the tenour o [...] the discourse. And as this sheweth the mercy of imputed righteousness, when there was no other way of righteousnes whereby we could stand before God; and for which we are fitted by being brought to see that there is no other safety or shelter for us: So it warns us to take heed of reflecting on God, upon any account of our righteousness, by a c [...]nceit of our own worth, by complaints, jealousies, impatient bearing o [...] crosses, &c.

Obs. 3. He sets God as mans party in this debate, to bring down his pride and conceit; How should a man be just with God? To Teach, That a man will ne­ver get a right look of his own righteousness nor stoop to God afflicting him, till he look to God and his pure eyes, and till, by comparing his righteousness with Gods perfect purity, he discern the infinite dispro­portion that is betwixt them Till a man study this, he will be proud of his own righteousness, 2 Cor. 10.12. 1 Cor. [...]4.4. And whoever is a proud quarreller, he declares hims [...]lf igno [...]ant of God

Obs. 4. From his insinuated Argument (taken from mans frailty and mortality, which presupposeth his sinfulness, and which may hea [...] down all thoughts of h [...]s own righteousness, or of Gods unrighteousness in affl [...]cting him) Learn,

1 No faith o [...] assurance of Justification, nor Con­science of integrity, ought to hide the sight and sense of sin and mise [...]y from a justified man, but should rather increase it, and make him become more vile in his own eyes, For, Job, though justified, and perswaded of his own integrity, yet is sensible that man is Enosh, a frail mortal creature, because of sin. And Pau [...], Rom 7 makes more noise about remaining corruptions than the wicked do about raigning lusts.

2. That the Lord may bring down mans pride, and keep him in mind of his sin dayly, he hath made him Enosh, and invironed him with many frail­ties and mortality; as this name, here given him in this debate, imports. Man hath, in ordinary, suffici­ent Monitors concerning his baseness and sinfulness; which his formality should not turn barren and fruit­less to him, lest he get singular documents, to cause him know himself.

3. No man can free himself from being quar­reller of Gods Righteousness, except the man who is sensible of sinfulness and misery under afflictions, though he cannot condescend upon a particular cause for which God afflicts him; Thus Job takes up man to be a frail sinful creature (though he knew not, in particular, wherefore God contended with him, Chap. 10.2.) that he may witness that he is not quar­relling.

4. Sense of sin is an especial mean to make a man carry right before God, under trouble; There­fore Job begins with this, as his chief Argument why he would not quarrel with God; For trouble and terrour may crush and silence the spirits of men, but sense of sin bows them, and makes them stoop to God.

In ver. 3. Job (as hath been said) amplifieth that Argument, formerly insinuated, taken from mans sinfulness. We need not enquire who this He is, that will contend, and with whom? For, it may be un­derstood both of God, and of the man that dare of­fer to quarrel with him. And, in sum, it cometh to this; Man is so environed with so innumerable infir­mities and sins, that if he should attempt to enter the lists with God, and Gold undertake to contend with him; he could not clear himself of one among never so many challenges, but should be as often con­demned as accused.

Hence Learn,

1. Man is naturally a contentious striving crea­ture; As here is implied, he would be at contending. Not only is he apt to be contentious with men, 1 Cor. 11.16 Rom. 2.8. Hab. 1.3. (which is a fruit of flesh, Gal. 5.19, 20.) but he is even ready to quarrel with God; in the matter of his deep counsels, Rom. 9.20. of his Law and Directions, Rom. 8.7. Joh. 6.60. of his Providences and dispensations, Psal. 73. Jer. 12.1. Isa. 45.9. & 58.3. and particularly, in the matter of denying his own righteousness, Rom. 10.3. This we should look upon as the result of our pride, and the ordinary root and rise of much of our vexing exercise, whereby we obstruct the use and profit we might reap by our condition.

2. Nothing will subdue this proud contentious hu­mour in man, but sin discovered and charged home, putting man to answer; Either the Lord awaking the Consciences of contenders with him (or with men either) and so putting other work in their hand, and curing their idleness, which causeth contention: or, permitting them to fall in some sin, to recover them from conceit and security, which make them so quar­relsome.

3. The best of the Children of God are environed with innumerable evils and frailties, which may hum­ble them; For, there are thousands of them here. See Jam. 3.2. These should be seriously laid to heart, Psal. 40 11, 12. lest we prove them to be, not infir­mities, but presumptuous sins. They should, also, be watched over, and observed, in every step of our way; and when this is remembered, it will call for charity one toward another, and to bear one anothers burdens.

4. Our unrighteousness and multitude of failings must be of Gods discovering, when he comes to con­tend; For, he must make the challenge, and put them to answer. This is not only true of the wicked, Psal. 50.21. and of refined Formalists, Rom. 7.9. But even of Saints, who, with David, may lie over for a time in sin, without discerning it, either in the Glass of the Law, or checks of their own Consci­ence, till God come and put the Conscience to it. So little cause have we to lean to our inherent grace! And when we are most tender and vigilant in observing our own escapes, yet how little are we able to pry into the Law or our own Consciences? Who knoweth the perfection of the Law, the depth of his own heart, and all his escapes? See 1 Joh. 3.20. [Page 113] This teacheth us, to be mindful what strangers we are to our own errours, Psal. 19 12. and that, there­fore, we ought not to lean to our own verdict of our selves, 1 Cor. 4.4. Psal. 139 23, 24.

