Exposition of Job

THese Verses contain the first Argument whereby he endeavors to prove Job wicked; Namely, That since he boasted of his righteousness as useful to God, or that which might advantage him, therefore he was a wicked man. Which conclusion, though it be not expressed here, yet it is the design of his whole Discourse to infer it; as appears from his express charge, v. 5, &c. and may be gathered from his counsels to repent and turn to God, v. 21, 22, 23. In managing of this Argument,

1. He propounds in a general Interrogatory, v. 2. (by which way of expression he declares the certainty of what he asserts, as being such as cannot be denied) that a man cannot be profitable unto God, by anything that he hath, and particularly, not by his righteousness or piety, which is that he intends here, as appears from v. 3. and from Chap. 35.7.

2. He illustrates this General Assertion by a dissimilitude, v — 2. that a wise man may be profitable to himself by his wisdom, but not so unto God. Which holds true, in general, of all sound moral wisdom; but it is intended here, chiefly, of spiritual wisdom, which may profit the man that hath it, but cannot bring any advantage unto God. See Chap. 35.8.

3. He applies all this in particular to Job, v. 3. that however he boasted of his piety; yet it could neither bring pleasure nor profit unto God, though he were such. Which doth not contradict what is elsewhere said in Scripture, of God's delighting and taking pleasure in his people, and in their righteous ways. But the latter word, gain, expounds the first word, pleasure; and it imports that God doth not take pleasure in men's Piety, because of any advantage he reaps thereby; and particularly, he will let them know how little pleasure he takes in it, or is profited thereby, when they boast of it.

For further clearing of this Argument, Consider,

1. That this is a true Antecedent, or a fault very justly charged upon Job (as will appear from the speeches of Elihu, and of God himself unto him) that he contented not himself to maintain his own integrity, but made too much noise of his righteousness, and reflected too hardly upon God who (as he thought) took no notice of him and his Piety. Yet all this will not infer Eliphaz 's conclusion, that therefore Job was a wicked man; But only that he had grossly miscarried in a fit of temptation.

2. It may also be adverted, that that amplification of his assertion, v. —2. (beside the general scope of the whole Argument) hath yet a more particular reflection upon Job 's integrity. For, therein he supposeth that, however the Piety of no man could profit God, yet, it might advantage themselves; whereas Job 's supposed Piety, had not so much as profited himself, since it had neither prevented, nor delivered him from these afflictions. But, herein he did mistake; for Job had real advantages by his Piety, even in the midst of his sufferings.

From this whole purpose, Learn,

1. Albeit Eliphaz erred in his judgment concerning Job, yet his carriage, considered abstractly and in general, may teach; That it is the duty of godly men, in their stations, not to da • lie with them who are in an evil course, especially when mildness will not gain them; For, now he answered, and speaks home what he had hinted before.

2. It is not enough that men boast of their righteousness and piety, unless they study sincerity and integrity in their ways; For, he joins both here, to be righteous, and of perfect ways.

3. Albeit our endeavors will not, of themselves, reach to make us truly godly, yet God will not do it without our endeavors: For, it should be our care to make our ways perfect.

4. Whatever be the judgment of the world, yet true Piety is the beginning of Wisdom, and he is a wise man who makes Piety his great study and care; For the righteous and the perfect man, is also called the wise man here.

5. The great wisdom that is in Piety may appear from the notable advantages which, thereby, redound to him who hath it; For, he that is wise may be profitable to himself; See 1 Tim. 4.8. Prov. 3.13, 14, &c.

6. The profit of Piety must not be measured by outward lots, as though it availed not a man if he be not kept free of troubles; For, in this Eliphaz did mistake, as hath been cleared. And, indeed, trouble may be inflicted upon godly men, that it may help them to find the worth of Piety, in these cordial supports and refreshments which the favor of God and the testimony of a good Conscience do then afford.

7. Whatever profit men reap by Piety, yet it redounds not to God, who reaps no profit by it, nor hath any pleasure in it, upon that account; For, here it is inquired, Can a man be profitable to God? Is it any pleasure to the Almighty, that thou art righteous? &c. to assure us that it is an undeniable truth, that he cannot be profited thereby. And this commends the self-sufficiency and infinite goodness of God, who takes so much pains to seek us and our service for our own good; and cries down all opinion of ou • merit, all conceit of ourselves, and all murmuring at God's dispensations.

8. Whatever be the Lord's condescendence, in taking pleasure in his people's righteousness and service; yet they lose all this advantage who conceit or boast of their own worth; For, to such in special, it may be said, Is it any pleasure to the Almighty that that thou art righteous? as here it is said to Job in the like case; And afterward God confirms it by Elihu. See Gal. 6.3.

9. Men are naturally so so selfish, that they will far more easily assent to general Truths, then admit of particular Applications wherein they are concerned; Therefore he propounds this Assertion first in general, v. 2. that he may make way for the particular Application of it, v. 3.

10. Whatever fault there be in a godly man's pleading of his own integrity, yet that will not prove him wicked: For, Eliphaz did mistake in this, and his true challenge did not prove his conclusion. And we ought to be careful that we fasten no more, even upon men's real faults, than they will bear; and that we judge not of Saints estate by the weaknesses that break forth in an hour of temptation.

This verse contains his Second Argument to prove Job wicked, which may be interpreted diverse ways. The word, Fear of thee, may be rendered, thy fear; and so it comes to this sense, as if he had said; God doth not reprove and enter in judgment with thee (as by his rods he doth) for thy Fear, Reverence and Religion; Therefore, since he hath entered in judgment with thee, it must be for thy wickedness. This is indeed a truth, That whatever God do to any, yet he hath no quarrel at their Piety, if it be sincere; and godly men ought to reckon that it is so. Yet this will not prove Eliphaz 's conclusion; For God may reprove, and even plead his quarrels, because he loveth his own; and he may afflict them, that he may prove and try them, and that he may manifest his own glory in their support, and the truth of his own grace in them. But as the words are translated, the sense is, as if had said; As thy righteousness cannot profit God, v. 2, 3. so neither doth he fear hurt from thee; nor needs he pick a quarrel lest, otherwise, • e should sustain prejudice by thee. See Chap 35.6. Therefore his proceeding cannot be partial, but according to justice; and consequently, thou must be wicked, since he afflicts. For thy afflictions must either be for sin, or for nothing, seeing he needs neither fear thou wilt grow so good, that he cannot reward thee, or so great that he cannot command thee. This Argument is faulty, and proceeds upon the same mistake, with the former Interpretation, that there can be no cause found why God afflicts men, but either for wickedness, or for goodness, or, fear of hurt from the party if he were not afflicted; whereas (as hath been said) there are many more wise reasons of his procedure.

However, the General Doctrine may teach.

1. God's reproofs are judicial processes, or they will draw to that, if not taken with; Therefore are they joined here, reproving, and entering into judgment, the one as explicating the other,

2. Men's passions, and, particularly, their cowardly fears, are great enemies to justice; Therefore it is supposed here, that to act out of fear is inconsistent with doing justly, cowards being always cruel and unjust.

3. God is above all fear of the creatures, or, of any hazard from them; For, saith he, Will he reprove thee for fear of thee, &c? which as it proves his greatness, so also the justice of all his proceedings.

Followeth; to v. 12. the third Argument, taken from the many sins against the Second Table, wherewith he thinks he may justly charge Job, and for which he thinks he is justly punished. The argument may be thus framed; He whose life abounds with abominable sins, is justly plagued; But thy life (saith he to Job ) is such; Therefore thou art justly plagued. The first proposition being supposed as true, of it self, the second is proved, partly, by a general challenge, v. 5. Partly, by particular instances of crimes charged upon Job, v. 6, 7, 8, 9. Upon all which he infers the conclusion, v. 10, 11.

Here the General Doctrine is sound, That the evils here mentioned are gross sins, and deservedly punished; though yet they be not always actually punished in this life. But these faults are unjustly charged upon Job. And it may be wondered at upon what pretence Eliphaz could charge all these foul crimes upon him, who clears himself so expressly of them, Chap. 29. & 31. But it appears that he judged thus of Job, Partly, from the event, because he was afflicted, as v. 10, 11. And because his afflictions, of Poverty, being oppressed and slighted, &c. seemed to be such as a man might read such sins in them, as the procuring cause of them. And partly, it is not improbable that these wicked oppressors whom Job had crushed and made to fall under the hand of Justice (as himself declares, Chap. 29.12, 14, 15, 16, 17.) did now complain, when they saw him in affliction, that he had wronged and oppressed them; And that Elipaz harkened to their Calumnies, as suiting well with his own Principles. But to come to the particulars as they lie in the Text:

In this verse we have a General Challenge of Gross and multiplied wickedness; whereof he poseth Job if he were not guilty, not because he did but conjecture it was so, and would have Job try if it were true (for he asserts it positively, v. 6. &c. ) But being sure he was guilty (his Principles leading him to judge so of Job ) he chargeth it upon his Conscience if he could shift it.

