Exposition of Job

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Hence we may Learn.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Hence learn,

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

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

3. As for this way of the Lord's speaking, by a still, or, calm, voic • , (as the Original will also bear) albe • t we n • ed inquire after no reason why he m • kes use of it, who doth all things after the counsel of his own will; yet, without wresting, we may observe these in it.

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

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

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

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

Followeth the Revelation itself, or, the Doctrine which God revealed to him by this still voice; consisting of an Assertion, or, Challenge, v. 17. and a confirmation thereof, ver. 18,—21. In the Explication whereof, we need not insist to remark any false Principles or mistakes, such as we find in Eliphaz 's former Arguments. For (as we said before) this is a divine Oracle, sent by God to clear this case; and according to which God himself deals with Job at last. Only Eliphaz mistaking it, doth press it upon Job as an argument and proof of his wickedness; in which sense Job rejects it with the rest of his doctrine, till God cometh to calm his passion, and tell him more fully his fault; and then he takes with all that is here asserted, by way of reproof of his miscarriage.

Hence, in the entry, we may Observe,

1. It may please God to suffer Saints to meet with no smaller temptations, then if God in his Word, or speaking from Heaven, were condemning them; For, here Eliphaz chargeth Job as a man condemned by God in this Vision. And this is no small trial, if we consider, either that God's sentence in his Word is unrepealable, not to be rescinded nor contradicted by our dreams and delusions; or, the tenderness of Saints, whose property it is to tremble at the Word of God.

2. A chief cause of raising groundless temptations and fears from the Word, is, when men do not distinguish betwixt the standing state of their person, and their present condition or carriage. Seeing they may be faulty in this last, when their state of Reconciliation stands firm. And therefore, when faults are reproved, men ought not to conclude that their persons are condemned, which doth hinder repentance and amendment of faults, by crushing discouragement; For, herein did Eliphaz wrest this Vision, and render it a temptation and trial to Jobs faith, that he mis-applied this reproof of his fault, to the condemning of his state and person.

3. It is a commendable exercise of faith, when Saints have made sure their peace with God through Jesus Christ, as not to hearken, though even a voice from heaven should seem to contradict the Word on which they have built, 2 Pet. 1.18, 19. Gal. 1.8, 9. So not to hearken to every sentence of Scripture which may seem to brangle that confidence which they have founded upon Christ, as he is revealed in the Covenant, and general current of the Scriptures: As knowing, That Satan can wrest Scriptures, as he did in tempting Christ, Matth. 4. That he can abuse our weakness, in a time of trial, by tempting us to apprehend that to be the mind of God in Scripture, which he never intended when he gave it to the Church; and, That no particular sentence of Scripture ought to be expounded contrary to the scope of the whole Scriptures; which is, to invite all to come to Christ, in the due order, and to deter none who are willing to come; and to assure such as flee to Christ that he well-pleased with them, how-ever he may correct them for their faults; and exercise their faith by sharp trials. Upon these grounds, albeit Job failed in not taking with what God reprehended in him, yet he very safely rejects even this Vision (as it is mistaken and misapplied by Eliphaz ) as not being sent to condemn him in the matter of his integrity.

The sum of the Assertion in this verse is, That no man can be more pure and just then God. Where the comparison is instituted betwixt mortal, frail, man, (a • the first word signifieth) and the strong Lord; and betwixt the strongest of men (as the next word is) and his Maker. And the truth of the Assertion is so clear, that God appeals even to man himself; Whether himself will not confess that God ought to be above him in those? and whether it be not just ground of challenge (as the Question also imports) if a man should presume to compare with God, as his Superior in purity and justice? The meaning of all this is not barely this, That no man can stand just and righteous before God, without a remission; But that, Let a man be never so just or sincere, yet there ought no comparison be made betwixt his righteousness and God's. Nor yet doth this import that men do directly institute any comparison, or pronounce themselves more pure and righteous then God: But many do it indirectly, when they reflect upon the Lord's Purposes or Providences, and call him to the Bar of their corrupt Reason, to give an account of his proceedings. And particularly, when godly men do bitterly complain of God and his Providence, because of their afflictions. Which is, in effect, an extolling of their own righteousness, as if it should exempt them from trouble; and an extenuating of God's righteousness, as doing wrong in afflicting them. And so this doctrine is a very just check to Jobs complaint, ( Chap. 3.25, 26.) that his Piety had not prevented affliction. Which (with other the like complaints) are expounded to amount to no less then a condemning of God, that he might justify himself, both by Elihu, Chap. 35.2. and by God himself, Chap. 40.8. To obviate which presumption this Doctrine is very seasonable; wherein the Lord doth not require that he should quit his righteousness, because a righteous God had afflicted him; but that he should be sober in his complaints, and not reflect on God.

