Exposition of Job 4-7

IOBS complaint ended in the former Chapter: in this a hot dispute begins. Job having cursed his day, is now chid himself. And he had such a chiding, as was indeed a wounding, such as almost at every word, drew blood; and was not only a Red upon his back, but a Sword at his heart. Job was wounded first by Satan, he was wounded a second time by his Wife, a third time he was wounded (not as it is spoken in the Prophet, in the house of his friends, but) in his own house by his friends; these last wounds are judged (by good Physicians in soul-afflictions) his deepest and soarest wounds.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

That man's religion is but vain and his profession hypocritical, who having comforted others in, and taught them patience under affliction, is himself (being afflicted) comfortless and impatient.

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

Therefore thy religion is vain, and thy profession is hypocritical.

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

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

First, he tells him that he speaks out of good will and as a friend to him. If we assay to commune with thee wilt thou be grieved? Pray do not take it ill, we mean you no harm, we would but give you faithful counsel, we speak from our hearts, not from our spleen, we speak from love to thee, let it not be thy grief.

Secondly, he shows that he was necessitated to speak, as love provokes, so necessity constrains, who can withhold himself from speaking? either of these considerations is enough to unlock both ear and heart to take in wholesome counsel. What ear, what heart will not the golden key of love, or the iron key of necessity open to instruction? when a friend speaks, and he speaks as bound, when kindness and duty mix in conference, how powerful!

If we assay, or try. The word signifies properly to tempt, either for good or evil; and because in temptation, an assay or experiment is made of a man, how bad or how good he is; Therefore the word is applied to any assaying or experimenting of things or persons. This very word is winning and gaining upon Job. We will but try a little if we can do thee any good, or bring lenitives to thy sorrows, we will not be burthensome or tedious; we will but assay to commune with thee. The word notes serious speaking. The place where God communed with his people, in giving answers from Heaven, is expressed by this word, 1 Kings 6. 19. The Oracle he prepared in the house within, &c. or the communing-place where God spake.

Wilt thou be grieved?] The word signifies to be extremely wearled even unto rage or fainting. Here Elipphaz seems to hint at Jobs former distempered speeches. If we speak, wilt thou promise us not to fall into such a fit of passion, as even now thou wast in. And yet whatsoever comes of it, or howsoever thou takest it, I must discharge my duty and my conscience; therefore he adds, who can withhold himself from speaking? That is, no man can withhold himself from speaking in such a case as this: to hear thee speak thus would even make a dumb man speak; Christ saith in the Gospel, If these should hold their peace the stones would cry; there is such a sense in these words: if we thy friends should hold our peace, when thou speakest thus, the very stones would cry out against thee for speaking, and against us for holding our peace. The Hebrew word translated withhold, signifies to shut up a thing so as that it cannot come out: It is applied to the locking up of the Clouds that they rain not; to the holding in of fire that it cannot break forth; Jer: 20. 9. where the Prophet very elegantly fits it to the restraining of speech, which is the very point in hand. His word was in mine heart as a burning fire shut up in my bones, I was weary with forbearing. So it implies that the friends of Job had as it were a fire in their bosoms, which they could no longer restrain, they were as Clouds full of water, full of dew and rain, they were not able to suspend themselves from dissolving and showring upon Job, both reproof and counsel, advises and exhortations.

We may observe from this Preamble, That it is wisdom to sweeten reproof with friendly insinuations. Reproof is a bitter Pill; it is a wholesome yet a bitter Pill, and there is need to wrap it up in Gold and Sugar, that pleasing both eye and palate it may be taken down the better. It is the Apostles counsel to his Galatians, Brethren, if a man be overtaken with a fault, ye that are spiritual restore such an one in the spirit of meekness. The word restore, is an allusion to the Art of Chirurgerie, in setting a bone out of joint; soft words and a soft hand fit the Patients mind to endure that painful operation. By falls into sin, the soul breaks or disjoynts a bone, he that will set such a mind▪ must handle it gently. We may observe the holy skill of some of the Saints in prayer, preparing God for receiving of Petitions, by prefaces and humble insinuations (as it were) getting within him. Thus did Abraham, Gen. 18. when he prayed for Sodom, Let not my Lord be angry if I who am but dust and ashes speak unto thee. There is such a spiritual art in winding a reproof into the bosom and spirit of a man, Let it not trouble thee that I thus speak, take my words in good part, If we assay to commune with thee wilt thou be grieved?

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

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

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

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

Behold.] This word is sometime used in a way of derision, as Gen. 3. 22. where God saith concerning Adam, Behold the man is become as one of us, do you not see what a God he is? how like a God he looks? so, Behold thou hast instructed many, (some make that the sense) see now your great Teacher, your learned Doctor; he that hath been so forward and busy in teaching others, see in what disorder, how uncomposed he is himself: he would needs physic his Neighbors, but knows not how to cure his own distempers.

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

Here are four special acts of spiritual charity, so we may call and distinguish them. First, instructing of the ignorant; secondly, encouraging of the weak and slothful; thirdly, supporting of those that are ready to fall; and fourthly, comforting those that are ready to faint. In these four duties Job had been very conversant. . Instruction of the ignorant, Behold thou hast instructed many. . Encouragement of the weak and slothful, Thou hast strengthened the weak hands. . Supportation of the weak, Thy words have upholden him that was falling. . Consolation of those who were ready to faint, Thou hast strengthened the feeble knees.

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

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

I come now to the opening of the several expressions.

Thou hast instructed many.] The word which we translate instructed, signifieth both to correct and to teach; and the Hebrews give the reason of it, because usually with instruction, correction is joined; and so the same Greek word signifies both to teach and to chasten: As there is a voice of the Rod, instruction in correction, so a Rod sometimes goes with the voice, correction is helpful to instruction: In either or both the senses, we may understand it here, thou hast instructed many, thou hast taught and directed, thou hast (where need was) chastened and corrected many.

Many.] We have heard in the first Chapter, that Job prayed for his Children, for his Sons and Daughters; but now we see Jobs piety extended further, than his own children. Yea, the word may well be carried out, beyond his own family. He prayed for his children, and not only did he pray for them, but also teach and instruct them, and not only them, but others, he enlarges his School, he instructs many; it is an indefinite word, a word of number without a number. Jobs School of holy discipline was a large one, he set up his School where ever he came; he was an universal Teacher, an Apostle of the old World; thou hast instructed many.

The word signifies, Remiss hands, or the hands that hang down, loose and lax. Hence by a Metaphor it notes one, that is negligent or idle; a man with his hands hanging down and his arms loose, is the emblem of idleness or of sadness. Thou hast strengthened the weak hands; that is, those that were idle or grieved, negligent or dejected. Hence the word (Rephaim) is used, to signify those that are dead; and the re • son is, because all strength, natural vigor and activity depart, when life departeth: Giants also are expressed in the Hebrew by this word, because they are such dreadful persons, that their very aspect or sight terrifies the spirit, makes the hands hang down and the knees of beholders feeble; they called those mighty men, weak, from that effect wrought upon others; because they made others weak and tremble at their approaches. Hence, when Goliath the Giant challenged and defied the Hoast of Israel, it is said, that all the men of Israel when they saw the man, fled from him, or fled from his face (he overcame them with his looks) and were fore afraid, 1 Sam. 17. 24.

This weakness of hands (as we find instanced in Scripture) arises four ways.

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

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

Thirdly, weakness of the hands ariseth from irresolution, when a man is not resolved what to do, not settled upon a business, then his hands are weak. Hence it was the counsel of Achitophel to Absalom, that he should go up upon the house top, in the sight of all Israel, and abuse his fathers Concubines; and he giveth the reason of it, then (saith he) shall the hands of all that are with thee be strong; his meaning is, then they will be so resolved to stick to thee, that they will do their utmost; he grounds his counsel upon the present irresolution of the people, he doubted whether Absalom's party would adhere cordially to him or no, therefore (saith he) do an act which may render thyself and all that are with thee irreconcilable to the King; this will unite them to thee, and their hands will be strong. If once they be out of hope to be received into the Kings favor, thou mayest be out of fear, that they will return to the Kings obedience. In any lawful and good design it is best to raise up resolution and engage it to the highest. Where the heart is strongly resolved, the hands will act strongly. The reason why men are slow and dull in great undertakings, is, because they are off and on, full of neutrality and indifferency, in what they undertake. Unsetled spirits can never settle actions. A double minded man is unstable (and weak-handed) in all his ways.