Whence Learn,

1. It is not enough men know their faults, unless they also ponder the sinfulness thereof, and aggravate them; Therefore, before he speak of the particular faults whereof he supposeth Job to be guilty, he premits this General, to mind him that he ought to look on these faults as wickedness and iniquity. Where this is not, a simple sight of our sin is but a Proclamation of our Obduration, while we see it, and do not notice the heinousness and sinfulness thereof, See Rom. 7.13.

2. Albeit none can free themselves of sin, and this is sad enough; yet it is much sadder, when we are found to be gross and wicked transgressors; Therefore, to convince and humble Job, he speaks of his faults as wickedness and iniquity. It was David 's great care amidst his failings, to guard against such gross debordings. Psal. 18, 21, 23. & 19.12, 13. And the Lord doth frequently challenge his people, that their miscarriages are not simple failings, but wicked debordings. See Deut. 32.5. Ezek. 24.13. Such miscarriages may be tried, by the grossness of the evils in themselves, Ier. 2.34. Hos. 2.5. by men's rushing upon them without a temptation, o • , upon a small temptation; by their unwillingness to be admonished or reproved for them, Amos 5.10. by their engaging in them with a high hand, Psal. 18.21. not rashly, but with deliberation, against their light, and their slighting of all mercies, admonitions, corrections, and even their own engagements, which might restrain them; by their not watching against sin, and especially their Predominant evils, as David kept himself from his iniquity. Psal. 18.23. By their delight and taking pleasure in sin, Jer. 11.15. And their frequent relapses in it, without any serious thoughts of repentance. Jer. 6.15. & 8.4, 6, 12. These are some evidences of wickedness and iniquity, wherewith not only wicked and unregenerate men may be charged, but even godly men have challenged themselves in some particular acts, Neh. 9 33. And to all this may be added, that when they flee not to Christ for pardon and purging of sin, any sin they are guilty of, becomes a wickedness.

3. As their is a difference betwixt sins of infirmity and wickednesses; so there are differences even of wicked men, and degrees of wickednesses: For, h • re some wickedness is great in respect of others; not only great in number (as the word also will bear, and is expressed in the end of the verse) but in nature; like the wickedness of Ahab, who sold himself to woe • k it. 1. Kings 21.25. and many others. So that, upon the one hand, men ought not to please themselves in sin, because they are not so bad as others: For, they may be guilty, not only of infirmities, but even of wickedness, great and gross in itself (as all wickedness, absolutely considered, is) which yet, comparatively, is not so great as the wickedness of others. And, upon the other hand, their condition must be deplorable, who come to this height of impiety, that they are not only wicked, but their wickedness is great. And for trying of such a woeful condition, Though great wickedness may be many ways discovered, and particularly, the evils after mentioned, ver. 6. &c. are great wickednesses; yet it may further be considered.

1. The greatest and most odious wickednesses are perpetrated by those who live under greatest plenty of the means of grace, which do aggravate common faults, and leave men obdured and wicked under them. Joh. 15.22.

2. It is an evidence of great wickedness, when men commit evils, while they profess piety, and under that mask and cloak; As here he supposeth of Job that his faults, while he professed piety, were great wickedness. And though he wronged Job, yet it is of general verity, that Piety, or a pretence of it, doth not extenuate, but aggravate, a fault.

3. It is also an evidence of great wickedness, when men, being either erroneous in their judgments, or scandalous in their practice, yet will not be convinced of it, As he did also suppose Job to be guilty of obstinacy, notwithstanding all their endeavors to convince him. See Jer. 2.34, 35.

Doct. 4. As the Nature, so also the number of men's sins, doth add to the aggravation thereof; Therefore it is added, as a further aggravation, are not thine iniquities infinite? Where sin doth abound, it evidenceth a trade of sin. Jer. 13 23. much impenitency, under it, in that men are not ashamed, Jer. 6.15. or, that they relapse after repentance, Psal. 85.8. And that they sin under many mercies and corrections. Ez • . 9.13, 14.

5. When wicked men do impartially examine their own hearts and ways, they will find an infinite heap of sins whereof they are guilty; For, so he chargeth upon Job (whom he supposeth to be a wicked man) that his iniquities are infinite, not actually infinite, but a numberless number of them, where one can find no end of the reckoning, as the word imports. Even godly men have been made to groan under this burden, Psal. 19.12. And if the wicked would search well, they would find still greater and greater abominations, as it is, Ezek. 8. And withal, this may be added, that while they continue wicked, they cannot break off this course of sinning and adding to the account (see Dan 4.27.) and there would be no end of their acting the grossest evils, if they were not impeded by afflictions and judgments upon them, but they continue still to sin in their resolutions.

6. Men, in all their actings, ought to set their Consciences a work to reflect upon them, as being severest Judges and Censurers of their faults, when put to speak impartially; Therefore doth he put Job 's Conscience to it in this matter; Is not thy wickedness great? &c.

7. Albeit wicked men do stupefy their own Consciences, by habitual sinning, and neglecting the checks thereof, that they do not much trouble them; yet they carry that tormenter in their bosoms about with them, against which they have no security, if once God set it on work: Yea, it may be wondered at, what men's Consciences are doing, when they do not check them for their debordings; For, albeit he judged Job to be a wicked man, yet he chargeth his accusation upon his Conscience, as a party which in reason could not but vex him. Is not thy wickedness great? &c.

8. Godly men may be very unjustly suspected, and faults charged upon them, so as if their Consciences could not deny them, when yet they are innocent; And they may be accused of gross wickedness in some things, wherein they are not so much as guilty of infirmities; For, so is Job suspected here, who was wholly free of these evils afterward laid to his charge. This should cause us guard against such lots, and not make the Opinions of the best of men the rule of our Consciences.

Followeth, to v. 10. an account of Job 's particular supposed faults, which he produceth as instances to prove the General Challenge. And,

First (in this verse) he accuseth him of fraud, oppression, and inhumanity, under a pretext of justice; In that he took and kept pledges for naught when nothing was due; and that he did this even to his brother, or, friend, and though he were poor, yet he even stripped him of his clothing for a pledge, and so left him naked. It is not to be doubted but Eliphaz doth falsely charge Job here, as his own Apologies do witness (see Chap. 31.) And so it teacheth, That godly men under affliction may lie under most horrid and unjust aspersions: Ill Principles concerning God's afflicting of men, and men's taking the report of biased and prejudged persons, may easily give a rise to such imputations; as it did to Eliphaz. And therefore men should carefully guard against both, and that they neither raise nor entertain groundless ill reports of sufferers. Yet the General Doctrine (wherein he speaks of such evils as are gross faults, though Job was free of them) and his way of managing the challenge, which he supposed to be just, may teach,

1. General challenges will not suffice to convince and humble the guilty, unless particulars be condescended upon; Therefore doth he subjoin particular instances to that General Challenge, v. 5. that he may more effectually convince.

2. The faults hereafter mentioned (however Job was free of them) ought not to be looked upon as infirmities, or simple sins only, but as wickedness, and great wickedness; For, that is the Character given of them all, v. 5.

3. Men, in prosecution of justice and their legal rights, may be guilty of horrid oppression; For, though giving of pledges was, in some cases, approved by the Law of God, yet here it is challenged as a great wickedness, to take a pledge, &c. See Chap. 24.3, 4. And particularly, it is implied in the words,

1. That violent imposing of Sureties, or Pledges, even for what is due to us, is cruelty; As is implied in his taking a Pledge (as the word is here translated, though it be not so emphatick in the Original) whereas he should have stood without, and received what the man might best spare, so it were of sufficient value, Deut. 24.10, 11.

2. That it is yet greater cruelty, if this pledge be taken unjustly, or, for naught. Either when men obtain Law-suits (upon which they take pledges) by fraud, circumventions, and forged cavillations; or do take pledges above the worth of what is due; and, it may be, detain them though the debt be paid.

3. That it adds to the cruelty, when this is done to a brother by nature, common profession, or bonds of common sufferings; (see James 2.15, 16. 1 John 3.17.) Or it may be extended to all those who are in need, to whom we should be Brethren and Neighbors, Luke 10.29, 37.

4. Whether men have a just cause or not, yet it is cruelty utterly to strip the poor, to strip the naked of his clothing, or, by stripping him, to leave him naked. See Chap. 24.3, 9. Exod. 22.26, 27. Deut. 24.6, 12, 13.