From this purpose, thus cleared, Learn,

1. God is most righteous, pure and holy, both in himself, and in his administrations; so that he can do no wrong, nor ought to be challenged by any: For, this comparison imports that God, our Maker, is just and pure. See Psal 51.4. Rom. 3.4. Psal. 145.17. Sufficient Arguments are not wanting whereby to clear this righteousness of God in all his dealing, and particularly, in his afflicting godly men, and suffering the wicked to prosper: But when we consider his absolute Dominion and Sovereignty, and his holiness in himself, it will put the matter beyond all debate, though we dip no further into the particulars.

2. This righteousness and holiness of God is so infinitely transcendent, that the holiness of the best of men cannot compare with it; but it becomes impurity, except he look on them in a Mediator: For, so doth this comparison expressly teach us, See Isa. 6.5. & 64 6.

3. Though God be thus just and holy, and that infinitely above the best of men; Yet men are not wanting, in many cases, to reproach and reflect upon the righteousness of God, yea, and to cry up their own worth and holiness, to the prejudice of his righteousness: For, this assertion, and comparison betwixt God and man, being revealed upon weighty cause, doth import that some are ready, in their practice, to go contrary to it. And this should warn us to ponder how deep many of our distempers draw, that we may be afraid of reflecting upon, or reproaching of, God, when possibly we do not apprehend it.

4. An impatient complainer under affliction, (especially because he is a righteous man, and hath a good Conscience, and yet is afflicted) doth, in effect, wrong God and his righteousness, and sinfully extol his own holiness; For, this was, in particular, Jobs fault, which the Lord reproves here, as a preferring of his own righteousness to God's. Whence we may gather, that God looks upon the complaints, even of afflicted Saints, as more sinful then themselves consider.

5. Whatever liberty men take to vent their passions, and to judge harshly of God and his dealing; and whatever their passion suggest for justifying thereof, As Jonas 4.9. Yet men's own Consciences and Reason, in cold blood, will tell them that their sentence is unjust, and that their carriage deserves a sharp rebuke and challenge: For, in this debate, the Lord's sets the man himself to be judge, Shall mortal man be more just then God? Intimating, that when the passionate man should come to himself, he would pass sentence in God's favors, and be a most severe censurer of his own folly.

6. Men's f • ailty and mortality bear witness against them, that they are not perfectly pure; (the fruits and consequences of sin proving the remainders thereof to be yet in them) and that they may not compare with God: For, so much is intimated in this, Shall mortal man be more just then God? Which teacheth us that man bears about with him visible badges of his imperfection, which it is a wonder he should forget in his passion.

7. Man, considered not only in his frailties, but even in his strength and best endowments, is infinitely inferior to God; as being but man still, who may not compare with God: So much is imported in the next Question; Shall a man (even a strong man) be more pure, &c?

8. If men consider that God is their Creator and Maker, and consequently, that they have no degree of perfection which is not from God; they will find it an high presumption to compete with Him, in the point of perfection; For, Shall a man be more pure then his Maker?

Followeth a Confirmation of this Assertion, by a comparison instituted betwixt Angels and Men; wherein it is argued, that if even Angels cannot plead purity before God, ver. 18. much less man, who lieth under many disadvantages whereof Angels are free, ver. 19, &c. and this, in the entry, teacheth, That albeit it be an unquestionable truth, that man may not compete with God in the point of purity; yet, such is the blind stubbornness of men, or, at best, their passionate inadvertency in some cases, that they are little sensible of this truth, and do little improve it in their practice: Therefore it must not only be asserted here, but disputed and proved also.

