Exposition of Job 4-7

JOB having in the former verse begun to charge his friends with unkindness, proceeds in this Context to illustrate his charge by a similitude; To make their unkindness, yet more notorious and visible, he sets it out by things, which are visible: that so their own eyes or experiences might convince them, as well as his Discourse. The whole similitude is extended from the 15th to the 21th verse. The sum of all is this, That Job had found his friends like those brooks, which hold least water, when there is most need, and greatest enquiry for water; they gave him no comfort, when he was nothing (to the eye) but sorrow. He was parched and scorched in those hot regions and fiery climates of affliction; and they gave him not (to his taste) so much as a drop of water to cool his tongue, to ease his complaints. That in general.

For the better understanding of this elegant similitude, we may observe the parts of it.

We have here

• 1. The Protasis or proposal.
• 2. The Exegesis or explication
• 3. The Apodosis or application

Or more plainly, we have four things considerable in it.

The similitude is

• 1. Proposed.
• 2. Explained.
• 3. Confirmed.
• 4. Applied.

It is,

• 1. Proposed, verse. 15. My brethren have dealt deceitfully as a brook, &c.
• 2. Explained, verse. 16, 17, 18. Which are blackish by reason of ice, and wherein the snow is hid, what time they wax warm, they vanish, &c:
• 3. Confirmed verse. 19. 20. The troops of Tema looked, the companies of Sheba waited for them, they were confounded, because they had bope, &c.
• 4. Applied to them, verse. 21. For now ye are nothing, ye see my casting down, and are afraid.

So much for the parts, now to the opening of the words.

My bretbren] The word signifies, first a brother of the same bowels (so brother is taken in the strictest sense) a natural brother.

Secondly, a brother of the same blood, any kinsman.

Thirdly, it signifies any one that is knit to us in affection, or like us in manners and disposition.

Fourthly, it notes all those, who are bounded with us in the same Nation, or associated in the same profession, though scattered all the world over. As in Scripture, that relative word, Father is taken, not only for a natural Father, but for any Leader, Guide or directour of others in spiritual, or civil respects; so, they who are near one to another in civil or spiritual respects, are called brethren, though they be never so far distant in blood or place.

And it is observable, that this word likewise is attributed to things inanimate, or without life, when they have a similitude or likeness one to another. So Exodus 25. 20. The faces of the Cherubims shall took one to another. The Hebrew is, each man to his brother. And Exodus 26. 3. 5. The curtains of the Tabernacle, the loops, and (verse. 17.) the Tennous, are all called woman and sister, because they were all to be of the same materials and dimensions.

Some Critics observe, that the Hebrew word, for a brother, is of near brother-hood or alliance, with two other words, whereof the first signifies, One, and the other Alike or Together, to show that brethren ought to be as One, and Alike or Together, which latter is by an elegant Paranomatia, joined with it Psal. 133. 1. Behold how good and pleasant is it for brethren to dwell together in unity, or as we put in the Margin, To dwell even together.

So then, the very word, whereby brethren are expressed, notes that there ought to be a nearness, a similitude, yea an Onenesse (if I may so speak) between them in their affections and actions. Yet (saith Job) these men, whose relation thus obliges them, have laid themselves out to my greatest disadvantage.

The word imports dealing perfidiously or treacherously in any kind, Isa. 21. 3. The treacherous dealer, dealeth treacherously. And it is applied to that treachery or prefidiousnesse, which is the highest in civil relations, the treachery of the wife to the husband, Jer. 3. 20. Surely as a wife treacherously departeth from her husband, so you have departed from me; Idolatry is the violation of our faith to Christ, And therefore often called adultery.

This word (to note that by the way) as it signifies to deal perfidiously, in the Verbe, and perfidiousness and treachery, in the Nown; so also a garment or vesture made up of any kind of matter or stuff And the reason is thus given by the learned Hebrician, Because a garment is both the cover and the witness of man's first perfidiousness and treachery against God. Our first parents in innocence had no garment, but innocence: they were without clothing, and wanted no clothing; they were naked, and did not perceive their nakedness; but as soon as they departed from God treacherously, their sin told them, that is, made them feel that they were naked: therefore they put themselves on Aprons of leaves, but God clothed them with the skins, and clothing he vested in a word of that language, which should ever mind man of the reason, why clothes were first put upon him, namely, his perfidious and treacherous dealing with God. That (take it in passage) which now so many make a matter of their pride, is a witness of their shame, their shameful rebellion, and falling away from God.

Put these together, My brethren have dealt deceitfully with me. Job meaneth it of his three visiting friends, these, (if not bethren of his blood, yet) were of great familiarity and correspondency with him; therefore, he at once titles and reproves them thus, My brethren have dealt deceitfully with me. Hence observe,

First, That there is no obligation so near, but an evil heart will break, through it. My brethren have dealt deceitfully. Though I suppose, Job here charged his brethren too deeply, if so deep as their hearts, who, notwithstanding they failed in the business they came about, yet I believe, had no intention to wrong or to deceive him: Yet many have been intentionally deceived by brethren; and it is a truth in position, That brethren will deceive.

Secondly, whereas he puts such an Emphasis upon it, My brethren have dealt deceitfully with me. As if he had said, you are not enemies, you are not strangers that speak these things, but my brethren. Note from it.

That, as it is ill for any to deal deceitfully, so worst of all for brethren. It is a trouble to be deceived by any, and a sin, for any to deceive, but it is worse to be deceived by those we trust. And when a brother deceives, the sin of the deceit is doubled, whether he be a brother in the flesh, or a brother in friendship, or a brother in the profesion of the faith. Deceit from a brother is exceeding bad in all, but worst of all in the last. Deceit from a brother in the faith is more then double unfaithfulness. David complains (Psal. 55. 12.) of the wrong he had received from such a brother, It was not an enemy that reproached me, for then I could have born it (the reproach had not been half so heavy or grievous unto me, if an enemy had reproached me, the wound had not been half so wounding, if an enemy had smitten me.) But it was thou a man, mine equal, my guide and my acquaintance, we took sweet counsel together, and we walked to the house of God in company; to be reproached and wronged by thee, this is the thing that lies heavy upon my spirit. God himself complains most, when they deal perfidiously with him, who are near him, his own people; He cannot expect any other of Heathens and strangers; but when his children deal deceitfully with him, he complains of this, as much, with admiration as with anger. I have nourished and brought up children, and they have rebelled against me, Isa. 1. 2. He calls Heaven and Earth to bear witness of this unfaithfulness. Men are wicked beyond all reason (not that there is reason in any wickedness, but so we speak of all excesses) men (I say) are wicked beyond all reason, when God appeals against them, to things without all sense. David satisfied himself in the evil measure he received from a stranger, because he had received evil from a Son; As greater benefits and favors, swollow up the thought of lesser, so do greater afflictions, and unkindnesses. A man hath no leisure to think of his discurtesie, who gives him ill language, when another assaults him to cut his throat: When Shimei railed on David, (2 Sam. 16. 10, 11.) Abishai▪ heats his spirit to revenge; What saith David? My son which came forth of my bowels, seeketh my life, how much more now may this Benjamite do it? This stranger, one of another Tribe and Family: As if he had said, I have no reason to be much troubled, to hear a stranger speak hard words against me, when my son is up in arms against me; to hear the one curse me, when the other would kill me. Moses uses this argument, to umpire between the two Hebrews, Sirs, ye are brethren, why do ye wrong one to another, Acts 7. 26. It will be a mighty aggravation of sin, when God shall say, My children have dealt deceitfully with me: or man, my bowels, my brethren have dealt deceitfully with me.

Here is the shadow of their deceit, Job explains himself by a similitude; They have dealt deceitfully, but how? I will tell you how, they have dealt deceitfully, as a brook, and as the stream of a brook they pass away; I can go to the streams, and to the brooks, and show my friends the face of their hearts (to me I am sure of their dealings with me) in those waters.

They are as a brook.] The word signifies both a brook and a valley; because brooks usually run in valleys, therefore one word expresseth both. The same word signifies also to inherit, and an inheritance; Hence some join all the three senses together in this one word, A brook, a valley, and an inheritance; because valleys inherit the brooks, which descend to them from the maintains; valleys are the heirs or inheritresses of the streams which issue from the hills, Psa. 104. 10. The holy Ghost describes a spring or a brook, thus, He sendeth springs into the Valleyes, which run among the hills, hills are the original of Rivers, and they run among the hills; hills send them down as a portion to the valleys.

But the brook here spoken of, is not such a brook, as hath a spring in a hill, mountain or rock; but a brook or torrent, caused by rain, or melted snow; The text clears that meaning; My friends have dealt deceitfully as a brook; A brook springing from a hill, will not deceive, such a brook being fed with continual supplies of water, will give us drink continually; but a brook falling from a hill, fails quickly: such a brook, the next words express more clearly, and as the stream of brooks they pass away.

As a stream of brooks. That is, as those torrents and overflowings of brooks; A brook hath a constant channel, and it hath an accidental channel: We see many streams running into a brook in a time of rain, and that brook swollen above its banks, sending out many streams: So that to say, they are like the stream of brooks, is to say, they are like brooks, when they stream forth, or to those streams of brooks, which by waters from the clouds, are suddenly increased; These streams of brooks, usually called Land-floods, having their spring or fountain in the clouds; which sometimes distill in soft, soaking dewey showers, and often pour out in strong, violent stormy rains, whence these streams (which in the Hebrew, are denominated from their impetuous violent strength) run violently, and spend their strength as quickly. That which is violent, cannot be permanent, much less perpetual. We have the word, Psal 126. 4. Where the Church prays, Turn again our captivity, O Lord, as the streams in the South; which some render, As the mighty waters in the South. Why would they have their captivity turned like those mighty floods in the south? The reason is this, because the South is a dry country, where there are few springs, scarce a fountain • o be found in a whole desert. What then are the waters, they have in the South? in those parched Countries? They are these mighty strong torrents, which are caused by the showers of Heaven: So the meaning of that prayer in the Psalm, is, that God would suddenly turn their captivity. Rivers come suddenly in the South: where no spring appears, nor any sign of a River, yet in an hour the water is up, and the streams overflow. As when Elijah sent his servant toward the Sea (in the time of Ahab) he went and looked, and said, There is nothing. That is, no show of rain, not the least cloud to be seen, yet presently the heavens grew black and there was a great rain, 1 Kings 18. 44. Thus, let our captivity be turned, thus speedily and suddenly, though there be no appearance of salvation, no more than there is of fountain in the sandy desert; or of rain in the clearest heavens, yet bring salvation for us: We use to say of things beyond our supply, have we a spring of them? or can we fetch them out of the clouds? so though no ground appears, whence such Rivers should flow, yet let our salvation be as Rivers in the South, as Rivers fetched out of the clouds, and dropt in an instant immediately from the Heavens. Job compares his brethren and friends to those streams of brooks, they came suddenly, but they are quickly down again. The Comparison in the Psalm, is made only with respect to the sudden appearance of those Rivers; but Job applieth it, to the sudden passing away of those Rivers; as the stream of Brooks they pass away. Their coming so suddenly, is a great refreshing, but their sudden departure is as great a disappointment

The word notes two things; First, motion: and secondly, consumption. In both senses, violent torrents pass away: First, they pass away with a strong motion; and then they pass away with a sudden consumption, they run so fast, that they run themselves off their legs, they come to nothing; their motion spends them, whereas the motion of a River doth not. So the word is used, Psal 37. 36 He passed away, and lo, he was not, yea, I sought him, but he could not be found. Those things that pass away, are many times said to loose their being and their use; he passed away, and lo, he was not. So Job meaneth here, these streams pass away, and lo, they are not.

Having thus proposed this similitude, that his friends dealt deceitfully as a brock, and shown what kind of brook he meant, those violent torrents, which pass away: now he gives a further description of those brooks.

The Vulgar Latin puts a strange sense upon this passage, rendering it thus. He who fears the frost, shall be overwhelmed by snow. Which seems to be a proverbial speech, to set torth those, who shifting from one danger or extreme, run into another more dangerous, like that of the Prophet Amos, ch. 5. 19. As if a man did flee from a Lion, and a Bear met him; or went into his house, and leaned his hand on a wall, and a Serpent bit him. But as their translation is a corruption of the Text, so their ordinary gloss corrupts their translation. * I feared smallest sins, but now I am punished after the rate of great sins. Whereas indeed Job was ready to acknowledge, that the least sin he ever committed, deserved a greater punishment, then the greatest pain he felt; and yet never looked upon any of his pains, as the punishment of his sins. But to pass that.

Take the mind of Job, as pursuing his similitude in more words to this effect. These mighty streams are but for a while, they pass away; or if at any time they continue, it is not from any quality or fitness they have in themselves to continue; but as their coming is extrinsical (not out of the ground, but from the air) so is their continuance: I grant, these great Land-floods, sometimes stay with us a while, not because they have any ordinary natural supply or stay, they are only blackish by reason of the ice: after a great Rain in winter, a great frost comes, and then your water-courses, or brooks swelling above their channels, are surprised by cold, and cannot get away, the cold condenceth the waters, and freezeth them up, and the snow is kept close from melting; then these torrents or streams, seem to be lasting fountains, and treasures of water.

Or take it thus, He compares those friends, who administer no comfort in trouble, to brooks, which in time of rain, when we have no need, overflow with water; but in cold winter weather are locked up with frosts, or in hot summer-weather, are exhaled and dried up by the Sun. As it follows;

These streams, you might think, living, lasting streams, or standing, fixed waters, when you saw them frozen into great mountains of ice and snow compact together: but stay a while, and you shall see what becomes of them; at the next thaw, they are consumed out of their place, Such friends have I, and such is the friendship of mankind, unless God renew the heart, or restrain it, from its natural baseness.

The word which we translate to wax warm, is used but this once in Scripture: it signifies also, scattered or dissipated. And the reason is, because heat or warmth, dissipates and separates those things which were united or congealed. The Sun warms the streams, and then the waters, which stood on a heap, scatter and disperse. The sum of all is: These streams in winter have nothing to stay their consuming, but their hardening; and as soon as heat comes, they dissolve, and are gone, in Summer these brooks are dry.

This is yet further illustrated in the 18. verse.

What he had said before in those words, They vanish and are consumed out of their place, he saith again in these, The paths of their way are turned aside, they go to nothing and perish; That is, these streams are, as if they had never been, you cannot find them in their former channels; these waters are quite spent, the Sun at a few draughts, empties these vessels, and draws them dry; so that there is not a drop lest, either for man or beast.

The word which we render, Turned aside, signifies, To gather up a contract into a narrow compass, as when a man of courage, gathers or shrinks up himself, or, as we say, buckles to a business, that he may put out the uttermost of his strength. S • Judge. 16. 29. When Sampson came to the pillars, on which the house stood, the text saith, He turned himself with all his might; (It is the word of the text) as if Sampson would collect all the power he had into one place, to pull the pillars out of theirs. He that would do a great service, will have all his outward strength about him, or near at hand. And at such a time, a man will have all his inward strength close together, and therefore puts his body into less room, if he can that all his members may act as one. We shrink up the body also in sudden fear. The word is so used, Ruth 3. 8. When Boaz, that good man, awakening, found Ruth at his feet, and perceived there was a woman on the floor, he gathered or shrunk up himself, as a man that is afraid in his bed, will gather up his limbs nearer together, and lies in less room. In such a manner, the heat gathers or shrinks up the waters.

Thus the paths of these waters (saith Job) are shrunk up or gathered together, as it were, into one channel, or they creep under the banks, to shelter themselves from that great Drinker and river-drier the Sun, but all their subterfuges are in vain; the Sun dries up all, nothing remains; so it follows in the next words.