In the second place, He accuseth Job of unmercifulness and sinful Parsimony, in not relieving these who were in misery.

Here the General Doctine (passing his mistake of Job) teacheth,

1. Beside what we are bound in justice to do to our neighbor, the Lord doth exercise and try us by daily objects of charity and compassion; such as the weary and hungry, who were in those times (as also in all ages) the object of men's compassion. See Deut. 15.11.

2. It may teach men sobriety, when they consider that a very little will suffice these who are really indigent; that even bread and water will refresh those weary and hungry ones. Those, doing good at sometimes, should teach us with how little we should be content at all times, 1 Tim. 6.6, 7, 8. And albeit in Scripture sometime, all sort of food be expressed under the name of bread and water ) (as Deut. 9.9. 1 Kings 13.8, 9. Isa. 3.1. and elsewhere) yet the reason is, because men should be content if they get so much.

3. Charity may be very acceptable to God through Christ, even when men bestow a very little, provided, that their power can reach to no more; that what they give, suffice the indigent, and, that it be given with an honest heart: For, so bread and water had been acceptable, if he had given them. See Matth. 10.42. Mark 12, 41,—44.

4. It is an evidence of a wicked man, to want bowels of compassion, and not to be charitable to the indigent; for this is one proof of that great wickedness, v. 5. Not to give water to the weary, &c. Hence the want of mercy (especially toward godly men in affliction) is so severely plagued, James 2.13. Psal. 109.14, 15, 16.

5. It is not enough to forbear to do wrong to the poor, unless we do them good, as we have power and they stand in need; omission of what is good being culpable, as well as commission of evil: Therefore is this challenge joined with the former, v. 6. as being a proof of wickedness, as well as that.

In the third place, He accuseth Job that, while he dealt thus with the poor, the mighty and honorable man had the earth, and dwelt in it. What is here said, of the mighty and honorable man, may be understood.

1. Either of Job himself, that he neglected or oppressed the poor, v. 6, 7. that he might become a mighty and great man, and that he might engross that Country to himself, and reign in it, and possess it for his Children and Cattle.

2. Or of others; that while Job thus wronged the poor, yet he was favorable to great men, and gave all countenance and encouragement, for settleing of them in their possessions. Both those are real faults, and may readily concur in the practice of wicked men (and so the g • neral expression may be extended to take in both) though none of them were truly charged upon Job.

However, the General Doctrine may teach,

1. Oppression or unmercifulness are so much the more abominable, when they are the faults of men who have enough in the world; For, so is here supposed that it was a heinous sin in Job to do those evils, v. 6, 7. being a great man.

2. Men's aspiring to be rich and great, ordinarily, is not free of sin; For, here they are supposed to go together, a wronging of the poor, and a study to be great and honorable. See 1 Tim. 6.9.

3. Oppression and unmercifulness are sinful ways of advancing ourselves; as here also we are taught.

4. The Lord abhors partiality, even toward the poor; much more that men should partially respect the persons of great men: For, here also it is charged as a great wickedness, v. 5. that while he wronged the poor, v. 6, 7. yet the mighty man had the earth, or, land. See Exod. 23.3. Lev. 19.15.

In the last place, He more particularly accuseth Job, that he had wronged the fatherless and widow; That he sent widows away empty, either not supplying them in their necessity, or, not righting them as a Magistrate, but sending them away disappointed; and that the arms of the fatherless were broken, or, what should support and maintain them was taken from them by oppression.

Doct. 1. It is the usual lot of Orphans and Widows, to be oppressed in the world; as here is supposed.

2. The Lord hath a special eye upon the injuries done to the fatherless and widows; For, here, after other supposed oppressions, this is added in the last place, as worst of all.

3. It is an heinous sin, particularly, in Magistrates, to wrong and crush Orphans and Widows either by oppressing them themselves, or, suffering others to wrong them; As here it was charged on Job, who was a Magistrate.

In these verses we have the Conclusion of this Argument, That since Job was so wicked (as he supposed) therefore he was justly brought into these miseries, surrounded with snares and fears, involved in darkness, and drowned in an abyss of troubles.

Though it be a truth that such sinners as he hath described, do deserve these calamities; yet it is a mistake to think that they always meet with them in this life; and an Unjust sentence passed against Job that he was guilty of these sins, or that God was pursuing him for them by the afflictions upon him. So hard is it to bring men to change their fixed mistakes of the godly in affliction.

However, the General Doctrine teacheth.

1. God may cause men's lots be such as might send them back to examine their former life; and to see that, therefore (or, because of their evil ways) such sad changes befall them. And therefore it were good to prevent this in time, by daily examination of our Consciences.

2. Judgments upon wicked men do fitly resemble snares round about them; as here they are called. And that,

1. Because they come suddenly and unexpectedly, as a snare surpriseth the wild Beast or Bird. As it is their sin that they do not look out for any afflictions, Psal. 10.6. so it is their judgment, that afflictions do surprise them. Luk. 21.34, 35.

2. Because their plagues will hold them fast, like fetters and snares, so that the more they spurn, they are held the faster. See Isa. 51.20. Jer. 2 24.

3. Because they usually meet with many at once, round about them; so that they shall have nothing but sorrow, and want of comfort, on every hand, Lam. 2.22. And if they escape one, they shall be caught in another. Isa. 24 17, 18.

Doct. 3. When the wicked are thus surrounded with snares, sudden fear will trouble them; As here is added. Seeing their troubles do surprise them, and and are sudden, they cannot but be perplexed therewith, more than if they had resolved upon them. But, especially, judgments cannot but be formidable to them who are not at peace with God. Isa. 33.14. And trouble having once made a breach, they cannot but be continually alarmed with fears of every imaginable trouble, that it may come upon them when they least expect it.

4. In this case, the wicked will be involved in darkness that they cannot see; As here is also subjoined. Such troubles, coming upon wicked men, bring confusion of mind with them, so that they can neither distinctly know the causes why they are troubled, nor which way to get out of them; whence followeth darkness of sorrow, discomfort and despair.

5. The wicked being thus distressed, and in the dark, their afflictions cannot but overwhelm, and swallow them up, as if, abundance of waters covered them; which is here subjoined to all the rest.

In these verses we have the fourth Argument, taken from Job 's sins immediately against God, where •• he supposeth him guilty; And particularly, A • heisme, and denial of a Providence, or, that God cares for things below. In prosecuting this argument,

1. He premits a General Truth, v. 12. That God's Habitation, or special residence, is in the height of Heaven, or, the highest Heavens, the height whereof may be gathered from the height of the • tars, which yet are below that glorious habitation.

2. He propoundeth Job 's supposed fault, v. 13.— That God doth not know, nor take notice of things below, which he propounds by way of question ( How, or, what doth God know? ) as supposing that Job thought it impossible to solve that doubt, and clear the difficulty.

3. He subjoins the ground upon which he supposeth Job did entertain such an impious thought; which being propounded by way of qu • stion, v. —13. is positively expressed, v. 14. That the great distance and dark clouds intervening betwixt the highest Heavens and Earth, do impede God's seeing of things below; And he is shut up in Heaven, without taking notice of human affair • , but walking idly on the circuit of heaven, above the clouds. For further clearing of this purpose.

1. It would be considered what is the Scope of Eliphaz, in premiting that general, v. 12. For it may be looked upon a • the ground, upon which he refutes Job 's supposed crime of Atheism. And indeed, if it be taken in a sound sense (not that the infinite God is shut up and included in the highest Heavens, Jer. 23.24. but that he manifests himself in a special manner present there, as upon the Throne of his Glory) it is a truth that may refute all such Atheistical thoughts. For, if the Stars do reach us with their light, though they be very high, and have but borrowed light; Much more doth God, who reigns over all, and is all light, behold all things from the Throne of his Glory. Psal. 11.4. & 33.13, 14, 15. But if we look to the reasons subjoined to that Atheistical conclusion, v. 13, 14. where the same things are repeated in substance, which are premitted, v. 12. the words may be looked on as the principle and ground from which he supposeth Job did deduce his conclusion, and which is more largely insisted on in the following verses. This Eliphaz in the entry premits, as a truth which he owns in a sound sense, though he deny the Inference and Conclusion deduced from it. And so the scope of this charge, in sum is, as if Eliphaz had said; Because this is a truth, That God in a special manner dwells in the highest Heavens, v. 12. therefore thou gatherest that conclusion from it, That God doth not know or notice things below, v. 13.— And those Arguments, also, (taken from the thick clouds that intervene, and the distance betwixt Heaven and Earth) to prove it, v. 13, 14. But thou dost not consider, that it contains a Refutation of thy Error, and doth not bottom these Arguments which thou wouldst found upon it.