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

Thou hast strengthened the weak hands; that is, those whose hands are weak by reason of manifold trials and tribulations: thou hast spoken words to them, which have been as sinews to their hands, annd strength unto their joints. In this sense the Apostle uses both the expressions of the Text, Heb. 12. 6. where having treated about the nature of afflictions, together with the fruit and benefit of them, he concludes thus, wherefore lift up the hands which hang down and the feeble knees; as if he should say, it is probable that affliction hath made your hands hang down, that sorrow and grief have loosened your spirits and your loins too, therefore now be of good cheer, lift up your hands that hang down, and the feeble knees. Thie Symptom or effect of sorrow is elegantly described, Ezek. 7. 17. where the Prophet having shown that many should mourn as Doves of the Valleys, adds, all hands shall be feeble and all knees shall be weak as water.

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

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

1. There is a falling into sin, Gal. 6. 1. If a man be overtaken in a fault: that word (like this Hebrew in the Text) signifies, a fall taken by stumbling or by tripping upon anything, that lies in the way. In this sense we understand the fall of Adam, the fall of Angels, and the falls of the Saints.

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

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

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

Thou hast strengthened the feeble knees. The Hebrew word for a knee signifieth (in the root) to bless or to pray, because in blessing and praying for one, or in saluting, we use to bow the knee. And here, what we translate the feeble knees, is word for word the bowing knees; because when knees bow and buckle or double under us, it proceeds from weakness and feebleness: hence the bowing knee is called the feeble knee. Dan. 6. 5. it is said of Belshazzar, his knees smote one against the other; he fainted, his spirits sank within him, then his knees (as a Symptom of his fear) beat one against another. The hanging down of hands, notes a kind of despair in regard of present evils: and feeble quaking knees, seem to refer to some expected evil. Taking the words with that difference, Jobs work of love appears more full; he not only upheld in present troubles, but labor'd to strengthen against such as were to come. Thou hast instructed many, and instructed them many, even all these ways. We may note.

First, That to teach, instruct, and comfort others, is not only a man's duty but his praise, for here Eliphaz speaks it in a way of commendation, though with an intent to ground a reproof upon it. Job himself speaks of what he had done in that kind, as a defense of his own innocence, Chap. 29. verse. 21. &c. Unto me men gave ear and waited, and kept silence at my counsel, after my words they spake not again, and my speech dropped upon them; and they waited for me as for the rain, and they opened their mouth wide, as for the latter rain. This was his practice, and this was the praise of Job. That which the Apostle speaks as a special qualification or gift of a Bishop, 1 Tim. 3. 2. is an excellent, a noble qualification in any person, of what rank or degree soever, to be apt to teach.

Secondly, Consider who Job was; he was a holy man, one that had much acquaintance and communion with God. Now though his friends mistook what was in his heart, yet they hit right upon his practice; and we knowing both what his heart was, by the testimony of God: and what his practice was, from the testimony of men, may ground a second point upon it. That such as know God in truth and holiness, are very ready to communicate the knowledge of God unto others. They who know God themselves, are desirous that others should know God too. David (Psal 51. 13.) promiseth and professeth, that he would communicate his experiences of God's love, in pardoning his sin, when he had tasted the sweetness of a pardon. Then will I teach transgressors thy ways, and sinners shall be converted unto thee: when my heart hath learned more of God, others shall learn more of God from my mouth. This is spiritual charity, and it is the most excellent and noblest charity of all. Charity to the soul is the soul of charity, charity to the better part, is the best charity. In this sense also Job was eyes to the blind, and feet to the lame, by guiding them to see, and by directing their feet to walk, in the ways of God. To give knowledge is better then to give Gold. Instruction is the highest alms.

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

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

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

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

Secondly, In the general we may note further, That the words of the wise have a mighty power, strength, and prevalence in them. You see how efficacious the words of Job were; Jobs instructions were strengthuings, thou hast strengthened the weak hands and feeble knees; his words were as stays to hold them up, that were ready to fall: Eliphaz doth not only say, thou didst instruct many, & in instructing thou didst intend, it was thy design and aim to strengthen the weak hands, but he speaks of what Job had effected & wrought; thy words put sinews into the hands and knees of men that were weak and ready to fall, thy words were as props to hold and bear up the spirits of those that were sinking. Words wisely dispensed and followed, with the blessing of God, what can they not do? God doth the greatest things in the World by a word speaking? as at the first he made the world it self by a word speaking; so he hath done the greatest things, and wrought the greatest changes in the World, by a word speaking. When a word goes forth clothed with the authority and power of God, it works wonders. How hath it raised up sinking spirits? how hath it made the fearful undaunted, and the weak-hearted courageous? God by his word in the mouth of a weak man overthrows the strong holds of sin, and by a word brings every thought of man, into subjection to Jesus Christ. By a word he stops the mouth of blasphemy, and evil speaking; by a word speaking, he makes a man deny himself; by a word he opens the eyes of the blind, and makes the lame to run and leap like a Hart, in the way of holiness.

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

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

The second branch lies in the fifth Verse.

Thou hast instructed many, thou hast strengthened the weak hands, &c. but now it is come upon thee, &c. That is trouble and affliction are come upon thee.

And thou faintest.] The word signifies an extraordinary fainting; when a man is so wearied and spent, that he knows not what he doth, when his reason seems tired, as much as his strength. So that the words, Now it is come upon thee thou faintest, may import thus much; thou art in such a case, that thou seemest to be besides thyself, thou knowest not what thou doest, thou speakest, thou knowest not what. The word is translated in the first Verse by grieved: in other Scriptures by mad and furious. (Prov 26. 18.) As a mad-man who casteth fire-brands, &c. And whereas we say (Gen. 47. 13.) the land of Egypt fainted by reason of the famine, many render it, the land of Egypt was enraged or mad because of the famine; want of bread turns to want of reason, famine distracts. The Egyptians were so extremely pinched with hunger, that it did even take away their wits from them, and scarcity of food for their bodies, made a dearth in their understandings. So there is this force in the word, Thou who hast given such wise and grave instruction unto others, from those higher principles of grace, now it is come upon thee, thou art even as a mad man, as a man distracted, not able to act by the common principles of reason.

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

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

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

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

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

Fourthly, observe, That the good we have done is a kind of reproach to us when we do the contrary evil. When a man's latter actions contradict his former, or when his actions contradict his professions, the former good is a stain or blemish to him; It had been better for them not to have known the way of righteousness, then after they have known it, to turn from the holy commandment given unto them.

Further, take this likewise, It is an easier matter to instruct others in trouble, than to be instructed or take instruction ourselves in our own troubles. Even Job, holy Job could give those counsels of patience, and meekness, and quietness under the hand of God, which he could not follow to the full, when it fell upon himself. For though he did not fail to that height, which Eliphaz implieth in this reproof, yet fail he did. He had set others a Copy, which he could not write by or imitate when his own turn came. A good man may quickly give counsel, above his own strength to practice.

Observe lastly, It is a shame for us to teach others the right way, and to go in the wrong ourselves. Eliphaz seeks to shame and convince Job upon this very ground, thou hast done thus and thus, thou hast taught others patience, and thou art mad thyself: art thou not ashamed to complain and cry out of thy afflictions, when thou hast bid others be quiet and cheerful under them? It is an excellent thing when our words are made visible, by our actions: as he said in the Church story, The faith which is seen, is a great deal better, than the faith which is heard; so we may say in another kind, the wisdom which is seen in bearing of affliction, is far better than the wisdom which is heard. Physician heal thyself. He saved others, himself he cannot save, say the Jews to Christ. Man may justly be reproved with, thou teachest others, thyself thou canst not teach. When the same fault which we reprehend in others, may be reprehended in ourselves, our fault is doubled, and the act not only sinful, but shameful. The Apostle convinces the Jews mightily by this Argument, Rom. 2. 19. Thou art confident that thou thyself art a guide of the blind, a light of them which are in darkness, an instructer of the foolish, &c. Thou takest upon thee all this, Thou therefore (saith he) that teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? He goes on, pressing it upon them, as matter of shame and blushing that their actions ran so cross and contradictory to their own professions.