It is the word used, Gen. 1. 2. The earth was without form and void; There was a nothingness upon that confused heap before a second creation stamped a form upon it, that which is useless, is but as good as nothing. The Jews express an Idol by this word, 1 Sam. 12. 21. which suits excellently with that of the Apostle, 1 Cor. 8. An Idol is nothing in the world. So these streams, these rivers which seemed such goodly pleasant streams, such as might have relieved the thirsty traveler at all seasons, come to them in summer, they are gone to nothing, that are like that rude mass, when the world lay undigested into parts, void and without form.

Before I come to the general Observations from the whole similitude, observe, from this description of passing streams, That,

Things or persons cannot hold long, which are not supplied from aninward principle. Job describes streams, having no spring to maintain them, the rain filled them, the cold froze them, and the warmth of the Sun emptied them. As it is in things, so in persons, no man can hold out either in gracious and spiritual, or just and honorable civil acts, unless he have a principle within, answerable to what he undertakes. (Job. 27. 10.) Will the hypocrite always call uon God? Not always, why? because he hath not a spirit (or spring) of prayer; Therefore hypocrites are well compared to such brooks, as Job here describes. A failing brook, is a clear Emblem of a false heart, both to God and man.

And that is the reason why regeneration is set forth by the gift of a new principle; of a new heart, or of a new nature. It is to no purpose to work a man by some extrinsical motive, by hopes, or by fears, by threatenings or by promises, by rewards or punishments, to do, or forbear good or evil: unless he have a new heart, all vanishes and comes to nothing. A regenerate person, hath a new heart, a new spirit, is a new creature, a new man; all which notes, a lasting principle, an everlasting frame of holiness in the main, though it may sometime decline and need repairs. It is far better to be a rivolet, a little spring, then to be a great torrent; It is better to have a little spring of grace, than a great loud stream of profession. It is reported by Geographers, in their descriptions of America, that in Peru, there is a river called the Diurnall river, or the day river, because it falls with a mighty current in the day, but in the night is dry. This may seem to be a fabulous report, but the reason given (which is direct to the point in hand) makes it not only probable, but very plain; For they tell us, that this river is not feed by a fountain or a spring, but is caused merely by the melting of the snow, which lies on the mountains thereabouts: in the day time, when the sun is up and warm, the snow melts, but when night comes, and the Sun goes down, the snow freezes, and so the channel dries. Thus it is with those, who have not an inward principle of holiness, they may have a great flood of profession, when the snow melts down into their bosoms, by the shine of outward prosperity; but when night, and cold, when troubles & dangers come, their waters freeze up, or pass away, and go to nothing. So much of the causes, why these streams, these water brooks vanish, they have no spring to maintain and feed them: Rain, and frost, and snow (uncertain all) are all they have to trust to.

Job having thus explained his similitude, and shown, what he means by brooks, and what kind of brooks he means. He now confirms all by an experiment, You shall see it is thus, these brooks will yield nothing at a time of need, Many have tried them; who are they? The troops of Tema looked, the companies of Sheba waited for them.

The troops of Tema. That is, the travellers who came in great companies from Tema, and passed through those desert Countries, where they had observed in the winter, streams and floods of water frozen, and full of snow; now in their summer travails, being parched with heat, and distressed for want of water, they expected relief from those brooks, which they had marked out for themselves, and of which they had, said, These will be watering places for us, and refreshings in extremist heat. We read often in the Old Testament of such travellers, Gen. 37. 25. Behold a company of Ishmaelites, came from Gilead, with their camels bearing spicery, and balm, and myrrh, going down into Egypt. Such are now called, a Caravan. The letter of the Hebrews is, The paths of Tema; the path or road, in which they travelled, is put for the travellers. So Isa. 21. 13. O ye travelling companies of Dedanim; the Hebrew is, O ye paths of Dedanim, that is, O ye who travel in the paths of Dedanim: Thus here, The ways of Tema, or the Troops of Tema; and the companies of Sheba, waited and looked in these places for water, and (as it followeth) they found none.

The troops of Tema looked. Why did they look? why did they wait for those streams? They had seen plenty of water there, and therefore being thirsty they looked and waited for water. Note hence; first,

That the sense of want carries us out to look for a remedy. The troops of Tema looked; After what? after the streams of brooks; why? because they were parched with thirst. They that are thirsty, will be looking for a stream, for a river; they that are hungry, will be enquiring after bread. As it is in natural, so in spiritual things; when once the soul is parched and thirsty, oh how it • ongs for the rivers of mercy, for the streams of consolation! it looks and waits for them t • o. As the heart panteth after the water brooks so panteth my soul • fter thee O God, my soul thirsteth for God, for the living God, Psalm. 2. 1, 2. That's the reason, why Job instances in Tema and Sheba, because they were o • ten distressed in their travel for want of Water. Secondly observe,

That probability of speeding, is ground enough for seeking and endeavoring. Th • s • Troops of Tema looked, and as they looked they searched for waters; they waited, because it was probable that they should find water, where they had observed water. As (Mat 21. 19▪) Christ himself when he was an hungry, saw a fig-tree afar off (saith the text) having leaves upon it; A fig-tree having leaves, in probability had fruit also: because the fig-tree (as Naturalists observe) p • ts forth her fruit as soon as her leaf; therefore when Christ saw leaves upon the fig-tree, it was an argument that there was fruit too; And whereas Mark saith, For the time of figs was not yet, he means the time of in-gathering figs: So that, the Tree having leaves, shown it night have fruit growing, and the time of gathering figs not being past, both these were ground enough for the Lord Christ to go and seek fruit upon it: For in this he acted according to rule of human reason, not of Divine omniscience. Many object against seeking God, and humbling themselves before him; It is a thing doubt full, whether ever they shall speed, whether ever they shall find, or no; they know not whether God will be merciful unto them or no; He will be merciful to some (they know) but whether they be the men, is very doubtful. I may answer such from the point, A probability of speeding, is ground enough for seeking. If Christ sought for fruit when he saw leaves, because it was a thing probable to find it; and if these of Tema and Sheba would seek for water, because they had observed water in those places; surely then, there is ground enough of seeking unto God for mercy, though we suppose there is but a probability of having mercy. The Prophet persuades that afflicted people, to fast and humble themselves, upon this ground, Who knoweth if he will return and repent (loel 2.) that is, it is very probable he will return and repent. Heathen Nineveh, is carried by the same argument, Jonah 39. Who can tell if God will return, &c. No man is sure he will not, and though we are not sure he will, yet let us venture. A peradventure from God, is better then a promise; or an assurance from the creature. And if probability be ground enough, what ground is there in assurance and certainty? and that is the ground we have of seeking God; if we seek to him, and wait upon him in faith, we shall be sure to find, Psalm 9. 18. The expectation of the poor shall not perish, The companies of Tema found no water, but God is a living Fountain, whose waters fail not, his banks are alike filled, summer and winter; Christ is not a water brook, but a spring of waters: We shall never miss water of life, if we seek to, and wait upon him for it: And if we believe on him, out of our bellies shall flow rivers of living waters, Joh. 7. 38.

We have seen the endeavor of these troops of Tema, Now see how they speed.

The sum is this, they hoped to have found water there, and it grieved and repented them, that ever they had hope to find water there, because there was none to be found.

The word signifies indifferently to be ashamed or to be confounded, and to be confounded in regard of events, or actions. The word is very near in sound to our English Abashed; It notes also a waxing pale and wan, when the color fails and withers, comes and goes. If a man be failed much in what he much hoped, his countenance fails too, his visage changes, as his thoughts change, and he waxeth pale: Therefore we translate it well, confounded. And it is expressed by confounding; for two reasons.

First, because the complexion is confounded at such a time, shame and blushing make a kind of confusion upon nature.

Secondly, the Spirits are confounded, the heart is troubled; Disappointments of our hope perplex a man, both within and without. He is disordered quite through. And because long delays cause shame, therefore by a Metonymy of the cause for the effect, this word signifies to delay time (Exod. 32. 1.) And when the people saw that Moses delayed to come down, &c. that is, when the people saw, that Moses made them ashamed, by his long delay, they gathered themselves together, &c. They waited for Moses 40. days, and now Moses had stayed so long, that they were ashamed of his stay, that is, they expected, but he came not, as they expected, this troubled them. We read the word in the same sense (Judge. 5. 28.) The mother of Sisera looked out at a window, and cried through the latice, why is his chariot so long in coming? Why tarry the wheels of his chariots? Why is his chariot ashamed? that is, why doth his chariot stay so long, as to make us ashamed of our stay? We have long looked what trophies Sisera would bring home, why doth his chariot by delays make us ashamed? Thus in the text, these travellers are said to be confounded, because they had great hope to find water, but were disappointed, They were confounded; because they had hoped, the latter clause carries the same sense, They came thither and were ashamed.

Yet there is a special elegancy in the word, ashamed; which signifies to dignity; to dignity that we may hide a thing: At it is said of the evil servant, who received but one talent, that he went and digged, and hid his Lord's money, Mat. 25. 18. And so by a Metaphor this word is translated to signify being ashamed, because a man that is ashamed, would hide his head in a hole (as we say) if he could, he would run his head into the ground, and rather be at the pains to dignity a hole in the earth, to hide himself, then to endure the shame of showing himself. No man loves that should appear, or to appear in that, which is his shame.

These two things, to be ashamed and confounded are often owned by the Saints in their repentance. It is best not to do anything whereof to be ashamed, but when we have done evil, i • is good to be ashamed. To hide our sins for shame, and not to be ashamed of them, when they are not hid, are equal aggravations of sin. Hence when the holy Ghost would set • orth m • n impudent or shameless in sinning, who sinned and cared not, who saw them, he saith (Jer. 2. 34.) Also upon thy skirts is found the blood of innocents, I have not found i • by secret search, so we translate it; the Hebrew is, I have not found it by digging; As if he had said, some men are so ashamed of their sins, that when God comes to find them out, he must dig for them, because they have digged into the earth, as it were, to hide their sins; but others are so impudent in sinning, that God needs not dig to find out their sins, they are so shameless, that they let their sins lie above ground, or as the Prophet speaks (Isa. 3. 9.) They declare their sins like Sodom, that is, openly. Truth and holiness never seek corners, and sometimes sin and wickedness do not. And as the doing of evil forbidden, causeth or should cause shame; so doth the not receiving of good expected; Hence when the Lord would assure his people, that they should undoubtedly receive all the good he had promised, and which they on that ground could expect, he concludes with them, thus, And my people shall never be ashamed. Why? The reason is plain in the Text, Ye shall ea • in plenty and be satisfied, Joel 2 26. which is directly opposite to this in Job. The Temanites were ashamed, because being thirsty, they were not satisfied. And because Jesus Christ shall so abundantly satisfy all the hunger and thirst, and supply all • h • wants and weaknesses of every believing soul, therefore it is expressed under this word and notion, Whosoever believeth on him shall not be ashamed, Rom. 9. 33.

Such a meaning the word bears in this text, [They were ashamed] That is, when they saw there was no water to be had, they would have hid themselves in the earth, or digged holes, to hide themselves in, for grief and shame.

And some render this word here (though to another sense,) They digged. That is, when they saw that there was no water in the streams, then they fell a digging to see; if they could find any springs. That's a good sense. But rather take digging as before. To show what shame would have us do, when we have done amiss, or when we Misse what we would find, then we seek covert and hide ourselves. Hence these two are often joined in Scripture, Shame and hiding, with the disappointment of hope. Read a text of near compliance with this in the letter (Jer. 14. 3.) Their Nobles have sent their little ones to the waters, they came to the pits and found no water (it was in a time of drought) they returned with their vessels empty; What followeth? they were ashamed and confounded and covered their heads. Again, verse. 4. Because the ground is chapt, for there was no rain in the earth, the plow-men were ashamed, they covered their heads. And Joel. 1. 10. 11. The corn is wasted, the new wine is dried up; What followeth? Be ashamed O ye husband-men; howl O ye Vinedressers, because the harvest of the field is perished. So that in the common language and current of the Scripture, shame is an effect of disappointment, and hiding the face, or covering the head an effect of both. Observe hence,

First, That deceived hopes trouble us as much, if not more than present wants.

A present want is a present smart; but deceived hopes are a perpetual smart; And that's the reason why the burden of sorrow is so heavy, and the drought of the damned (who, as Dives in the Parable, shall never have a drop of water) so intolerable. They (to allude to the text) hoped to come to the over flowing streams of their former earthly delights; But alas, the paths of the way of those brooks are turned aside forever, they are gone to nothing and perished. All the while they travel (and that will be an eternity) through that howling wilderness and fiery desert, they shall not meet with one rivolet, nor taste one drop of comfort to cool their parched tongues, or refresh their inflamed bowels. Hopes delayed trouble, but hopes deceived, confound.

Secondly, observe from this passage,

That deceived hopes fill with shame. Deceived hopes make a man hide his head.

Shame arises two ways, either from doing a thing against common principles. Or from loosing a thing against common expectation. The Lord threatens the idolatrous Israelites, That they shall be ashamed of the Oaks, which they have desired and confounded for the gardens which they had chosen, Isa. 1. 29. Why ashamed of Oaks and gardens? because in gardens, and under shady Oaks, they set up and worshipped Idols, in which they trusted for deliverance and protection; therefore when destruction should over take them, they must needs be ashamed of Oaks and gardens, because their hopes were so fowlly deceived by them. In the same sense the Lord soretels them by the same Prophet, that they shall be ashamed of Ethiopia, their expectation, and of Egypt their glory, Chap. 20. 5. because they had hoped for so much help, from confederacies with these Nations, who in the issue would delude their hopes, and give them no help at all. Thus also he speaks historically, Chap. 30, 5. They were all ashamed of a people that could not profit them, nor be a help. All they who hope in anything, save the Lord, shall (as these troops of Tema) be ashamed, because they have hoped, for they shall be deceived of their hopes.

And this is the reason, why hypocrites at the last day, when Christ comes to judge them, shall be filled with shame. The reason (I say) is, because they have been so full of deluding hopes. It appears they had great hopes, because they speak great words, and make great boasts. They presume if any are to be saved, they are the men; They show fair for heaven, Mat. 7. 22. Many shall say unto me in that day, Lord, Lord have we not prophesied in thy Name? And in thy Name cast out devils, &c. They shall say, Lord we have done thus and thus; what doth this repetition of their great works intimate, but the greatness of their hopes? Now when Christ shall say, I know you not, How will shame cover their faces forever; And how will they cover their faces for shame, wishing they might never be either seen or known. When Jacob had served a full apprenticeship in order to his marriage with beautiful Rachel, and at last, through the guile of Laban was put off with blear-eyed Leah; the holy Ghost expresseth him in a kind of passionate amazement, And it came to pass, that in the morning, behold it was Leah. And he said unto Laban, what is this thou hast done unto me? As if Jacob had been in such a distraction, that he could not tell how to express himself: And therefore saith, What is this thou hast done unto me? I know not by what name to call such a usage or disappointment as this. O, in what a case will they be at the last day, who have served out (as it were) an apprenticeship in hopes of Rachel, the beauty of heaven and salvation: And yet when they awake at the resurrection, Behold it will be (infinitely worse than Leah) Hell and Damnation; How will shame and confusion of face, take hold of such forever?

So much for the Letter of this similitude; The failing of those streams, exemplified in the sad experiences of the troops of Tema and the companies of Sheba, as often deceived and ashamed, as they came to them for water.

Now follows the application of the similitude; as if Job had said, I have spoken in the clouds, and told you stories of foreign concernment. I tell you friends, I must even apply all this to you, and leave it at your doors. As Nathan, when he had told David, the Parable of the poor man and his little ew-lamb, which his rich neighbor took away to dress for the way-saringman, that was come unto him; He (I say) brings it home to David in the close, saying, Thou art the man. So after Job had told a story in the general or in a third person, about deceitful brooks, and travellers deceived by them, now he applies it to his friends, Ye my friends are the men I mean by these brooks. Ye are they I have all this while delineated and set forth by these unfaithful and inconstant streams of water.