2. If we consider the charge itself, it is unquestionably an horrid iniquity, to deny a Divine Providence in human affairs, as wicked men do, Ezek. 8.12. & 9.9. Yet,

1. It is unjustly charged upon Job, who did constantly assert and acknowledge the Providence of God, as appears throughout his several discourses. And it seems the rise of this accusation was only this, that Job asserted that God dealt otherwise with the godly and wicked (afflicting the one, and suffering the other to prosper) than his Friends judged to be agreeable to his holiness and justice, which, in the judgment of Eliphaz, was to deny a Providence.

2. Suppose that Job had been overtaken in some temptations of this kind, and that it was his great sin so to do; Yet, this would not prove Eliphaz 's conclusion, that Job was a wicked man, seeing truly godly men may be overtaken with such fits of temptation and distemper, Psal. 37.10, 11.

Having cleared the words, from v. 12. as it contains a General Truth, Learn,

1. God is high and glorious, having the highest Heavens for his Throne, and the place where he especially manifests his glory; For, in this sense, it is true, That God is in the highest Heavens, Isa. 63.15. & 66.1. Which should lift up our hearts to him, and fill us with high thoughts of him, and of his glory and power, Lam. 3.4. Psal. 123.1. Isa. 63.15. should cause us admire his condescendence, who stoops to notice us, Psal. 113.5, 6, 7. should cause us fear and reverence him in our addresses to him, Eccl. 5.2. and, should teach us that he needs not things below, as being above their good, or, evil.

2. We cannot take up God in his glory and excellency, immediately and directly, till we come to our Country and habitation; For, here the height of his habitation is pointed out to us by the height of the Stars.

3. As, the creatures are set before us, that we may study their excellency, (For, he bids him, Behold, or, see the height of the Stars how high they are; ) so their excellency is rightly studied, not when we rest or doat on them, but, when we draw some practical use from that study; and particularly, when we are helped thereby to see and acknowledge the glory and excellency of God: As here we are taught: See Psal. 8.3. & 19.1.

From Job 's supposed fault, v. 13.— Learn,

1. All the hurt men can reap by troubles, is nothing to this, when they are driven thereby to sin; As here is supposed Job was, see Job 36.21. That is the thing Satan chiefly drives at, and therefore afflictions should be looked on as touch-stones of tenderness.

2. Atheism is the grossest of all evils; as here is also supposed, in that his accusation is added to all the former, as the cape-stone of them all. When this is once given way unto, it strikes at the root of all Piety and Obedience, Psal. 73.11, 13, 14. And therefore it should be especially guarded against, as also every wrong thought of God, particularly in trouble, Isa. 40.27. & 49 14. as evidencing our pride and ignorance, and obstructing the Consolations of God.

3▪ Albeit men do not simply deny a Deity (as some do, at least in practice, Psal. 14.1.) yet they may be guilty of Atheism in denying and questioning a Providence; For, that is the Atheism here charged upon Job, (see also Psal. 10.11. & 73.11. & 94.7.) That God doth not know, or, doth not exercise a Providence or Government in the world; For, to know, is here put for the whole acts of Providence, It being necessary that God do first know the affairs of the world, and what is done by men, if he do recompense them accordingly. To deny this Providence is in effect to deny that God is God. And Satan will bend his endeavors to drive us to this, as at all times, that he may embo • den us to security and sin, Ezek. 9 9. Zeph. 1.12. so especially in trouble, that he may cut short all our pains in seeking to God: and may deprive us of that comfortable sight of sad lots, that we are still in God's hand in the midst of them. Only we would beware of such a sight of Providence in trouble, as drives us away from waiting upon him, 2 Kings 6 33.

4. This sin of Atheism is very heinous, not only when men entertain the thoughts of it, and fix it in their hearts, Zeph. 1.12. but especially when they have the impudence to speak it out, and say it; as here is charged upon Job, see Isa. 40.27. And when men do only suppress, and not mortify, these wicked thoughts of their hearts in prosperity, they will readily break out in trouble; and hereby God is justified, who hath afflicted, when men do proclaim their own sinfulness under troubles, Ezek. 14.22, 23.

5. It is a ready way to turn men Atheists in the matter of Providence, when they limit God, and prescribe how he should administrate the affairs of the world; and if God act not according to their mind, they are ready to question whether there be a Providence at all: For, albeit Job was free of this crime of Atheism, ye • Eliphaz 's Principles were such as did not a little reflect upon, and question Providence. For, he judged (as hath been cleared) that what Job asserted concerning Providence was, in effect, Atheistically to deny it; which imports that it was his opinion, that if God guided the world, as Job said (which indeed he doth) he could not but question whether God did guide it at all.

6. It doth also contribute not a little to beget Atheistical thoughts about the Providence of God, when men will not believe things, because they cannot see the way how they can be; For, thus doth he propound Job 's supposed fault, not only, What, but, How doth God know, considering the distance and darkness that interveen betwixt him and us? Such do little consider that his ways and thoughts are above ours, Isa 55.8, 9. and that his way and paths are in the Sea and great Waters, Psal. 77.19.

7. Such as do once entertain Atheism, will easily fall into foulest miscarriages toward men; For, however he wronged Job, yet this General is true, that if once a man deny the Providence and Knowledge of God, it is no wonder to see him guilty of all those crimes charged upon Job, v. 5, &c. See Ezek 9.9. Psal. 14.1, 2, &c. And, indeed, the wicked courses of men do proclaim their Atheism, which, if they believed a God, or, a Providence, they durst not commit. For, though they had not s • ith to commit themselves, in keeping God's way, to his provident care; yet the fear that he in his Providence would reach them, might in reason deter them from provoking of him.

8. It is a great injustice in debates, to brand and load men's Principles with odious and false consequences; As here, Job 's debate, concerning God's administering of the affairs of the world, is branded with Atheism. Thus, because we assert God's Providence to be universal, and do assert a decree of Election of some, and Reprobation of others, men spare not to aver that we make God the Author of sin, and do decry his love. Because we cannot grant a corporal and carnal presence of Christ in the Sacrament of the Supper, we are charged with the denying of the power of Christ, and the truth of his Word, &c. But we should take heed lest we measure Truth by such odious consequences.

From the false grounds of this supposed crime, as they are supposed in that Principle, v. 12. and expressly deduced and enlarged, v. —13, 14. Learn,

1. An evil course, or sin, is then most dangerous and odious, when it is men's light and principles that lead them to it, and they think they have reasons to justify it; as here, it is supposed as an aggravation of the crime, that Job not only denies Providence, but thinks he can justify his denial by strength of Argument. This also added to the sin of Jonah 's passion, Jonah 4 9

2. Greatest Atheists do carry a conviction and refutation about with them, in their very bosoms and principles; For, that General Assertion, v. 12. upon which he supposeth that Job bottomed his Argument, doth refute an Atheist, as hath been cleareed. And men's vexing of themselves, and keeping themselves throng with ungodly courses, that they may drive away thoughts of a Deity, Providence, and Judgment to come, doth clearly evince that the contrary thoughts do haunt and trouble them much.

Men's Atheistical thoughts are bottomed only upon their carnal mistakes, and their measuring of God by themselves, and by their shallow conceptions; For, so are we taught by the Arguments here produced, which amount only to this, That because God is said to dwell, in a special manner, in Heaven, therefore he is only there, and the distance and intervening darkness do hinder his sight and knowledge, and turn him idle; all which are gross mistakes, flowing from men's low conceptions. See Zech. 8.6. And therefore if we take him up as God and not man, who is infinitely exalted above what we can conceive, it will refute our distempers and mistakes, Isa. 55.8, 9.

4. In opposition to these mistakes, we ought to fix upon these Truths.

1. God is so in Heaven, as he is not secluded from the Earth, Jer. 23.23, 24. We may even feel after him, in the works of his Providence, Acts 17.27, 28. and should eye him as present where-ever we are, Psal. 139.7, 8, &c.

2. There is no impediment, of darkness, secrecy, &c. that can hide men good or bad, and their ways, from God; For even darkness is as noon-day to him, Psal. 139 11, 12. He seeth us when we see not, nor mind, him, nor believe that he seeth us.

3. God is not an idle spectator, or walker in the circuit of Heaven, but an actor in things below, John 5.17. Which we should study, acknowledge and improve.