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

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

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

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

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

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

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

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

Confidence is an act beyond faith; a soul confiding walks in a higher Region of grace and comfort than a soul only believing; there may be believing, where there is not this confiding. As patience is hope lengthened, so confidence is hope strengthened. Assurance is the highest degree of faith, and confidence is the highest degree of assurance. It carries with it, first cheerfulness opposite to sorrow; secondly courage, opposite to fear and despondency of spirit; thirdly, boldness & adventurousnesse opposite to cowardice. Confidence having a good cause and a good call, will take a Bear by the tooth, or a Lion by the beard. Fourthly, it notes boasting, or a kind of spiritual wise bragging, opposite to sinful modesty or concealment of what God hath done for us. Or take it thus. Confidence is the noblest exercise of faith, which looking steadily upon God in himself, and in Christ, through the promises, raises the soul above all fears and discouragements, above all doubts and disquietments, either about the removing of evil, or the obtaining of good.

Hence confidence is well called the rest of the soul, therefore such as attain to confidence are said to be in peace, in perfect peace. Him wilt thou establish in perfect peace, whose heart doth trust upon thee. And this act of confidence or trust is proper and peculiar to God, no creature must share in it. This is worship commanded in the first precept, Thou shalt have no other God's before me. Whatsoever we confide in unless it be in subordination unto God, we make it our God. And it is one of the highest acts of the soul, not only as we respect the taking in, our own comforts, but also the giving out, glory unto God. This confidence is well coupled with holy fear, the more we fear God so, the more we trust him; such fear is the mother and nurse of confidence: But confidence is directly contrary, yea contradictory to carnal fear; he that trusts God indeed, leaves both soul and body, temporal and eternal estate with him, without ever sending a fearful thought, or a jealous look after either. It follows:

And the uprightness of thy ways.] It is the word used in the description of Job, Cap. 1. 1. There it is in the concrete, perfect, here in the abstract, uprightness: We may read it, Is not this the perfection of thy ways? Uprightness is the Saints perfection in this life. Uprightness may have a double notion, First, as it respects the sincerity of our hearts towards God; Secondly, as it respects the justice and equity of our actions, towards man. In both senses we may extend it here; Thou hast been reported for a perfect man, now if thou art perfect in thy being thou wouldest be perfect in thy working; if thou wert upright in thy nature, thou wouldest be upright in thy actions; Now consider thy uprightness or perfection, is not this the perfection of thy ways? is not this all, even that lately discovered in thy impatient complainings?

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

But secondly, rather the word is derived from (Kavah) which signifieth to expect, hope or wait: and it notes a very vehement intention both of body and of mind, in waiting, expecting or hoping; when a man waits (as it were) stretching forth his spirit or his mind, putting himself out exceedingly to hope or wait for a thing Psal. 37. 9. and Isa. 8. 17. the same word is used with the same emphasis. And that Greek word which the Apostle Paul hath (Rom. 8. 19.) comes up fully to it, The earnest expectation of the creature, &c. So the meaning here may be thus conceived, Is not this thy hope, or thy earnest expectation? Is it not come to this now? Thou hast boasted much of thy hope, what treasures thou hadst laid up in that, beyond all thy present possessions, is not all shrunk up to this, yea changed into despair? thy desperate speeches give me ground to think so. Is not this thy hope? So much for the words.

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

That times of trouble are special times for the use of our graces. It is as if Eliphaz had said, Thou thyself and all that knew thee have spoken much of thy grace, but now is the time to use it, where is it? show it me now, where is thy fear and thy confidence? if a man have been reported very skillful at his weapon, when he comes into danger, then is the time to show his skill: and we may say to him, where is thy skill now? where is thy art now? so we say to a man that hath had store of Weapons and Arms in his house, when the enemy approaches, where is your Sword now? where's your Gun? where's your Artillery? So here, Now, that thou hast most need of thy graces, where are they? bring them forth, are they to seek now? Is thy righteousness as the morning dew, and as a cloud vanished away? Times of trouble will put every grace to a stress; and we had need look to it, that we have not our graces to seek, when we have most need to use them; that when it shall be said unto us, where is your faith? where's your hope? we may be able to hold them forth, and answer the question in our actions, here they are, here is my fear, here is my confidence, here is my hope, here is my uprightness; I can make proof of them, and render them visible in my life: I can (through the strength of Christ) act them, and walk according to the rule of everyone of these graces.

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

That false grace, or a show of grace, fails us when we have most need of it. A hypocrite seems to stand in grace, till he falls into trouble. When good is in sight, he supposes he hath a great stock of faith; He is joyful in believing anything, when nothing pinehes him: And when he enjoyeth what he desired, he hopes as much as is promised: But when outward comforts are withdrawn and eclipsed, when he must live upon a word, and relieve himself upon invisibles, when he hath nothing in the creature to support him, and must trust what he cannot see: then this phancie of faith, this vain hope, and pretended confidence disappear, and where are they? how much charity will some make profession of untlll a real object of charity present it self? then excuses are made, they have but little for themselves, times are hard they may be suddenly cast into straits▪ they know not what a day may bring forth. False charity, and false hope vanish when they should act their parts, and make good what they have professed. As Christ speaks of the two houses, Matth. 7. One built upon the rock, the other upon the sand: these two houses were alike skillfully and strongly built in all appearance; while the Sun shone, and the weather was fair, none could discern, but that the house upon the sand, was built as well, and might have stood as long as the other upon the rock; but when the rain fell, and the floods came, when the winds blew and beat upon the house, then it fell, the foundation failed, and all the fair superstructions came down into the dust Where is the hypocrite with all his faith and fear in a wet windy day? is he not like a house founded on the sand? Or is not he and his goodly outside of holy fear and hope like the Apples of Sodom (reported in History) which are fair to the eye, but touch them and they crumble to ashes in your hand, so is the faith and the fear, the hope and confidence of hypocrites: Where are these? they are nowhere, for they never were.

Take the words in a second construction, and so they are thus rendered, Is not thy fear thy confidence? and the uprightness of thy ways thy hope? So M ^r Broughton, Is not thy Religion thy hope? and thy right ways thy confidence? and then the sense is, as if Eliphaz had thus spoken unto Job, Doth it not now plainly appear, that Satan charged thee rightly, that thou servest God for ends of profit and outward comforts, seeing thou art thus impatient and unquiet, when the hand of God takes away thy profit and outward comforts? Is it not a clear argument, that thou heretofore didst obey God, only to gain by him, or because thou wast confident he would protect and save thee harmless, he would bless and prosper thee with increase? Was not the uprightness of thy ways this hope? that is, diddest thou not look to thrive by upright dealing with men, and fair carriage in all thy actions? thou hadst no love to Religion, none to Justice, thy love was to thy purse, thy profit; and thou didst believe, at least hope, that profit would come in at the door of the Sanctuary, or else thou hadst never gone so often thither. This is the second sense, praedicating the first term of the second, Is not thy fear thy confidence? and is not thy uprightness thy hope? surely 'tis. This is a fair exposition of the words, and from it we may observe. That,

A hypocrites profession of Religion is grounded on his confidence to gain by it. Is not thy fear thy confidence? thy Religion was nothing else but a hope to be rich. It was Satan's objection, and now Eliphaz (resuming and managing Satan's argument) makes it his conviction. And it is a truth in the general thesis, that the Religion or the fear of hypocrites, is nothing but their confidence; they consider the word of promise, which God hath given to those that serve him; they in their thoughts surveigh the land of promise, and taste the milk and honey of it: they read that God will give both grace and glory, and no good thing will he withhold from them that walk uprightly, therefore that they may be under the influence of these promises, or upon a confidence that they shall receive golden showers out of these precious promises, and dignity abundant treasure out of these heavenly mines, they fear and worship God, they are upright in their ways, and honest in their dealings among men: Christ found it was love to the loaves, not to his doctrine, which brought so many after him, Joh. 6. They liked a miracle to feed them, more than a Sermon to instruct them: And were affected with the meat which endures to everlasting life, only in subordination to the meat which perisheth. How many say, at least in their hearts, at this day, if I cast myself into such and such courses of holiness, shall I not have credit and custom, good acquaintance and profitable correspondence? In many men their wickedness is their confidence, that is, the very reason why they are so wicked, is, because they are confident they shall get by their wickedness; So those entisers said to the young man, (Prov. 1. 11.) Come let us lay wait for blood, there was their wickedness; now at the twefth verse, you shall find, that the rise of their wickedness was this confidence, we shall find all precious treasure, we shall fill our houses with spoil. Some (I confess) have such a spirit of wickedness, that they are wicked for wickedness sake: and they love the very sin it self, more than the ends of profit or pleasure, which may possibly follow the sin; but others act the sin, out of confidence they shalll advance themselves by it: And so there are many, so refined in their aims and hightned in the ways of holiness, that they are holy for holiness sake, and religious for religions sake; yet there is a generation, whose Religion is nothing but this confidence; I will cast in my lot with the godly, I will take their way, shall I not fill my house with treasure, and raise an estate by it? The Apostle speaks of such, (1 Tim. 6. 5.) Men supposing that gain is godliness, and they are godly only that they may gain by it. Whereas they whose hearts are perfect with God, love godliness, for God's sake; and they are holy, not out of confidence of gaining by it, but out of a delight in acting of it; there is a beauty, an excellency in holiness which takes their hearts; And they are above, not only this poor confidence, to be enriched by it; but also above that rich, that heavenly confidence, to be saved by it, to get Heaven by it. The fear of some, who are above the former, is yet but equal to this confidence; they see there is no other way to be saved, to go to Heaven but this. Now I say, holiness in the height and purity of it, keeps under the respect of Heaven it self; it is so much above these things below, that it is above those things above: That is a second sense.

