Exposition of Job

THe History of Jobs sad sufferings is ushered in with a description of him, which may be taken up in four Branches. The first branch of the description is taken from such common circumstances as tend to clear the truth of the History; such as, his Country where he lived, and his name, ver. 1.— It is said, There was such a man which (together with what followeth) clears that this is not a Fiction. And the word here rendered Man, signifieth not an ordinary man, but an eminent and excellent man, such as Job was, both for endowments and authority. As for his Country, the Land of Uz, the name hath certainly been given it from some ancient possessor thereof. Now we find in Scripture mention made of several bearing that name, One, the Grandchild of Shem, Gen. 10.23. who is recorded by Historians, to have given the name to the Country about Damascus, toward the North border of the Land of Canaan. Anonother, the son of Nahor, Gen. 22.20, 21. (where the name Huz, is the same with Uz, in the Original) who gave the name to a part of Arabia the Desert. And a third of the Posterity of Esau, Gen. 36.28. whence a part, at least, of Edom, in Arabia Petrea, or, the Stony, seems to have taken the name of Uz, Lam. 4.21. And because these two Arabia 's bordered one upon another, and possibly also these two Lands of Uz, this may be conceived as a reason why the Land of Uz is sometime spoken of as a large Country, comprehending several Nations and Kings, Jer. 25.20. In one of these two last Countries did Job live, for it is expressly said, ver. 3. that he dwelt in the East (which, it seems, must be understood, according to the usual reckoning of Scripture, with relation to the Land of Canaan ) as these Countries also lay. And it seems most probable also that he lived in Arabia the Desert, being either of the Posterity of Nahor, or of the sons of Abraham by Keturah, who settled also there, Gen. 25 9. For in this Country, or the Regions about, did his Friends live; It was here where Travelers were straitened with want of water, from which he draws the comparison, Ch. 6.15, — 20. It did border upon the Sabaeans a people in Arabia Felix, or, the Happy, and stretched also toward the Chaldeans, from both which Countries Robbers came upon him, Ch. 1.15, 17. And (not to insist any longer) we find by the History itself, that he lived in a Country so near the Sea (namely the Red Sea) as he was acquainted with the Sea-monsters there, Ch. 41.1. And so near Canaan, that he is not a stranger to the River Jordan, Chap. 40.23. As for his Name, Job, or the signification thereof, there is no necessity to insist on it. We find one Job among the Sons of Issachar, Gen. 46.13. But neither was he this man, nor are the names written one way in the Original. They walk upon as great uncertainty, who take Job to be that Jobab, Gen. 10.29. of the Posterity of Shem, or (rather) another of the Posterity of Esau, who reigned over Edom, Gen. 36.33. whose name Jobab (they say) was contracted, in and after his calamity, into that of Job. His name is indeed derived from a root, which signifieth, to be at enmity; which, being taken actively, may point out what an enemy, or, opposite, he was to all injustice and unjust persons, in the exercise of his Office while he was in prosperity, Chap. 29.14, 15, 16, 17. And if we take it passively, it may point out how much he was maligned, for his Piety and Justice, by Satan and his Instruments. And if, • ithal, we assert that he had not this name, so contracted, till his calamities came upon him (for which, notwithstanding, there is no ground) it may intimate what great opposition he sustained, after that God once gave him up to be tried. But leaving these uncertainties, that which is further remarkable in this verse, Is,

The second branch of this description, taken from his piety and fruits of his faith; where, albeit either of these expressions, perfectness and uprightness, when put alone in Scripture, doth comprehend all that is here signified by both; Yet being here both expressed, they may be thus distinguished: His perfectness points at his inward integrity, sincerity and streightness of heart; and his uprightness expresseth his streightness in outward conversation, and in his dealing with men. Unto this is added his fearing of God, to show that his honesty was not a mere moral uprightness, but was accompanied with, and flowed from true Piety and a Filial awe of God. From whence also flowed his eschewing of evil, or a guarding against sin, with the occasions thereof, and the insinuations and temptations whereby it assaulted and pursued him; and an avoiding and turning from it by repentance, when he was at any time overtaken with it. And this also is added as a further qualification of his perfectness and uprightness; that it was no sinlesness, but a sincere wrestling against sin.

From this Verse Learn,

1. Such is the freedom and efficacy of the grace of God, that he can when he will, raise up eminent servants to himself, in very corrupt places and societies; As here he hath a godly Job in the Land of Uz, who was not of the blessed seed of Abraham. So was there some awe of God in Gerar where Abraham did not look for it, Gen. 20.8,—11. a Melchizedek among the cursed Canaanites, and a Rahab in Jericho, as well as a Job and his godly Friends in Arabia. And albeit it be conceived that the Lord did not reject, and wholly give up the body of all other Nations, before the time that he entered into an express Covenant with Israel upon Mount Sinai; And therefore it was nothing strange, that there were then such eminent Saints in diverse parts of the world: Yet these instances, in that time, may teach us to leave a latitude to free grace in all ages of the world, and in all places (how corrupt soever) where any spark of the knowledge of God in Christ may be had. And as it did much condemn and aggravate the Apostasy of the Nations, that (beside the knowledge of God, to be gathered from the works of Creation, Rom. 1.19, 20.) they had such eminent Saints, who did contribute to keep in the light of the knowledge of the true God among them: So their eminency in grace may condemn them who come far short under more plentiful means.

2. As true godliness is a man's chiefest advantage, (and therefore it is named in the first place, in this description of Job, before his Children and Wealth) So an approven religious man is he who hath inward simplicity and godly sincerity in his heart, free from hypocrisy or any wicked bias; For, herein was Job commendable, that he was a perfect man, or single hearted and sincere. And this is premitted to the rest, as chiefly taken notice of by God, next unto faith in the promised Messiah, whereof this and the rest are fruits and effects.

3. No man can prove his sincerity before God, nor hath warrant to pretend to any such thing, who doth not make Conscience of streightness and uprightness in his outward conversation, whereby men's profession is adorned before the World; Therefore it is added, That man was perfect and upright.

4. Moral honesty and uprightness in conversation, will not prove the truth of men's Piety and Religion; unless it be conjoined with the fear of God, and the conscientious performance of the immediate duties of Religion; Therefore, also, it is subjoined, and one that seared God.

5. The root of all true Religion is (not a slavish, but) a filial awe of God, imprinted and stamped on the heart; without which, duties of Religion will not seriously and reverently be performed: nor yet duties toward men be regarded in all times and cases; Therefore is all his Religion summed up in this, as the root of all, he feared God; as frequently also in Scripture Piety is thus described. And this is subjoined to the former, of his uprightness and perfectness; to show, that the fear and awe of God put him to be sincere before him, and to deal uprightly with all men; as Gen. 42.18 Neb 5.15.

6. The most holy of the sons of men, while they are within tim • , are not sinless, but ••• to • nded with sins and infirmities, and with ten •••• ns a • d 〈◊〉 pursuing and drawing them thereunto; Therefore, least his Perfection might be mistaken, it is added; that he obnoxious to evil, to be esch • wed, or, turned from.

7. Sincerity and true Godliness, (albeit it b • compassed with temptations and weaknesses; yet) doth evidence itself in an hatred of sin, and universally of all sin; in a careful avoiding thereof, and all the occasions of it; and, in serious repentance and turning from these sins wherein men are overtaken; For, Job looked on sin as evil to be abhorred, and did so judge indefinitely, of all, or what • oever was evil; and did evidence the truth of this his abhorrency, by eschewing of evil, or turning from it, (as the word also will read) when he fell into it.