In this verse we have the first branch of the comparison, or the case and state of Angels before God; to which • Behold, is prefixed, as being remarkable: For the words, some read them thus, He putteth no trust in his servants, though he put light, of purity, (or praise, that is, praise-worthy excellencies) in those his messengers: But I shall not insist on these, seeing they come all to one purpose with our own Translation. And, for clearing of the words, we are not to restrict them only to fallen Devils, who do not usually (if at all) get the name of servants: But they are to be understood even of the confirmed Angels. Not simply, as they are now confirmed, but upon an impossible supposition, thus; That if they were compared with God, or considered in themselves, without his supporting and confirming grace, and, especially if they should contend with God (which yet will never be:) they would not only be found impure, but would have fallen into the same sin with Devils, to wit, unfaithfulness in God's service, and foolish and mad attenpts against his Empire and glory. In sum, Though they are not privatively impu • e, yet comparatively, or, being compared with God, they are impure: and being left to themselves, they would be found not trusty, or to be confided in (as the phrase is, Joh. 2.23, 24.) having that frailty, as creatures, which would betray them to disloyalty; and they would commit acts of folly.

Doct. 1. So transcendent is the infinite perfection and purity of God, compared with the most perfect of creatures, as is admirable and wonderful, and ought not to be thought upon by us, without elevated minds and affections, even to admiration: Therefore doth this comparison begin with Behold.

2. It speaks the Supreme Dominion and Excellency of God, and how little need he hath of the service of base men; That the glorious Angels are but his Ministers and Servants, attending continually to fulfil his command; For, his Servants are Angels, as the latter part of the verse expounds the former. See Psal. 1 • 4 4. and of their services, in attending his presence, tendering the welfare of his people, &c. See Isai. 6.1, 2, 3. Psal 34.7. & 91. • 1. Matth. 4.10. & 24, 31. Luk. 16.22. Heb. 1.14. and elsewhere.

3. The choice of created perfection, being compared with God, is but impurity: for, He put no trust in his servants, &c. See Chap. 15.15. Hence it is, that Angels do cover their faces, in the presence of God, and do proclaim him only holy, Isa. 6.2, 3.

4. The chief of created and dependent perfection is mutable and unstable, without God's support; For, even Angels he charged with folly. What was found in Devils would be found in all of them, if left to themselves. Which may teach creatures still to depend on God, in their most established and settled state.

5. Trust and confidence is so weighty a thing, that nothing which is created and dependent can bear the weight of it, though it were never so perfect; For, he put no trust, even in his servants, to warn all, that nothing can bear the weight of our confidence but God alone.

Followeth, the Second Branch of the Comparison, or, the Inference, from the condition of Angels, to prove the imperfection of men before God. The word of comparison, in the Original, may either be rendered, How much less? and so it relates to the first part of the former verse. If he put no trust in his Angels, how much less in man? Or, How much more? and so it answers to the latter part of the verse. If he charge Angels with folly; how much more may he charge man? In sum, the scope cometh to this, If Angels cannot plead purity in comparison of God, nor be trusted in, as having any stability, without supporting grace; How shall man dare to enter the lists with God? And to make this inference good, there are insinuated three disadvantages that men have in point of purity and stability, being compared with Angels,

1. Angels are Spirits; Men, though they have souls, yet they officiate in a body of clay.

2. Angels are near God in Heaven; Men are kept on the Earth, as on their basis and foundation, while they are in their bodies.

3. Angels are sinless; Man hath sin resident in him, as appears by his frailty and mortality, being but mouldering dust, and proving so since the fall, Gen 3.19. and being destroyed before the moth, sooner cut off then these weak creatures, and appointed to be destroyed and consumed by moths and worms.