For now ye are nothing.] What, nothing? Ye are nothing at all unto me: Ye are no more to me in any way of refreshing, then those streams of the brook, which I even now described, were to the troops of Tema, for now ye are nothing. As out of nothing comes nothing, so that is as nothing unto us, out of which nothing comes.

If we render it word for word according to the Hebrew, it is, Ye were not; ye are unto me, as if you had never been, or ye have deceived me, in what I took you to be; I hoped for floods of comfort, for rivers of joy and streams of consolation from you, but now I cannot find a drop, Ye are not unto me. That man is, indeed, who doth that, for which he is, or that, which is expected.

The Chaldee translates, Ye have been, as if ye were not. And there is a difference in the Hebrew word, for some read it with the Pronoun, Them; most with the Adverb, Not; But though the translation differ, yet it comes to the same sense, ye are them, that is, like to them, like to those streams, or ye are not; that is, ye are nothing to me. As those streams were nothing, or were not, to the Travelers. The phrase, ye are not, imports the deceivableness of those men; Job thought they would be something to him, yea he thought they would be very much to him, even as much as water-brooks to a thirsty man; but they proved nothing at all to him. For as the word [Yea] in Scripture notes assurance, constancy, fidelity and faithfulness; so the word [Not or Nay] both in the Hebrew and in the Greek, signifies inconstancy and unsettleness, especially, when these two are joined together. And so it hath a clear sense, with that (2 Cor. 1. 20.) where the Apostle speaking of Christ, and of his faithfulness, saith, The Son of God was not yea and nay, but in him was yea; That is, he was not various, inconstant and uncertain, but he was the very same; look what you have found Christ at one time, you shall find him a second and a third time, yea, the same forever. He will not start from you an inch: So verse. 17. of the same Chapter; When I was minded to come, did I use lightness? Or the things that I purpose, do I purpose after the flesh, that with me there should be yea, yea, and nay, nay? That is, that with me there should be I and No, something and nothing. It is of a near importance with the words of Job, Ye are no to me; you promised to be, I, to me, to be yea, yea, bu now it comes to the trial, ye are No, No to me, that is, ye are nothing to me, ye are no such thing, as I expected you would be.

Ye see my casting down] That is, my affliction; To be cast down, and to be afflicted are the same. The word signifies dejection, and consternation of spirit, to be heart-fallen; the falling of a man's mind, as well as of his estate, Deut. 1. 21. Fear not, neither be discouraged, let not your spirit or courage fall. Jobs casting down was in his body and goods, his spirit and courage stood upright upon their feet; Ye (saith Job) see my outward casting down, the casting down of my estate abroad, ye see how all is broken and lost; and now what is the help ye give me? Do ye stand to me, or lift me up, now I am thus cast down? Do ye supply me with comfort? and prop me up with counsel? no, ye are afraid yourselves; ye are so far from removing my trouble, that you yourselves are troubled.

Ye are afraid] Their fear may be referred to his person, or to his condition, ye are afraid to come nigh me, ye are afraid I will infect you: or ye are afraid, some such evil will fall upon yourselves, I thought ye had come as friends to deliver me from my fears, and now ye are fallen into fears yourselves: Thus, Ye are not; ye are no such thing as ye promised me, ye promised to comfort, at least to pity me, but ye do not. So the Septuagint, Ye visit me, but ye are not moved with any compassion towards me. I had been as well without your companion. Or, if no such men had ever been in the world.

Observe first, from these words, For now ye are nothing.

He that is not, what he ought to be, or what he promised to be is nothing. To be useless is (in a sense) to be essence-less. To be useless in the world, is to be, as out of the world; A man who lives only to eat, and drink, and sleep, may be said not to live at all. What we say in our English proverb, is true, both of persons and of actions, As good never a white, as never the better; as good not to be, as do no good. The Apostle Judge speaking of unprofitable persons (ver. 12,) calls them Trees without fruit; And what then? Twice dead, plucked up by the roots; As if the Apostle had said, I look upon fruitless persons, as dead persons, yea as doubly dead, that is, dead sure enough. As a man can be borne but once, in one kind (Nicodemus argued from a truth, though not to a truth, because he could not destinguish natural from Spiritual, John. 3, 4.) So a man can die but once, in one kind. These men of whom the Apostle speaks, were alive naturally, though dead spiritually, how then is it said, that they were twice dead? They were judged twice-dead, either, because a spiritual death is so great a death, that it may well go for two, yea one spiritual death, is worse then a thousand natutal deaths

Or secondly, they are said to be twice-dead, because they were dead, both in regard of the truth of grace, and in regard of any outward actings of grace; For some hypocrites, who are indeed dead in sin, yet act grace in many outward fruits, as if they were alive. But of these persons it is said, their fruit withereth, and they are without fruit. They were not so much as externally active; they had no life of union with Christ, and they did no good, with the life of their profession in Christ, and therefore are justly said to be twice-dead. They who have leaves and look fresh and lively, as if they hade more then one life in them, yet, if Uselesse, are called lifeless, and they who do nothing in the world, are to be reckoned no-bodies in the world. In the Parable of the Prodigal, the conclusion is, This my son was dead, and is alive; Why dead? Because he was unanswerable to those purposes, to those ends for which he received life. He was a prodigal, and had deserted his fathers service, therefore his father looked upon him, as if (all that while) he had not been, at all. That's the description of the dead, as Jacob said of Joseph (when he concluded him torn by a wild beast) Joseph is not; and Rachel would not be comforted for her children, because they were not; so saith the Father of the Prodigal, This my son was dead, or he was not; he was no help nor comfort to me. We no longer deserve the name or reputation of Any thing, then we do those things for which we are. If we leave our duty (upon the matter) we loose our nature, and are as if we had no being, while we reach not (at least while we reach not after) the end of our being. A Heathen concludes of such a man, He hath only been, he hath not lived. But we may from the warrant of Jobes Rhetoric, go a degree further, and deny that he hath been, For he is, as if he had never been, a mere nothing.

From those words [Ye see my casting down, and are afraid.] Note.

That some man is able to bear more than another is able to behold. The sight of fearful things causeth fear. Further observe from it,

A fearful man will never be a helpful man.

Courage in a day of trouble, either of our own or others, is a great cure of trouble, yea a victory over it. There is one fear very good, when we see the casting down of our friends; To be afraid of provoking God, to cast us down (Deut. 17. 13.) they shall hear and fear, and do no more presumptuously; What shall they hear? They shall hear how God hath cast men down, or cast down a Nation by his judgments, they shall hear of this and fear. How shall they fear? they shall fear to do presumptuously, fear to provoke that God, who can thus cast down men and Kingdoms: It is good to be thus afraid, but there is a sinful fear, when fear disorders or unfits us to put our hands to the help of those, who are cast down, and to administer comfort to those, who are in sorrow; such was the casting down, and the fear here meant; They were so afraid that they could not lend Job a hand, or give him advised counsel to support his spirit.

I shall add one Observation from the general scope of the similitude.

That an unfaithful friend fails us most, when we have most need of him. That is the sum of all. In winter, when there is water in every ditch, those brooks abound with water, but in the summer, especially in a dry summer, when the rain of the land is dust (as Moses speaks,) these brooks are dust too, they vanish and are consumed out of their place, they afford no refreshing at all. When the man, that went down from Jerusalem to Jericho, and fell among thieves (Luke. 10 30.) lay in the way, stripped and wounded, even half dead, A certain Priest came that way (saith the text,) and when he saw him, he passed by on the other side; and likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side; but the Samaritan went to him (not from him) and had compassion on him. Job speaks very near this language, but fully this sense, of his friend. They, like the uncharitable Priest and Levite, passed by him, as the streams of brooks, they pass away. Whereas they should have been like the good Samaritan, a fountain, a river of settled springing comfort to him.

This is the great difference between the love of God, and that of most men, God is the best friend to us at all times (he is best to us in the best times, if we had not him to friend, it would be very ill with us when we have most friends) But God is best of all to us in the worst times; a best friend to us when we have no friends: he is our spring, when the rain falls, but he is our surest, sweetest spring, when there is neither rain nor dew upon the face of the earth. Therefore he is compared (as Jer. 2. so in other places) unto a living fountain, where you may be sure to find water in the hottest season. This infinitely commends the love of God, beyond that of men, who at the best, are but broken cisterns, which leak out the comforts they are trusted with, and for the most part, are but like Jobs brooks, they turn aside and pass away, when we have most need of them.

It is observed of the Samaritans in Josephus, that when ever the Jews affairs prospered, they would be their friends, and profess much kindness, but if the Jews were in trouble, and wanted their assistance, then they got them far enough off, they would not have to do with them, or own them. The rich man hath many friends (saith Solomon, Prov. 14. 20.) but the poor is hated even of his own neighbor. Worldly friendship ends with riches, and he that wants money seldom abounds with friends.

But consider how far this is from the very nature of a brother, and from the law of friendship. Solomon (Prov. 17. 17.) describes a true friend, to be one who loveth at all times, and a brother is born for adversity. As if he had said, this is the reason God hath raised up relations, and made men near one to another, because himself orders there shall be times of adversity, when they shall have need of one another; Some render the place, A brother is born in adversity, as if the meaning were, That, when a man is in trouble, God raises up a brother to help him, Or as the Septuagint hath it, A brother is born, for this end and purpose, to help in adversity. Therefore a brother loses the very end and purpose why he was born, if he refuse to help those, who are in adversity. Ruth was a true pattern of a faithful friend and brother, though a daughter; I went out full (saith her mother in law) but the Lord hath brought me home empty; But though she was emptied of the world, yet Ruths heart was full of love to her, I will not leave thee; God do so to me, and more also, if ought but death part thee and me. So saith faithfulness in friends, especially in Christian friends; It is one of the greatest duties and commendations of Christian profession, to stick to, and stand by one another; be it fowl weather, or be it fair, blow the winds high or low, let it be stormy or calm, ever to be the same. The Heathens wondered in the primitive times, at the great love of the Christians to one another. Let us take heed we do not put Heathens, natural, carnal men to wonder, O how little do Christians love one another! Let us not give them occasion to say, O how the Christians hate one another! how like are they at best to streams of brooks, who fail when their friends and brethren need the benefit of their assistance.

Let me only give you this caution, God suffereth men to be thus unfaithful unto men, yea sometimes a Christian brother to fail a Christian brother (which is their sin, and ought to be their sorrow;) I say, God leaves them to this evil of their own hearts, that we may have a greater good out of it, then, the highest actings of their love and faithfulness, could estate us in: Namely, that we may learn to trust upon God alone, and may better know what creatures are, Trust not in a brother (Jer. 9, 4.) so, as to let out your hearts upon him: think not you are safe in the love of a brother, no, not of a godly brother: The Apostle (1 Tim. 6, 17.) to draw off rich men from trusting in their riches, useth this argument, Charge them that are rich, that they trust not in uncertain riches, but in the living God: Why should they not trust in riches? He giveth the reason in the Epithite, uncertain; They are uncertain riches, therefore trust them not. So we may say of men, trust not in men, no, not absolutely, in godly men, for the best of men are uncertain, possibly they may be as these streams of brooks, whose waters failed. Psal. 146. 3. Put not your trust in Princes, nor in the son of man in whom there is no help; why not? For his breath goeth forth (that's one reason, he must die, he must return to the earth) therefore trust him not. But besides that, we may say, trust not in Princes, &c. while their breath tarrieth in them, for it is possible their help and faithfulness may go forth, though their breath doth not. Therefore trust • e • lie in the living God, he will never leave us, though men do; God only is unchangeable, he only hath preserved this honor without touch or stain, never to forsake those who trusted him, how forlorn and forsaken soever their condition was.

JOB Having shadowed out his friends unfaithfulness, by an elegant similitude in the context fore-going; now aggravates their unfaithfulness to him, in his wants, by his own modesty, in seeking to them, for supplies. Did I say, bring unto me? or give a reward for me of your substance? As if he had said, I have not been burthensome or troublesome to you, I have not called for your contributions and benevolences, or sought to have my estate made up out of your purses. Why do ye charge me with impatience at my loss, as if that were it which pinches and presses me? did I ever charge you for my reparation, or redemption; That (in deed) might have been, either burdensome or dangerous to you; All that I expected from you, was your comfort, and your counsel; these would not have put you to much expense; or if you could not have reached so far as to comfort me, yet you might have forborne to contribute so largely to my sorrows, by overtaxing me with impatience, and charging me with hypocrisy.

Did I say] I was not clamorous or importunate, no, I did not so much as open my mouth to move you in that point, I have been so far from begging, that ye have not heard me, saying, bring to me.

Bring unto me?] The word is, Give unto me, Hos. 4. 18. Their Princes love, Give ye, or bring ye, so saith Job, I did not say bring ye, or give ye, my spirit was not set upon money, or the repair of my losses out of your estates; I did not either write or send for your charity; you were not invited to visit me, that you might contribute to my necessity.

The word here used for a reward, properly taken, signifies that which is given to a Judge, to corrupt or turn him aside in judgment. One of the Rabbins gives this reason, why it notes a bribing reward, because it is compounded of a word signifying, One; and a bribe makes the giver and the receiver, the Judge and party; One, or of one mind; A Judge should ever stand indifferent between both parties, till the cause be heard, but a bribe makes him One of them.

Yet ordinarily, this word is put for any gift or help, subsidy or supply of another's wants.

Of your substance.] The word implies, the native, natural strength, which supplies the wants, or supports the weaknesses of the body; As also the strength of the earth, by which it puts forth fruit, Lev. 26. 20. And because riches are a man's civil strength, therefore the same word expresses both.

The enemies.] Or the hand of those that have brought me into straights; For the original imports, the shutting a man up in a narrow compass, so that he knows not how to get out; he that is in the hand of an enemy, is in a straight hand. Ahab commands (1 Kings 22. 29.) Go carry Micaiah back, and feed him with the bread of affliction, or with the bread of straights, such bread, as an enemy provides. The Greek word used by the Apostle, 1 Cor. 4. 8. reaches this fully, We are troubled, but not distressed, or straightened. Now saith Job, did I say, deliver me out of the hand or power of mine enemies, who have brought me into these straights? alluding, as is conceived, to those Chaldeans and Sabaeans, who had spoiled his estate, and slain his servants.

Redeem me. That is, my goods which they have carried away captive. To redeem, signifies the fetching back of a thing by price or force. Christ is a Redeemer in both senses: he redeemed or fetched back captivated man, by compact and by price, in respect of God his father. We are bought with a price, 1 Cor. 6. 20. that is, bought with a full prize. Christ did not compound with the justice of his father, but satisfied it, to redeem us: and he redeemed us by force, out of the hands of Satan, Spoiling principalities and powers, and making a show of them openly, Col. 2. 15. As in Triumphs, the Romans used to do with their spoiled, captivated enemies. Job had not begged redemption of his friends, from the power of his enemies, either way: did I desire you, by compact, and by price, to ransom me? Or did I desire you to levy an Army, with power and force, to recover my estate out of the hands of those mighty oppressors.

The word [Mighty] signifies also terrible; the hand of the terrible one: It is often applied to God, when he shows himself in terror to wicked men. Psal. 89. 7. God is greatly to be feared, Isa. 2 19. He shakes terribly the earth. But most commonly, to cruel, powerful men, who make no other use of their strength, but to be a terror to innocents. The Apostle, Phil. 1. 28. explains this word, while he saith, and in nothing be ye terrified by your adversities; that word in the Greek, answers this in the Hebrew, your adversities are terrible men, men who think to beat down all with their great looks, but, be not ye terrified by these terrible ones. So here, Did I call unto you, to redeem me out of the hand of the mighty, the terrible? out of the hand of those cruel plunderers, the Sabaeans and Chaldeans?