8. As men's tenderness, in avoiding and repenting for sin, increaseth, according as they entertain the awe o • fear of God in their hearts; so the fear of God is the cleanly motive and rise of their circumspect walking, w • thout which, their cautiousness in avoiding of sin for base by-ends will not be accepted; Therefore is his eschewing evil subjoined to his fearing of God, which was the fountain f • om which that circumspectness flowed, and the motive persuading him thereunto.

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

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

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

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

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

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

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

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

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

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

The last branch of this description of Job is taken from a special act of his Piety in reference to his Children, and their practice formerly mentioned, ver. 4. In that he feared least his children should provoke God to wrath by any miscarriage in the time of their keeping society together, and therefore was careful, after their feasting, to bring them together to make addresses unto God, and to offer Sacrifices for what faults (and especially in want of reverence to God) might have escaped them. In this his practice, Consider.

First, The time wherein he giveth this proof of his Piety, when the days of their feasting were gone about; which is not necessarily to be understood that he did not call them together till everyone of them had, in their turn, made a feast to the rest. For that had been too long a delay, unless they kept all their Feasts, one immediately after another. But it seems rather that when any one of them had made a feast in his course, then he called them all to worship and self-examination. Thus the words are expounded in the end of the verse, Thus did Job continually, or, all the days, that is, after everyone of the days wherein they had feasted, ver. 4. This teacheth, That after all our actions, and especially after liberal diversions and recreations, it is our duty to examine ourselves that we may find out what may have escaped us, and to draw near to God, that we may discern in what frame we are, and may make use of him for righting what is amiss: As here Jobs practice, in timing this address to God, doth hold forth.

Secondly, The ground of this his pious practice, which was his godly solicitude least his sons had sinned, namely, by cursing God in their hearts which doth explain the former General. Otherwise, he needed not make a supposition, or, May be, of it, that his sons, being of the posterity of Adam, did daily sin. The sin he fears here, is, Cursing of God, which in the Original, both here, and ver. 11. and Chap. 2.9. & 1 King. 21.13. is, Blessing of God; and Cursing is so expressed, ofttimes, in Scripture, out of an holy indignation at the thing, abhorring to name it, except in some cleanly terms. And here we are not to conceive that he was jealous that they had broken out in gross blasphemy; but if his sons had forgotten, or not sanctified God in their hearts, or thought of him irreverently, he sets it out under this odious name, as having indeed a tendency thereunto; and this is pointed at by cursing in their hearts.

Hence, Learn,

1. There is just ground of holy jealousy that there may be a bitter root, even of gross wickedness, lurking in men who have been well educated, and who have a fair outward carriage, if not also some good principles; And that this root may at some time bud forth, after it hath long lurked: For Job is thus jealous of his sons, of whose Education there is no question but it was religious, and of whom no blemish is recorded in the matter of their carriage, but rather intimations to the contrary. He names only his Sons here, not secluding his daughters, who as they were at the feasts, ver. 4. so (no doubt) they were also brought to join in this solemn worship. But Sons are here put for all his Children; Or if we further inquire why he mentions only Sons, it may be conceived that he was most jealous of them, least they had taken more liberty of excess in feasting, then their sisters sex or modesty could permit, which might have drawn them to that evil he fears.

2. There is no time wherein men are more ready to miscarry, and discover any bitter root in them, then when they are about the liberal use of the creatures, and amidst occasions of mirth and cheerfulness; For; it is in the time of their feasting that Job is afraid they had miscarried. And therefore at such occasions men had need to keep a strict watch, See Eccl. 2.2. &. 7.2, 3.

3. Cursing or blaspheming of God, reproachful, unbeseeming, and irreverent conceptions or expressions of him, or his providence, are a great height of impiety in any, especially in these who profess the true Religion; For, this Job looks upon as the worst of out breakings, to curse God, whom all ought to honor and magnify, and in a right understanding of whom, and a right reading of his dealing, our life and happiness doth consist.

4. Truly-godly and conscientious men are much opposite to this fearful evil, of blaspheming or reproaching of God; In so much that they dare not name it without horror; As here, Job will not so much as pronounce it but in a smooth expression.

5. The godly's tenderness and abhorrency of this evil, doth also appear in this, That anything that hath a tendency to reproaching and blasphemy is formidable to them; As here Job, in his tenderness, looks upon any forgetfulness or irreverence in their hearts, as dreadful, and under the same name with the evil to which it tended.

6. His supposing that, it may be, they had committed this evil, doth not only intimate that he could not know their hearts, and therefore can only be suspicious and jealous of them: As also, That this may evince they were godly men in his esteem, seeing he can only suspect their miscarriage. But further, it holds out.

1. That the most tender and godly men are most jealous and suspicious of themselves, or others under their charge; As here, holy Job is jealous of his Children, when yet no external carriage of theirs had bewrayed them.

2. That considering our natural corruption, even suspicions and jealousies of our miscarriage, and sins of ignorance and inadvertency, whereof we can have but suspicious, are a call to us to renew repentance, and to run to the open Fountain; For, so doth Job upon a may be that his sons have sinned. See Psal. 19.12.

Thirdly, his practice itself, or his carriage being under this godly jealousy; Namely, that he did send to bring his children to public worship with due preparation, and, rising early, did offer Sacrifices for all and everyone of them, so many burnt Offerings as there were Children.

Hence learn,

1. It is not sufficient that men have tenderness to be suspicious of their own case, or the case of others under them; or that they have light to discern what is really amiss; unless their light and tenderness be laid forth in a conscientious use of means, which may prevent evils, or cure what is wrong: For, so doth Job here express his tenderness, by drawing his sons to public worship, after their feasting.

2. Such ought to be the care of Parents to have the souls of their Children prospering, that it must not be laid aside even when their Children are grown up and retired to families of their own; For, here Job takes pains about the souls of his Children, even when they had houses of their own. ver. 4. He calls them to him, to worship God with him, and they do yet reverence and submit to him, and come.

3. Since the fall of Adam there is no expiation of sin, nor daring to approach to God, but by Christ, represented of old by Sacrifices; For, here in Jobs days they had burnt Offerings, and long before that, Adam had taught it to Cain and Abel. And Job is said to offer them, because; before the giving of the Law on Mount Sinai, the Head of the Family, or the first born, was the Priest to offer up the Sacrifices of the Family.

4. For the solid expiation of sin, general notions of Christ and his sufferings are not sufficient, unless men make particular applications thereof by faith to themselves, for expiating of their particular faults; Therefore did Job offer burnt Offerings according to the number of them all: Not aquiescing in a general sacrifice for the whole family, he offered a Sacrifice for everyone of them.

5. Holy duties, and especially duties of public worship, ought not to be abruptly gone about, but with due preparation; For, Job sent and sanctified them (or, prepared them by the observation of some external Ceremonies then in use, as also by Prayer and Examination) before he brought them to the public Sacrifice. See, Eccles. 5.1. &c.

6. The service of God ought to be performed with much activity and diligence, no opportunity being neglected, nor letting unrepented-off guilt lie over, without speedy repentance and an application of the remedy; For, he rose up early in the morning, and offered, &c. Taking hold of the first opportunity to expiate any guilt they had contracted.

Fourthly, His constancy in this practice, Thus did Job continually or, all the days: As often as they feasted, he renewed this practice.

Hereby, Teaching.

1. As our Inclinations are continually evil by nature; So even experience of former failings, our repentance for them, and our being put to need Christ for expiation thereof, cannot (without the special assistance of grace) secure us against new failings, if we mere with new temptations; For, Jobs continued practice insinuates that he was jealous l • st, even after former approaches to God, they might fall into new • ollies.