Doct. 1. Albeit vain man be ready to swell in pride before God; yet upon a right reckoning, he will find himself inferior, in the point of purity and righteousness, even to other creatures; as this comparison doth teach: And if Angels do cover their faces before God, and proclaim him holy; how dare men quarrel?

2. Albeit men do not see nor regard their impurity and sinfulness in itself; yet it is so visible in the frailty of their constitution, and daily miseries, as they must be blind who will not observe it: For, thus is it convincingly demonstrated here.

3. Albeit Man was created perfect in his kind; yet his very corporal and animal life in the body, common to him with beasts, did speak him more weak and mutable in himself then Angels; and now since the fall, these affections that are common to him with beasts do most easily mislead and pervert him; For, it is man's disadvantage, that he dwells in an house of clay.

4. As Mans body was but formed of the dust; so his fall hath brought him so experimentally to know that his base original, as may make him sober in his quarrellings with God; For, it may lay him low, that his foundation is in the dust, both as to the constitution of his body, and as to his habitation. See Gen. 18.27.

5. Whatever man do think of his present disadvantages and defects; yet his mortality, and the consideration of his being easily crushed, and how the worms will triumph over him, may quell his pride, especially before God: For, this layeth him low, that he is destroyed before the moth. See Isai. 2.22.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THis last Argument is the same in substance with that Second Argument, Chap. 4.7-11. taken from Experience, and that there was never any like him but wicked men. And there is here also somewhat couched of his first Argument, as may appear by comparing ver. 2. with Chap. 4.5, 6. Only here he repeats this Argument in a new dress, with many new flowers of Eloquence, as putting much confidence in the strength of it. And in this verse he propounds the Argument negatively, That no Saint was ever like Job. If he should call to all the Saints alive, or turn him to any of them that ever were, none of them would be of his opinion, or take his part; nor would the experience of any of them testify, that ever they had been in a case like his, or (which may be gathered as a part of the charge, ver. 2.) had behaved themselves as he did. As for Papists, who, from this Text, would gather that it is lawful to pray to Saints departed, and that we may expect the benefit of their Intercession; Beside that this doth cross the clear literal Exposition already given, it would be considered,

1. This Text doth not affirm any such thing, as that it would be to purpose to call on Saints, but doth insinuate the contrary, that Saints will not answer any who call to them. For these affirmative Questions are to be expounded negatively, that there will be none to answer, though he should turn to the Saints.

2. Their interpreting of this Text to this sense doth over-turn their fancy of a Limbus Patrum, wherein they dream that the godly Fathers were kept till the Ascension of Christ. And consequently, they not being in Heaven (as they allege) men could not in Jobs days, expect any benefit of their Intercession. Some do understand these Saints of Angels, and that upon other grounds then that fancy of their Intercession for men; as that Job had no Vision by the Ministry of Angels, as Eliphaz had, Chap. 4. or Angels would all abandon him, if he should contend with God. But this Interpretation is contrary to the opposition that is here made betwixt these Saints, and the wicked, or foolish man, ver. 2. which leads us to understand that by Saints are meant godly men.

For this Argument, as it hath been interpreted, I have spoken to the weakness thereof, on Chap. 4. That neither did they know (or, at least, remember) the case of all the godly before them, as of Abel, and those who (belike) were oppressed by Nimrod, that mighty Hunter, Gen. 10.9. though their case did not in all things, quadrate with Jobs. Nor is it a sure Argument to conclude a man wicked, because he had no pattern of a godly man so exercised before him. For the first sufferer could not have any instances of sufferers going before him: Nor ought the sovereignty of God be so limited, as that he may not deal with Saints otherwise then he hath dealt with others before.

With these cautions we may from this verse Learn,

1. Among other encouragements of the people of God under trouble, this hath its own weight, when they find that others of the people of God have been in the like case before them; whereby they may be assured that such a condition is consistent with God's love, and will have a good issue, here, or hereafter: For, Eliphaz supposeth it had been a great advantage, if Job had any to answer him, or, parallel his case, or could turn to any Saint, who had been like him. See 1 Pet. 4.12.