Further, Some understand by the hand of the mighty, not the persons afflicting him, but the affliction itself, which was upon him: Trouble is sometimes compared to a mighty enemy, Prov. 6. 11. So shall thy poverty come, as one that travelleth, and thy want as an armed man. Want strips us, but is it self, not only clothed, but armed, Evils have so much life and strength in them, that they are compared to the strongest, who live, armed men. Hence observe, first,

It is an aggravation of unkindness, to those, who are in want, not to be kind to them, when they are modest in asking a supply of their wants. Love ought to prevent asking, and should be moved to give most to them (who being in need) complain least.

Again, He speaks this to wipe off that aspersion, as if the loss of his estate were the thing which grieved and pinched him so sore. Did I say unto you, bring me a reward, &c. It is an argument that a man overloves that, which he hath lost, when he is over-importunate to have his losses repaired. If you had seen me call out unto you for an estate, then you had reason to think that the loss of my estate, was the loss of my patience.

Thirdly, Observe the temper of a gracious heart under losses and afflictions. A gracious heart under losses, is not forward to complain to creatures, or to ask help of men. Did I say, bring unto me, or give me a reward of your substance? He complains to God, and showeth him his trouble, he openes his want to God, and asketh supplies of him, but he is very modest and slow in complaining to, or in suing for help at the hand of creatures.

It is not unlawful for those, that are in want, to make their losses and wants known to men; It is a duty, rather, so to do; only it must be done with caution, least, when we ask of creatures too importunately, we give an argument against ourselves, that we are too much in love with creatures.

As it is reproved in those Rulers before spoken of, Hos. 4. 18. that they did love, give ye; It is a crime in the rich, to love, give ye; And certainly it is a sin, at least an infirmity in those that are poor and in want, to love, give ye, or to say as Job here had not, bring to me. Solomon speaks of the daughters of the horsleach, that, they are always crying, give, give, noting their insatiable thirst after blood. Some poor are always crying, give, give, which notes a very inordinate desire after riches. Job is very careful to take off the suspicion of such a blemish from himself, I did not say, bring ye, or give ye me of your substance.

It is the duty of those that are full, to give to their empty brethren, it is their sin if they give not; and it is their shame, if they are not most free in giving to those, who are most modest in asking; But when God hath emptied us, we should not be eager in filling ourselves. When God takes creatures from us, we should take heed of pursuing them: we should not do anything, which may argue our hearts glued to them, when the Lord hath loosen'd them out of our hands. It is an honor to a poor Christian, when in his greatest straights he can approve himself to God and men, and can say as the Apostle (Acts 20. 33.) I have coveted no man's silver, or gold, or apparel. It is as sinful to covet in our wants, as it is in our abundance. And it is as bad (if not worse) to be greedy of the creature, when we are empty, as when we are full. A poor man oppressing the poor, Prov 28. 3. and covering from the rich, are sights of equal abomination.

This and the next verse, contain the fourth branch of Jobs reply; and the general sense of them, is, a submission of himself to his friends, if yet, they should speak reason, or discover his error. Teach me and I will hold my peace; as if he had said, Though I have to the best of my understanding, thus far acquitted myself, and cleared mine own innocence; though, I have as I think, with truth and justice, laid this charge of uncharitableness and unfriendly dealing with me upon you; yet you shall see I am ready to hear you, I am teachable: if you can yet teach me, I will keep silence, and if you cause me to understand wherein I have erred, I shall do so no more.

Teach me.] The Original word notes in strict sense, to cast a thing forth, to throw a thing, as a dart or a stone is thrown, either downward or upward, or in a direct motion forward. Hence by a Metaphor, it signifies rain, because rain is (as it were) darted forth from the clouds, and cast down upon the earth▪ And from hence (yet one remove further) the Metaphor is carried, to signify teaching; Hence the holy Prophet is commanded to drop his word, Ezek. 20. 46. 21. 2. Son of man, set thy face toward the south, and drop thy word towards the south. Son of man, set thy face toward Jerusalem, and droop thy word toward the holy places: And the reason is this, because Doctrines, Truths and wholesome Instructions, are instilled and cast down among the people, or dropt into their spirits, as rain is cast or dropped from heaven upon the earth. And so we may read the word • out of the metaphor thus, rain down upon me, do ye, O, my friends, like clouds full of water, dissolve, and shower down instructions upon me, and see if I do not receive and drink them in. And from this word, all doctrine and instruction, in the Hebrew, is called, Torah, Prov. 13. 1. and Psal. 1. 1. And the Jews, by way of eminency, call the five books of Moses (as also all the books of the Old Testament) the Torah, that is, the Law, or rule of holy doctrine, which God rained down from Heaven, and distilled graciously upon his people, for their growth in knowledge and in holiness: And so a Teacher, from the same root, is called Moreh; Job. 36. 22 Who teacheth like Him? who raineth like him? there is no man can distill truths, as God doth. Moses (Deut. 32. 2.) elegantly sets forth his preaching, by an allegory of rain and dew. My doctrine shall drop as the rain,; my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass. And the Apostle Paul, Heb. 6, 7, 8. compares a taught people, to ground that is well watered with rain; For the earth which drinketh in the rain, that cometh oft upon it, and bringeth forth fruit, is blessed; but that which beareth thorns and briers, is rejected, and is nigh unto cursing, whose end is to be burned. A people well instructed, are like that ground which is under continual showers and dews.

And doctrine is fitly compared to rain, and teaching to raining; First because all true & holy doctrine comes from God, as the rain doth. The rain is God's proper gift, (Jer. 14. 22.) Can any of the vanities of the Gentiles give rain? All the men in the world, are not able to make one drop of rain; So we may say of this figurative rain of truth and holy doctrine, Can any of the vanities of the Gentiles? yea, can any of the most learned among the sons of men, give this rain? Can any man make any one truth, which hath not first been made above? Truth like rain comes from Heaven, it drops from beyond the clouds. Art not thou He? O Lord our God? therefore we will wait upon Thee, say they of the natural rain, Jer. 14. 22. and so we must in regard of the spiritual. Hence the word which Moses uses (Deut. 32. 2) for doctrine, dropping as the rain, signifies a received learning: Holy Truths are so called in that language, because the doctrine of Religion, is received from God, not devised by men. So the Apostle phrases it (1 Cor. 11. 23.) I received of the Lord, that which I delivered unto you. And Christ himself, As my Father hath taught me, so I speak these things, John. 8. 28. That which Nicodemus said of Christ, is true of everyone that teacheth truth, Joh. 3. 2. Thou art a Teacher come from God. As truth itself, so the teachers of it are from God; as a lie, and the tellers of it, are from the Devil, John. 1. 44.

Secondly, Like rain (as in regard of the original whence it comes, so) in regard of the effect: rain refresheth the earth; when the earth is weary and faint, when the earth gasps and is parched, how doth a shower of rain revive it? When the Psalmist had spoken of the rain coming down upon the earth, he presently adds this effect, The little hills rejoice on every side, they shout for joy, they also sing. Thus also a people wearied, and languishing, and fainting in ignorance, when they receive truths, and holy instructions, how do their hearts rejoice, how do they laugh and sing? In the Parable, Mat 13. Some are said to receive the word with joy; Even they who are but formalists and hypocrites (for it is spoken of them) rejoice and are refreshed for a season with the word. Truth is such a gracious shower, that they sometimes receive it with joy, who have no grace. And if truth refresh men, who are but nature, or move in spiritual works, but, upon natural principles, how will it refresh those, who have grace, and spiritual principles suitable to it. Thou, O God (saith David, Psal. 68. 9 10.) didst send a plentiful rain, whereby thou didst refresh thine inheritance when it was weary. That is a truth in the letter, and some understand it of natural rain; but others interpret that plentiful rain, in a figure, for the rain of doctrine which God sent down upon his people, when he gave the Law and dropt those heavenly Oracles from Mount Sinai upon his people Israel: that shower of the Law came indeed in a storm, Thunder and lightning, and a terrible tempest accompanied it. But though the thunder terrified, yet the shower refreshed; and the Saints have ever delighted in the matter of those instructions and holy counsels given there, though Moses a chief amongst the Saints, seared and quaked exceedingly at the manner of giving them.

Thirdly, as rain, so teaching makes fruitful. The Prophet Isaiah makes out this part of the similitude expressly, Chap. 55. 10, 11. As the rain cometh down, and the snow from heaven, and returns not thither, but waters the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall my word be that goeth out of my mouth, &c. Hence also the people of God are compared (Deut. 32. 2.) to grass and tender herbs, which grow and flourish, which are fed and bring forth fruit, when watered with the rain. It cannot be denied, though it be much to be lamented, that many souls upon whom much of this rain falls, are altogether barren and unfruitful. But, Oh! How barren are those souls, upon whom not a droop of this rain ever fell! They that are deprived of these showers are under a grievous curse, even such a curse, as David imprecates upon the mountains of Gilboa, 2 Sam. 1. 21. Ye mountains of Gilboa, let there be no dew, neither let there be rain upon you, &c. When God saith unto a people, let there be no dew, no rain upon you, no Moses to drop doctrine upon you, no Paul to plant, no Appollo's to water you with the word, this is the saddest shower of curses that can fall upon a people; as without rain, so without the word, ordinarily, there can be no fruitfulness. You see at this time how upon a little with-holding of the natural rain, we presently fear barrenness, and famine; the want of spiritual rain brings in a worse barrenness, though there are not many who fear it, or are sensible of it.

Fourthly, the word taught is like rain in regard of the dispensing of it. The rain comes not down alike, at all times; showers are very various; sometimes it rains softly, then, we call it a still soaking rain; sometimes we have a strong mighty rain; at another time rain is accompanied with thunder and lightning, while the showers descend, the great Ordnance of heaven discharge from the clouds, and fill the air with terror. Thus also it is, or should be in teaching: Many souls require a still, soft, quiet rain: Others must have stronger showers, mighty rain, you must pour down upon them. A third sort must have thunder joined with rain, they need a Boanerges, a son of thunder, a mixture of terror with instruction to bore their ears, and break their hearts. Those teachers mistake their work, who instead of raining are always thundering and lightning. As if their pulpit were set upon Mount Sinai. And I believe, it is as great a mistake to think Teachers need never thunder. The word of God in all parts of it, and in all manner of dispensations of it, is exceeding useful. A Minister without teaching, is (as Jude speaks) a cloud without water; And he shall do but little good upon some, if he have nothing but water in his cloud. Fire sometime must mingle with the rain, and a Tempest come after or before the dewing, distilling, still voice. The word of God is compared to fire, as well as unto water. Only it must be the wisdom, and it is the duty, of every Teacher, to know how to give everyone his portion, or as the Apostle Jude counsels, ver. 22, 23. Of some to have compassion, making a difference, and others to save with fear, pulling them out of the fire: A difference must be made, some are to be dealt with compassionately, and gently rained upon; others, must be saved with fear, that is, they must be made afraid with thunder and lightning, with stormy and tempestuous doctrine. Some spirits will not be kept out of the fire, but by casting them into the fire; so much that text in Jude imports. Others save with fear, pulling them out of the fire, As if he had said, your terrifying them with the fire, will be as a pulling them out of the fire, A shower of spiritual brimstone (such as God rained on Sodom in the letter) is best for them, if you spare them, you destroy them.

Teach me, and I will be silent, or, I will hold my tongue. The word properly taken, signifies to dignity or to plow: And sometime improperly to meditate or think, and it implies much thoughtfulness, because a musing, meditating, thoughtful man is ever digging into matters, he rests not in the outside and face of things, but puts in his plow deep, turning them up to the very bottom. From whence, by one step further into the Metaphor, it is translated to signify silence, or to hold our peace, because they who have many thoughts, have fewest words; Musing men are no great talkers; when the mind is much at work, and very busy, the tongue usually doth little: Job promises silence, as if he meant to sit down and consider fully, what they should further say unto him.

This promised silence or holding of his tongne, may have a threefold reference.

First, in general to the duty of a learner, Teach ye me, and I will keep silence, I will learn.

Or secondly, to his former complaints, Teach me, and I will be silent: That is, I will give over complaining, I confess I have made a bitter complaint in the 3d Chapter, but if you will teach me better, I will complain no more.

Thirdly, it may have reference to that, which they should speak to him in their next advices. Teach me aright, and I will hold my tongue, that is, I will reply no more, I will not gain-say your counsels, but rather (if I have offended) acknowledge my error and sit down in silence, I will not wrangle, when I cannot answer, I can do nothing against the truth, but for the truth. From hence we may observe; first,

That a gracious spirit is a teachable spirit. A gracious heart calls for teaching. Teach me, and I will hold my tongue. As a gracious heart calls for strengthening from Christ, so it calls for teaching from Christ, and from any, who can teach the truth, as it is in Christ▪ A weak soul saith, Lord draw me, and I will run after thee; an ignorant soul saith, Lord instruct me, that I may understand thee. Give me the wisdom of the prudent, that I may understand my way, and I shall walk therein. A godly man loves not to be at his own disposing, nor at his own Tutoring; He that will learn of none, but himself, hath (sure enough) a fool to his Master; And there is more hope of a fool, then of him, that is (thus) wise in his own conceit, Pro 26. 12. Secondly, Observe.

A teachable spirit is an excellent spirit. A man that is willing to be taught, is in a better condition then many, who are able to teach. It argues a holier temper of the heart, to be willing to be taught, than to be able to teach. And it is far worse to be unwilling to learn, then not to be knowing; Unteachablenesse is more dangerous then ignorance. It is sad to consider how unteachable many are, they will not be taught, or they think they have learned all, they have devoured all knowledge; they are full and need no more; some deceived souls (and they most) carry it, as if they had a spirit of infallibility, what, teach them? they are above teaching. It is a sweet frame of spirit, when a man sees he may be out of frame. He is in a fair way to truth, who acknowledges he may be in an error. And he who will not acknowledge that he may be in an error, is certainly out of the way of truth. The Apostle resolves it, 1 Cor. 8. 2. If any man think that he knoweth anything, he knoweth nothing, yet, as he ought to know. Not as if the Apostles meaning were, that all knowledge must be skeptical or uncertain, all in queries, and nothing in conclusions, that we should halt between two opinions, and hang like meteors in the air. Nor doth he commend to us that proud modesty, which will not let us acknowledge, we know what we know; but his mind is, to meet with those, who think they know anything so well, that they need not, or cannot know it better, and abound so in their own sense, that they have no room to admit the sense of others. As he, who thinks himself so good, that he cannot be better, was never so good, as he should; so, he that thinks he knows so much, that he can learn no more, knows nothing as he ought. It is best to be fixed in judgment, but it is very ill to be fixed in opinion. It is to be feared that man is much divorced from right reason, who is so married to his own, that he resolves, nothing but death shall part him and his opinion. What if this man have espoused a fancy of his own, not any truth of God? To be so fixed, that a man may be fixed in evil, it is as dangerous, as, to be so unfixed, that he may be unfixed in good. It was a high breathing of holiness, when David said, Psal. 57. 7. My heart is fixed, O God, my heart is fixed: While we are upon a known duty, or have known truth on our side, our hearts cannot be too much fixed & set upon them. To be of an unfixed, moveable, wavering spirit in goodness, is within one degree of falling into evil; but to say, I am fixed, I am fixed, I am resolved, resolved, when yet things are doubful and under difficult dispute, is actually to be in an error, though possibly, the thing we fix on, be a truth. The Apostle cautions his Ephesians, and us in them, Chap. 4. 14. That they and we, be not henceforth children tossed too and fro, and carried about with every wind of doctrine, and yet they are under a rebuke, who will not be moved by any wind of doctrine; that is, let never so powerful and forcible a wind of truth, breath and blow upon them, they will not be carried or moved in judgment by it. Observe thirdly,

Silence becometh learners. Yet not all silence. There is a speaking helpful to learning. To move doubts is the way to be resolved and to ask the question, the readiest means for instruction. But he that will have all the talk, shall have but little profit. The ear is the Organ of discipline: Hearing is the sense of learning, and the seasonable stopping of our own mouths, a ready means to open our understandings. To be, swift to hear, and flow to speak (James. 1. 19.) is the speediest way to attain wisdom. Fourthly observe,

He that is shown his error, should speak no more, but sit down convinced. Teach me (saith Job) and I will hold my tongue; That is, I will reply no more upon you, I will never stand up in maintaining an error; I will be no pattern of evil, though myself am in the fault. Error shall not be excused; or a mistake apologized for, by me. Some wits are able to make a fair cover for, and put a gloss upon the most deformed and grossest errors. There was never any opinion in the world, but some have seconded it, and undertaken it's protection. When conscience hath never a word to say, wit will be very talkative, and when they have ended reasoning, some can wrangle everlastingly. When wit and learning undertake a cause, and leave conscience out of the Commission, there must either be a very ill end of it, or no end. A subtle Sophister will despute anything, and bring probable arguments (where reason alone sits judge) against the most undoubted truths. It is an ill office to be an Orator for our own or others errous, for our own or others sinful practices, Prov. 30. 32. If thou hast done evil in lifting up thyself, or if thou hast thought evil (or maintained evil) lay thine hand upon thy mouth; speak no more, never be an advocate in a bad cause, though it be thine own; when our faults are shown us, we should not open our mouths, unless it be to renounce and disclaim them. A sad account will be given of that time, and of those parts, which have been laid out in the patronage of our failings and mistakes. It is as sinful to few fig-leaves, or make fair pretexts to cover the nakedness of our opinions, as of our practices.