Thirdly, The words are understood by divers of the Hebrew writers, for a direct and simple assertion, and they give it thus. Will not, or would not thy fear be thy confidence? and the uprightness of thy ways thy hope? As if Eliphaz had thus said unto him; Job thou hast pretended much holiness and Religion, fear and uprightness: why art thou so disquieted, now, that the hand of God is upon thee? why art thou so amazed under these sufferings? would not that fear be thy confidence? and would not that uprightness of thy ways be thy hope? surely it would, if thou hadst any such fear as thou pretendest: this fear would be thy confidence, and this uprightness thy hope; thou wouldest be very bold, and by hope cast Anchor upon the goodness and faithfulness of God, in the midst of all this storm: thy heart would be poised, settled and established, notwithstanding all these shakings. Would not thy fear be thy confidence? It would. Hence observe;

First, That they who fear most in times of peace, have most reason to be confident in times of trouble. They who fear most (in one sense) fear least, they who fear God most, fear creatures least, and creature-troubles least. We have this point in so many words, (Prov. 14. 26.) In the fear of the Lord is strong confidence. The fear of the Lord is the cure of all other fears. They who are most fearful of the evil of sin, are most courageous among the evils of suffering. To be fearful thus, raiseth the highest acts of confidence, Psal. 112. 7, 8. We read of one that will not be afraid for any evil tidings, his heart is fixed; Who is this confident man? this fearless man? It is this divine coward (as we may call him,) you shall find him so expressed, verse. 1. Blessed is the man that feareth God, he shall not be afraid for any evil tidings. Exod. 20. 20. When the people of Israel were much amazed and astonished at the giving of the Law, Moses comes to cure them of that fear; but what is the medicine? Fear not, for God is come to prove you, and that his fear may be before your faces, that ye sin not. As if he had said, when God hath put his fear into your hearts, such fears as these will be removed and vanish: when your hearts are filled with this fear of God, you will have confidence to hear, and see the thunder and lightning of Mount Sinai, you shall not fear, no not this terrible tempest, in which the Law it self is given. So when the people were in a fear another time, Samuel thus bespeaks them in that shaking fit, 1 Sam. 12. 20. Fear not, only fear the Lord. If you will be confident in such a time as this (for by prayer he procured thunder and rain in that time of wheat-harvest) fear the Lord. The fear of the Lord will be our confidence in the wettest day, in the most tempestuous and stormy night that ever fell upon the secure, sinful world. A man fearing God is the only dread-naught.

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

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

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

Secondly thus. We ought to make our graces visible in our actions. Is not this thy fear? Shew me what thy fear is, if this be not, make proof of it; The Apostle bids Timothy, 2 Tim. 4. 5. Make full proof of his Ministry. It may be said to some Ministers, is not this your Ministry, if it be not, make full proof of it; Or as the Apostle James, in a case near this, James 2. 14. 18. Shew me thy faith by thy works, so we may say, Shew me thy fear by thy works. Is not this it? if it be not, make it appear what it is; The tree is known by the fruits; do men gather grapes of thorns, or figs of thistles? or, do men gather crabs from vines, or sloes from fig-trees? As an evil tree cannot bring forth good fruit, so neither doth a good tree bring forth evil fruit. If thou sayest thou art a vine, make proof of it, by the fruit thou bearest, or else I must conclude, thou art but a thorn or a thistle. We may question many for this grace, and for the other grace they pretend unto: For their actions have not the least print or impression of such graces upon them; If any one should hold forth much faith and confidence in God, and this man should run or take unlawful courses, to help himself, might we not say, Is this thy confidence? Or if one speaking much of confidence in God, for the accomplishing of a business should yet sit still, and do nothing himself, might we not say, Is this thy confidence? this is to tempt God, not to trust in him. Once more if a man should profess much confidence in God, and yet be taken up altogether about the creature, swallowed up with creature-thoughts, or swallowing in creature-delights, seeking to, and engaging this creature, and that creature, with neglect of God, may we not say, Is this thy confidence? Hope is an anchor of the soul, but thou art driven with every blast, in this thy hope? Hope makes not ashamed, but thou, either art, or oughtest to be ashamed, is this thy hope? The fear of the Lord is clean, but thou art defiled, is this thy fear?

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

That true fear, holy fear, preserves the soul, and keeps it holy. Holy fear, is as a golden bridle to the soul, when it would run out to any evil: It is like the banks to the sea, which keeps in the raging waves of corruption, when they would overflow all. If thou haddest fear indeed thou wouldest never thus break the bounds of patience. The fear of the Lord is to depart from evil, that's the definition of it; therefore if thou haddest any fear of God indeed, thou wouldest never have done this evil, Curse thy day. Prov. 14. 27. The fear of the Lord is a fountain of life, to depart from the snares of death; that is, either from sin, which is spiritual death, or from damnation, which is prepetuall death; the fear of the Lord is a fountain of life, to depart from both these snares of death; where this fear is not, we are ready to join with every evil, and so to fall into the jaws of every death. Abraham (Gen. 20. 11.) argues so, The fear of the Lord is not in this place, therefore they will kill me; when we perceive a bent of spirit, to devise evil, and a readiness of the hand to practice it, (we may conclude) the fear of the Lord is not lodged in that heart.

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

But here a question must be answered, for the clearing of all, and likewise for discovering the strength or weakness of this argument brought by Eliphaz, in this particular case of Job. Eliphaz taxed Job with hypocrisy; because his graces did not act, or they did not act like themselves, like graces; he gave not proof of them at that time. Hence the doubt is, Do a man's fallings or declinings from what he was before, or what he did before, argue him insincere? Is there sufficient strength in this Argument for Eliphaz to say, Job thou hast been a comforter of others, thou hast professed much holiness heretofore, and now thou art come to the trial, thou canst not make it out thyself; therefore thou hast no grace, therefore all thy religion is vain.

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

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

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

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

Lastly, We must not say he falls from grace who falleth into sin; nor must it be concluded that he hath no grace who falls into a great sin: It follows not, that grace is false, or none, because it doth not work like it self, or because it doth not sometimes work at all True grace works not always uniformly; though it be always the same in it self, yet it is not always the same in its effects; true grace is always alive, yet it doth not always act, it retains life, when motion is undiscerned. Wherefore they who do not work like themselves, or do not work at all (for a time) in gracious ways, are not to be concluded as having no grace, or nothing but a show of grace.

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

IN these two Verses and the three following, Eliphaz coucheth and confirmeth his second Argument wherein he further bespatters the innocence of Job, and hopes to convince him of hypocrisy. The Argument is taken from the constant experience of God's dealings in the world, Remember, I pray thee, whoever perished being innocent? We may give it in this form.

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

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

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

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

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

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

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

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

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

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

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

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

Fourthly, to perish, notes eternal misery; as it is put for the miseries of this life, so for the life of misery, for that life which is an everlasting death. John 3. 16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life: perishing is opposed to everlasting life, and therefore implies everlasting death.

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

These two latter senses, namely, eternal destruction in Hell and utter destruction in this life, are joined together. Prov. 15. 11. Hell and destruction (or Hell and perishing) are before the Lord: and Chap. 27. 20. we have the same words again, Hell and perdition or Hell and destruction are never full. So that to perish (in a strict sense) notes even in this life an utter extirpation; so some render it here, Who ever saw the righteous plucked up by the roots, so as there should be no remembrance, no remainder of them. The other word which is joined in the Text, cut off, carries the same sense; though it signifies properly to hide a thing, yet it is so to hide it as it appeareth no more, or so to hide it, that it can neither be heard of, nor seen anymore. Hence by a Metonymy it signifies to take away or to cut off, because things that are taken away and cut off, are as things hidden and seen no more. Here then is the height of the sense, either to take it, for perishing in Hell, or for such a perishing in this life, as is joined with total desolation and desertion.