2. It may please the Lord so to order the trial of a Saint, as his case may appear singular, such as no other godly man hath been in the like; And that either, because they are the first that are exercised in such a sort, or, if there have been any so afflicted, yet they do not know of it: or if they know of the sad afflictions of others; yet they may be ready to cry up their own trial as singular. Thus Eliphaz judgeth Jobs case to be singular, which might in some sense be true, all circumstances considered; nor doth Job in his Replies, stand on the disproving thereof, but rather aggravates his own trial, all he can. See Lam. 1.12.

3. Albeit to be so afflicted as never Saint was before, do not prove a man wicked (as hath been said) whose state and carriage are approved by the Word; yet it is a sore aggravation of a trial to a child of God, to be put in a singular condition from all the rest of Saints; And though the exercise of others ought not to be the rule and standart by which we must limit God in his dealing to us; yet it is a difficulty not easily got over, when we are so dealt with: For, albeit this reasoning of Eliphaz be but weak; yet his making an Argument of it, implies that it is apt to be a temptation. And so the Saints have looked on it, Lam. 1.12. Dan. 9.12. And this may warn us,

1. Not to make too much noise, when our trials are but ordinary, and such as the people of God have essayed before us; See Psal. 73.15. 1 Cor. 10.13. For it were presumption in us to seek exemption from what hath been the ordinary lot of the godly; It is an evidence we are his people, when he deals with us as formerly with others beloved of him, Heb. 12.7, 8. and, in the experience of others, we may be helped to discern both causes of troubles, and snares in them.

2. It may warn us not to set our lusts, passion, self-love, and love to ease, on work to aggravate our trials above what they are in reality; For herein we are not only injurious to God and his dealing, but to ourselves also by creating many discouragements and temptations, which arise upon our mistakes.

Eliphaz proceeds to press his Argument, positively; That (as Job is nothing like the godly, So) he is very like the wicked. This he instanceth, first, (in this verse) in the matter of his carriage under trouble, which relates (as hath been said) to that challenge, Chap. 4.5, 6. Here, by wrath, we are not to understand the wrath of God, but man's own wrath. And the meaning, in short, is; Eliphaz judging of Jobs complaint, Chap. 3. as testifying much wrath, or passion, and bitterness under God's hand (so wrath is taken, Chap. 18.4.) and much envy, or resentment (whereof Psal. 73. is a large Commentary) that he was so afflicted, while others prospered; and that, by so doing, he tormented himself. He doth, from this his carriage, infer, that he was a fool, or wicked man; it being their way so to behave themselves in trouble.

If this had been all true, it were by far the sadder charge then that which followeth, of his outward case like the wicked's. But the mistake lieth here, That, because of some few fits of Jobs folly, flowing from his weakness, he chargeth upon him an habit of folly, and that he was a fool indeed; whereas Saints should not be judged according to their fits of passion.

With this caution, we may here Learn,

1. Wicked men, how wise so ever they seem to be, are really the only fools and silly men in the world; not only upon the account of their miscarriage under trouble, (of which after) but in regard they do not ponder things seriously, but are taken up only with what is present and before their eyes; nor do they prize or seek their own real good, so they be deluded with a present show or appearance of good, Psal 4 6. And they do walk at random, without any right end, o • mending any right means for attaining their end. Upon this account it is that they get the name of silly men, and fools, both here, and ver. 3. & Psal. 14.1. & 49.13. & 73 3. and frequently.

2. The Child • en of God, giving way to their own weakn • ss in trouble, may fall in some miscarriages, which look more like the practice of the wicked, then of the godly; For, in so far his charge is ju • t, though it prove not Job to be wicked. These practices godly men ought to avoid, considering that they are a foul spot in a fair face, and so much the more ugly, as they are in them. Eccl. 10.1. And what will they leave the wicked to do, under trouble, when they carry so ill?

3. Bitterness, murmuration, and discontent with our condition (whither considered in itself, or as it is compared with the more quiet condition of others) are usual distempers of heart under trouble; and the sparks which fly from unrenewed nature, or from the godly in so far as nature prevaileth; For, that, in particular is the distemper reprehended in Job here, that he had wrath and envy, Such passions are more easily raised by afflictions, then repentance, humility and submission are attained. The one need no Prayer to obtain them, but are the product of our corruptions, but the other must come down from above.