As if Job had said, when once you bring me to see clearly, that I am in an error, and cast light into my conscience, you shall find me readily submitting to you.

A question arises here in the general, whether Job doubted his cause, or whether or no, there were an hesitancy in his spirit, about what he had done or spoken?

I answer, this speech implies not, that he had any doubt of himself, or an admission that he had erred. Job speaks like Orators or Disputants, who when they are sure of a point, will yet grant a little doubtfulness, or raise doubts about what they are able to maintain and confident to carry. It is ordinary to put things by way of supposition, of which we make no question. When Job saith, Cause me to understand, wherein I have erred; it is not an acknowledgement that he had a erred; but a submission in case he had, or a concession that he might; Job was not lifted up with an opinion of his own infallibility; he knew to err was common to man, and therefore he speaks of himself under the common notion of all men: Not from any consciousness of his own error.

It is but one word in the Original, and it signifies to convince by reason or argument. Cause me to understand, that is, do not think to force my opinion, or to offer violence to my judgment, do not think to club me down with great words and clomorous threats, but do it by solid Arguments, by evident demonstration of reason; Do it by savory advices and counsel, not by bitter reproaches and invectives. Deal with my understanding, not barely with my affections, Cause me to understand.

My error ] It signifies local, corporal wanderings and errors, and bodily erring or wandering; and sometimes it signifies the wanderings of the mind, judgment and affections, Prov. 5. 19, 20. Solomon bids the husband, Rejoice in the wife of his youth, let her be as a loving Hind and pleasant Roe, let her breasts satisfy thee at all times, and be thou ravished always with her love. The Hebrew (as our Translatours put in the margin) is, err thou always in her love; that is, let all thy wandering, erring thoughts and affections be reduced and brought home to the wife, whom God hath given thee, the next words seem to interpret so, for why (my son) wilt thou be ravished with a strange woman, and embrace the bosom of a stranger? That's dangerous erring in love: Therefore (saith he) let all thine errings and wanderings, all thy delights and ravishments be (chaste and conjugal) towards the wife of thy youth.

Further it signifies erring or wandering out of mere ignorance. This word is often used in Leviticus for the sin of ignorance, Chap. 4. 2. and Chap. 5. 18. and Chap. 22. 14. If any man hath sinned through ignorance or committed an error, then he shall offer these and these sacrifices and oblations. So Psal. 19. 12. who can understand his errors; That is, those sins, which he commits out of ignorance and inadvertency? Hence he concludes with this prayer, Cleanse thou me from secret faults. He doth not mean faults, which he committed privately, and so were secrets to others, but faults which he had committed ignorantly, and so were Secrets to himself: That is, they were sins of ignorance. And I conceive he means, not only such sins, as he had committed ignorantly, but then knew they were sins, but even such sins, as he was ignorant, whether ever he had committed them or no; That is, he prays for the pardon of all those sins, which possible he might have committed, though to him, as yet altogether unknown and undiscovered.

The title of the 7th Psalm. is Shiggaion of David; it is the same Original word we have in the text, and some translate it, awandring song; And the reason for it, is either because of the variable and wandering poetry, or because of the variable or wandering tune in which that Psalm was sung, and to which it was set for greater delight; others makes the title (suitable to the translation of the word here) the Psalm of David's errors, because, sets forth his fears and dangers, which made him wonder in body, and sometime also, to go a little astray in mind; this Psalm was sung to the Lord, concerning the words or the business of Cush the Benjamite, that is, of Saul, who was of Kish and of Jemini (1 Sam. 9. 1.) called here Cush, that is, Ethiopian or Blackmore (figuratively) from his black and ill conditions, his heart not being changed, as the Blackmore changeth not his skin. Saul was a bitter enemy to David, and made him fly and wander, and sometime go astray in his speeches and actions, upon a sudden gust of temptation. And so a Psalm of that subject may well bear this style, either from his corporal or spiritual errors. There is a third apprehension upon Siggaion, taking it for delight and ravishments of mind, and so the Psalm is superscribed, David's delight or solace; That is, the Psalm which he composed and sung to the Lord, to comfort himself in all his troubles with Saul; his soul wandered heavenward in holy ravishments and delights in God, while his body wandered about the earth in astonishment and sorrows, caused by a bloody-minded man.

The very same title is given to the prayer of Habakkuk, chap. 3. 1. A prayer of Habakkuk upon Sigionoth, which some interpret to be so called because of the strange variety or variableness of the song and tune, the Prophet being in a holy rapture, ravished in spirit, and swallowed up in the contemplation of God's power and majesty soars up and wanders (like Paul in another case) he knows not whither or how.

But the vulgar renders it, a prayer for ignorance, or a prayer for error; which translation is surely an error, if not an ignorance, as to the scope of that prayer: Though the letter of the Original word (as in the former instances, and in the text before us) bears that sense.

When Job saith, Cause me to understand my error, his meaning is, that his errors (whatsoever they were) in that business were secret to him, he had not gone against the light of his own conscience, nor as yet, had they brought any light to convince his conscience; he had been charged with errors, extravagancies and wanderings; But he understood not what they were, and therefore desires them to cause him to understand his error. Observe hence, first,

Man is subject to error. To error in speech, to error in practice, to error in judgment. Man by nature, can do nothing else but err, all his goings are goings astray, and all his knowledge is bottomed upon a heap of false principles. All his works (by nature) are errata's, and the whole edition of his life, a continued mistake. Secondly observe;

That man is in a fair way to truth, who acknowledgeth he may err. Cause me to understand wherein I have erred, saith Job; He thought he had not erred, but he grants it was possible for him to err. That which hath fastened so many errous to the Popes chair, and from thence scattered them over all the world, is an opinion, that he, in his chair cannot err; his supposed spirit of infallibility, hath made him the great Deceiver, and deceived him. He that thinks he cannot err, errs in thinking so, and seldom thinks, or speaks, or doth anything, but it is an error. He is most secured from error, who suspects he hath erred, and humbly acknowledges that he may.

Thirdly, We may here observe what an error is. An error strictly and properly taken, is that which we hold or do, out of bare ignorance of the Truth. It is an error in practice, when we are ignorant of what is better to be done. An error in opinion is, when we are ignorant of what is better for us to believe or hold; Heresy is an error and more, for heresy hath these three things in it.

1. In regard of the matter, it must be in some great and fundamental truths; The word Heresy, is by some derived from choosing, by others, from taking away, because it takes us off from Christ, or from the foundations of saving knowledge.

2. Heresy is accompanied with pertinency and obstinacy, after clear light offered; It is possible, one may have an error about things which are fundamental, and yet be no heretic: An heretic is condemned of himself, Tit. 3. 10. But he will not be convinced by another. Not that he doth formally and in terms give sentence against, or condemn himself, but equivalently he doth, as the Apostle, Acts. 13. 46. speaks to the unbelieving Jews, seeing ye put the word from you, and judge yourselves unworthy of everlasting life, &c. These men did not judge themselves such formally, they came not to the Apostle and said, we willingly submit ourselves to hell and wrath; No, they thought very well of themselves, and judged themselves worthy of eternal life. But their practice judged them, and gave a real sentance against them, while they acquitted themselves: Thus also a heretic (whoever hath a very high opinion of himself and his opinions) is condemned of himself.

3. In heresy there, is taken of pleasure and delight, therefore heresy is numbered among the lusts of the flesh, adultery and fornication, &c. Gal. 5 20. Heretics desire to disperse and vend their opinions. A man only in an error, will weep over his opinions, and it grieves him that he dissents and goes contrary unto others. But he that stiffly maintains an error, insults over others, and delights to maintain his opposition: he triumphs and boasts of his war, though he can never obtain victory (Truth only is victorious.) And some learned Critics observe as much, from the form of the Greek word, Tit. 3. 11. So then, heresy is not only an error in judgment, but a pertinency in the will, and it takes in delight at the affections.

Fourthly observe from these words, Cause me understand wherein I have erred! That

An erring brother or friend, must not be importuned barely to leave his error, but he must be made to understand his error. Error should not be left, nor truth received blind-fold; a man may sin in leaving an error: they do (without question) who lay it down thinking it to be a truth; and there is little question, but they do, who leave it before they understand it to be an error. It is much alike to reject an opinion as an error, which we do not understand, and to practice an opinion for a truth, which we do not understand; If a man practice or believe a truth, not convinced that it is, or not conceiving it to be a truth, that truth is but as an error, to him; because he doth not believe or practice it under the notion of a truth: and so, if he leave an error, which he is not convinced to be an error, his leaving it is not much better (and in some cases it may be worse) then his holding it; because he leaves it not under the notion of an error. We must not dance after other men's pipes, or see with other men's eyes: Except we know it is good we do, and evil which we leave und on, our not doing evil, is not good to us, and our doing good is (to us) no better then evil.

Job speaks by way of admiration; How forcible! I cannot tell how forcible. It is an elegant way of expressing the highness of our thoughts. As Psal. 84. 1. How aimable are thy dwelling places O Lord of hosts! He admires instead of speaking, they are so aimable, as I cannot tell how aimable they are: Put your thoughts to their utmost conceptions of beauty, and that beauty is in the dwellings of the Lord: So saith Job here, How forcible are right words! they are so forcible, as I cannot tell how forcible they are, I must admire and be silent.

How forcible are right words! The Chaldee Paraphrase reads it, how sweet are right words! interpreting it by that, Psal. 119. 103. Oh how sweet are thy Commandments unto me! they are sweeter than the honey and the honey comb. But the Originals differ, though that be a good sense.

We read, How forcible! The word signifies anything that is strong, potent or mighty; It notes also acrimony, sharpness or smartnesse, and so it is often applied to words either good or bad, 1 King. 2. 8. when David lay upon his death▪bead, giving his last advices to Solomon, Thou (saith he) hast Shimei with thee, who cursed me with a grievous curse. In the Hebrew it is this word, who cursed me with a sharp, strong, forcible curse, he cursed me with all his heart, with all his might, he laid load upon me. Evil words are strong, right words are strongest: Job had before at the 6th verse of this Chapter, called the discourses of Eliphaz unsavory, in this he taxes them for flat or weak, right words have a pleasing acrimony upon the palate of the soul, and a power upon the judgment, to sway and carry it; but yours are dull and feeble.

Some render it after the letter of the Hebrew, words of right or truth: Others in the Concret, how forcible are the words of a right, or upright man! But take it as we translate, How forcible are right words! Words are right three ways.

1. In the matter, when they are true.

2. In the manner, when they are plain direct and perspicuous.

3. In their use, when they are duly and properly applied, when the arrow is carried home to the white, then they are right words, or words of righteousness. When this three-fold rightness meets in words, how forcible, how strong are such words?

But what doth your arguing reprove? I confess there is great strength in right words, and in the words of the upright; but you have been long disputing the matter with me, and what have you got? where are your gains? The word signifies to rebuke with conviction and argument, to show what is right, and to refute that which is contrary Job. 13. 3. the word is so used, Surely I would speak to the Almighty and I desire to reason with God, to reason it out as it were by force of Argument with God. The word is answerable in sense, to that in the Greek used by the Apostle, Heb. 11. 1. Faith is a conviction or the evidence of things not seen, that is, an evident conviction; faith gives a stronger evidence then any reason, yea then sense; therefore though faith be of things that fall not under sense, and are above reason, yet faith is an evidence or a conviction, fuller then any Logical conviction or demonstration. The Argument from such authority as faith grounds upon, is stronger and more convincing then any, or then all the reason in the world.

What doth your arguing reprove? Word for ward, what doth your disputation dispute? Or what do your arguments argue? as if he had said, your arguing is no arguing, your reasons are no reasons; that which you have been arguing all this while with me, doth not so much as deserve the name of an argument (in my case) it hath no power or strength in it: Job lays a charge upon his friends by this opposition; Right words are forcible, but your arguments are not right, or, you are not right who argue, therefore what force, what power is there in what you have spoken? I can blow it all off as easily as a man can blow off a feather. Mr. Broughtton varies somewhat from this sense. And what can your blame soundly blame: that is, you shall find nothing blame: worthy or reprovable in me. Observe hence, first,

Words rightly spoken, are very forcible; Take it in the general. What mighty things have words, words duly spoken done? Abigail a weak woman, by a few right words overcame the strength and wrath of mighty David, and turned his whole army back; David with all his men, were in the heat of resolution, and upon a hot march to destroy Nabal, yet she stops them; And that woman speaking to Johab, (when Sheba fled to the City) with a few right words, prevailed to save the City, and stay the fury of war.

Take the point more strictly; The words of truth, are full of power, full of strength. Naked truth is too hard for armed error. Truth hath the strength of God in it, therefore that must needs prevail. The Apostle professes, 2 Cor. 1. 3. We can do nothing against the truth; He means it in regard of the bent of his spirit, his heart could not move against truth; but we may use it in another sense, We can do nothing against the truth, that is, let us put out the uttermost of our power, we can never prevail against the truth. Look upon truth in the promises, that will conquer all: Look upon truth in the threatenings, that's forcible to overcome all. Jer. 1. 10. God gives the Prophet a commission, I have set thee over the Nations, and over the Kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build and to plant: Here is a strange commission for a Prophet; How could Jeremiah plant or root up, build or pull down Nations? He never drew sword, yet he performed this commission fully, by his word: he pulled them down, and rooted them up by the word of threatening, and he planted them and built them with the word of promise, Zech. 1. 10. Your fathers are dead, they are gone, but my words (saith the Lord) which I spake by my servants the Prophets, did not they take hold of your fathers? Your fathers are dead, and the Prophets are dead, but my words live still, and did not they hold of your fathers? you esteemed my words as wind, but they were a strong wind, they blew down the power of your fathers. The Apostle gives this honor to all the word of God (which is all right) that it is mighty, or forcible, through God, to bring down strong holds, and to bring every thought into subjection unto Christ. And Heb. 4. 12. The word of God is mighty in operation. The energy of it is such, that nothing can stand before it, no lust can stand before it, no error can stand before it, it bears down all with fine force.