Then for the terms, innocent and righteous. The word we translate innocent, signifieth empty. And it is therefore applied to an innocent person, because innocent persons are emptied of malice and wickedness, their hearts are swept and cleansed, purged and washed; there is in some sense a vacuum, a holy vacuum in the hearts of holy persons: they are freed from that fullness of evil which lies in their hearts by nature, that filth is cast out. Every man's heart by nature is brim full, top full of wickedness, as the Apostle describes the Gentiles, Rom. 1. 29. being filled with all unrighteousness; and it is a truth of every man's heart, it is a Cage full of unclean Birds, a stable full of filthy dung, he hath in him a throng of sinful thoughts, a multitude of profane guests lodging in him. Now a person converted, is emptied of these, these guests are turned out of their lodgings, the rooms are swept and emptied, therefore an holy person is called an empty person: Emptied; not absolutely emptied of all sin, but comparatively, there is abundance cast out; so that considering how full of sin he was, he may be said to be emptied of sin, and that his malice is cast out. In the fourth of Amos, the Prophet threatens cleanness of teeth it is a suitable judgment, that unclean hearts and lives should be punished with clean teeth) or innocence of teeth; for it is the word of the Text. Famine is elegantly so called. Want of bread makes empty or clean teeth.

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

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

Secondly, there are none righteous, that is, none exactly, perfectly, completely righteous, but inchoatly, and intentionally, so many are righteous and are called righteous in the language of the Scripture.

Thirdly, there are none righteous, that is, none righteous by way of merit or desert, none are so righteous as that they can challenge anything at God's hand, of right, the most righteous person is an unprofitable servant; he hath nothing to plead before God but free grace. Nothing to show unto God but Christ's fullness, and his own emptiness, the riches of Christ, and his own poverty. Yet there are righteous in God's acceptance, he accounteth and accepteth them for righteous, and honors them to be called righteous.

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

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

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

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

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

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

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

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

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

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

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

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

It will not be unnecessary, for the clearing of this Scripture, to subjoin a reason, why in the Old Testament, or under the old Covenant, there was so much stumbling at the afflictions and troubles of the righteous; for it put even a David, a Jeremiah, and a Habakkuk hard to it, for an answer, when they saw such under sufferings; the reason was this, because God in those times, made more special temporal promises to his people, in case of obedience, than he hath done in the time of the Gospel. Read Deut. 28. Levite. 27. and other places, where you shall find, how all the promises run upon things, that concern the outward man; they shall be blessed in their basket and in their store, they shall have this and that, and all outward things abundantly; and the curse threatened, was the loss and deprivation of those outward blessings in case of disobedience: For God did win and carry them on, in that non-age of the Church, by outward and temporal promises; hence they were much troubled and offended, when they saw righteous men under heavy pressures and breaking afflictions. Now since the coming of Christ in the flesh, and the pouring out of those special spiritual blessings upon his people, by the Holy Ghost, he doth not feed us so much with these outward hopes, or enjoyments. Therefore in the Gospel, we read what hard meat he giveth his people: foretelling them plainly, If any will follow me, let him deny himself, and take up his cross: There is scarce such a word in all the Old Testament as that: he which will follow me, shall find a cross, and be sure of persecution; They were but children, such words and sights might terrify them; therefore they were (as it were) dandled on the knee, and allured by sensible comforts, a land flowing with milk and honey, if they did obey; and they heard of rods and stripes in case of stubbornness and disobedience; Say to the righteous, it shall be well with him, for they shall eat the fruit of their doings: Woe to the wicked, it shall be ill with him, &c. Isa. 3. 10, 11. David saith (indeed) many are the troubles of the righteous, but (it is not put among the terms of their state or service) It is not said, if ye will be righteous, ye shall have trouble. Moses never told them, If any will be my disciple, let him taka up his cross, &c. So then, God's dealings and dispensations being most in outward things at that time, they were very apt to stumble at the cross. And there is greater reason why they should stumble at a molehill, then we at a mountain of trouble: God having told us, that seeing he hath given us such excellent things in Christ, such glorious mercies, and transcendent privileges in the Gospel, we may well take afflictions and troubles into the bargain, and never shrink or strain at them, but rather take them well. So much for that verse, The righteous are not cut off, neither do innocent persons perish.

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

Even as I have seen.] That word notes, a curious observation; not a light transitory glance of the eye, but a critical consideration of anything. As it is said, Gen. 1. 4. God saw the light that he had made, God saw it discerningly, for he found it was very good: And so it is said, Gen. 34. 1, 2. that Dinah went forth to see the daughters of the land, that is, curiously (though vainly) to observe the manners and fashions of the people; and in the fame verse, Hamor the son of Shechem saw her, he saw her so exactly, as to be taken with her beauty, his eye entangled his heart, and both entangled his life. So here, Even as I have seen, that is, by a diligent inspection, and judicious consideration of what I saw. And what was that? Mystical Husbandry.

They that plow iniquity.] The word which we translate to plow, signifies the use of any kind of art or manufacture; as the work of a Smith, or of a Carpenter, in Iron, wood or timber; And as the art, so the Artist or handicrafts-man (Isa. 44. 12.) is expressed by this word: The Smith with his tongs, worketh in the coals. And Zech. 1. 20. It is put for a Carpenter, The Lord shown me four Carpenters: Now here it is applied to the Plowman, and to his plowing. So Hose. 10. 13. Ye have plowed wickedness, ye have reaped iniquity, ye have eaten the fruit of lies▪

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

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

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

So then this ploughing noteth two things chiefly; First, the pains and labor which wicked men take in sinful courses, everyone that sins doth not plough sin, or is not a worker (which is an equivalent phrase) of iniquity. Secondly, it implies the black Art and hellish skill of wicked men in sinning. To plough is a skill, & so is some kind of sinning (though to sin in general, be as natural as to see, and needs as little teaching as the ear to hear (some men ( • s we may say) are bunglers in sinning, others are their crafts-masters at this plough, and can lay a furrow of iniquity so strait, do an act of filthiness so cleanly, that you can hardly see anything amiss in it; Those words in the New Testament, To commit sin, to work iniquity, an abomination, or a lie, Rev. 21. 27. &c. are answerable to this in the Old Testament, a plougher of iniquity.

And some translate this Text so; the vulgar reads it thus, They who work iniquity; all which expressions set forth and elegantly describe such, who sin resolvedly, industriously, cunningly, curiously, such as have the art (and will spare no pains) to do wickedly. These have served an apprenticeship to their lusts, and are now as Freemen of Hell, yet still Satan's Drudges, and active Engineers to plot and execute what God abhors.

Note this further, that ploughing in Scripture refers both to good actions and to bad; there is a plowing for good, the Metaphor is so applied, Prov. 4. 27. Do not they err that devise evil? (that plough evil) but mercy and truth shall be to them that devise good, (to them that plough good) the same word is used in both; and it intimates (as before) both the pains and the skill which a godly man bestows and shows about holy things: the great work of repentance is often allegorized by ploughing, Break up the follow ground: and our obedience to the Gospel, whether in the profession or preaching of it, is called ploughing, Luk. 9. 62. He that putteth his hand to the plough and looks back, is not fit for the kingdom of God. Grace is as active and as accurate as Lust can be.

It follows, And sow wickedness, reap the same. Eliphaz goes on with the Metaphor, after plowing comes sowing, and after seed time, reaping time or harvest. Sowing in Scripture is divers ways applied unto the actions of men.

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

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

Thirdly, sowing is applied unto the burial of the dead, 1 Cor. 15. 42. that which is sown in weakness, the bodies of men are as seed in the earth, they shall spring up again.

Fourthly, sowing is applied to repenting tears, they that sow in tears; that is, they that go on repenting and mourning, shall reap in joy; they shall have sheaves of comfort.