4. To give way to those distempers is an evidence of great folly in men; As not only proving that they are (in so far) ignorant of God, what he is, and of themselves, that they are but creatures: But being a way very prejudicial and hurtful. For to murmur and fret will not help nor ease a man of his trouble, Chap. 18.4. Yea, it is the only way to slay him; his own bitterness and passion being more grievous and crushing then the simple trouble in itself; and provoking God also to destroy him for his presumption. Upon these considerations, are men called foolish and silly, even because, by their wrath and envy, they kill and slay themselves. And this is true, even of the godly, in so far as they engage in those courses.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

From the General Doctrine here propounded, Learn,

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

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

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

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

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

Upon the back of this consideration, Eliphaz propounds his Exhortation and counsel, To seek and turn in to God by repentance, and, instead of quarrelling with him, to stoop to him, and refer his whole case to his disposal. This is a sweet counsel in itself, and very affectionately propounded, as a course he would follow himself, were he in Jobs case. Yet it is loaden with a double prejudice, as it is propounded to Job.

1. That by this submission recommended by Eliphaz, he intends that Job should quit his integrity, and pretend no more that he had been a godly man. For so Job understands him, and their other discourses expound it so. This was an unjust desire and Proposition, that a godly man should lie against his right, though he did indeed fail in the way of maintaining his integrity.

2. Upon this it followeth, that this Exhortation, to seek to God, imported (in Eliphaz 's sense) that Job should begin of new to seek God, not looking on anything he had before, as honest and sincere. This is, indeed, an usual temptation of the people of God, either in great trials, or when they fall into guilt, that they are ready to look on all they had before as hypocrisy; and that they must begin of new, if they look ever to obtain saving grace. But such temptations are to be rejected by sincere Saints, as keeping them still unfixed, building and destroying again.

Laying aside these prejudices and mistakes, Learn,

1. It is the duty of godly friends not to content themselves w • th reproving what they find amiss in others, in an upbraiding way; but to counsel th • m also how to amend: For, so doth Eliphaz proceed with Job, according to his Principles. After (as he judged) he hath condemned him, he doth now advise him how to do better. See Gal. 6.1. Jam. 2.50.

2. Seeking unto God is the only best course for men in trouble; To turn to him who smiteth; to double diligence in his service, that they may be near him in sad conditions; and, to renew their repentance according as their case requireth: For, this is a wholesome counsel to a man in trouble, to seek unto God. When men have essayed all other remedies, they will find this most profitable.

3. Such as do rightly seek to God in trouble, ought to be far from all bitterness, and humbly submissive to what he shall dispense; For, this also is found in a seeker unto God; that he commit his cause to God, or lay his words and matters, (as the Original imports) before him, that he may do therein as pleaseth him; and make his requests known to God, Phil. 4.6. let him give what answer he will, See 2 Sam. 15.26. This submission imports.

1. That a Supplicant should be free of bitterness and anxiety, resting on God by humble confidence. For the Prayers of anxiety are full of dross.

2. That he ought to submit to what dispensations it pleaseth God to allow, so long as he finds grace to seek on, and is not driven from God, as that wicked man was, 2 King. 6 33.

3. Though a godly man be not called to deny the truth of the grace of God in him, or the Conscience of his integrity; yet he ought not to build his expectations upon it, but to commit all to God's mercy, from which he may expect more then he can promise himself upon the account of his integrity, in itself considered.

Doct. 4. Albeit sin be the cause of trouble, and we ought to be most sensible of sin under trouble; yet no sight of God, nor of God as a party in trouble, ought to discourage us from seeking in to Him: For, the contrary is argued; Because of these considerations concerning the cause of trouble, ver. 6, 7. he infers here, I would seek unto God, or, Surely I would seek unto God, as it is in the Original. For whether else can a man go? or what amends can he make to God, by his running away? See Chap. 7.20. Yea, God's stroke is a call to come with our bleeding wound, Hos. 6.1. and he strikes for sin, that we may bring both our wound and our sin to be cured by him, Hos. 5.15.