Therefore take heed of standing in the way of right words. Truth comes with such a force, that no man is able to bear up against it. It is better to have all the men of the world against us, Than to have one word of God against us. One word of truth will do more against us, than all the Armies in the world, no force can stand against this force, the force of the word will destroy the force of the sword. Truth will be the great Conqueror at last.

Thirdly, Take it in the Concrete, in reference to the speaker, How forcible is the word of an upright man! Then Observe.

The words of one, that is upright hearted, carry great strength and power with them. Truth loses by the patronage and defense which some give it. Truth gets little by the tongues of those men, who have no grace in their hearts. Truth in the mouth of a wicked man, is weakened by the falseness of his heart, and filthiness of his life. Sometimes precious truths are spoken by vilest men, but what force have they? they are not received or owned. Christ could not abide to hear the Devil speak truth. A godly man speaks with Authority, as it is said of Christ, He spake as one having authority, and not as the Scribes; the Scribes taught that which was truth, sometimes, and the Scribes had always authority to teach, the chair of Moses was theirs, they were not intruders upon an office they had no call to. When Christ saith, the Scribes and Pharisees sit in Moses chair (Matt. 23. 2.) He speaks not only (de facto) of what they did, but (de jure) of what they had right to do; They were not usurpers, or actors beyond their line. But though the Scribes had the right of authority to teach, yet their teaching had no force of authority, it was but talk. And it appears plainly, that the words of that hypocritical generation, the Scribes and Pharisees bare no weight with the people, because Christ gives them a charge, to observe and do what the Scribes and Pharisees bid them: As intimating that the doctrine of those Scribes (though true) was low-prized and lay much unpractis'd, Mat. 23. 3. We must not shorten the hand of God, as if he might not use those who have no truth, to publish a truth; He may employ what instruments he pleases, and he can make those that are evil, instruments of good. But look upon it ordinarily, thus it is, the word of truth hath most power, strength and force from the lips of those, who are upright in heart, and holy in life. How forcible are their words? The words of the wise, are like goads, or like nails, fastened by the Masters of the Assembly, Eccl. 11. But the words of wicked masters in the assembly, are like nails without points, they will not drive, or take hold, there is no fastening of them; Or the words of wicked men are like weak nails, which break in the driving: What do you arguing, reproving, teaching, you that carry yourselves thus, what force have your words? Truth loses both strength and credit in your mouths: Thou that teachest another, teachest thou not thyself? thou that preachest a man should not steal, doest thou steal? thou that sayest a man should not commit adultery, doest thou commit adultery, &c? are the Apostles chiding expostulations with the Jewish Doctors, Rom. 2. And upon this he charges them with dishonoring God, and causing his name to be blasphemed among the Gentiles, verse. 23, 24. But what was the blasphemy? Surely this, The Gentiles grew to have a low esteem of the word of God, his Law was of no force with them, because those teachers were so false to it, and unspoke with their lives, whatsoever their tongues had spoken. That which hath no force upon the speakers heart, hath seldom any upon the hearers. What do your teachings teach, or your comfortings comfort? what do your arguings argue, or your reprovings reprove? Shall vice reprove sin? as we speak proverbially: or if it doth, sin is not much hurt with those reprofs. Words spoken from the heart, go to the heart, and words read in the life, are most forcible to reform the life; Then the word goes forth clothed with list and power when the preacher can read his Sermon in his own heart, and the people in his life. He that speaks only out of books, does much after his rate, who (as we say) speaks without book, And he that lives not what he speaks (what in him lies) kills what he speaks. And how shall such a dead letter (tis almost a miracle if it doth) convey a quickening spirit? Such arguings, seldom reprove any but the arguer, and him they always reprove.

IN the two former verses, Job made an humble submission of himself unto the better counsel and instruction of his friends, if they could yet show him wherein he had erred. In these five verses, he doth two things, further.

First, he expostulates with his friends about their former speech and carriage toward him.

Secondly, he admonishes them to be better advised, more moderate and considerate, in what they had yet to say unto him.

The former of these is contained in the 26. and 27. verses. And there are two branches of it.

1. He taxes them for making so light of what he had said, Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind? ver. 26.

2. He taxeth them for laying such heavy load upon him, in what they had said, Yea, ye overwhelm the fatherless, and you dignity a pit for your friend, verse. 27. As if he had spoken plainly thus, You have carried the matter hitherto with me, as if I had spoken nothing but bare, empty words, words without any weight; yea, as if I were raging mad, distracted, desperate, not knowing, nor caring what I did, or what I speak; as if my whole discourse were no better, then mere vapouring, a puff of wind, a nothing; and ye yourselves rage against me with such violence, as a cruel hard-hearted tyrant is enraged with, against a poor, helpless, innocent and forsaken friendless Orphan; or at best, ye deal with me, as cunning sophisters and subtle disputants, seeking to catch me in your intricate discourses and doubtful debates, you make a pit for your friend.

This for the general sense of those two verses, containing an expostulation about his friends unfriendly dealing with him. Now to the particulars.

The word we translate [imagine] notes a very curious, exquisite and elaborate invention of anything. The Vulgar refers imagining to the words, with which they did reprove, not to the act of reproving. Ye make a neat frame of wards to reprove me; and so the sense rises thus, you artificially imagine, mint and coin elequent speeches and subtle arguments, to reprove and convince me with; As if you came hither to show yourselves Logicians and Orators, rather than loving friends. This is your dealing, You imagine words, to reprove with. Others thus, Do you think that words reprove? That great words shall overcome me, without weight of reason? This sense refers also to the speech of Job's friends; as if he had said, Do you stand devising words against me, or wording it with me? Do you think that your sine phrases and elaborate polished language will carry the matter with me, will words repoove me? And so we may connect it with the sentence immediately fore-going, How forcible are right words? But what doth your arguing reprove? Your arguings, that are slight arguings? Your words, are mere words, a sound and a noise, words set alone, are often taken for words only, for naked words, words without any due clothing of comeliness and moderation, and without any ballast or weight of reason and discretion. And do you (my friends) imagine to gain me, by such a parcel of words as these?

But according to the sense touched before, Job rather refers to the opinion, which his friends had of his words; Do ye imagine to reprove words? That is, do you think that you have nothing to answer or reprove, but a company of empty syllables, have I not spoke reason or sense all this while? Do you think you dispute with some idle-headed fellow, who cares not what he saith, or saith he knows not what? Do you think, that your words are strong and full of reason, that yours are irrefragable arguments, and mine, but idle talk or a frothy discourse? That's a second interpretation, and that which I conceive more clear to this place. It followeth,

We must understand or repeat the first branch, And do ye imagine to reprove, the speeches of one that is desperate which are as wind?

The speeches of one that is desperate. [The word signifies a person that is quite without hope, who thinks his estate past remedy or redress, his wound incurable, his losses irreparable, and his breaches such, as can never be made up or healed. So Jer. 2. 25. where the Prophet counsels the Church, to return and repent, but, Thou sayest there is no hope; or as we read it in the margin, thy case is desperate; what do you talk of repentance and of returning now, all's lost, all is gone, I am undon, my estate can never be recovered, Do ye imagine to reprove the speeches of one, that is desperate?

Some refer this also, to the friends of Job, thus: Do ye think that bare words are answer enough for me, and that the speeches of a desperate mad man, which are nothing but wind and sound, are sufficient to refute me. And therefore you rise up against me in this storm and fury, speaking anything, without study or premeditation.

But we may rather understand it, of Job himself, and that, as before, he gave their sense of his words, that they were but wind; So here he gives us their apprehension of his person, that sure he was mad or desperate.

Do ye imagine that I am desperate or distracted, because I have little or no hope to be restored? Because I have lost my estate, my strength, my children, do ye also think I have lost my wits, my reason and understanding. I confess I am even worn to pieces and brought to nothing, I am spent and consumed with sorrows, that's my condition, but am I therefore desperate, and regard not what I speak? It is an easy and a compendious way of refuting all a man can say, to say he is mad. His words must needs be but wind, without weight, who is himself without reason. Do ye think to reprove the words of one that is desperate, that are as wind? Or, as Mr Broughton reads, Do ye hold the terms of the forlorn, a wind? That is, do ye think, because I am in such a sad condition, and in appearance in a desperate condition, that therefore my words are light and vain, such as are no more to be regarded or heeded, than a puff of wind? And so it is, as if he had said, ye ought not to slight what I speak, because I am in such a low forlorn condition. That of Solomon comes to this sense, Eccl. 9. 16. The poor man's wisdom is despised, and his words are not heard.

It is common in Scripture to put light, vain and unprofitable words under this expression, they are but wind. In the 15 ^th of this book, verse. 3. Should he reason with unprofitable talk, or with speeches wherewith he can do no good? Should a wise man utter vain knowledge, and fill his belly with the East-wind? That is, should a man talk nothing, but that which is vain and unprofitable? And so, Jer. 5. 13. The Prophet shall become wind; That is, their prophecies shall become wind; whatsoever they speak (said that unbelieving people) shall be put as a vain thing, it shall be as nothing, it shall pass away, and the place of it shall be known no more; Thus they undervalued the Prophets in those times, when they spake the truth of God, and brought them immediate messages from heaven. Hence observe; First,

That words without reason, mere vain words, are no words, they are but wind.

Hence those profane ones in Jeremy, who said the true Prophets had belied the Lord, and were but wind, add presently, And the word is not in them: That is, the words of these Prophets are no words. Indeed the Lord answers for his Prophets, at the 14 ^th verse, telling the people, because they had thus dishonored his messengers, that they should find those words, which they accounted wind, to be a fire, Thus, saith the Lord, because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them. Whosoever esteems the word of God to be wind, shall find it to be a fire: and they who will not be taught by it, shall be consumed by it. But to the point in hand, we see in that Scripture vain words are windy words, and windy words as are no words: The Prophets (as they supposed) were wind, and thence they infer, the word is not in them: That is, their words have no substance, strength or power at all in them. So, Hos. 12. 1. Ephraim feedeth on wind, and followeth after the East-wind; What was the wind that Ephraim fed upon? Some vain words, some promises, he had from the creature to be delivered, some hopes raised by the word of man, who is a wind; therefore his feeding upon those hopes, was but a feeding upon wind, there was no ground or strength to make those words good. So the next words interpret, He daily increaseth lies.

Such words are (by the learned) called bubbles; And why bubbles? Because a bubble upon the water is only filled with wind, touched it, and it is nothing. These words have nothing in them, but the breath of the speaker.

Unless the spirit of reason fills our mouths, we speak nothing but our breath, or as we phrase it in our language, we do but vapor. The Apostle Peter describes such (2 Epist. 2. 18.) They speak great swelling words of vanity; And the Apostle Jude uses the same expression, in the 16 ^th verse of his Epistle. Their mouth speaketh great swelling words; that is, words greatly swelled with vanity. Or swelled, as the flesh swells, by the gathering of corruption, and ill humors. The greatness of these words was their disease, and not their nature: Wise men speak great things, and fools speak great words. Secondly, Observe,

That windy, empty words, will never either convince, or convert.

Such words do no work: they are wind, and they pass away like wind without any impression, upon the hearers. They trouble the ear, but touch not the heart. When the noise of them is past, all is past. They are a sound, and besides that, a nothing. Windy meats are not nourishing for the body, neither are windy words for the soul. Some knowledge doth not build up, but puff up, 1 Cor. 8. 1. and that's all the knowledge, which such words can breed, when they breed any. Thirdly, observe,

We are apt to judge the words of those that are greatly afflicted, to be but vain windy words. And we are ready to conclude, they complain more then they need. When the Israelites groaning under the pressures of that bondage, sent to Pharaoh for some abatement of their burdens: we will not diminish the tale of the bricks, only let straw be given us, no saith Pharaoh, Exod. 5. 17. They are idle, let more work be laid upon the people, that they may labor therein, and let them not regard vain words. He resolved to deal wisely with them, and therefore must count them mad: their persons were near Jobs condition, and their words were fully under the same censure. Fourthly, hence note,

That it is very sinful to esteem the words of the afflicted to be but wind.

It was great uncharitableness in Jobs friends, thus to expound and gloss the text of his complaints. We should hear a man in affliction; as if every word were drenched and steeped in the sorrows of his heart; and take every sentence, as coming bloody from his wounded spirit.

Lastly, observe, how Job describes his own estate, he was, as a man desperate (not utterly desperate, for in another place he professes in highest confidence, that though God kill him, yet he will trust in him) yet desperate he was in regard of outward help, or temporal succor.

A godly man in affliction may sometime think his case desperate and remediless. Wicked men resolve in the Psalm, There is no help for him in his God; and a good man under a cloud of temptation may say, Surely, there is no help for me in my God; that is, I see not which way I shall be helped, I have no assurance, no evidence that God will help me: Not that he doubts the power of God to help him: But the providence of God seems to speak that he will not, I shall one day perish by the hand of Saul, saith holy David. Heman looked upon himself, as a man that had no strength, free among the dead, Psal. 88. 5. As if he had got a discharge from the service of this world, and was enfranchiz'd a Citizen of the grave, where all are free. As (to note that only in passage) It is said of Azariah, being smitten with leprosy, and so put from the exercise of the government, which was a civil death; that he dwelt in a several house, or in a house of freedom, 2 Kin. 15. 5.

After he had convinced them of their uncharitableness in accounting his words light and windy, he shows them how they dealt with him, what kind of words theirs were towards him: their words were as swords, their words were blows, every expression of theirs to his ear, was an oppression upon his spirit; Yea overwhelm the fatherless; He sets forth their (as he conceived) cruelty against him, by two things, very odious both;

First, the undoing of a fatherless child.

Secondly, the digging of a pit (not for an enemy, but) for a friend.

First, Ye overwhelm the fatherless.

The Original is full of Emphasis, word for word, it may be translated thus, You throw yourselves upon the fatherless; and so it is an allusion to hunters, either to men, when they hunt wild beasts; or to wild beasts, when they hunt their prey; as soon as the hunter can reach the game, he overwhelmes it, he casts himself down, or lays all his strength upon it. A dog having caught the hare, falls upon it, and keeps it under. Some conceive that expression, Gen. 49 9. concerning Judah▪ compared to a lion, reaches this sense, 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 if that that crouching and lying down, were when he hath taken his prey; who dares to stir up a Lion, when he hath his prey under him, if any dare, the Lion will make them a prey too. We see in daily experience, how angry a dog will be, if you stir him up, when he hath but a bone under him. Such a violence is noted in this expression, you throw yourselves down upon a poor fatherless one, a man in a low condition, as if you would tear him to pieces, and eat him up at a morsel. Our translation comes near this signification of the word, Ye overwhelm the fatherless.

The word signifies to run upon one with violence, and hence Giants are called Nephilim in the Hebrew, which is as much as to say, Oppressors, because they overwhelm the weaker with force and violence.

M ^r . Broughton translates the word to another sense, as noting, not an open violent way of oppressing, but a secret subtle way of circumventing, Ye lay a snare for the Orphan: the word may bear that sense, namely, to set a trap, or to lay a snare: And he paralels it, with that word used often in the New Testament To scandalize or offend a brother, which properly signifies to lay a trap or a snare, to set somewhat whereby to entangle or catch a man, that he may be stopped and hindered in his way. Thus Job of his friends, you set a trap to ensnare, and make a pit for me to fall into, or you lay a block to cause me to stumble, in, or turn out of, the ways of holiness, while you would persuade me, that he who walks uprightly in that way, shall never meet with any rub of outward trouble. What is this but to discourage me in the way I walk, because therein I have met so many troubles. Thus you lay a snare for,

The fatherless.] The word strictly taken, notes a child, whose parents are dead. Some of the Ancients say, the word Pupil, which is from the latin, signifies one without sight, or wanting the apple or Pupil of his eyes, because being deprived of his parents, he wants the light of counsel and direction, to carry him on, in his course through the world. What Moses spake to Hobab his father in law, is a truth of all good parents to their children, They are to them instead of eyes, Numb. 10. 31. But here by fatherless, we may rather understand any one, that is destitute of help, though himself be a father. He that hath many children may (in this sense) be an Orphan, that is, friendless and comfortless. So Psal. 10. 14. Thou art the helper of the fatherless; that is, Thou art the helper of all those, who want help. That's the meaning of Christ's promise to his Disciples, I will not leave you comfortless; the Greek is, I will not leave you Orphans or fatherless; Orphans and fatherless are usually full of sorrows, therefore to be left fatherless, and to be left comfortless are the same. In this larger sense take Jobs mind, You overwhelm the fatherless; that is, you overwhelm me, who am a poor, destitute, helpless man, who have no friend, succor or support.