2. Constancy in tenderness, godly jealousy, and renovation of repentance, is a very clear proof, and sweet commendation of Piety; when no length of time, or conceit of former performances, do take off anything of our former edge, For, its a proof of Jobs singular Piety, that he did thus continually.

3. It doth commend the riches of free grace, and of Christ's merit, that it cannot be exhausted, but after we have never so frequently been made partakers thereof, that Store-house remains still full for these who by faith and renewed repentance shall have recourse thereunto: So much also is imported in Jobs continual use-making of Sacrifices, day by day; as finding that which was signified by them so full, as it could never be exhausted.

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

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

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

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

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

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

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

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

In this we may learn,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Hence we may learn,

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

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

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

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

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

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

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

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

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

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

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

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

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

Hence learn,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

From v. 20. learn,

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

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

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

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

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

From v. 21. learn,

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

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

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

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

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

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

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

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

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

10. It is a commendable duty, and a clear proof of Patience and submission, when we study matter of praise, and accordingly do set about the duty, in a time of trouble; For here Jobs practice, and the result of his arguments for Patience, is, blessed be the name of the Lord. Hereby testifying that God was to be blessed for continuing so long these mercies he had now taken away; That God was praise-worthy in himself, and for choice • mercies yet continued, notwithstanding all he had done; And, that God ought to be praised that (though he was afflicted, Yet) his trials were cleanly, that he was enabled to bear them, that they were such as God could bring good out of them, Rom. 8.28. And, that he did not leave him without hope of a blessed issue.

This verse gives an account of God's testimony concerning this carriage of Job, That in all this Job sinned not, not that he was perfect without sin, but that in this particular, he charged not God foolishly or laid not folly to God's charge. The word in the Original rendered, foolishly, or, folly, signifieth that which is unsavory or indigested. And so, in sum, this testimony imports, That Job kept his feet in that, wherein Satan alleged he would slide, in that he did not accuse God, or his Providence, for what came upon him; which as it had been unsavory so to speak of God, and reflect upon his Wisdom: So it had argued great folly and an indigested frame of Spirit in him.

Doct. 1. They are indeed Conquerors under trouble, who are keeped free from sin and provocation in their hour of Trial; For, this was Jobs Victory that in all this Job sinned not.

2. Albeit troubles do suggest temptations to many sins; Yet the great sin to be avoided by the Godly under trouble, is, misconstructing of God and his dealing, The godly, who study to avoid this evil, are reputed as not sinning under trouble; and Misconstructers of him and his dealing do sin heinously, did they seem, otherwise, never so sensible or tender under trouble: For, thus is that General explained, He sinned not, in that he charged not God foolishly.

3. Misconstructers of God do both reflect upon the Infinite Wisdom and deep Counsels of God, in ordering the lots of his people; And they also do proclaim their own folly, in their want of skill to judge aright of God's proceeding, and in following a course which may well vex themselves, but cannot profit them at all: In both which respects, they bewray a disordered and ind • gested frame of spirit, which should be unsavory to the godly; and will be so when they are in a right frame. All this is imported in the emphasis of the Original word; that Job, by not misconstructing, not murmuring, did not charge God with folly, which had been foolishness, and an unsavory indigested course on his part. See Psal. 73.21, 22.

4. Whatever advantage Saints do give to Satan over themselves, in an hour of trial; Yet by the power of grace, they may be enab • ed so to walk as may refute all his calumnies of them, and make him a liar; even as God in the issue will, once for all, wipe off all the aspersions which Satan casts upon his followers: For, whereas Satan had said, ver. 11, that Job would curse God to his face, here Jobs carriage gives him the lie, who charged not God foolishly.

5. As God doth always take notice of his people's carriage; so especially under trouble: And who so keep their feet in a time of trial, they are observed and commended by God: For, here the Lord records it, as a thing he noticed, and to Jobs commendation, that in all this he sinned not.

6. Saints ought not to measure God's approbation of their way, under trouble, by any present comfortable issue; seeing the Lord may take notice of, and commend the integrity of those, whom yet he seeth it not fit to deliver; For, Job is here commended, while the trial is not only continued, but growing upon him.

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

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

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

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

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

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

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

In this verse we have the Lord's Interrogation concerning Job, containing not only the commendation formerly given before his trials, Chap. 1.8. but a new addition to it, from his integrity in the late trial. Job being so tried as none but a righteous man could keep his feet under such dispensations of Providence, the Lord is pleased to commend him, not only as a godly man, but as a tried godly man, who still holdeth fast his integrity. And this his commendation is further amplified from an account of his trouble, which might have tempted him to miscarry; Wherein we are to remark.

1. The greatness of his trouble. Though Satan, Chap. 1.11. call it but a touch; yet the Lord calls it a destroying, or, swallowing up, as it is in the Original; and that not of his Children, Servants and Goods only, but of himself also (to destroy him) considering his sympathy and interest: Hereby anticipating that calumny, ver. 4, 5. that Job was but little concerned in what had hitherto befallen him.

2. The motive and rise of this trouble; Thou movedst me against him, to destroy him. This doth not import any imputation upon the blessed God, as if he were moved by Satan to do anything, especially without cause, as it after followeth. But the borrowed expression doth only intimate thus, That, as God, purposing to do good unto his people, makes way for fulfilling of his purpose, by their Prayers to him, which he is pleased to say do move and prevail with him; So, purposing to try his people, he takes occasion of the wicked calumnies cast upon them by Satan and his Instruments, to manifest this his purpose.

3. The causlessness of this trouble; Thou movedst me—without cause. Albeit it be true tha • God did thus destroy Job to no purpose or in vain, (which the word will also signify) as to Satan's great design, who gained not his point by it; Yet that is not the chief thing intended in this expression, of destroying him without cause. Neither doth it import that God afflicted him without any cause of reason, having nothing before his eyes but only to vex him: For he had holy purposes in it, to try his graces, refute calumnies, afford a singular ground of experience for all after-ages, &c. But it is to be understood of the procuring cause or quarrel, that God did thus afflict him without any quarrel at him. Which yet must not be understood absolutely; For Job had Original sin and many actual infirmities; and those of themselves did not only deserve great temporal afflictions, but eternal death also, if God should have proceeded in justice against him. But the meaning is that, as to Satan's accusation, there was no such hypocrisy in Job as he alleged he was guilty of, to procure this stroke. For he had endeavored to serve God sincerely, and did not sin maliciously or willfully, which are the faults at which God is specially angry in his peo- Deut. 32.5. 1 Joh. 5 18. In sum, Job was no hypocrite, as Satan did insinuate, and the Lord's chief end in afflicting him was not to punish his sin, but to try him Wherein, notwithstanding, the Lord was just and holy, even when he thus afflicted without cause. For he hath sovereign power over the Being which he hath given, to inflict upon it what he pleaseth. And there is so much also in the most innocent as may stop their mouths under greatest trials. All these considerations, put together, tend to the heightening of Jobs commendation, That he held fast h • s integrity, not only in prosperity, or when God was sending a light tou • h of afflict • on, but when he was destroying and swallowing him up; and when the Lord was doing this, not in pursuance of any quarrel, but was destroying an innocent man, to refute the calumnies cast upon his integrity.

To omit what hath been already observed, on Ch. • .8. we may here gather some further Instructions. And,

First, The L • rds repeating of that commendation of Job, being now in an affl • cted condition, which formeth he had given him in his prosperity, doth teach, That the Lord's estimation of his people, and of his grace in them, doth not alter with their external cond • tion; But true grace hath the same luster, in the Eyes of God, upon the Dunghil, that it hath upon the Throne: Fo • , now in Jobs low estate, he gets the same commendation, wh • ch he got before, My Servant Job, there is none l • ke him in the Earth &c.