5. Exhortations ought to be very tenderly and warily given to afflicted persons, so as they may be cherished in duty; And particularly, Such as would press duties effectually, ought to essay and commend them by their own practice; As here Eliphaz recommends his counsel as a thing himself would follow in the like case, I would seek to God, &c. Untender applications do, ofttimes, • ar good doctrine; and it would be well remembered, that it is hard to speak to afflicted broken minds; That so men may deal prudently and tenderly with them; and they themselves may remember they are in a distemper, and therefore ought not to reject everything, as unwholesom, which is unpleasant to their taste.

6. Men at ease do readily think it a more easy task then indeed it is, to prescribe a rule to the afflicted, and that they would do far better under trouble then the afflicted do: For, Eliphaz doth here evidence his weakness (no less then his tenderness) even as to what is found in his counsel. He thinks it easy to seek to God; and calmly to submit, and not to fret as Job did. But had his soul been in Jobs souls stead, and if these waves and billows, which assaulted Job, had passed over him, he would not have found it so easy to avoid bitterness, and submit to God's dealing. See Chap. 16.4.

This Exhortation is pressed by a motive taken from a due consideration of God, as he is manifested in his works of Providence. He had insinuated that God is the supreme cause of all trouble, ver. 6, 7. and had pressed Job to seek unto God, ver. 8. Now he declareth that God hath so manifested himself, by his works in the world, as may encourage men to seek to him, and may terrify them, if they will not. For this end, he doth first speak of God's works in general, ver. 9. and then doth instance this general, in some particulars; such as, God's common Providence in the earth, ver. 10.11. and his more special Providences toward men, both wicked, ver. 12, 13, 14. and the poor who are oppressed, ver. 15, 16.

In this verse God is described by some general properties of his works. Such as,

1. Greatness. His works of Creation, and many works of Providence, are great in themselves, and so is his work of Redemption. Yea, the meanest thing that he is about (as he is about all things) is great in this respect, that a great God doth it, and much of him may be seen in it.

2 Unsearchableness, A property of God's works whereby God himself convinceth Job of ignorance and presumption, Chap. 38, &c. For not only is the nature of things wrought by God unsearchable, but the manner also of working and bringing many things about, Psal. 92, 5, 6, 7. And the reason and end of doing them, as Joh. 13.6.

3. Admirableness, or that they are marvelous things. As the former two properties may be referred to the works of Nature, and the ordinary course of Providence; which are great and unsearchable, because the power and wisdom of God shine in them; Rom. 1.20. So this third property may relate to those rare and marvelous Providences, above, or contrary unto, the ordinary course of nature, wherein God appears for his people; Such as those recorded, Dan. 3.27. & 6.22. and many the like. Or it may rather be understood more generally, that this is an effect of the other two, Because they are great and unsearchable, therefore they are marvelous things.

4. That they are Innumerable, the whole earth being full of his glory and riches, Isa. 6.3. Psal. 104.24. and these kind of works being ordinary with him. See further of these properties, Job 9.10. Psal. 72.18. Rom • 1.33.

In general, we may, from these properties, Learn,

1. Such as would seriously draw near to God, ought to study what he is, that so they may know how to approach, and what to believe and expect; Therefore doth he subjoin this description of God, as necessary to be taken along with his purpose of seeking to him. See Psal 9 10. H • b. 11.6.

2. Albeit God can be fully taken up only by his Word; yet so much of him doth shine in his working, as may both invite sinners to come to him, and discover their hazard who are rebellious: Therefore he presseth him to seek unto God, by an argument taken from his works, or, what he doth. For here seekers of God will find that there are as great wonders daily wrought, as any they shall need to be done for them; and despisers of God may see, by what God daily worketh, that he can easily reach them.