Word for word, thus, You dignity for your friend. And this is on all sides agreed on, to intimate the secret circumvention or subtle practice (as Job apprehended) of his friends. For in Scripture, to dig a pit is a proverbial speech, and imports the laying of some secret plot to circumvent another, either in word or deed. So Psal. 7. 15. He made apit and digged it, and is fallen into it himself; that is, he devised some mischievous device to entrap his brother, and the mischief is fallen upon his own head, Psal. 64. 5. They commune of laying snares privily; And Isa. 29. 21. the Prophet describes evil workers, thus, They dignity deep to hide their counsel from the Lord; wicked Politicians are diggers and underminers; sometimes this is true literally (as in our powder-plotters) but mystically and mysteriously everyone that lays a plot (though he never breaks ground) is said to dig a pit for his neighbor, In the old law (Exod, 21. 33.) A provision was made, that whosoever digged a pit, should cover it, because pits were dangerous, both for men and cattle To dig a pit for a friend, is to endanger a friend.

In this sense, the latter part of the verses agrees with M ^r Broughtons translation of the first, Ye lay a snare for the Orphan, and ye dignity a pit for your friend; False and fallacious arguments are traps and pits, in which the innocent are entangled. And Job supposes, his friends intended to cast him down into the pit of despair by charging him with hypocrisy and rottenness of heart in his profession.

There is a further apprehension concerning this word, You have digged a pit. Some of the Hebrew Doctors translate thus, You make a feast upon your friend. The word signifies not only to dig a pit, but to feast and banquet, and it notes a sumptuous exquisite banquet, 2 King. 6. 23. And he prepared great provision for them, in this book, Chap. 41. 6. The word is used in that sense, where Leviathan is described too big for a banquet, Shall thy companions make a banquet of him? that is, are the fisher-men able to catch and eat Leviathan? As if Leviathan scorned the fisher-men's engines, their nets and hooks.

Taking the word so, the meaning of the clause may be thus conceived, You overwhelm the fatherless, yea you are not contented with that, but you feast upon your poor friend, that is, you rejoice in his misery, and make yourselves merry with his sorrows; as the Philistines dealt with Sampson, when they had put out his eyes, Come let us bring him out and make sport with him; So saith Job, you deal with me, you oppress me, and then make yourselves merry with my sorrows. The tears of an oppressed poor man, are as wine to the oppressor, he drinks them down; the groans of a poor man are as music to a wicked oppressor, and his flesh is as meat to him. Hence observe; First,

To be fatherless is to be in a sad condition. They who are fatherless, are friendless and so most subject to oppression. They who have least help in themselves, have usually least help from others, and often receive most hurt from others. Hence we find (Ps. 10. 18) the oppressed and the fatherless put together; as if the fatherless were to expect oppression for their portion, and they who needed most protection, should be sure to find most vexation. We use to say, where the hedge is lowest, there men go over; it is so in every days experience. The mighty Nimrods ride over the backs of the poor. And where the hedge is low, they make lower gaps, to pass over more easily to their own designs. This spirit of oppression is described raging against those, who are under heaviest pressures, Psal. 69. 26. They persecute him whom thou hast smitten, and they talk to the grief of those whom thou hast wounded: When wicked men see a man afflicted by the hand of God, they afflict him more; when they see God hath wounded him, they will kill him. The trouble he is in, makes their victory more easy; As when the Philistines fell before Jonathan (1 Sam. 14.) his Armor-bearer slew after him; so do these, they slay those who are fallen before the afflicting hand of God. Observe secondly;

That it is a great aggravation of the sinfulness of oppression and wrong doing, to oppress or do wrong to the fatherless. Commonly the poor are most oppressed, but always there is more sin in oppressing the poor, though to oppress or wrong the rich be a sin, and a very great one. What a stock of wickedness do they gather, who take from these to whom they are bound to give, who make them naked and hungry, whom they should clothe and feed: who are straitened in justice towards them, to whom they ought to be enlarged in charity. It is a sin to deny them justice, who need not your charity, but to be unjust where we should be charitable, how sinful is that! It is a great sin to take away from him, who hath abundance, but to take away from him, who is in want, is an abounding sin. Therefore we find that given, not only as a rule, but as a charge, Prov. 22 22. Rob not the poor because he is poor, make not poverty your advantage for robbery. There is much baseness in it (besides the sinfulness) to trample upon those who cannot resist, and perhaps dare not complain. God is most resisted in wronging those who cannot resist others, or right themselves. When we help a poor man (especially a godly poor man) God himself gains, and (in a sense) is enriched by it; because God receives glory, and is paid (which is his greatest revenue from man) in honor and in praise, for all the help we give such poor. In our alms, we perform God's promises for him; and they who receive premises, cannot but return praise. On the other side, when we wrong the poor (especially the godly poor) God himself looses, and (in a sense) is impoverished; because not only his praise (as much as we can do) is withheld, but his truth and faithfulness are questioned. Mans uncharitableness, would make void, the promises of God; and when promises lie unfulfilled, praise lies unreturned. Hence that threatening prohibition, Prov. 23. 10, 11. Enter not into the fields of the fatherless; that is, make not a forcible or violent entry. Why, is it more dangerous to enter into his field, than into another's? Or is there any license here to enter into the field of a rich man, or to trespass upon him? No, there is no license to trespass upon a rich man, or to enter upon his field, but take heed you enter not into the fields of the fatherless; why? For their Redeemer is mighty, he shall plead their cause with thee; Though poor orphans and fatherless have no might, no help, they cannot plead themselves, and they have no friend to help or plead for them, they cannot get an Advocate or Counselor speak in their cause, Yet their redeemer is strong, he will plead with thee; He will plead with thee, for the wrong done the fatherless, as for a wrong done himself, because thou hast oppressed one, whom he undertook to protect, and so (as much as thou canst) hast brought up an ill report upon the Lord, as if he were either forgetful of his word, or unable to accomplish it. We vex and tear the promises of God, every time we vex and tear the poor of God. How sinful then is this sin; by which at once we break the command, which God gives us, to relieve the poor, and weaken the promise, which God hath given the poor, that they shall be relieved.

Observe further from that expression of their cunning dealing with him, You dignity a pit for your friend; deceitful words are as pits and snares to catch men in: The tongue is a great insnarer. The tongue teacheth to lay a snare, Balaam taught Balak to lay a stumbling block before the children of Israel, Revel. 2. 14. He taught him how to dig a pit, and set such a snare, as catched the people into adultery and Idolatry: The tongue is a great Engineer, a trap-setter to catch and entangle both the estates and souls of men.

And we may note another point, from the relation of the person for whom this pit was digged, You dig a pit for your friend. It is a great aggravation of unkindness, to endeavor their hurt, to whom we are bound by many names and obligations to do good, or to whom we have made profession of our readiness to do them good. The more duty or respect we owe any man, the more is our sin when we neglect him.

The three remaining verses of this Chapter, contain Jobs admonition to his friends, wherein he advises them, to deal better, or more moderately with him, and so he makes a trnsiation to the latter part of his speech, in the seventh Chapter, wherein he returns to the old matter, the justification of that complaint made against his life, and the equity of his desire to die.

Now therefore be content, &c.] Some read it, Now therefore begin to look upon me, or to look more favourably upon me; as if he had said, all this while ye had hardened your faces, and clouded your brows against me, therefore now begin to be more benign in your aspects towards me. The word signifies, to begin, or take a thing in hand willingly; as also to be well pleased, content or satisfied, the sense of all comes to one point. We translate in the latter, Now therefore be content, do this thing freely, be satisfied and acquiesce in it: as we use to cool and calm an angry friend, who disputing or speaking to a business, grows hot and passionate, I pray, sir, be satisfied, let us go on meekly and moderately.

Look upon me. Which notes either his desire of their friendly compliance with, and respect to him, as Mr. Broughton reads, Now therefore be content, regard me; or it notes the strength and firmness of Jobes resolution, in this contest with his friends, I am not afraid to look you in the face, or to speak face to face, look upon me, you shall not read either fear or falseness written in my forehead; the lines and characters of my countenance, shall show you nothing but the soundness and integrity of my conscience. For it is evident unto you, if I lie, you will anon read the lie in my face, if there be a lie in my heart; therefore break not off with me, turn not away in discontent, let us discourse a little more about this business, and the truth will appear.

It is evident unto you, if I lie. The Hebrew is, it is before your face if I lie, that is (as we translate) it will quickly be evident, and appear unto you by a little sober debate of this business, whether I am right or no.

Some think, there is a kind of secret imprecation in this speech, It will be evident unto you, if I lie: As if he had said, Let not the Lord be merciful or gracious unto me, let not the Lord pity or spare me, If I am false hearted and lie unto you. It is frequent and familiar in the Hebrew, to give such expressions of an oath; As in that oath of God, Psalm. 95. 11. quoted Heb. 3. 11. Unto whom I sware in my wrath, If they shall enter into my rest; which we translate by a plain negative in both places: They shall not enter into my rest. And Psal 89 39. Once have I sworn by my holiness, that I will not lie unto David, or, if I lie unto David; then, let not my word be taken anymore; So, Job here, it will he evident to you, if I lie, and if I do, let me not have help, or strength, or support from God anymore.

To lie, may be taken two ways; either strictly, as to lie, is to speak that which is false, with an intent to deceive. To speak against clear knowledge, is the proper, strict sense of a lie: Or to lie, signifies to fail, or to come short in that which is expected from us by others; To frustrate any of their hopes, is to lie to them; and so it is applied often times to the fruits of the earth, (Hab. 3. 17.) Though the labor of the Olive shall fail, the word is, though the labor of the Olive should lie, that is, though you coming to find fruit of the Olive, should find none there. The Olive whose fair leaves promise and speak you fair, as if you should have fruit, if when you come, it yields none, this Olive lies to you; So (Hos. 9. 2.) The new wine shall lie, we translate it The new wine shall fail, that is, the vines which speak thus much, that you shall have new wine shortly if when you come, there is none, the vines lie. In either of these senses we may understand it; If I lie; that is, if I speak anything against my mind, wittingly or willingly; or if I fail in this business, if I am like the vine or like the olive, when they give no fruit according to expectation; it will be evident unto you, you shall see if we discuss this controversy a little further the truth will out, whether I shall fail or belie your expectation, or no. That place (Chap. 24. 25) will expound it so, who will make me a liar, (saith Job) and make my speech nothing worth? as if he had said, my words shall be made good, and I will not fail in that which I have undertaken, or taken upon me.

There is a further apprehension about these words, Look upon me, it is evident unto you, if I lie, as i • they were an allusion to the carriage of Judges and Magistrates towards offenders, in public judiciary trials: when an offender or one accused for any offense, is brought before a judge, and stands at the bar to be arraigned; the judge looks upon him, eyes him, sets his eye upon him, and he bids the offender look up in his face, look upon me (saith the judge) and speak up; guiltiness usually clouds the forehead, and clothes the br • w; The weight of guilt holds down the head, The evil doer hath an ill look; or dares not look up; how glad is he, if the judge look off him. We have such an expression, Psal. 11. 4. speaking of the Lord, the great Judge of Heaven and earth, His eye-lids try the children of men, as a Judge tries a guilty person with his eye, and reads the characters of his wickedness printed in his face; Hence, we have a common speech in our language, such an one looks suspiciously, or he hath a guilty look. At that great Goale-delivery, described (Rev. 6. 16.) all the prisoners cry out to be hid from the face of him that sat upon the throne, They could not look upon Christ, and they could not endure Christ should look on them; The eye-lids of Christ try the children of men. That of Solomon may help this sense, Pro. 20. 8. A King that sitteth in the throne of judgment, scattereth away all evil with his eyes. Wickedness cannot endure to be under the observation of any eye, much less of the eye of Justice. Hence the actors of it, say, Who seeth us. It is very hard, not to show the guilt of the heart in the face, and it is as hard, to have it seen there. Job seems to offer himself to the view of the severest Judge, Be content look upon me, if I am guilty, it will quickly appear unto you, my hypocrisy will break out in my face, and you may read my conscience, in my countenance. It is noted of Paul, Acts 13. 59. that when he had to deal witb Elymas the Sorcerer, he set his eyes upon him, and said, O full of all subtlety. The Apostle beat him down, as it were, with a cast of his eye; Job bids his friends look upon him as long, and as critically as they pleased, he was not afraid of there looks.

Lastly, thus, look to me, that is, attend well what I say, for I will explain my mind so fully and clearly to you, that it will quickly be evident to you, whether I am right or wrong.

We may observe from this passage, first,

That uprightness hath much boldness. He that hath a good cause and a good conscience, is not afraid to be searched to the bottom; he cares not who looks upon him, or who looks into him. David in regard of the uprightness of his heart, calls unto God himself, Search me, and try me, it there be any way of wickedness in me, Psal. 139. 23. David was so assured at his own integrity, that he was not afraid to put himself upon the highest trial, in that point: A holy heart is willing, that God and men should search it; even search it with candles, as God threatens he would, the corrupt and false-hearted Jews.

Secondly note this from it;

Where a lie is, it will not long he hid. A lie will break forth one time or other; you may cover and hide a lie, you may keep it, close, and sit upon it, as Rachel upon her fathers Images, but at last it will be evident, a lie will out. We say, Truth is the daughter of time, and so is a lie too: a little time will bring that work of darkness to light.

Take the word in the other sense, for failing, and it yields us this Instruction. That.

He who hath uprightness of heart, is steadfast forever. Truth is uniform: Which way soever the wind and the world turn, his posture is the same, Christ will not fail him, and therefore he cannot. Such a man is as Mount Zion, that shall never be removed; when the heart is sound, the actions are steady; and he that moves upon a right principle, moves regularly; and in all changes of events, changes not his way: try him, and try him again, it will be evident unto you, he will not lie. Grace is ever the same, and renders them who have it, like him (in their degree) from whom they have it, without variableness or shadow of turning. He that is not (for the substance) what he was, was never what he ought to be, sincere. He that is upon a good ground, and knows his ground, will stand to it; trust him (as a creature may be trusted) and he will not fail.

He goes on to bespeak his friends to hear him better. Return] The word signifies.

First, A Local return, or returning from a place.

Secondly, It is used Metaphorically, to return from anger, or to turn anger away; Isa. 5. 25. His anger is not turned away, the Lord did not turn from his fierce wrath. Some understand it so here, Return I pray you, that is, I beseech you be not so angry, be not so hasty and choleric with me.

Thirdly, To turn or return, notes desisting from our purpose, or the change of our resolutions. And thus it is the same with repentance, the Scripture abounds with the word in the sense, I shall not need to quote texts: Thus, most understand it here, Return, that is, repent of your former hard dealing with me, persist not in it, persevere not in your uncharitableness.