And fifthly, it is applied generally unto any action good or bad, Gal. 6. 8. He that soweth to the flesh, shall of the flesh reap corruption, and he that soweth to the spirit, &c. Sowing (as ploughing) is used in regard of doing good and evil, sow to yourselves in righteousness, saith the Prophet; and here on the other side, They that plough iniquity and sow wickedness. Here is the progress of sin: sin goeth on gradually, there is not only a ploughing but a sowing; sin is the seed, and there is a seminal virtue in every sin, it will spring up again and bring forth an hundred fold more in misery, to the whole man, flesh and spirit, then ever it gave in delights unto the flesh.

The word which we translate [wickedness] signifies weariness, labor, perverseness; because wicked persons weary and toile themselves in serving and satisfying their lusts. Numb. 23. 21. I have seen no perverseness in Israel. God did not find them laboriously and industriously wicked at that time. To do wickedly is a wearisome employment, a hard labor. The vulgar Latin renders it by sorrow; and sow sorrows.

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

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

Even as I have seen, they that plough iniquity. Hence we learn, first, That to be a wicked man is no easy task; he must go to plough for it: It is plowing, and you know plowing is laborious, yea it is hard labor. Wicked men in Scripture are called Sons of Belial, that is, such as will not endure the yoke; they will not endure God's yoke, or the yoke of Christ, though it be an easy yoke: but they are content slavishly to yield their (otherwise) proud and delicate necks to Satan's yoke, to tugge and sweat at his plough all their days. There is a promise in the Prophet of a time, when Swords shall be turned into plough-shares, and spears into pruninghooks; that is, men shall leave fighting and go to working, they shall have peace: and it is but too too discernible, that many would break their swords, into these mystical plough-shares, and their spears into sinning-hooks; they would have peace, why? that they might leave fighting and go to sinning, that they might work wickedness more quietly, and keep close to their trade, the plowing of iniquity without disturbance.

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

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

Fourthly, observe from these Metaphors, That every sinful act persisted in, shall have a certain sorrowful reward, it shall assuredly be answered with judgment, tribulation, and anguish. Assuredly it shall. Are not plowing and seed-time an assurance of the harvest? They that go forth vainly rejocing, bearing that poisonous seed, shall doubtless come again, and bring their sheaves of sorrow with them. That which God promised (Gen. 8. 22.) in regard of natural husbandry, he hath threatened in regard of this mystical husbandry: after the flood he promised, that while the Earth remained, Summer and Winter, Seed-time and Harvest should not cease. So it is here, only with this difference, the Lord useth all means to dissuade and prevent the seed-time of sin. But when notwithstanding all those threatenings, men will be sowing iniquity, he hath made an everlasting Decree (as firm in its kind, as that about the waters of Noah) that Harvest shall follow, and every such soul shall both reap and eat, the fruit of his plowings and sowings.

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

Sometimes indeed the seed-time and harvest of sin, are found in the same hour: and while a man hath scarce ended his sin, his punishment begins. The Prophet describing the plenty and prosperity of the Church in the latter days, tells us, That the ploughman shall overtake the reaper, and the treader of grapes, him that soweth the seed. The returns of sin are to some as quick and plentiful, judgment rides post after them, the reaper overtakes the sower, or the man reaps, as soon as he hath sowed: wrath arrests him in the very act of sinning. And we may say as Elisha in another case, is not the sound of his Masters feet behind him? The sound of punishment is at the very heels of sin. That black Ox comes as swift as a Leopard, treading upon his heels: And though sometimes it comes slowly as an Ox, yet always it treads hardest, when it comes slowest. A wicked man may commit evil an hundred times, and his days (of peace) be prolonged, for his harvest of wrath (like Habbakuks vision of mercy) is for an appointed time, but in the end it will not lie, (though he would tarry for it) it will not tarry. The natural harvest belies (sc. fails) some men's hopes, but this mystical harvest, shall not bely his fears (if he have any,) it shall bely his presumption, how much soever he hath.

Sixthly, observe, That the punishment of sin shall be proportionable to the degrees of sin. He shall reap, the same, saith the Text, the same in degree. So the Scripture speaks, and so experience teacheth concerning natural sowing; a man's harvest is gradually such, as is his seed-time, if he have sown much (in an ordinary course) he shall reap much; The Apostle alludes to this, where he speaks of the seed of charity, If ye sow sparingly, ye shall reap sparingly; on the other side, if ye sow plentifully, ye shall reap plentifully. Sometimes through the judgment of God, (which can easily break through the principles of nature) it cometh to pass▪ as it is, Hag. 1. 6. Ye sow much, and reap little; God makes the harvest thin and lean, when the seed-time was thick and plentiful; but in regard of sinning (I speak of such as go on impenitently in their sins, and have not Christ to take off their sin from them) such persons as sow much, shall be sure to reap much; They shall be beaten with many stripes, who impenitently multiply their transgressions.

Seventhly, observe, Punishment shall not exceed the desert of sin. They reap the same; The same, equal in degree or quantity, not beyond the degree of sinning. In nature, the corn • eapit, is more then the corn sown; sometimes a hundred fold, sometimes sixty, sometimes thirty; as Christ speaks, in the Parable of the Sower, Math. 13. But the punishment of sin reaped, is not a grain more then the sin committed. All the punishments of this life, are less then sin, as Ezra confesses, After all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less then our iniquity, &c. Chap. 9. 13. And in the life to come, the damned shall not be punished more then sin deserveth; yea I may say (with reverence to his Almighty power) God cannot punish a sin, beyond that proportion which it deserveth; and the reason is this, Infinite power, cannot inflict a punishment, beyond that which infinite Justice doth require; Infinite Justice is offended, and must be satisfied (if not satisfied by Christ) then by the person himself offending: therefore infinite power, cannot lay upon a man, more then his sin doth deserve, though it may easily lay more upon him then his nature can endure. So then, all that wicked men bear in this life, is less, and all they shall bear in hell, will not be more, then the deserts of sin, or the demands of Justice.

An objection may seem to lie against this, from that award of judgment against Babylon: Double to her double, according to her works, it may seem that her harvest of punishment must exceed in double proportion, her seed time of sinning; The Psalmist speaks yet higher, Render unto our neighbors sevenfold into their bosom, their reproach, wherewith they have reproached thee O Lord. Render sevenfold, that is, manifold: That number in Scripture, multiplies the sense into any number; To render sevenfold, may be rendered the greatest number.

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

Lastly, When it is said, They shall reap the same: We are taught, That the punishment of sin, shall be like the sin in kind; It shall be the same, not only in degree, but also in likeness. Punishment often bears the image and superscription of sin upon it. You may see the fathers face and feature in the child. Whatsoever a man soweth, that shall he also reap, saith the Apostle, Gal. 6. 7. If a man sow wheat, he shall reap wheat; the harvest tells you what kind of grain was sowed in every field: if a man sows wheat he, shall not reap tares, and if a man sow tares, he shall not reap wheat. Thus God often returns the sin of man upon him; sin comes to him in its own likeness, and he may read the name of it, stamped upon the affliction; or by the judgment inflicted, interpret the wickedness committed; This was openly confessed by Adonibezek, (Judge. 1. 7.) As I have done, so God hath requited me, just so; and what was that? He speaks out in the former words: Threescore and ten Kings, having their thumbs and their great tooes cut off, gathered their meat under my Table; there was his sowing, his reaping was the same, They caught him (saith the Text) and cut off his thumbs, and his great toes. The very first Law that was formally made and published after the fall, was a Law of retaliation, or of counterpassion, Gen. 6. 9. Whosoever sheddeth man's blood, (what shall he reap?) by man shall his blood be shed; he must reap the same: The Judicials of Moses are plain for this, Exod. 21. 24. Eye for eye, and tooth for tooth, &c. They have moved me to jealousy, saith the Lord, by that which is not God, and I will move them to jealousy, by those who are not a people. Like as ye have forsaken me, and served strange God's in your Land, so shall ye serve strangers in a Land which is not yours, Jer. 5. 19. God payeth them in their own coin. Who so stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard, Prov. 21. 13. And so concerning the preaching of the word, contemned, (Zech. 7. 13.) Therefore it is come to pass, that as he cried, and they would not hear, so they cried, and I would not hear, saith the Lord of Hosts: They reap as they sowed, they would not hear, that was their sin; they shall not be heard, that's the punishment; they shall see how good it is, to be willfully deaf, when God commands, by his being judicially deaf, when they complain. The Sodomites, had a fire of unnatural lust among them, and God sent a shower of fire unnature) to destroy them. The Egyptians killed the Israelitish children, that was the seed they sowed, they reap the same; God slew their children, even all their first-borne in one night. Nadab and Abihu, offered strange fire, there was their wickedness, they reaped the same, God by fire from Heaven, in a strange manner, slew them in a moment.