Secondly, The addition to his commendation • , and still he holdeth fast his Integrity, notwithstanding his trial, may teach,

1. Constancy in Piety, notwithstanding the sharp temptations of an afflicted condition, is a singular commendation in God's esteem; For, hereby Job so acqui •• himself that the old Characters of his Piety are not sufficient, without this new addition to his commendation. See, 1 Pet. 1.7. And the reason of this is insinuated in the word, holding fast, which, in the Original, imports a retaining and holding of a thing firmly and with our whole strength, because of difficulties and opposition; as the traveler keeps his garment in a windy day: Implying, Not only, That when God's people are assaulted with temptations, it is their duty, and their practice when in a right frame, to put forth their strength, that they may hold fast their integrity and what they have received from the Lord? Heb. 4.14. Rev 2.13.25. & 3.11. But, That it is an hard task to stand fast in trial, and therefore the more commendable to bear out in such a tempest.

2. Whatever it be in Religion wherewith men please th • mselves, yet nothing pleaseth God better than sincerity and up • ightness, especially when it is preserved in under affliction and in a trying condition: For, this is the Lord commends, that Job still holdeth fast his integrity. And he doth, as it were, glory over Satan in this, Hast thou considered my servant Job? — and still he holdeth fast his integrity. The Question doth not only import that God had an eye upon him, and did notice him, now when he was in the furnace, but that he did delight to vex Satan with th • sight of his constant integrity. See Revel. 2.13. & 3.10.

3. As God is especially pleased with men's sincerity, so it is against that that Satan plants his chief Engines and Battery; For, the thing which Job had chiefly to hold fast, in this trial, was, his integrity. Satan did not assault Jobs outward prosperity, but to barter his integrity thereby. Nor is it men's Formality, or outward Profession, that he doth so much malign, if he can keep them from being sincere in • hat they do. And Saints may be helped to know their own sincerity, if it were but by Satan's great opposition unto them, wherewith Formalists are not acquainted.

4. Albeit it be no small d • fficulty to stand fast, and to continue streigh • and upright, in sharp trials; Yet the truly sincere are, by the grace of God, •• le to do it, and to abide never so many and sharp assaults: For, hereof we h • ve an experience in Job, still he holdeth fast his integ • i • y. Great, is he who is in Believers than he that is in the world, 1 Job. 4.4. and even weak grace, suppo • ted by God, is a party too hard for all opposition.

5. It is an act of Divine Wisdom, when k • ngs of the world are going to ruin, not to cast away Piety also and a good Conscience, o • , because God strips us of outward contentments, therefore to turn our back upon that which ought to be a Cordial under all pressures; For, this is commended, as act of great wi • dom in Job, that, when other thing w • re p • lled from him, still he hold fast his integrity: To take another course will nothing b • ne • t men, or ease their griefs, but doth inde • d double their losses.

Thirdly, The amplification of this commendation (though thou movedst me against him, to destroy him without cause) doth teach▪

1. When any do sincerely cleave to God in trouble, God will not think lightly of their trouble, but will look upon it in all the aggravations thereof; that he may take occasion to let out more of his compassion, and may heighten their commendation who endure such sharp assaults: For, thus doth God describe Jobs trial as a destroying, or, swallowing of him up, both to testify his own tender compassion, and to commend Job, who had held fast his integrity when he had so many temptations to discover his weakness, being so destroyed and swallowed up.

2. When God afflicts his people, he doth it not willingly, Lam. 3.33. or as taking pleasure in their miseries; So much is import • d in this, Thou movedst me to destroy him: Where the borrowed phrase may intimate, in a sound sense, That as m • n may be moved by solicitation to do that wh • ch, otherwise, they have no pleasu • e to do; So God go • th about this work, of afflicting Saints, not as one pleased with their pressures, though he be well s • t •• fied with their behavior under them. He is the Lord who taketh pleasure in the prosperity of his servants, Psal. 35.27. And therefore he doth affl • ct th • m only when it is necessary, for trying of their graces, or for correcting of them for their faults, and purging of their corruptions, 1 Pet. 1.6, 7. Psal. 89 30, — 33. Isai. 27.9. And this will easily appear to the godly, by his readiness to be reconciled unto them, by his tender usage and kindness under trouble. Psal. 31.7. and by his bringing of them out of trouble when their trial is perfected.

3. Whatever God intend in afflicting his people, yet such as have any hand therein shall bear the blame in whole; Therefore is it all laid over upon Satan, Thou movedst me, &c. as only guilty in this matter, having done all he could to get Job ruined. Hence it is that God's afflicting of his people is (so to s • y) a blowing of the b • llows to kindle his displeasure against wicked Instruments, Psal 47 5, 6. Zech. 1.15.

4. Albeit the most perfect of Saints upon earth have so much sin, as of itself, deserves not only temporal afflictions, but eternal wrath; Yet the Lord is pleased, sometimes to afflict them without respect to their sin, only that his grace may shine in them, and that the calumnies of Satan may be refuted: For so much is imported in this, Thou movedst me to destroy him without cause, as hath been explained. See Job. 9.2, 3. It is true, as Saints are sinful creatures, so their sincerity will not be a Savior to expiate or cover their failings; nor yet ought they to omit, in every trial (how cleanly soever) to become thereby more acqua • nted with their own sinfulness, and to make use of the Rod to purge it out. Yet they are allowed to look out also toward God's more high purposes in their trials, than only to chasten them for sin.

5. Albeit the Lord will not respect such as come to him under justly procured strokes; Yet a good Conscience under trouble is a great advantage: For, it is no small advantage to be destroyed without cause, and not to have an evil Conscience to heighten the affliction. And this the Lord noticeth and speaks of, not only as heightening Jobs commendation, but as being an advantage in itself. See 1 Pet. 4.15, 16.

6. It is a special commendation, and proof of integrity, to bear cleanly trials with much submission; and when men's hearts do not accuse them of dishonesty, and yet they stoop and cleave to God: For, this is Jobs commendation, Still he holdeth fast his integrity, though thou movedst me against him, to destroy him without cause. It is true, we ought so much the more to stoop, and to bless God, when our trials are cleanly, and not dipped in our own provocations, Yet seldom do we abstain from judging of God when he judgeth, except when sin stops our mouths, Psal. 51.4. with Rom. 3.4.

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

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

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

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

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

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

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

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

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

3 That it is a special proof of unsoundness in men, wh • n t • yals and • ffl • ctions are slighted because they touch not themselves so neatly, or when they make a show of Piety, only that trials may be keeped from off themselves; For, this was the some of Satan's charge against Job, which is an evidence of gross hypocrisy, had it been true.

In this verse we have the Lord's further loosing of the chain, permitting Satan to afflict Jobs body, but not to take away his life Or this form of speech, and of God's limiting of Satan, see Chap. 1.12.

Here we may further learn,

1. After the Lord's people have endured many and sharp trials, it may please the Lord to inflict yet more and sharper trials, for further discovering of what is in them; As he • e, after all that Job hath endured, more is laid upon him. And albeit Saints may be ready to stumble at this, yet it may silence a • d satisfy them, if they rem • mber, the sovereignty of God, who may dispose of his own as he will; that God's special love and sharp trials may very well consist together; that true grace will teach men not to quarrel God because of crosses; and, that trials, yea, many and growing trials, are necessary, to discover them unto themselves, to fit them for special proofs of God's love, and to vindicate their Profession from the many aspersions cast upon it.