Followeth to v. 19. the fifth Argument whereby Eliphaz would prove Job to be wicked; which is taken from the judgments that have been inflicted on wicked men who lived before them. Which serves not only to refute Job's supposed Atheism, v. 12, 13, 14. And to prove that God doth know and order the affairs of the world; but also (as he thinks) to prove his General Assertion, concerning the miserable ruin of the wicked, and that Job was wicked, because so afflicted. The discourse may be understood, more generally and abstractly, of all wicked men who formerly had been destroyed by calamities, as by a flood. But his mentioning the old way of wicked men, and a flood, v. 16. whereby they were destroyed, doth lead us to understand it of the old world destroyed by the flood in Noah 's days; and that rather than of the drowning of Pharaoh and the Egyptians in the Red-Sea. For, it is not certain that Job lived after that time, and it is certain that could not be an old way and History in his time, who lived (as hath been cleared in the entry to this Book) before the giving of the Law, and the astricting of Sacrifices to that place where God had recorded his Name: and withal, in that instance of Pharaoh 's ruin, the condition of the people of God suffering in Egypt might have been produced to refute his opinion. As for the Argument itself, it cannot be denied but that destruction of the old world was a document of God's Justice, to be observed and improved in all Ages. But from this it cannot be inferred, that God deals so with all wicked men, because he hath made Beacons of some of them to warn others. Neither will it follow that, because God destroyed the old world for their sins, therefore Job who is afflicted must be wicked likewise. For the issue proved that Job 's calamity was not so desperate and irrecoverable as theirs; and not only men's lots, but their carriage (which is expressly spoken too of these who perished in the flood) must be looked unto, to clear what they are.

To follow this Argument by parts, it may be taken up in four Branches; In the first whereof (in this verse) he excites Job, in general, to mark and consider the old way of wicked men, both the way of their sin, and of the ruin that followed upon it.

Whence Learn,

1. God hath given many Refutations of Atheism, to the no small damage of wicked men; For, this instance of God's justice refutes all these Atheistical conclusions wherewith he hath charged Job. See Zeph. 1.12. Thus also are men refuted when they defy themselves. Ezek. 28.2, 6, 9.

2. Sin is a very old trade in the world; For, here in their days it was called an old way. Which may commend God's Patience and long suffering, who hath continued the world so long, notwithstanding the provocations thereof; And may affright sinners from their sinful ways, lest they be served as heirs to all these who have sinned in the like kind before them, Matth. 23.34, 35.

3. A course of wickedness, once engaged in, becomes very ensnaring; For men being engaged, become bold in sin, and habituate themselves in it; For, they become wicked men, or, men of iniquity and they tread in that way, it is so habitual to them as if they made a path by constant walking. This is the cause why they are not easily reclaimed, Jer. 13.23. And this deludes many, who think they have peace in their sinful ways, when it is only their stupidity and impudence that increase upon them as they make progress in sin.

4. Albeit the least sin, or any one wicked act, doth deserve extremest judgments and wrath; Yet, ordinarily, men are grossly wicked, and habituated in a course of sin, when God makes them spectacles of his justice: For, such were those whom he instanceth to have been plagued here, they were men of Iniquity treading in the way of wickedness. So that, when wicked men are plagued, they ought to reflect upon a trade of sin procuring it.

5. As the trade of sin is old, so also are the instances, of God's judgments pursuing for it; And as men make an habitual trade of sin, so his judgments are also conspicuous; For, this is also the old way which wicked men have trodden, even the judgments of the Lord, which they have suffered for their sin Not that God as frequently plagues as they sin, and so makes the one path to be trodden as oft as the other; but that there are some instances of God's judgments no less conspicuous, than men's sins are notoure and open. So that wicked men, sinning after these instances of God's manifested anger against sin, do sin against that witness, and do split upon rocks, whereupon God hath set very conspicuous Beacons.

6. As wicked men's courses do prove them to be men of iniquity, and slaves to it, so the fruit and issue thereof doth prove that they follow and labor for vanity therein; For, so the words will also read, men of vanity. Yea, the name here given to men, in the Original taken from death, or, Mortality, doth point out, That were there no other plague inflicted upon wicked men, their very mortality demonstrats the folly of their course; seeing all the imagined contentments they expect by sin serve, at best, but for this natural life, and will flee away, and serve in no stead, to secure against death, or, comfort them in it,

7. God propounds the example of wicked men's ways, and the plagues following thereupon, to be marked and observed by others for the information of their judgments concerning sinful courses and the fruits thereof, and for exciting of them to look well to their own ways; For, this question. Hast thou marked the old way? &c. Imports that it was Job 's duty to mark these instances, that thereby (as he judged of him) he might be helped to correct his opinions and practices. See Psal. 107.43. Hos. 14.9. Luk. 13.1, 2. &c. God in his great indulgence will not always destroy all sinners by visible judgments; For, so he should soon destroy the whole world, which yet he continues for wise ends, particularly, that he may gather his elect out of it: But yet he seeth it meet to set up some sinners as Beacons to warn all the rest. So that they are stupid and mad who do not observe and improve such examples, and who, looking upon the way of God's judgments upon men, do not reflect upon the way of their sin procuring these judgments, that they may avoid it; but do persist in sin against all such warnings, or think themselves innocent, because they are not smitten as others were, or do look rather upon men's following of duty, then their sins, as the cause of their calamities, as Jer. 44.16, 17, 18.

8. Men, in the heat of present distempers and debates, will readily be in the dark and be misled, unless they make use of the light that sometime they have had, o • the experiences, they may find, abstract from their present case, to clear them; Therefore he leads Job from the consideration of his own present case, to mark the old way, as a more effectual mean to clear his mistakes. And it is, indeed a General Truth, however he erred in the particular.

9. Godly men may be much be mistaken by others, as if they did not read a right the strokes of God upon themselves o • others; For, this question, H • st thou marked, &c? imports also a challenge that he had not observed these things. Which yet was most false; for had he observed them never so much, he could never read Eliphaz 's opinion therein, nor that it was consumed thereby. For,

1. Though great calamities ought to daunt stubbornness, and deter men from standing out in rebellion against God; Yet, they ought not to be so formidable as to affright men from the testimony of a good Conscience; For, that is a part of Godly men's trial, to cleave to their integrity, notwithstanding they be afflicted.

2. No rods should make men condemn that in themselves or their cause, which is approved by the Word of God; as Job 's integrity was.

3. No judgments upon wicked men should make us think that all the wicked will be so dealt with (as Job 's Friends did) and so make us asso •• all those who are spared.

4. Nor should any judgments inflicted upon men for their wickedness, make us condemn Godly men because they fall under the same outward lot; which was another of his Friends mistakes. In a word, Afflictions upon godly men ought to make them the more tender, but not discourage them, no • make them cast away the evidences of their integrity.

In the second branch of this argument Eliphaz propounds the particular to be observed, of the way 〈◊〉 God's judgments upon these wicked men; That they perished suddenly, out of time, or, (as the Original hath it) they were cut down, and no time, that is, they were cut of in a moment, and before they could expect it, and that the foundations of their imagined happiness were overthrown as by a deluge and flood. This may very well be understood of the general deluge, but doth not at all prove Eliphaz hi • conclusion, as hath been shown, v. 15.

In General, Learn,

1. It is very commendable in godly men, and a duty incumbent to them, that they be acquainted with, and keep in memory, the proceedings of God against sinners; For, here, those men are notably versed 〈◊〉 the History of the old world, and many other passag • s of divine providence in the world. See Psal. 78.5.— • Here we are to consider.

1. If they learned these things only by Tradition, without the written word, and yet kept them so fresh in memory; How much more should we remember them, who have them written to us, to relieve the infirmity of our memories?

2. As they remembered those examples, not for contemplation, but for use and practice: And, accordingly, Eliphaz produces this instance for directing of Job how to judge of his afflictions, and improve them, though he erred in the application: So we ought likewise to make use of what is recorded in the Word, or, otherwise comes to our knowledge, for the like end, and not as the • e did, Psal. 78.19, 20. & 106.12, 13. Prov. 23.35. For all these acts of God are loud preachings to warn and direct sinners, Psal. 78.22, 23, &c.

3. If they remembered and studied to improve what was done long before their own time, much more ought we to be sensible of, and to improve, what ourselves do see and feel, that we be not as these who saw God's works, and yet neither considered nor made use of them, Psal. 10 • .7.

Doct. 2. The instance of God's severity against the old world is full of documents to sinners in all ages; Therefore it is made use of here, as a speaking lesson, though it do not prove his point; as also 2 Pet. 2.5, &c. And who so look upon that act of justice aright, as it is afterward inculcated in Scripture to warn sinners, will find that it points out,

1. That more ages than that one deserve the like punishment, whatever be God's indulgence.

2. That the latter perilous declining times do, especially, deserve such an utter extermination; And therefore that instance is laid before them by Peter.