Yea, we find the Lord sometimes dealing thus with his own dear servants, he will cause them to reap that, which they have sown, in kind; David had defiled his neighbors wife, therefore, saith the Lord, I will take thy wives from before thine eyes, and give them to thy neighbor, and he shall lie with thy wives, in the sight of this Sun. Again, The Lord tells him, Thou hast slain Uriah with the sword of the children of Ammon, therefore the sword shall never depart from thine house. You see, here was sword for sword, and defilement for defilement; even holy David reaped the same, which he had sowed. It is very remarkable, which is reported in the history of the Church, by Socrates, concerning Valens the Emperor, who was a great persecutor of the orthodox Christians, and a maintainer of Arianism; The story tells us, that in his wars against the Goths, he was overthrown, and hiding himself in a little cottage, the enemy came by, burnt it, and him together; Now see, how God in this, gave him to reap, what he had sown: for when fourscore of the orthodox sailed from Constantinople to Nicomedia, to treat with him, about the points of Arianism, and to settle the matter by way of dispute; the Emperor hearing of their approach, while they were in the haven, and before they could come on shore, caused the Ships to be fired wherein they were, and so consumed them all; here was burntng for burning. And it is observed (in the French History) that Charles the ninth of France, who was the contriver of that great Massachre in Paris, wherein so many thousand Protestants were forced through a Red sea, a sea of blood, to their rest in Canaan: this bloody King, at last died himself, by a strange eruption of blood from all the passages of his body; thus he also reaped what he had sown, he had poured out blood, and his blood was poured out. It were easy to give you plenty of instances, bearing witness of this accurate justice of God. Examples were frequent in Jobs time, you see Eliphaz had store of these in his note-book, Even as I have seen, they that plow iniquity and sow wickedness, reap the same.

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

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

Blasting of corn and fruits, is often spoken of in the Old Testament (as 1 King. 8. 37.) If there be in the Land blasting and mildew. Amos 4. 9 I have smitten you with blasting and mildew: And a people spoiled by the sword, and consumed by war, are compared, to corn blasted before it be grown up, Isa. 37. 27. But the word in the Original, for blasting corn, is different from this in the Text: The root of that, signifies to dry up or cause to wither: This to breathe, as a man breathes with his nostrils: By the breath of his nostrils, or (as we translate) by the blast of his nostrils; So in the description of man's creation, Gen. 2. 7. Moses saith, God breathed into his nostrils the breath of life, or, the blast of life.

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

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

By his blast they perish, saith the Text, it is the word used before, they are not only a little withered or scorched, but they are utterly consumed, they are destroyed, root and branch, head and tail as in one day.

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

Further, it is considerable, that the word nostrill, is put alone, for the wrath of God: Psal. 95. 11. He sware in his nostrill, that is (as we translate it) he sware in his wrath, that they should not enter into his rest. Likewise Psal. 2. 12. If his wrath be kindled but a little; the Hebrew is, if his nose or nostrill be kindled but a little; the nostrill, being an organ of the body, in which wrath shows it self, is put for wrath it self. Palenesse and snuffing of the nose, are symptoms of anger. In our broverbials, to take a thing in snuff, is to take it in anger. Again, in Scripture we find, that slowness to anger, and hastiness to be angry, are expressed by the different frame of the nostrils; as namely, when the Lord is said to be slow to anger, the Hebrew is long of nostrils: (Psal. 103. 8.) The Lord is slow to anger, or, (Exod. 34. 6.) Long-suffering. In both places, the Original is, long of nostrils, that is, of anger, or long ere he be angry. On the other side, a passionate, choleric man, a man ready to conceive anger, is said to have a strait or a short nostrill; He that is soon angry, dealeth foolishly, Prov. 14. 17. The Hebrew is, he that hath a short or a narrow nostrill, dealeth foolishly, because such men are most apt to conceive anger; So then, while Eliphaz saith, by the breath of his nostrils they are consumed, it is, as if he had said, by the wrath and displeasure of God they are consumed; and the Septuagint translate it, directly by anger, They are consumed by the breath, or spirit of his anger; so others in the Latin, They are consumed by the spirit of his fury. And both these words, breath and blast, are found together in one place, 2 Sam. 22. 16. At the blast of the breath of his nostrils; the whole verse runneth thus, The channels of the sea appeared, the foundations of the earth were discovered, at the rebuking of the Lord, at the blast of the breath of his nostrils, that is, at the great displeasure of the Lord.

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

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

You know it is no trouble for a man to breath, or to make a blast with his mouth; and this phrase is used, to show with what ease and facility God destroys all the plots and counsels of wicked men; it putteth him to no pain, no sweating, no travel or labor to do it; men are put to much expense of pains, and run many hazards, to oppose the wickedness of men; but God doth it with a breath. (2 King. 19. 7.) When God sent to Hezekiah, to assure him that he would deliver him from Sennacherib, he not only promiseth to do it, but shows him how he will do it, even as in this Text, Behold I will send a blast upon him: that's all, I will do, I will not trouble myself much about the business; you must gather armies and make great preparations against the enemy, but I will do it with a blast.

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

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

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

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

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

The expressions are very various. Here are five words in these two verses signifying the Lion, yet with a difference and special reference to the several ages, and conditions of the Lion. 1 The Lion, 2 the fierce Lion, 3 the young Lion, 4 the old Lion, 5 and the stout Lion: we have these five several words in our translation, and we give Epithites to four of them; whereas in the Hebrew they are all single terms, as we shall see in a brief touch upon them.

First, the Lion (Arieh) which name is given the Lion, to note his power in renting and tearing: and Master Broughton renders it so, the roaring of the renting Lion, putting the etymology or notation of the word into the translation. Others derive it, from Arie, a Lion, and Raah which signifieth to see, and then it is as much as the Lion-seer; and the reason of this derivation is given, from the Lions watchfulness, he is ever intent upon his prey, and as some Naturalists observe, sleeps with his eyes open. So that this word entitles him, either from his watchfulness, The Lion-seer, or from his strength, The Lion-renter.

The second is a primitive, signifying sometime a Leopard, and sometime a Lioness, or she-lion. We render it a fierce Lion: which may well refer to the former, because a she-lion, especially when she hath young ones, is exceeding fierce.

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

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

And the fifth word is (Laby) which signifies a Lion in greatest strength and fierceness. And the Critticks tells us, it is derived from (Leb) which signifieth the heart, as noting a strong hearted and a courageous Lion; and so Master Broughton translates, for stout Lion, the heart-strong Laby. Judah being compared to this Lion by dying Jacob, is set forth by his majestic stoutness; Judah is a Lions whelp, &c. and as an old Lion, who shall rouse him up? Gen 49. 9.

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

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

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

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

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

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

3. They are Lions in regard of their strength. Lions are the strongest of creatures: what is stronger then a Lion, say they, in resolving Samson's Riddle: and Prov. 30. 30. a Lion which is strongest among beasts: tyranny must have strength to back it. Hence they who mean to oppress, fortify themselves with titles and privileges, with honors and relations. Solomon considering the oppressions that were under the Sun, observes tears on the one side, and strength on the other; On the side of the oppressors there was power, Eccles. 4. 1.

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

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

6. They are compared to Lions, in regard of their terrible roaring, the Lyon roareth terribly; so terribly, that when the Lyon roareth, the beasts of the forest tremble. The Naturalists observe, that though many creatures are swifter of foot, then the Lion, yet when he roareth, they fall down, and he overtakes them with his astonishing voice; so tyrannical men, with their roaring words, their loud threatenings, often affright and daunt the poor.

7. They resemble Lions, in the sourness and sternenesse of their countenance, and cloudinesse of their brows. Much of man's heart is seen in his face; frowns are as blows; hence we call it, brow-beating: The love of God, is expressed by the pleasantness of his face, and the light of his countenance; So also is the love of man; and we may see what the intent of another is, in his very looks: Many are in this respect, Lion-like men, they have (as Aristotle saith of the natural Lion) clouds and storms hanging about their eye-brows. It was a threatening against the Jews, in case of disobedience, that God would send against them, a Nation of a fierce countenance, which should not regard the person of the old, &c. Deut. 28. 50.