Or lastly, Return, that is, weigh the matter better, Return, look it over again, let it have your second and more settled thoughts; consider, whether I speak not, as one constrained to this seeming impatience, from real sorrow, rather then from a professed hypocrisy. So, he bespeaks his friends again, Chap. 17. 10. But as for you all, do you return and come now (that is, be better advised, as the next words expound his meaning) for I cannot find one wise man among you. As if he had said, you have not shown any great treasures of wisdom, in all your disputations against me hitherto; And therefore he tells them (Chap. 19. 28.) what counsels became them to take. Ye should say, why persecute we him? let us give over such hard censures and wounding language. Say to yourselves, let us return, as here he saith to them, return I pray you.

Let it not be iniquity.] Some understand it thus, let not the thing which is objected against me be iniquity, object not unrighteously against me: Or thus,

Secondly, in this disputation, as it shall be carried on again, deal not so unequally, so unjustly and hardly with me as before, deal fairly, uprightly, candidly and friendly with me, Return, I pray you, let it not be iniquity; let there not be such wrangling and hard speeches between us, as hitherto there have been. Mr Broughton agrees to either sense. Change your mind now: let not unrighteousness be objected.

Yet the Hebrew particle (Al) doth not always forbid, but often notes, simply to deny; and some translate it here, for a plain denial, rather than a forbidding, Not as we, Let it not be iniquity; but there shall not be iniquity, that is, in my words, or in that which I shall speak; and we may connect it with the latter part of the verse. my righteousness is in it.

Yea, return again. He advised them to return before, now he doubles his advice, yea return again. Such repeated doubled speeches in Scripture, note;

First, A vehemency of spirit in the speaker?

Secondly, A necessity of obedience to the thing which is spoken, by the hearer. It is surely a weighty and a necessary point, which is spoken and spoken again. That's a double duty, and calls for double alligence, which we are doubly called to, Return I pray you, do not think that this is a small matter, a business of indifferency, return again. As (Cant. 6. 13.) Return, return, O Shulamite, return, return: There was great necessity for the Shulamite, to return, when he was so often cried after to return. So, Rejoice, and again I say, rejoice, said the Apostle, to note the vehemency of his spirit, and the necessity of that Gospel-duty, or how exceeding becoming it is, for Christians to walk cheerfully and rejoice. Here then, Return, yea return again, is, as if he had said, there is great cause you should return, and be better advised, that, you should consider otherwise of my case, than hitherto you have done;

My righteousness is in it. That is, I am righteous in this matter, in this business: or upon such a further consideration and returning to the quistion, my righteousness, (by a true stating of these differences) will appear unto you. Job was no Justiciary, no boaster in or of his own righteousness; but he speaks of the righteousness of his cause, and of the uprightness of his conscience. According to that of (Psal. 73. ver. 6.) Thy righteousness shall appear as the light, that is, the righteousness of thy cause: so saith Job, my righteousness is in it, when you return and return again, to consider diligently and seriously of this business, you will find the result of all will be, that my righteousness is in it, that is, that I am in the right, or free from blame in this business, that I have not broken the rules of justice, or departed from a good conscience.

Further, Others conceive Job bespeaks his friends in this quick language; Return, yea return again, to recall his friends, who were ready to go away in a pett or in a fume, as we use to say; They were rising to be gone and Job hastily calls them back, Return, I pray return; As a man in discourse growing so hot, that the house cannot hold him, but he will break away, is usually re-invited, pray stay, sir, return again; so Job, return again, my righteousness is in it, you shall see I mill make the matter good.

Hence observe, first, (taking the rerurn in a Metaphoricall sense.)

That a passionate or inconsiderate man, goes from hemself, and from the matter. Passion carries from the business before us. An angry man's discourse runs wild, he had need be reduced. Consideration is the returning of a man unto himself, or his coming home. As the passions of the concupiscible appetite, and intemperancies of youth, carry a man beyond his bounds (and therefore the Prodigal repenting, is said to come to himself, Luk. 15. 17.) so likewise do the passions of the irascible appetite. Anger disorders and discomposes the spirit, as much as luxury.

Secondly, observe,

To persist in evil is worse than the committing if evil. The one is common to man, the other peculiar to the Devil, and his peculiars, who know no repentance. It is bad enough to do ill, but not to return from evil, is inexcusable; therefore the Lord, often by his Prophets lays this, as the heaviest charge of all, upon his people. He taxes them with their departures from him: But especially with their refusals to return unto him, Yet have ye not returned unto me; this is more sinful than all the sins you have committed, you have not returned, you go on and persevere in evil. The sword of God proclaims alike voice in our ears at this day, Return, return again. We have departed and gone away from God, let us not draw that ancient change upon ourselves, I have smitten you, yet have ye not returned unto me. It is not sinning, but not returning, which brings final condemnation, impenitency seals the stone of destruction upon Persons, and Nations.

Thirdly, whereas these words, Return, let it not be iniquity, are referred to Jobs friends, as if he had said, Let not this your passion make your sin fouler and greater; you have sinned already, but if you return not, your sin will be iniquity shortly, Note,

He stops his sin from b • ing an iniquity, who hastens his returning from sin.

Every sin, the least sin, is sin, as the least drop of water, is water: but every sin (in a strict sense) is not iniquity. The nature is the same, but the degree varies. As many a child never comes to be a man; so many a sin comes not to be an iniquity. Happy • s he that taketh those little ones, and dasheth them against the stones. That returns before his sin be iniquity.

Fourthly, observe further, how Job calls upon his friends, when he sees them transported (as he thought) with passion; he leaves complaining of his own sorrows, and gives them good counsel; he, for that present forgets his own ruins, that he might amend them.

It is our duty to reclaim, and to appease those by gentle entreaties, who, we suppose, have wronged us, or gone astray from truth.

Job doth not rail upon or revile his friends, but beseeches them, to be better advised, and consider what they did.

Fifthly, in that he saith, Return, yea return again, taking this for a call to a more serious consideration of the business, we may note,

That a man's cause and condition must be considered, and considered again, twice, that is, fully considered, before he be condemned. We must give account of every idle word, much more then of every unjust sentence or censure: It is but wisdom to consider that strictly, about which we must give so strict an account.

Sixthly, in that he saith, My righteousness is in it. Observe,

That a good cause, the more it is searched into, the better it will appear; the deeper you dignity into it, the more truth and holiness you will find in it. Search a godly man, and the lower you go, the better he proves; the nearer you come to his heart, the richer treasures of grace and uprightness will be discovered. at his tongue, or, his lips may be gilded over with good words, but Whereas take an hypocrite, and you may have a little good metal, search him to the bottom, and there is all rottenness, even seven abominations at his heart. A godly man is not gilded, but gold. Search a Job quite through, try him to the center, righteousness is in all his ways, the further you search, the better he is, and he will be best of all, at last.

Thus he concludes his Directory to his friends, and his preparatory for what himself intended to pursue in the next Chapter, Is there iniquity in my tongue? doth my tongue speak unequal, or evil things? Hath anything been spoken by me against common right, or against the divine rule? hath my tongue uttered any iniquity from my heart, Hath the sinfulness of my heart broken forth at my lips? Or hath it appeared, that I have done wickedly by what I have said? When my words are duly weighed, I shall not appear the man you make me.

The word signifies calamity or misery, as well as iniquity, and so we may take it here, Is there calamity in my tongue? That is, do my words bespeak or invite my afflictions. We find the word used in that sense, Psal. 52. 2. Thy tongue deviseth mischief, or calamity; Iniquity devised or framed by the tongue is often a scourge upon the back, Micah 7. 3. the great man uttereth his mischievous desire; The mischievous evil words of his soul. Is there, (saith Job) any such mischievous device in my tongue? Have I spoken poison to infect you: or blasphemy to dishonor God.

Cannot my taste?] The Hebrews is, Cannot my palate? And because the palate is exquisite in tasting, therefore by a trope the organ is expressed for the act, Cannot my taste discern, cannot my palate, Or as others, Cannot my mouth discern perverse things? That faculty of the soul, whereby we discern or distinguish just from unjust, truth from false-hood, as sweet is distinguished from bitter, by the palate, is elegantly called the palate of the soul.

Cannot my taste discern? The Hebrew is, Cannot my taste understand perverse things? It is usual in Scripture to ascribe understanding, not only to the senses, but also to the tongue, and sometimes to the hand. Understanding is ascribed to the tongue, in the place before named: Psal. 52. where the tongue is said, to de vise mischief; The tongue, properly, cannot devise, the tongue doth but utter mischief, it is the mind or heart that deviseth. The shop is within, where mischief is forged and framed, yet the contrivance of it, is in that text given to the tongue. There is a twofold reason of it, why the holy Ghost attributes the work of the understanding to the tongue, hand or senses,

First, there is a great affinity, beween reason and speech, and therefore the tongue, which is the instrument of speech, is honored with the work of the understanding: And so grat is the affinity beween reason and speech, that no creature void of reason can speak; Speech is a peculiar property of the rational creature, Speech is or ought to be the immediate issue or birth of reason. Words are conceived in the mind, and born at the tongue. And words are the image of the mind. We may see what work is wrought in the mind, by that which is spoken by the tongue. The shape of a man's heart (when he speaks himself) comes out at his mouth. And therefore before a man speaks, he meditates. Meditation is the conception of words. As speaking is the production of them. Thus the Lord charges Joshua (Chap. 1. 8.) The book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night: One would think, it should rather have been said, The book of the Law shall not depart out of thine heart, but thou shalt meditate therein, or if, not cut of thy mouth, then thou shalt speak of it. Meditation is too high a work for the mouth, Yet, because there ought to be much meditation about the Law of God, before a word of it comes out of the mouth, therefore the Lord saith, The book of the Law shall not depart out of thy mouth, but thou shalt meditate therein day and night; that is, as oft as thou shalt speak, thou shalt meditate, thou shalt not speak rashly, it shall not be the work of thy tongue alone, but of thy mind and tongue together.

There is a second reason, why, acts of the understanding are ascribed to the tongue, or to the senses; because when a thing is well spoken, or duly acted by any sense, Reason is the guide and the bodily Organ is under the dictates of the mind or understanding. So Gen. 41. 14. when old Jacob in giving the blessing unto Josephs children, Manasseh and Ephraim, laid his right hand upon the younger, and his left hand upon the elder, the text saith, he made his hands to understand, we translate, he guided his hands wittingly; there was so much reason, such divine reason in that act of Jacob's hands, in laying his right-hand upon the younger, that the Hebrew gives it with this elegancy, he made his hands to understand; which one of the Jewish Writers, learnedly expounds thus, He ordered his hands wisely, as if they had been made acquainted with that great mystery of God's counsels, that the greater blessing was the portion of the younger son. And so the Psalmist (Psal. 78 72. speaking of David's reign and government saith, He governed them by the skillfulness of his hands. The Hebrew is, by the understanding of his hands; and more, the understandings of his hands. Or, as one renders it, The discretions of his hands, or the prudency of his Palms, ascribing all kind of political knowledge and understanding unto David. David in the outward administrations of the kingdom, acted with so much reason and justice, that his very hands are said to understand; His hands understood more than the heads of other Princes. As David's hands, so Jobs palate or taite, had an understanding, Cannot my palate understand?

Yet further, it is frequent in Scripture metaphorically to translate things, which are only acted or apprehended by the inward senses, to the outward. Taste, properly, is of meat and drink; the humor or moisture, which is in meats, suitable to the salivall humor in the mouth, causeth pleasantness of taste. Here Job speaks of Doctrines, or of actions, Cannot my taste discern perverse things? If a thing be perversely or properly, truly or falsely spoken, cannot I taste it quickly? And hence the word of God is compared to those things, which are the object of taste, as to milk, and to strong meat, 1 Cor. 3. 2. I (saith the Apostle) have fed you with milk, and not with meat; That is, with easy and common truths, not with the more mysterious parts of Gospel-knowledge, because ye were not able to bear it. The taste of such mysteries was too strong for your pallates. The same Metaphor is enlarged by the Apostle, Heb. 5. 12, 13, 14. And in this Book we find it more than once, Doth not the ear try words, and the mouth taste his meat? (Job 12. 11. Chap. 34. 3.) That is, doth not the ear try words, as the mouth tastes meat? Cannot my taste discern

That is, words ill spoken, or wrong placed. The word signifies also, any calamity, or sad accident. And so Mr. Broughton renders it. Cannot my palate declare all kind of heavy sorrows? Do ye think I have lost my judgment of things, and that I cannot tell, when I am pinchit or pained.

First, in that he saith here, Is there iniquity in my tongue? Observe,

The tongue ofttimes discovers the iniquity of the heart.

If there be iniquity in the heart, it will one time or other break forth at, and blister upon the tongue. He that is rotten at his heart, is commonly rotten in his talk, Matth. 12. 34. Out of the abundance of the heart, the mouth speaks. And when there is abundance of iniquity in the heart, there is seldom a dearth or scarcity of it in the mouth: especially in times of trouble, that iniquity and corruption, that disease and plague of the heart, will break forth at the lips. As, Evil words corrupt good manners; So evil words discover, that our manners are corrupt. There are few men, but as the Damosel spake to Peter, Their speech bewrayeth them, and you may smell the filth of their hearts by their breath. Secondly, observe from these words, Is there iniquity in my tongue?

He whose heart is upright, may know that he is upright.

When Job questions, Is there iniquity in my tongue? He resolves; There is no iniquity in my tongue; None of that iniquity, which you charge me with. I grant a believer hath not always a sight of his own integrity and uprightness, many a soul bears false witness against himself, and oppresses his own innocence: yet for the most part, sincerity hath a witness in itself, and holiness carries a light by which it is seen to him that hath it. An upright heart may know his own uprightness.

Thirdly, in that Job is thus stiff, in maintaining his own uprightness, and in denying any iniquity to be in his tongue, Observe;

It is a duty to maintain our own integrity and uprightness.

Job was upon it before, and is now upon it again, and he will be upon it afterward, he never gives over justifying of himself against man, though he had not a word to plead for himself against God.

Fourthly, from the latter clause, Cannot my taste discern perverse things? Observe;

Reason distinguishes truth from falsehood, as the palate distinguishes bitter from sweet. Reason it is the souls-taster. Princes have their tasters before they eat, least there should be poison in the dish. God hath given unto man a taster for his spiritual meat. The Pope will not suffer the meat he provides and cooks to be tasted, but will have it swallowed whole, or else he will thrust it whole down their throats. It is alike spiritual tyranny, to starve souls, and to cram them. It is our duty, when meat is set before us, & we are at a full table of knowledge, where variety of doctrines and opinions are served in, then to call for our taster. We may be surfeited else, if not poisoned. There may be a wild guord among good herbs in the pot, and so death in the pot too, therefore first taste, then eat and digest. A Christian hath a taste to discern error from truth; why then should he be denied the use of it? A woe is pronounced against those, who offer unwholesome doctrine, Isa. 5. 20 Woe to those that call evil good, & good evil, that put light for darkness and darkness for light, that put bitter for sweet, and sweet for bitter. A like woe is due to them, who will not give others leave to discern for themselves, what is good or evil, light or darkness, bitter or sweet; as good let another live for us, as another taste for us. And their misery will be little less, then the woes of these men, who cannot or will not take pains to distinguish, when evil is called good and good evil, when light is put for darkness, and darkness for light, when bitter is put for sweet, and sweet for bitter, or (as Job speaks here) whose taste cannot discern perverse things. There are some whose taste is so far from discerning perverse things, that it is easy to discern, their taste is perverse; for, bring them wholesome, true and savoury doctrine, they say it is bitter, or false doctrine; Bring them false doctrine, a lie, a dream a fancy, a mere human invention, dish out such provision before them, that's excellent cheer. This was the heaviest curse, which God sent upon the Gentiles, Rom. 1. 28. God gave them over to a reprobate mind, to do those things, which are not convenient, that is, to a mind void of judgment, a mind that could not taste or distinguish things, therefore the issue or effect was,