3. That there is no less wrath let forth in the lesser rods that come upon the like sinners, yea in the very forbearance they get, than was in that stroke; For, in that respect the parallel still holds.

4. That though there had been no visible documents of God's anger against sin since that time, yet that is enough in reason, to deter men from sin; For, it is an argument and document in all ages.

5. That God could very easily cause the very course of Nature put an end to the rebellion of wicked men, if it got a Commission; As then the Windows of Heaven, and the Fountains of the deep, being opened, the Rain consumed the World. So also did the Stars in their courses fight against Sisera, Judge. 5.20.

From the words in Particular, Learn,

1. Ruin and destruction is the desert of wicked men, whatever forbearance they get; For, so is proved by this instance, that these sinners were cut down, or, (as the Original hath it) became wrinkled, as drowned bodies do gather wrinkles. So that neither God's indulgence, nor lesser rods, do secure them against further plagues, Isa. 9.12, 17, 21. Amos 9.4.

2. That this was done out of time, or, and no time, may import,

(1.) The sudden ripening of the wicked for judgments, even before they have any time, or be ripe in days. Hence wicked men are said not to live out half their days, Psal. 55.23. So that it is folly for men to go on in sin, thinking they may do well enough afterward; when they know not how soon judgments may overtake them.

(2.) Their sudden surprisal with judgments when they come. For, God in a very moment can overturn the wicked, were there never so many of them; as in a moment he surprised and overthrew the old world. It is true, they got warning by the Preaching of Noah, and by his building of the Ark; yet such was the power of their security, that they were surprised, Matth. 24.38, 39. And it is righteous with God suddenly to cut off wicked men, and to give them no time for repentance under judgments, who would not take time for it before. Which refutes the secure dreams of many, who think to be very busy when calamities come upon them, and so do please themselves in their present security.

Doct. 3. It is a plague on wicked men, that they think they have foundations, and that their prosperity in a sinful course is firmly bottomed; For, so is here supposed that they have foundations, and that their prosperity in a sinful course is firmly bottomed; Fo • so is here supposed that they have a foundation. These presumptuous dreams are the very snare of a sinful condition, and do ripen men for sudden and violent judgments.

4. Men's surest standing can no more bear out against God's judgments, than a weak building, or the habitations of the old World, could bear out against the flood; but suddenly, violently, and irresistibly, his hand will reach them: For, their foundation was overthrown with a flood.

5. Justice will, here, or, hereafter, pursue wicked men, so long as they have the least remainder of a ruin standing, For, thus will it be sooner or later, that not only some of their superfluous enjoyments shall be taken from them, but they shall be overthrown, even their very foundation.

In the third Branch of this Argument, he insists to point out the wickedness of these men, or, the old way of their sin; Namely, that they rejected God, as needing nothing of him, nor expecting any advantage by serving of him. Here Eliphaz refl • cts upon what Job had spoken of the wicked, Chap. 21.14, 15. intending to contradict what Job had spoken concerning such. For, whereas Job had asserted, Chap. 21.7.—15. that even such insolent sinners went to their graves peaceably, as to anything visible in their lot; His scope here is to maintain that such were visibly and eminently plagued. But both their Assertions might be true; For, Job granted that some might be visibly destroyed, Chap. 21.17, 18, &c. Only these few instances were not sufficient to invalidate Job 's assertion concerning the more general lot of the wicked.

Doct. 1. God doth not cease to follow wicked men, nor do they want some impressions of his presence, and invitations to seek him; as having a natural Conscience, and the Law written in their hearts, beside what common illumination some of them may have: For, so is here supposed, in that they desire him to depart. So that they are singularly plagued, who have not so much as any such impressions.

2. It is a mark of wicked men, that those impressions of God are a trouble and vexation to them; whereas godly men do bless God for challenges, and that they find disquiet in their sin: For, so also is here imported, that the presence of God with them is a trouble to them.

3. Albeit God's offers, and the wicked's convictions and impressions thereof, be their mercy, if they would improve them; yet it is their great study to reject them, and to put out the light of their own Consciences, and openly contemn God, being never at ease till the Conscience be seared: For, they say unto God, Depart from us. Which may excite men to try their own Peace, that it be not such a Lethargy as this.

4. As this contempt of God and Religion is the greatest of evils; so when men reject God in his convictions and offers of mercy, they deserve that he should draw near them with judgments, however he may forbear; For, so is here imported, that the flood came upon these insolent wicked men.

5. It is the Character of wicked men, that, as they are but mercenary in any service they pretend at any time to do to God; So, for the most part, they see no profit in godliness as thinking themselves well enough otherwise, or looking upon Piety as the way to ruin them: For, What can the Almighty do for them? saith Eliphaz, giving an account of their thoughts, and the reason that moved them to say, Depart from us, even (saith he) because they saw not what God could do for them.

6. As wicked men see no advantage in godliness, so they fear no prejudice from God, though they sleight it; For, so the words may also be read, that they asked, What the Almighty can do to them? though they bid him depart. Albeit he be the Almighty, yet they have but low thoughts of him: And as some dream of protection from him in their evil ways, Mic. 3.11. Others, that he will not be so severe against sinners, as the word threatens, Jer. 12.4. Or that God doth not send his messsengers with all these hard messages they hear; Jer. 5.12, 13. So, others fear not him, nor his Word, at all, do what they will, Exod. 5.2. Isa 36.20. Jer. 17.15. Isa. 5.19. 2 Pet. 3.4.

7. When men have most low thoughts of God, and of the advantage of Piety, and are most presumptuous, judgments may be nearest to them; as in the like case it was with the old world. And it is, indeed, true that such insolency in sin highly provokes God to plague, though yet he may spare, as Job cleared in the former Chapter.

8. Men may be equal in sin, who yet meet with different lots in the World; For, those who were overthrown by the flood, and these whom Job asserteth to have been spared, Chap. 21.13, 14, 15. are guilty of the same sins.

In the Fourth Branch of the Argument, He subjoins a caution to these corrupt Principles of the wicked, as Job had done before him. Chap. 25.16. And,

1. He asserts that, though they slighted God as an unprofitable Master; Yet, he had for a time given them prosperity, which gave the lie to the insolent undervaluing of him.

2. Lest he should seem to be taken with that he had spoken of their impiety, he expresses his abhorrency thereof in these same words that had been used by Job. Chap. 21.16. Hereby intimating that he might more justly say, their counsel was far from him, who believed their speedy ruin, than Job, who flattered them with hopes of prosperity till their death.

Doct. 1. Though wicked men have low thoughts of God, yet his bounty may for a time follow them, to refute their ingratitude and contempt of him; For, though they saw not what the Almighty could do for them, v. 17. Yet he filled their houses with good things. See Matth. 5.45.

2. The things of this present life are not only good in the wicked's esteem, who have no other portion; but they are good in themselves, and ought so to be esteemed of, and God praised for them; and (however the wicked abuse them, which will heighten their guilt) they are given for good ends, not only to supply men's pressing necessities, but to draw them to repentance. Rom. 2.4. Therefore are they here called good things (as also, Job 2.9. Luke 16.25.) though other things be, comparatively, far better. Luke 10.41, 42.

3. God may heap prosperity upon wicked men, and may fill their houses with his good things, that so he may give a large proof of his bounty and long suffering toward them who sin against so much mercy, and that, in his righteous judgment it may prove a snare, whereby wicked men harden themselves in slighting of him; For, he filled their houses with good things.

4. All the favors, that wicked men get, are but temporary; For, they are only good things filling their houses in this life. For, they seek after no more, and by this the godly are warned not to think too much of these things, but to leave them to the wicked who have there Portion in this life. Psal. 17.14.

5. The more kind God hath been, men's sin in despising of him is the more heinous; As here their impiety, v. 17. is aggravated from this, that he filled their houses with good things. See Jer. 2.2, 3, 4, 31. Mic. 6.3, 4.

6. They may receive great heaps of temporal mercies, who will be sadly plagued ere all be done; As here, these who thus prospered were overthrown with the flood,

7. In all debates, amongst godly men, it is commendable to emulate, who shall be most opposite to impiety; As here he contends with Job about that, which of them put the counsel of the wicked far from them.

8. Men may pretend to be most against impiety, and for godliness, and may look upon others as hypocrites in that matter, when yet it is nothing so, but themselves have the worst cause; For, Eliphaz thinks he may better say, The counsel of the wicked is far from him, than Job might, who (as he judged) said he hated the wicked, when yet he continued in his wicked course, and strengthened the hands of the wicked by his principles and discourses; and yet Job was a godly man, and maintained nothing but what was truth in that matter.