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

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

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

There is an opinion currant among the Jewish writers, that this verse is to be understood, as a description of the means or instruments by which God destroys wicked men, and not (as we) of wicked men themselves, whom God will destroy: Junius agrees with this interpretation of the Jews, translating the two verses in this sense; By the blast of God they perish, and by the breath of his nostrils they are consumed; by the roariag of the Lion; and by the voice of the fierce Lion, and by the teeth of young Lions they are consumed; As if when wicked men (so he giveth the gloss) are not destroyed immediately by the breath, and by the blast of God, then God stirs up the creatures against them, and will destroy them by Lions: We know it was a special judgment threatened in the Law, against the disobedient, (Levite. 26. 22.) that God would send evil beasts among them: The Prophet numbers this, among God's sore judgments: Sword, famine, pestilence and evil beasts are put together. In the history of the Kings, we have a famous record, how the Lord sent Lions, who slew some of those Idolaters, whom the King of Bahylon had transplanted into the Cities of Samaria.

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

First, Wicked men, how powerful, how strong soever, shall fall before the wrath and indignation of God. The day of the Lord shall be against everyone that is high, and that is lifted up. God desires in a special manner, to be dealing with these, for they, in the pride of their spirits, think themselves a match for God; though indeed, their strength be but weakness, and their wisdom foolishness; yet in their own conceits they are stronger, and wiser then God himself. Hence (like Pharaoh) they send defiance to Heaven, and say, Who is the Lord, Exod. 5. 1. When God sees the hearts of men swollen to this height, of insolent madness, he delights to show himself, and graple with them, that the pride of man may be abased, and everyone that is exalted may be laid low: that he only may be exalted, and his Name set up in that day; David was much troubled, at that murder of Abner, yet he could not take vengeance presently, upon the fierce Lion, that had sucked his blood. Why? his power did not reach it, ye sons of Zeruiah (saith he) are too hard for me, (2 Sam. 23. 3.) But there are no sons of Zeruiah too hard for God, no Lions so strong, but he can tear them, with infinitely more ease, then a Lion can the tender kid.

This should comfort us, when we see great and potent enemies rising up against the Church, what are these before the great Lion, the Lion of the Tribe of Judah. If the Lord do but roar, if the Lion of the Tribe of Judah, come against these Lions, they will run like a heard of fearful dear: The Kings of the earth, and the great men, and the rich men, and the chief Captains, and the mighty men, are described, trembling at the presence of Christ, when he appeared but as a Lamb, Rev. 6. 15, 16. They cry to the mountains and the rocks, to fall upon them, and to hide them from his face; If when Christ appears like an angry Lamb, the greatest in the world fall before him; what then will these do, when Christ shall appear as a roaring Lion.

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

Here are five steps or degrees of God's justice, against these Lions.

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

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

Thirdly, When their voice is taken away and their roaring, yet their teeth may remain: and there will be biting and tearing still, though they have done roaring and yelling; therefore with a third stroke God breaks out their teeth, the teeth of the young Lions are broken. So the Psalmist prays, Psal. 58. 6. Break their teeth in their mouths, break out the great teeth of the young Lions O Lord: that is, take away the instruments, by which they oppress, the means by which they tear and rend, as Lions with their cruel teeth.

Fourthly, Christ deals further with these Lions, he not only breaks their teeth, by which they used to hurt others, but he takes away their prey and their meat, they shall not have wherewith to live themselves; they were wont to suck the blood of the slain, and to eat the flesh of the poor; but now the Lord will pluck away their prey, they themselves shall be starved or pinched with hunger.

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

Who hath not seen the truth of all this in our days; we have had Lions, roaring Lions, rending, tearing Lions amongst us: It was usual among the Heathens in their persecutions, to cry out, Away with the Christians to the Lions: This we have often seen, in the figure, poor Christians sent to the Lions, put under the power of men, as cruel, as bloody, as insatiable as Lions: Many a one might say (as David, Psal. 57. 4.) My soul is among Lions: When the watch-man (in the Prophet) was asked, Watch-man what of the night? he answered. A Lion my Lord (Isa. 21. 7.) Our sorrowful watch-men, standing upon their Towres, (considering those sad times) being asked, what of the day? have answered, We see a Lion, a company of Lions. tearing and rending in many parts of the Nation; not bodies and estates only, but souls and consciences. God hath wonderfully delivered his darling from the Lions, his Daniel's from the Lions den: He hath already delivered us so far, that the Lions dare not roar, as they were wont, the teeth of many of the young Lions are broken, many of the old Lions are ready to perish for want of prey, and not a few of their whelps are scattered abroad; God hath raised up Samson's to tear these Lions, which roared upon us; he hath stirred up David's to smite these Lions, and rescue the prey out of their teeth: And though many Lions are amongst us, yet they dare not roar, much less, tear as they have done; though the beasts be alive, yet (for the most part) the Lions are dead: they are beasts still, as base, and vile, and bloody in their natures as ever, but their powerful Lion-like strength is abated: That glorious prophecy, is in some sense, and in some part, fulfilled at this day; The wholfe dwells with the lamb, the leopard lies down with the kid, and the calf and the young lion, and the fatling together, and a little child may lead them; they cannot, they dare not, hurt nor destroy in all our mountain, Isa. 11. 6, 8. I am sure, we may set our seal to this truth of Eliphaz, we have seen Lions, and fierce Lions, old Lions, and young Lions, even the stout Lions whelps, some scattered abroad, some destroyed, some consumed by the mighty power of God.

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

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

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

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

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

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

Thirdly, He defers them, until they have sucked blood enough, rent enough, and done evil enough, even filled up the measure of their sin, and fulfilled the righteous purpose of God, by their unrighteousness. As these Lions fill their own bellies, so they fulfill God's counsels, therefore he lets them alone, that they may do his work, though they little think of it, and less intend it.

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

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

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

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

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

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

Therefore thou carriest thyself very sinfully and rashly.

He confirms this Argument two ways.

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

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

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

But God hath declared and revealed this to me, in a vision, that he who contends with God, carrieth himself very sinfully.

Therefore it is to be received as a truth.

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

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

That which would be folly and sinful boldness in Angels, if they should aspire and take upon them to do, is much more sinful in a mortal man.

But if Angels should go about to justify themselves, or stand upon terms with God, it would be sin and folly in them.

Therefore it is much more sin and folly in mortal man, to justify himself before God, &c.

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

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

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

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

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

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

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

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

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

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

The true Prophets complain often of the false, for crying up their deceivings, under the warrant of visions and dreams, when all was but a dream indeed, a mere fancy, or studied imposture to mislead the people, and gain credit to their lies. While a man hath nothing but ordinary human authority, for things extraordinary, he is easily rejected.

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

For this of Eliphaz, howsoever some charge him directly, and others leave the matter in doubt, only turning the scale with a probability, (it seemeth rather that it was a true vision.) Yet I shall adventure to resolve directly, that his was a true vision, as well as a vision of truth sent from God. And the reasons which sway with me are these three.

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

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

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

The Apostle Paul found many who falsified the stamp of the Spirit, and forged his hand and seal to establish error (2 Thess. 2. 2.) I beseech you brethren, that you be not soon shaken in mind, or be troubled either by spirit, or by word, or by letter, as from us, as that the day of Christ is at hand. That gross error was scattered in the Church of Thessalonica, that the day of Christ was at hand, that in those beginnings of the Gospel, there should be an end of all things. To confirm this, false teachers boasted of the Spirit, an immediate revelation from God: or a word immediately from the mouth, or a Letter under the hand of Paul. How active is error to find patronage? It cares not whom it belies, so it self may pass for truth. Thousands love errors, but none will own them by that name. And therefore (because children bear their fathers name) they would father them upon the God of truth, or upon men, most eminent for truth. Montanus the Heretic, said he had the Holy Ghost his Paracl • te, dictating those erroneous doctrines to him, beside his Prophetesses, Prisca and Mavinilla. Mahomet, that Grand hellish Impostor often pretended visions from Heaven. And the story assures us that he cunningly made use of the disease of his body, to persuade his Disciples of the soundness of his doctrine. For being afflicted with the falling sickness, when at any time a fit was upon him he made the people believe that he was in an ecstacy or ravishment of spirit, at the appearance of the Angel Gabriel, who revealed many mysteries to him. And having by long use and familiarity taught a Pigeon to seed at his ear, he by art prevailed with the people, to feed at his poisonous mouth: as if his words had been the inspirations of the Holy Ghost, who (as he affirmed) came then to him, in the form of a Dove, and taught him those secrets.