2. As it is very consistent with God's love to his people, to suffer them to be tempted in their souls by the fiery darts of Satan; So the bodies also of such as are dear to God may be left in Satan's hand to • fflict them, by himself, or by Witches his Instruments: For, so was it with Job, Behold, he is in thine hand. Hence come many of those diseases which surpass the skill of Physicians, Luke 13.16.

3. Whatever be Satan's hand in the trials of the godly, yet they ought still to eye an over-ruling hand of Providence, ordering all of them, and setting bounds and limits to Satan's malice in them; For, here, the rise of this trial is from God's holy Providence, Behold he is in thy hand, and Satan is limited, but save his life.

4. In the sharpest trials of Saints, there is still some mercy and moderation to be observed, and that Satan is never able to compass all his design; For, here there is an exception, and a reservation of that which Satan aimed at, no less than the other degrees of his affliction, But save his life, or, spare it and do not take it away.

5. The continuance and sparing of life, even under sharpest affl • ctions, is a mercy for which God is to be acknowledged; For, here, in the midst of Jobs trials, it is reserved as a mercy to him, save his life. See Lam. 3.39. The mercy whereof in J • bs case, though much mistak • n by him, may appear, partly, in this, That hereby the Lord would teach his Church in all Ages, that he hath power of life and death, and can preserve his people and interests in most desperate cases, and betwixt the very jaw bones of death, Psal. 66.8, 9, 10. & 68.20. And, partly, in this, That however Job, being a reconciled man, would have died at any time in God's favor; Yet the Lord will not take him away in a cloud, nor give Satan any appearance of advantage to say that Job died in an ill case, or, fretting: But will have him to live in and after those storms, as a monument of God's mercy, and to clear and vindicate his integrity. As indeed, It is no small mercy to the Lord's people, when clouds upon their condition are cleared before they go hence and be no more.

6. The Lord's people may enjoy many mercies which yet, in their darkness, passion and haste, they esteem rather burdens than m • rcies; For, so will we afterward find Job judging of his continued life, which here is reserved in mercy.

In this verse we have the trial itself, or, Satan's executing of what is permitted him to do; Who, finding the chain loosed, goeth actively about it: And expresseth his great rage and malice, in inflicting a most painful k • nd of disease, and that not on one or some parts of Jobs body only, which had been sore enough, but so universally, as there is not a part of his body left free. Only, as some conceive, his tongue and lips escape, that thereby (as Satan designed it) he might blaspheme God.

Hence learn,

1. Satan's going forth from the presence of the Lord, doth not only import his activity in cruelty, when ever he finds an opportunity; But that, albeit he can act nothing but that only which God perm • ts, yet he doth not • ye God, (whose presence he neglects) but seeks only to vent his own malice thereby. And therefore he must be accountable to God, as a cruel Murder • r, in those actings which God doth holily permit and order.

2. Submission and stooping unto God under trials, will not, always, prevent new trials; For, notwithstanding Jobs meek and pious submission, Chap. 1.20, 21. the Lord permits Satan to add this new trial. When trials have not shaken our Submission and Patience, the Lord takes pleasure to put us to give new proofs of that resolution; and he may see it fit also (as the event clears in Job ) to discover the seeds of impatience and passion in us, that we may ascribe the glory of our standing out, not to ourselves but to God.

3. When God hath any of his people to try, they are to expect that the trial will be sharp, and a trial indeed; For, so dealt he with Job, who is smitten with sore boils, from the sole of his foot unto his crown. Which how sharp it was, may appear from Jobs own frequent complaints, of his loathsome breath, of worms and dust upon his body, of his skin eaten up and broken, his bones assaulted; &c. And indeed, This was a very sore trial, whether we consider the exquisite pain, and the ugliness and deformity, that was in, and accompanied this stroke; or the contemptible and low condition to which it brought him, having no sound part of his body whereon to lie, being loathsome, not only to his servants, but to his most intimate Relations. All which may teach the Children of God to submit to that measure of humiliation, which it shall please God to prescribe; and that they should not mistake or stumble, albeit their bodies be made like the bodies of Job and Lazarus.

4. The people of God ought not to stumble, albeit their afflictions be such, and so great, as they seem to differ nothing from the plagues of the wicked; and albeit they can see no sign of love, in the nature and kind of their affliction, till they look up to the heart of the striker: For, Job is smitten with boils, and sore boils, the same with the Plague inflicted upon the Egyptians, Exod. 9.9. and that which is threatened to be inflicted upon incorrigible Rebels, Deut. 28.27. as the word in the Original cleareth.

5. Trials are so fitted to the measure of grace in sufferers, as the strongest shall undergo so much as they can bear by divine assistance, whereas the weaker shall have no more than they may also subsist under; For, eminent Job gets an eminent trial, so that he and his boils, and weaker ones with their lesser trials, are equal.

6. Albeit too many do doat upon the beauty of their own bodies, and so sin against God; yet it may humble us, when we consider that they are composed of such materials, as if God should let the humors loose, they would become a burden to ourselves, and loathsome to all: For, here, Satan getting leave to inflame his blood, and trouble the humors of his body, it becomes full sore boils.

In this verse an account is given of Jobs carriage under this trial. No mention is made of anything he said, till afterward that his Wife put him to it; But his practice gives some account of the inward frame of his spirit.

1. That he took him a potsherd to scrape himself withal. Where we are to conceive (as himself complains afterward, Chap. 19.13 —17.) that his disease was so loathsome, that none would come near unto him, to minister unto him Cloaths, Oyls, or other things necessary: So that he was necessitated to serve himself. And withal, that his own hands were so swelled with Boyls, or his disease was so loathsome, that he could not touch his sores immediately with his fingers, but behooved to take a Potsheard, or what came nearest to hand, to scrape away the filthy matter that ran out of his Boyls.

2. That he sat down among the ashes. Which was not so much an act of necessity, that he could not get leave to stay in the house, because of the ill favor of his sores, but behooved to go out and lie upon the dunghill. This indeed may be the lot of Saints, to be so basely esteemed of and entreated, Lam. 4.5. 1 Cor. 4.9.—13. Yet it appears that he had his wife with him, ver. 9. and he had his Bed and Couch still, Chap. 7.4, 13. But it was in him a voluntary act of repentance and humiliation, whereof this was an external ceremonial sign, Chap. 42.6 Math. 11.21. which (it seems) he performed, at least at solemn times, both in the house, and, possibly, when he went abroad also, as when his Friends saw him afar off, and sat down on the ground with him. Chap. 2.12, 13. And this external Ceremony (which now is ceased) was made use of, Partly, to express the greatness of trouble, that it brought the afflicted even to the dust, as Job 30.19. Partly, to express their stooping to God considering their original, and that they were but dust, Gen. 3.19. And partly (as humility is full of hope) to express their pleading for favor at God's hand, considering they were but dust. Psal 103.14

Doct. 1 When God hath any of his people to try under affl • ctions, it pleaseth him sometime, to bind up the bowels of compassion and sympathy in all about them, that so the trial may work; As here Job is left to shift for his own ease in his pain.

2. In judging of men's integrity under trial, the Lord looks not only, or so much to what they say, as to their actings; For, albeit Job say nothing as yet under this distress (being probably over-whelmed, and temptations boiling within him) yet he doth that which witnesseth his patient submission.

3. It is no small proof of submission and patience, when men under pressures and bodily infirmities do not turn desperate, but do conscientiously use all lawful means which may make their condition so easy as can be; For, this speaks for Job, that he casts not off care of his body, but makes use of such lawful means of ease as he could get. He took him a potsherd to scrape himself withal.