3. God's works, even in ordinary, are so great and like himself, that we must not expect to see through the riches of his glory shining in them, but should look upon them as unsearchable; For, they are great and unsearchable. So that when we see most in his working, we should be humbled that we see no more. And if this be true, even of his ordinary works; how much less are we able to sound the depth of his more special Providences about his people?

4. The greatness and unsearchableness of God's works call us to admire them, and his glory shining in them; not neglecting marvelous things because they are ordinary, nor allowing ourselves in our ordinary dispositions, when God is doing great things, whether in mercy or in judgment; For, if his works be great and unsearchable, they should be marvelous things, See Psal. 126.2.3. & 118.23. Amos 3.8.

5. In studying the works of God, we ought not to confine ourselves to any one particular, but take such a view of the innumerable works done by him, as may discover his infinite Glory and Majesty, and his Al-sufficiency, and may humble us in the sense of our inability to comprehend that glory of God which shineth even in his works; For, his works are marvelous things without number.

In particular, If we consider that Eliphaz speaks this to Job, as a motive to persuade him to seek unto God, we may take up a threefold account upon which he thus describeth God, which will afford sound general Doctrine, though not seasonably applied to Job, as a man not yet converted.

1. That Job being under such an extraordinary dispensation of Providence, and great and marvelous things being done toward and upon him and his family; He should not look upon them as springing out of the ground, or to be slighted, and so neglect to seek God; but should see the special hand of God, to excite him to his duty. And indeed, This is the Lord's usual method; When we regard not God speaking in his Word, he begins with the rod; and when ordinary rods prevail not, he will send judgments which will discover a finger of God; Isa. 26.11. And if these will not move us, we proclaim ourselves incorrigible.

2. That, being under the hand of so great a Lord, whose working declareth him to he great and marvelous, He should not think to prevail by striving with God, who can do so great and unsearchable things; But it was his safety to seek to God, and stoop and commit his case to him. And indeed, None do know God aright, but they who, under afflictions, look upon submission and yielding, as their safety, and upon their coming to God, as the only way of out-gate. See Chap. 9.9. And that men in trouble may be excited to this, they should seriously ponder their case, (not as those Isa. 42 24, 25. Hos. 7.9.) and should lay to heart the severity and displeasure of God manifested therein, Psal. 90.11. 1 Cor. 19.22.

3 That in seeking and stooping to God, he ought not to be discouraged by any trouble that was upon him, considering what a God he is, and what his works declare he can do for such as seek him. And here, all these properties of God's works are grounds of confidence to such as humbly seek his face.

1. God can do great things for his people, Joel 2.21. Psal. 126.3. & 65.5. If ordinary working cannot deliver them, he will magnify his work, ere his Promise fail.

2. God also works unsearchable things for his people, things not seen in any second cause, for even the eater will afford them meat, (to allude to that phrase, Judge. 14.14) and things that they could little expect in outward appearance, Gen. 16.13. Isa. 64.1, 2, 3.

3. He also works marvelous things, Not only things little expected, (that forgetters of prosperity, Lam. 3.17. should be remembered, that tossed captives should be restored and multiplied, Isa. 49.21.) and little believed, Zech. 8.6, But things whereat the world will wonder, and wherewith themselves should be affected, even to admiration, Psal. 126.1, 2.

4. He can work those wonders without number. Hereby clearing, That he hath not one blessing only, but many, for his people; That he will be no less potent in one trial, then in another; and, That former deliverances, though abused by us, shall not exhaust his resolution and ability to do for those who seek to him, Psal. 106.43, 44. Judge. 10.13, — 16. All those considerations may exceedingly encourage the afflicted to seek to God. And though the Lord do not always visibly appear for them that seek him, (and it was Eliphaz 's error to strain those encouragements too much, in temporal things) Yet not only is Piety and seeking of God a reward to itself: But that the Lord hath thus appeared at any time, doth sufficiently demonstrate what God can, and will, do for everyone that seeks him, if it be for their good.

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

From ver. 10. Learn,

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

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

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

From ver. 11. Learn,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

From ver. 15 Learn,

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

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

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

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

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

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

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

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

From ver. 16. Learn,

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

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

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

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

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