5. Albeit a spirit of bondage, under tentation, may cause Saints restore what they took not away, and subscribe to every accusation of Satan, as a true challenge; yet▪ all Gods challenges are true, whether we see it, or the conscience take with it, or not; And they are challenges which no man can ward off, or answer, but in a Mediator, Every challenge of God, is in it self, a sentence of condemnation; as often as we are challenged by him, so often are we condemned; For, Man cannot answer him, even one of a thousand. He can neither deny them, nor defend himself, but must succumb in that debate. See Rom. 3 4. Psal. 130.3. & and 143.2. This may demonstrate their folly who will not be concluded by the verdict of God in his Word, concerning them, but do stand out against it; or, who, being convinced, do not flee to a mediatour, in whom alone they are able to answer to their dittay.

Followeth, to ver. 11. a confirmation of this Ar­gument, as it relates to the power of God especially (though not secluding his wisdom) which is illustra­ted and cleared by several instances and proofs there­of, in the Earth and Heaven, in the Seas, Sun and Sta [...]s, ver. 5, 6, 7, 8, 9. and then all is summed up in a general and comprehensive Commendation of this his power, ver. 10.

From all which, in general, we may Learn,

1. It is the duty of the people of God, to be well versed in the Book of Nature, and in the study of the Works of Creation and Providence; For, so was Job here. So also was David, Psal 8. & 104. and else­where▪ if the very Heathen may learn so much of God by this study, as leaves them without excuse, Rom. 1.20. How much more may we profit thereby, seeing we are helped to read these works, by the Scriptures? This study is a notable help to sweet meditation and joy, Psal. 104.34. to lead us to understand Gods loving kindness, (shining, especially in his works of Providence) Psal. 107.43 and to entertain spiritual mindedness, Psal. 139.15, 16, 17, 18.

2 There is no right study of the Works of Crea­tion and Providence, except when, (without resting on the works themselves) the power and wisdom of God is seen to shine in them; and we learn a les­son, of humility and self-abasement before God, in them. For, so much doth Job's scope, in this his stu­dy, teach us; which is to demonstrate, thereby that God is wise and mighty, and that to contend with him, and not to stoop before him, will never prosper in any mans hand, ver. 4. See Psal. 8.1.3, 4. This condemns the proud conceit that men have of their own contemplations and speculations about these things, when yet they are neither helped to know God, nor themselves, thereby.

3. Here both ordinary and extraordinary works of God are recorded; To shew, that much of God may be seen in both: and some extraordinary works are first spoken of, To shew that our little seeing, or, observing of God in his ordinary working, doth speak out the Atheism of our hearts, and provokes God to appear extraordinarily. I come now to the Particulars.

In these verses he begins with Earthquakes, where­by God, when he is angry, overthrows and over­turns very Mountains; and that so suddenly and un­expectedly, as if man were carried in his sleep from one place to another, ver. 5. And not only shakes particular parcels of the earth, near the superfice thereof, out of their place, but makes the very lower places thereof, which seem, as Pillars, to support the rest, to tremble. Thus are we to understand those Pillars; For, otherwise, the whole globe of Earth and Water hangs on nothing, Job 26.7. and is suppor­ted and upheld only by the Word of Gods power, Heb. 1.3.

From hence we may Learn,

1. In this dispensation of an Earthquake, we may read Gods mercy, in making the Earth, in ordinary, a settled habitation for Men and Beasts; and in not making frequent use of the shaking of it, to witness how unworthy we are to live upon it, and to spew us out, or swallow us up, as Numb. 16.31, 32, 33.

2. This doth also demonstrate the power of Gods Word, which alone upholds the Earth, Heb. 1.3. So that it shakes not, except when he is pleased to work some extraordinary thing thereby: And it should teach us, to lean to this Word, Psal. 119, 89.—92.

3. There is nothing so stable that can be fixed, if God pleased to shake it; He can remove and over­turn Mountains, and make plains of them, Zech. 4.7. He can shake the Earth out of her place, and cause the Pillars thereof tremble. The study of this is a special antidote against presumption and security, Psal. 30.6, 7. if men consider that God, who shakes the Mountains, Earth, and Pillars thereof, can easily over-turn their settled like prosperity, can shake their inward peace and quiet, yea, can shake the very life out of them.

4. God needs not any deliberation, means, or time, to overthrow what is most fixed; nor needs faith look to probabilities, in closing with the Promise; For, He removeth the Mountains, and they know not, ere ever they be aware, So Dan. 5.4, 5. Isa. 17.14.

5. Extraordinary alterations wrought upon the the creatures are tokens of Gods anger; not against these creatures themselves, Hab. 3.8. but against sin­ners, and particularly, against the Enemies of his people, Psal. 18.7, 8, &c. For, when he shakes Mountains, and the Earth, he over-turneth them in his anger. Hence, Earthquakes are either a scourge unto sinners, while they are swallowed up thereby (though it should not be doubted but the godly may share in that, at in other calamities) Numb. 16. or [Page 115] presages of other approaching judgments, Luke 21.11, 12.

6. The shaking and trembling of insensible crea­tures, when God is angry, serves to condemn men, who are not sensible of it, nor will stoop under his hand; For, this is also Job's scope to shew that, if God, shake the Earth, and the Pillars thereof tremble, then men should be afraid to contend, and should not think to prosper by hardening of themselves. See Jer. 5.22.

7. When we look upon this shaking of the Earth and Mountains, it may serve to comfort Believers, and to put them in mind that (however they have their own shaking and needful tostings, yet) their state and happiness in God is more fixed then the very Earth and Hills; as this work of God is commented upon, Psal. 46.1, 2, 3.