4. As proud risings of heart under trouble are of a certain sign of a distempered spirit; So an humble man, who makes his acquaintance with the dust under trouble, doth thereby prove himself an honest and patient man: For, this is another proof of Jobs patience and integrity, he sat down among the ashes.

5. No man hath made such proficiency in humility, he needs to grow in it; and when men have been humbled under troubles, it becomes them, when they are put to new exercises, to be yet more humbled: For, albeit Job had been humbled before, Chap. 1.20. yet, upon this new emergent, he again sat down among the ashes.

6. None have ever essayed the rich advantages of humility under trouble, and how sweet it is, to stoop so low as the violence of the storm blows over them, but they will be ready to grow in it upon renewed occasions; For, so much doth Jobs renewed practice in humbling himself again before God, teach us.

Followeth, in this and the following verse a new assault upon Jobs integrity, with his victory over it. Satan, having before indirectly essayed to draw him to curse God, but without success, doth now stir up his wife directly to suggest that motion to him. In this verse wherein this suggestion and temptation is recorded, we may consider.

1. The tempter, or, Instrument employed to suggest this unto him, his wife. It is but a groundless dream of the Rabbins that she was Dinah, Jacob 's daughter; Yet (not to inquire into the truth of her grace, and whether she were only now over-powered with a temptation, as we find not that she makes any reply to her Husbands reproof verse 10.) it is unquestionable that she had been well educated and exercised in that family, and yet she becomes a temptation to him to draw him to sin; And it seems that she, being within Satan's commission, was reserved by him as a fit Instrument thus to tempt Job; as some few servants also were spared, to add to his affliction, as we heard from Chap. 1. and will hear further from Jobs own complaints, Chap. 19.

2. The temptation, or, suggestion, wherein she dissuades him from retaining his integrity, and adviseth him to curse God and die. The word being (as was marked Chap. 1.5.) Bless God and die, Some do understand it properly, and excuse her, as urging no more then what his three friends did press; That he should not stand so stiffly to the maintenance of his integrity, but should glorify God by confessing of his sin, before he were thus cut off, or, albeit, he should die after he had so done. But this Interpretation doth not suit with the sharpness of the reproof, given her by Job, verse. 10. Therefore, whether we render it, to Curse, in a proper sense: or to Bless, by way of Derision and Irony, all cometh to one purpose: She seeing him stoop to God, notwithstanding all had come upon him, doth thus express herself; Wilt thou yet stoop to God and bless him, as thou did formerly ( Chap. 1.21.) when he doth thus handle thee? Ay, bless him still, go on so to do, and mark what will be the issue, He will even cut thee off, notwithstanding all thy Piety and blessing of him, Or rather thus, (for it is safest to take the word in the sense made use of by Satan, ver. 5. & Chap. 1.11. whose design she did prosecute by this motion) Why would thou any longer continue in a course of Piety? What hast thou reaped by it, but such an heap of afflictions, one upon the back of another? Nay rather, since thou art cast into such a deep pit of miseries, from which there is no hope of relief, and since all thy honesty cannot so much as procure thee an issue by death, Spare not openly to curse and blaspheme God, which will either provoke him to cut thee off; or Magistrates, according to the law, will do it.

Doct. 1. In a day of trial, the Godly may expect that even mercies, which seem to be reserved for their comfort, will prove an addition to their trial; as here Jobs wife doth prove to him, whereas it might have seemed that she was continued with him for his comfort in this his sad and desolate condition.

2. When trials come upon any one in a Society, if the person tried be not ensnared to sin, yet someone or other of his Interests and Relations may be catched; For, though Satan miss of Job, who was his chief aim, yet he gets advantage of his wife.

3. As Corruption may lurk long under Grace, so, much more may gross naughtiness lurk long in a religious Family, and in a person going along in the religious duties therein performed; as here is to be seen in this woman, who (no doubt) before this time went along with the rest of the Family in the duties performed therein.

4. A day of adversity will readily discover that naughtiness of persons in a Society, which lieth hid in times of prosperity; For, it is at that time her corruptions break forth. And it cannot but be very sad, when those who live peaceably till afflictions come on, do then prove Instruments of grief and vexation.

5. It is the poor and wretched imploym • nt of such as are employed by Satan, not only to serve him in their own persons, but to become baits and snares to others, to draw them along with them; For, Jobs wife, being thus ensnared, is employed to tempt her husband to the like sinful course.

6. As Saints, in a day of affliction, may look for sharpest trials from nearest Friends and natural Relations; So, in particular, S • tan looks upon wives, when they are corrupt themselves, as the most effectual Instruments to draw their husbands to sin; Therefore doth he make use of Jobs wife to tempt him. Thus did he tempt Adam by Eve, and Jezebel did stir up Ahab to be more wicked, I Kings 21.25.

7. It is no strange thing to see men contemned in the world, and accounted simple and silly, even upon the account of these things for which they are commended of God; For, God had commended Job because of his integrity, ver. 3. and his wife accounts it his folly. Doest thou still retain thine Integrity? So that upright walkers have much need of Self-denial, and not to consu • t with flesh and blood.

8. It is an evidence of the power of Conscience in men, that in their most desperately sinful courses, they cannot so extinguish the light thereof, but they see the great hazard of their way; And it is an evidence of their great slavery under sin, that no hazard doth deter them from it: For, this woman, notwithstanding all her distemper, is convinced of this, that blasphemy deserveth death, (which should warn us to avoid the least degrees of it, in murmu •• ng and fretting against God) And yet she adviseth her husband to run upon the hazard, Curse God and die. Albeit that law concerning blasphemers, Lev. 24.14, 15, 16. was not written in Jobs days; yet it appears from her expressions, that the thing itself was then known, by the light of N • ture or by immediate Revelation.

9. We may also, from her speech, take notice of some of the wicked suggestions of Satan and our corrupt flesh, in an hour of trial. As,

1. When men's hearts do rise in pride against God's dealing, and do under-value Piety, because of affl • ction and want of ease; Doest thou still retain thine Integrity? sa • th she, when thou art thus affl • cted? See Mal. 3.13 14.

2. When men have such a prejudice against afflictions and trials, that they scruple at no sin which may seem to promise ease of a present trouble; Curse God and die, saith she, and so thou wilt get out of this toil and vexation.

3. When men are so earnest to avoid a present trouble, as they do not consider that they may be running upon a greater affl • ction; Curse God, saith she, and die, that so thou may see an end of thy pain; little considering that death is not the end of all trouble to all men, and especially to those who enter in at the gates of death voluntarily blaspheming and cursing God, as she adviseth him to do.

Followeth Jobs answer unto, and refutation of this suggestion. Albeit he had hitherto kept silence, yet he cannot let this suggestion pass without a reply. And though no doubt, he was a tender husband, who behaved himself so conscientiously, even toward servants, Chap. 31.13, 14.15. Yet in this case, the zeal of God prompts him to make a sharp return to her motion. And

1. He points out how unbecoming it was that such a motion should flow from her; It might possibly have been expected that one of the foolish women, Nabalesses (so the word is in the Original) or, Pagans, about them, should have spoken so in a day of trial; But it did not beseem one so instructed, and who enjoyed so many means of knowledge as she did, to be so badly principled.

2. He points out the absurdity of her counsel in itself, That they who have received good things from the Lord, Should not be content to submit to evil things, or afflictions, when God seeth it meet to exercise them therewith; But that, whenever the tide begins to turn, they should be weary of Piety, and turn blasphemers. For clearing whereof, consider,

1. That question, What? or also, and his propounding of the Refutation by way of Interrogation, doth insinuate, both the vehemence of Jobs zeal, and the clear evidence of the truth propo • nded, that it may extort a confession from those who are most prejudged, if they will but consider it.