The sixth and last Argument (and an Amplification of the former) is taken from the estate of godly men, contrary to what befalls the wicked. This is first propounded more generally, v. 19. That the righteous shall have cause of joy, and of deriding the wicked when they are afflicted.

2. The ground of this their carriage is more particularly subjoined, v. 20. which is, God's different dealing with the wicked and them; the one being preserved from ruin, and the other consumed, even to their very least remnants. As the former Argument pointed chiefly, at the time of the general deluge; So this may point at the lot and practice of Noah, who was preserved, and had occasion to sing that Song, v. 20. yet so as the godly may make use of it in all ages, when they meet with such a dispensation. And as Eliphaz and the rest did look upon Job as the instance of a wicked man consumed by God, while themselves were preserved; so it is like he repeats this Song even in reference to that.

As for the strength of this Argument, it contains a truth, of the preservation of some godly men, at sometimes, when the wicked were destroyed (as we see in Noah, Lot, &c.) yet it is not so universally or frequently true, as to contradict Job 's Doctrine. And as for this joy, and laughing at the wicked, it is not to be approved, if it flow from the want of humanity, or from a spirit of private revenge, Job 31, 29, 30. Prov. 24.17, 18. Yet it is lawful and right, when it flows from love to the glory of God, whose justice shines in these acts of vengeance. See Psal. 58.10, 11. & 107.42.

Doct. 1. God, when he pleaseth, can make the plagues of wicked men remarkable; For, the righteous shall see it. So also Psal. 58.10. Men should make use of more secret and hid trials, blessing God that they are not made Beacons, much more are they called to be fruitful when the world may see their calamities.

2. As the prosperity of the wicked, and especially their insolent profanity and cruelty, when they prosper, do sadden godly men; so their calamities will revive and make them glad; Fot, this, in particular, is the cause of joy here; The righteous shall see it (or what befalls such insolent profane men, as have been above described) and be glad. As the godly may find matter of comfort in all their tribulations, James 1.2. Rom. 5.3. (when they observe God's love in taking pains upon them, Rev. 3.19. Heb. 12.6, 7, 8. that he vindicates the glory of his Holiness in not winking at their faults, 2 Sam. 12.14. that he supports them under trouble, 2 Cor. 4.8, 9. & 6.9, 10. & 12.9, 10. that he makes their troubles useful to them, 1 Pet. 1.6, 7. James 1 2, 3. and sits them thereby for his Consolations, 2 Cor. 1.5. and, that their afflictions cannot reach their best things, 1 Pet. 1.5, 6) and all their sorrows will end in joy at last; So in particular, the ruin of the wicked will afford them joy; When they see God's justice, and consequently his Providence, made conspicuous, for their comfort, Psal. 58.10, 11. when, in the ruin of the wicked, they observe proofs of God's Truth and Power to be made use of in other cases; And, when they consider how they have been kept from the wicked's evil way, and so have escaped ruin with them.

3. Though wicked men, during their prosperity, be looked upon by many as the only wise men in the world; yet, in their misery they will be found ridiculous, when all their witty projects shall fail them, and the courses they have taken for their own security, shall be found to have tended to their ruin; Therefore it is said, the innocent shall laugh them to scorn, which doth intimate that they will be found to have been ridiculous in their way, and that innocent straight walkers have the advantage of them. See Psal. 52.6, 7.

4. Not only will the godly have cause to rejoice at the calamity of the wicked, but because of God's contrary dealing with themselves, and the difference he makes between the one and the other; For, so much doth their Song import, Whereas our substance is not cut down, but the remnant of them the fire consumeth. See Mal 3.18. Isa. 65.12. God may sometime make this difference, even by preserving the righteous from common calamities, and by exempting of them, when t • ouble is most violently consuming the wicked, as a fi • e; as he did to Noah, and is still able to do it if he please. Yet this is not always to be expected, but there may be a difference made, even though they taste of the outward trouble. God can moderate trouble to his own, when it consumes the wicked as a fire, Isa. 27.7. He can make it easy to their spirits (how violent soever it be in itself) while the wicked sink under it, Isa. 33.14, 15, &c. He can deliver his own after they are afflicted, and can make them rise after they have fallen, Mic. 7.8. and not be cut down; while the wicked never recover, but their remnants are consumed by the fire. Or (though they be cut off by trouble) he can make up all with eternal happiness, when the wicked are sent to the pit by their temporal plagues.

5. None can claim to the privileges of the godly, or to be righteous persons, who do not study Innocency in their Conversation; For, the righteous, who are glad and enjoy this privilege, are the innocent.

Followeth the Second Part of the Chapter, wherein Eliphaz, having endeavored to convince Job that he was wicked, doth now (as he had done in his first discourse) sweeten this sharpness with an Exhortation to be converted and repent, pressed upon him by many encouragements. The Exhortation is propounded in several branches, with some encouragements intermixed, v. 21, 22, 23. Unto which other encouragements are expressly subjoined, v. 24, &c. Concerning this part of the Chapter it is to be marked, in General.

1. That the Exhortation contains sound Doctrine, concerning the way of an unrenewed man, or hypocrites, conversion and turning unto God; But it is ill directed and applied to Job, as if he had been an hypocrite before, and ought now to cast away the testimony and evidences of his former integrity.

2. As for the Arguments, or, Encouragements, especially these promises of temporal prosperity upon his repentance; whatever truth be in them, that such Promises are put in the Believers Charter, to be performed as God seeth good, 1 Tim. 4 8. Yet they hold not true in Eliphaz 's sense, that prosperity will be heaped upon every penitent and godly man. For, the Scriptures, and Experience in all Ages, do bear witness to the contrary.

In this verse we have,

1. An Exhortation in two Branches, that Job should acquaint himself, or, become familiar, with God, and be at peace; which is a good counsel, when given to the fit person.

2. A General Encouragement subjoined, that he shall reap good, and advantage by so doing.

Obs. 1. It may be one of the godly's trials under affliction, to have all their Piety judged to have been hypocrisy, and that they must begin of new, as if they had never done anything in sincerity before; For, so is Job dealt with here. And godly m • n may be tempted to yield to this, both on the left hand, by rough usage, wherewith Job hath been essayed in the former part of the Discourse, and on the right hand, by soft and smoo • h insinuations, wherewith he is assaulted here.

Hence,

1. It is the duty of men, to expect that their state will be tried, and that their integrity (real, or, supposed) will be assaulted, when trials come; as the winds and ra • t • y how the house is built, Mat. 7.24, 27.

2. It is acceptable service in the truly godly to stand fast in this trial, and not to rase the foundations, whatever infirmities and miscarriages they see cause to acknowledge; For, it is sent to be a trial, wherein they ought not to faint.

3. They are very cruel, and do try sharply, who call the grace of godly men in question in the day of their trial.

Obs. 2. Greatest sharpness against men's persons and faults, ought to be seasoned with sweetness and love; As here Eliphaz subjoins sweet insinuations to his former sharp discourse (though he had omitted it in his last discourse, Chap. 15.) and falls a beseeching acquaint thyself now, or, I beseech thee. Sharp rebukes ought to be mixed with love, to make them take; For, it is no easy art to reprove men aright, but requires much honesty, tenderness, and love.

Obs. 3. Afflictions do never speak rightly to men, but when they press Reconciliation with God upon them▪ either to secure it by renewed evidences and assurances, if they be already reconciled, or, to make it up, if it be otherwise; For, in this sense his Doctrine is sound, though it must not be granted that every afflicted man is unrenewed, and hath the friendship to begin. But otherwise, whatever afflictions seem to say from God to us, yet it speaks love in God, and safety to us, if our afflictions lead us to Godward, to make sure his favor, and to have all our losses made up by it; and to run away f • om God in afflictions speaks our condition to be very deplorable, Isa. 1.5. Jer. 5.3.

Obs. 4. It it a sweet encouragement to seek to God, that it is never unseasonable, within time, to seek to have our peace made up with him. But when we are not only sinful, but wicked, and sadly smitten for it, yet we are allowed to turn to God, and it is to good purpose so to do; F •• , though Eliphaz suppose Job to be wicked, and that he is plagued for it; yet he exhorts h • m now to come to God. See Jer. 3.1. Lev. 26.21, 22, — 40, 41, 42. God will make sinners welcome who come to him, after they have wandered long and far, and when all other doors are shut upon them. And his rods are sent forth to drive us to his mercy, and do say unto us, Why will ye die? Ezek. 18.31. See Hos. 2.5, 6, 7.