2. What he speaks of receiving good and evil, is not to be understood of the simple act of receiving; For in that the Lord doth not s •• k o • t conf • ne, but f • nds good or evil, as it pleaseth him, and makes them our lot. But he speaks of the man • of rece • ving, that as we receive and entertain good things cheerfully and contentedly, so it is our duty to receive evil things submissively and patiently.

Doct. 1. As zeal for God is seemly and becometh Saints; so temptations and suggest • ons should be roughly entertained, and not dallied with, from whomsoever they come: Fo • , Job doth entertain this motion from his wife with much zeal and indignation. See Matth 16.22, 23. So also ought rising suggestions in our own bosoms be entertained.

2. As sin is odious and hateful in any; so it is mo • e abominable in some th • n others; And when sin is looked upon, not only in its own nature, but as committed by such persons who have lived under many means, and had many engag • ments to holy walking put upon them; • t will exceedingly heighten the sinfulness thereof: For, so doth Job aggravate the sin of his wife, Thou speakest as one of the foolish women speaketh.

3. To renounce God and Piety under trouble, or because of it, is an act of the highest folly, and rather beseeming Pagans then Professors of the true Religion, who will find it their advantage to cleave to God in trouble, and that to do otherwise were to lose more then trouble can otherwise take from them, and to deprive themselves of a sovereign antidote against the venom of afflictions; For, in the counsel she gave, Job reckons that she speaks as one of the foolish women.

4 It is not enough that we reprove faults in others, unless we take pains also to inform them, and to root out the prejudices and corrupt principles which mislead them; The • efore Job, after the reproof, subjoins an information, What? or also (as the word will read, adding this to the former reproof) Shall we receive good, &c?

5. When men do rightly consider their own case, they will find that an hour of temptation doth so bemist them, and over-cloud their judgments, that they want the use of their very common Principles; Therefore doth Job put home this Refutation with Questions, as being so clear, that her Light and Conscience could not decline it, if she would advert.

6. It is a very great fault in men to arrogate to themselves to be their own carvers, and that they will endure no lot but what pleaseth them; For, we are but receivers, not prescribers.

7. Seeing all the good we enjoy comes by the gift of God, there is no reason we should murmur if he dispose of his own as he will, and take back his gift at his pleasure; For, We receive good at the hand of God, and therefore should acquiesce in his disposing thereof at his pleasure.

8. It is a very great fault to limit God constantly to one way of dealing with his people, and that we cannot endure to submit to changes; For, Job insinuates that we must resolve both for good and evil, in the service of our Generation.

9. It is also a fault, that men, enjoying a long time of prosperity, should so settle themselves in case, that they cannot endure a new assault of trouble; seeing these vicissitudes in our condition are necessary for us, and God's sparing of us long may very well persuade us to endure trials in their season; For, Shall we receive good, and shall we not receive evil?

10. It is yet a further degree of miscarriage, when men have received so many proofs of love from God, and yet when the same hand lets out a needful trouble, they are ready to question and doubt of this love, and so quarrel him; For, if we have received good, we ought, without mistaking, receive evil, when it is made our lot. For as evil, coming to us out of the hand of God, changeth its nature, and becometh good; so it becometh them who have tasted much of God's bounty and love, not to mistake every change of dealing. In a word, Jobs arguing doth teach, That no man doth rightly improve prosperity, but he who is fitted thereby to bear adversity more submissively; That no godly man ought to repine at any mean (how bitter soever) which may contribute to purge out his corruptions, and promote his Communion with God; and, That when God freely conferreth good things upon us, we should not take it ill if sometime he make us taste the bitter fruits of our own ill deserving; Nor should we decline to undergo any toil and service in our Generation, when God hath, by many proofs of love, prevented us, and (so to say) put an hire and encouragement in our hand.

11. Men ought not to suspend their submission to trying dispensations, till they find them pleasing to their sense; But it is the touch-stone of their submission, if, when they find their condition bitter, yet, they do acquiesce: For, Job acknowledged his lot to be, in itself, evil (of which see on Amos 3.6.) and yet he pleads for submission, Should we not receive evil?

In the end of the verse there is subjoined a testimony concerning this behavior of Job. Nothing is further expressed concerning his wife, who probably, was convinced and put to silence by this reproof. But to refute Satan's calumny, God passeth his sentence of approbation upon what Job had done, That in all this Job sinned not with his lips. It is somewhat different from that testimony, Chap. 1.22. which is more ample. Here it is imported, That albeit there were somewhat boiling in his breast, which afterward burst forth; Chap. 3. yet not only did he forbear to express it, when the stroke came upon him, ver. 8. and when his wife tempted him, v. 9. But when he spake, he spake contrary to any suggestions that were in his heart.

Doct. 1. In all conflicts and trials, the eye of God is upon his people, to observe and pass sentence according to their behavior; For, this sentence presupposeth God's observing of Job.

2. Albeit it be very bitter to the people of God to be frequently tossed with renewed temptations and assaults; Yet this may encourage them, that every renewed conflict, and their standing out in it, draws out a new commendation from God; For, here a new sentence is passed in Jobs favors.

3. It should be seriously remembered by Saints, that the thing which God chiefly observes under trial, is, how they study to avoid sin, and that he will commend accordingly; For, that is the thing God did eye and commend in Job, that in all this did not Job sin.

4. As Saints may expect that their sincere carriage, especially under long and renewed afflictions, will be attended with some humbling discoveries of themselves; So God will not deny his testimony to their sincerity; notwithstanding these discoveries; For, Job is still commended, notwithstanding it be implied that there was some disorder in his spirit, which he endeavored to suppress.

5. When Saints find temptations boiling in their hearts, ready to break forth; it is acceptable service, as to mourn for them before God, so to endeavor to suppress them by silence, and (as they have occasion) to speak contrary to the suggestions of their own hearts; as being a mean to honor God, to prevent the scandal of the weak, & even to cure their own distempers: For, this is a part of Jobs commendation, that he did not sin with his lips, but suppressed his thoughts, and spake on God's behalf against the suggestions of his wife. See Psal. 39.1, 9. & 106.33.

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

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

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

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

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

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

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

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

From ver. 11. Learn.

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

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

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

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

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

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

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

From ver. 12, 13. learn,

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

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

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

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

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

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

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

IN this Verse we have a Proposition of the first Branch of Jobs Complaint; Wherein, Consider,

1. The time of it, was after this; Some while after those seven days wherein his friends sat silent beside him, Chap. 2.13. Now his first heat under the trial being over, and getting leisure to ruminate upon, and aggravate all his grievances, and his Friends, from whom he expected comfort, being silent, he breaks forth, and opened his mouth. Which phrase doth here import, not so much to speak with a loud voice, or upon deliberation, and boldly, as simply this, that he now at last brake off that silence, for which he had been commended, Chap. 2.10. or, interrupted that long silence of himself and his Friends, Chap. 2.13.

2. His lamentation and complaint, He cursed his day, or his Birth-day, as the sequel cleareth, though it may be extended also to the day of his present trouble, wherein his troubles were continued upon him. This day he cursed, that is, being d • ssatisfi • d that ever he was born, he pronounceth that a most vile and miserable day (as the word imports) which fell to be his Birth day. And his passion, not knowing whereupon else to wreak and avenge itself, pours itself forth in wishing many strange things to befall that day, as he enlargeth himself in the following verses. Though it must be granted that it had been no sin in Job, if he had simply lamented under so sad afflictions; For Nature cannot but cry out when it is over-charged: Yet this language doth indeed fly very high, and is unquestionably spoken in passion, as being some sparks of that which was in him by nature. And this complaint is not free from indirect limiting of the Wisdom and Dominion of God; of unjust fretting, that he being a righteous man, should be so afflicted; though himself afterward yield that righteous men may be afflicted; and, of much rashness in expression. Yet, as his speeches are not to be justified, so they are not to be strictly examined; as being the language of a Child raving in a Feaver, And we are to consider,

1. That Satan doth not reach his design by all this; For those speeches are not directed (as Satan alleged he would) against God, not yet simply against the day, as it is God's creature; But they, chiefly, hold out his impatience and discontent at his present being, repenting that ever he was born, or died not from the womb, or was yet alive. All which discontents he vents (to ease himself,) upon the day of his birth, in so far as upon it he came into the world to suffer these things. And so these words are to be understood, as other lamentations of the like nature, such as David's cursing of the • ountains of Gilboah, 2 Sam. 1.21. and Jeremiah 's passionate fits, Jer. 20.14, — 18 Now the que •• ion betwixt God and Satan was not, whether Job had sin or not? but, Whether he was an Hypocrite, or not? nor yet, Whether Jobs frailty would appear in the furnace? but, Whether he would maliciously curse and renounce God, because of affliction? This is so far from appearing here, that (albeit in so hot a furnace, it is no wonder he cast a scum, yet) his case and his carriage being compared together, it is Jobs victory, and a great foil to Satan, that he devords not more. And albeit the Lord might (by his power and grace) have prevented even this measure of failing; Yet it was more for his honor that Infirmity broke out so far, That his weaknesses might be as comfortable to after-ages, as his graces (as is before marked) and that the power of God might b • the more conspicuous in supporting him, 2 Cor 12.7, 8.9. and grace might shine in his cleaving to God in the midst of all this, as appears from the following debate.

2. Albeit his weakness do thus, for a time, break forth, when his Reason and Experience are at under, and he is sensible of nothing but pain and sorrow; yet he doth not persist in this distemper, nor is it the only thing that appears in the furnace, but he hath much better purpose afterward in the behalf of God. And therefore as in a battle, men do not judge of affairs by what may occur in the heat of the conflict, (wherein Parties may retire and fall on again) but by the issue of the fight; So Job is not to be judged by those fits of distemper, seeing he recovered out of them at last; and so God himself judgeth of him, Jam. 5.11. Yea, those violent fits do serve to demonstrate the strength of grace in him, which prevailed at last over them all. And his victory was the more glorious, that his conflict had been sharp.

From this verse we may learn,

1. There are, in the most subdued Child of God, strong corruptions, ready to break forth in trial; For, so appears in Job, an holy and mortified man, as he is described, Chap. 1.1, 8. and Chap. 31. throughout. The best of men ought to be sensible that they have, by nature, an evil heart of unbelief, even when they are strong in the faith; that they have luke-warmness under their zeal, passion under their meekness, &c.

2. Albeit natural corruptions may lurk long, even in the Furnace of Affliction; Yet long and multiplied temptation will bring it forth: As here we may gather from Jobs experience, who was not only blameless and straight before the trial came, but having stood it out long under his trial, doth now at last discover his weakness. Which may teach godly men, and even those who have kept their integrity in many trials, to be still upon their guard, and not to be high-minded, but fear; nor sing the triumph, because of some petty achievements, before the complete victory be obtained. For,

1. Every exercise and trial will not be a trial to every man, nor an irritation to every corruption within him.

2. The length and continuance of a trial is a new trial, and may discover that which the simple trial doth not reach; as here we see in Job.

3. When men get leisure in cold blood to reflect and pore upon their case, (as Job did during that long silence of himself and his friends) it will prove more grievous then at first it doth.

4. When men are disappointed of what they expect under trouble (as Job was of his Friends comfort) it will grieve them more then if they, in sobriety, had expected no such thing.

Doct. 3. The Lord's in judging of the grace and integrity of his followers, doth afford many grains of allowance, and graciously passeth overmuch weakness, wherein they do not approve themselves; For, notwithstanding all this weakness, yet not only did the Lord before declare him a righteous man; but even after the trial, he commends him as a pattern of patience, Jam. 5.11. though he had vented so much passion.

4. Albeit a small trial be sufficient to discover weakness in the best of Saints, if God leave them to themselves; yet most usually their weakness appears not but in great and sharp trials; nor will they be so tenderly indulged if they fail in lesser trials, when their exercise is not so sharp: Therefore are those bitter fits of Job recorded together with his great and overwhelming trouble, that his example, may embolden none to allow themselves in the like bitterness and passion, when their trial is nothing like his.

In these verses we have an account at large of Jobs wish that he had never been born, set down by way of imprecation against the day of his birth, ver. 3.—9. to which a reason is subjoined, v. 10. The Imprecation is set forth with great variety of purpose, and a flood of eloquent expressions, suggested by his present sense of trouble and passion: And it is denounced,

First, Against that day in all its parts, as it comprehends both day and night, or, is a natural day or 24. hours, ver. 3. Where, he wisheth that (albeit sometime it had been a day of good tidings, of the birth of a Son) it may perish. A vain wish, importing his desire, either that that day had never been, or that now it should never come in account among the days of the year; or that it never be kept for a birth day (as the custom was among some people) but, whenever it comes about, that it be infamous.

Secondly, against the day, or, that which is the light-part of that natural day, ver. 4, 5. Unto which he wisheth,

1. Darkness, without light to shine upon it, and that not ordinary darkness, but like unto the shadow of death, which imports great darkness ( Isa. 9.1, 2. and elsewhere,) like the darkness which is in deep pits, where the dead are, who never see the light; or such darkness as seizeth upon the eyes of dying men, whose day of life is drawing to the dark shades of death; or palpable darkness, the horror whereof might affright men to death. This darkness he (further) wisheth unto it, not for a part of the day only, but all along a cloud dwelling upon it. By all which, it should be stained, or, its beauty hid and taken away, as a Room without light; and the blackness of the day should terrify it, or, make it terrible to others.

2. He wisheth that God may not regard it from above. That it may not only want light, but all other evidences of his favor and noticing of it; such as, dew, rain, &c. or its being happy, by any good event upon it. By all which expressions, so appositely chosen, though he pour forth his own passion; Yet, withal, he insinuates these truths.

1. That it is a great, though ordinary mercy, that we enjoy the light of the day; seeing it would be a curse to the day, or rather to men, to want it. And, that it is a mercy God hath so contrived the vicissitudes of light and darkness; as may be most comfortable, and not terrible.

2. That God's Providence doth so particularly notice every day, as the blessing and comfort thereof depends on him; If he do not regard it from above, it will prove but a sad day.

Thirdly, Against the night, ver. 6, 7, 8, 9. Unto which he wisheth.

1. That darkness may seise upon it, ver. 6.— which (though it be natural to the night to be dark) he wisheth to it in a singular manner, v. 9. That it may not have the very light of Stars, which are comfortable in the night; as small mercies are in sad times; and that no light, or dawning of the day, may succeed to it; and so it should be denied all hope of comfort; which rendereth hard conditions intolerable.

2. That Nature should disclaim it from coming in the account of the course of the Sun or Moon; ver. —6. or, that it should not be reckoned among joyful nights. Which is, indeed, a great curse, when any creature stands useless.

3. Whereas it was an usual custom to have Festival Assemblies and mirth in the night; 1 Thes. 5.6, 7. (the abuse whereof is not here approved, but only the custom alluded unto) it is wished that this might be honored with none such; but that it be a mournful solitary night; wherein men are deprived of the society of friends; which is one of the great comforts of time,