Obs. 5. The first Exhortation is, Acquaint thyself with him, or, converse habitually and familiarly with him (as a servant attends upon his Master, and a friend converseth with his friend) and reap the profit of Reconciliation, as the word signifieth also to profit, v. 2. and frequently. And so it may be understood in opposition to what is said, v 2. That though his righteousness could not profit God, nor his counterfeit righteousness profit himself. Yet he would do well to take a trial how much advantage his real acquaintance with God should bring unto him. It points out,

1. A chief cause of men's continuing in a state of distance from God, is, their ignorance and want of acquaintance with him; He is an unknown and mistaken God, and therefore his service and way are also mistaken and slighted. See Psal. 9.10. Isa. 40.27, 28, &c. and 51.12, 13. Rev. 15.4. Sleighte • s of God and his servic • do proclaim their ignorance. And hence it is, also, that Saints do mistake his frownings, his not answering of their Prayers, his afflicting of them, &c. In all which his counsels and thoughts are very deep.

2. The Lord approves of no pretence of Conversion or Reconciliation, when men are not habitual in their converse with him; Nor will he be pleased with the going about of his service in fits, unless they be constant; For, so much doth the word import here. See Psal. 78.34.37. & 106.12, 13. This constancy, and that we have still somewhat to do with God, the receipt of one mercy discovering our need of another, will both prove and entertain our friendship with God: and if God be our choice and happiness, we cannot but desire and delight thus to converse and walk with him,

3. The good and advantage of Piety will be better discerned when men have persevered in it, than they can at first attain to know and feel; For, by this acquaintance and habitual converse, they find the profit of it, as th • word signifieth. See Hos. 6.3. Mat. 15.22.—28. God may have many words to these who seek him, before he speak warmly and comfortably to them; and they need much to prepare them for his Consolation. And therefore whatever our success be, yet if we live in an habitual and constant dependence upon God, it is well. For, we may be exercised with delays, that we may stay the longer with God.

Obs. 6. He saith, acquaint thyself with him, that is, with God, whom he thus designs, though he had not mentioned him long before in his speech; not only because the purpose would easily lead Job to understand it of God, but to evidence that God was so much in his mind, as he speaks of him, as one he had been immediately speaking of before. And it points out, how much God ought to be in the hearts of his people; which made the Bride design Christ, him whom my soul loveth, Cant. 3.1, 2, 3, 4. and made Mary speak of him as one who, she thought, might be known and esteemed by everyone, as he was by herself, If thou have born him hence, saith she to the supposed Gardner, John 20.15.

Obs. 7. The Second Exhortation is, be at peace; which though it may import an encouragement taken from the fruit of acquaintance with God, which will be peace, Yet, it is here pressed as Job 's duty to be at peace. For, in the following words it is subjoined, thereby, or, (as it is in the Original) by these, (namely these two, acquaintance and being at peace) good shall come unto thee. And by peace we are not only to understand that peace which is the fruit of justification, Rom. 5.1. (which though it be God's gift, yet it is our duty also to attain it, in so far as by following of duty, and by making and keeping acquaintance, we come to it, and we ought to assure our own hearts of it) but also that peace, which consists in meekness, calmness, and submission (which certainly it is our duty to seek after) opposite to that murmuring and impatience, whereof Job was indeed guilty.

It teacheth,

1. No true peace, or quietness, or patience, and meekness, will be attained (especially under affliction) let us turn us where we will, but in and by acquaintance and familiarity with God; For, the one followeth here upon the other, Acquaint thyself with him, and be at peace. Otherwise, men do forget their resting place, Jer. 50.6. And do seek peace where it is not be found, like feverish persons, who seek case in the change of their Beds.

2. Acquaintance with God tends to, and is the ground of true and solid peace; As this connection also imports. See Rom. 5.1, 3, 4. & 8.38, 39. and such as converse with God are deprived of their allowance, when they want this peace.

3. It is our duty, to be active in promoving this our allowed peace; For, he is exhorted to it here. Partly, we ought to be sensible, how our distance keeping with God, our not conversing more constantly with him, and our untender walking, obstruct our peace, and should study to remove these impediments. Partly, when we have right to it we ought to persuade and assure our own hearts of it before God, 1 John 3.19. Partly, when we have attained it, we should be so tender of it, as to do nothing which may over-cloud it, or take away the sense and comfort of it; but should confess and repent of sin, meekly stoop under cross dispensations, digest injuries, avoid distractions, &c. that our peace be not interrupted. See Cant. 2.7.

4. A right way of making and keeping acquaintance with God, and a fruit of his being at peace with us in Justification, is, when we become peaceable, and do quit our weapons whereby we fight against God, and do give over murmuring, and put on meekness and patience: For, this also (if not chiefly) is intended here. So that there is no true acquaintance, nor right conversing with God, so long as we live like Rebels under a pretence of friendship. And passion, murmuring and fretting, are the fruits of our desertion and distance from God; and the sting of all our crosses. For, righteousness and meekness, Zeph. 2.3. would cu • e all our distempers and grievances. Righteousness (that of Christ imputed to us, and witnessed by a righteous Conversation) will secure the state of our persons; meekness of disposition will hide us from the evil and hurt of all cross dispensations; And if we begin first at the study of righteousness (as the order there is) and to be secured of the favor of God; meekness will be the more easily attained.

Obs. 8. The encouragement subjoined, is, By these good shall come unto thee, which is a truth, though not in his sense, as hath been cleared.

It teacheth,

1. Although an unreconciled man may receive things which are good in themselves, yet they prove not good, but snares to him, so that the more good things he hath, it is the worse for him; For, it is only upon acquaintance with God, that good cometh. See Tit. 1.15.

2. Reconciliation with God makes all things (whatever they be in themselves) prove good to the reconciled man; as here is promised. See Rom. 8.28. So that we ought not to judge of our lot by our sense (as Gideon judged of God's presence, Judge. 6.13.) but by our state before God.

3. Peacableness and meekness is a mean to bring about good to us, and to make our lot good to us, whatever it be; For, be at peace, saith he, thereby good shall become unto thee. Otherwise, passion and bitterness calls for more crosses, Yea, passion will look upon that as evil, which meekness will see to be good, and make it prove good to us.

4. Such as are acquainted with God, and at peace, need not to be solicitous for good things; For, good shall come unto thee. God will watch over such for good, and will come over all their unworthiness, and do what is best for them, and in the fittest season.

In this verse we have another Branch of the Exhortation; That he receive and acknowledge the divine authority of the Word.

Whence Learn,

1. Such as mind to prevail with others by their counsels, ought to be unwearied in their affectionate and sweet insinuations upon them, not pleasing themselves that they do so for a fit only, nor being out-wearied by any waywardness they find in these with whom they deal: For, he is yet at his entreaties with Job, I pray, or, beseech thee.

2. True Conversion and Reconciliation with God is evidenced by our respect to the Word of God; Therefore is this Exhortation, to receive the Law, &c. subjoined to the former, as an evidence of acquaintance with God. As we ought to know and make our acquaintance with God as he hath revealed himself in his Word (not setting up our mistakes and fancies, in place of the true God.) Rom. 10 6, 7, 8. So every regenerate person must needs respect the Word, which is the seed of Regeneration. 1. Pet. 1.23. with Chap. 2.2.

3. Right esteemers of the word will discern and acknowledge the divine authority thereof; that it is not only a Doctrine (as the word also signifieth) but a Law (which is the name frequently given to all the Scripture, because of its Divine Authority) and his words.

4. Men, who would prove that they acknowledge the Divine Authority of the Word, must not carp and quarrel, nor prescribe to God (as many would presume to teach God how he shall teach them) but ought absolutely to subject themselves to receive what cometh from his mouth; as here we are taught. This Israel pretended to, Deut. 5.27. But Cornelius was more sincere in his Profession • Acts 10.33.

5. When the Word is thus received, it must be laid up in the heart, before it work any good effect upon us; Therefore it is added; And lay up his words in thine heart. See Deut. 6.6. Psal. 119.11. Prov. 4.20, 21. This imports that we should not be negligently forgetful of the Word, Heb. 2.1. Jam. 1.23.24. but should lay it up in our hearts, as in good ground, that it may bud forth in our practice, Luke 8.15. seriously meditating thereupon, Psal. 1.2. pondering the authority thereof, and the importance and weight of what is spoken, Luke 2.19.51. affectionately entertaining even the sharpest message, as a precious Jewel. Psal. 40.8. and tenderly trembling at what God speaks. Ezra 10.3. Isa. 66.5.

In this verse we have,

1. Another branch of the Exhortation, that he would return to God, by Conversion and true Repentance.

2. An encouragement pressing the Exhortation, that he shall be built up, or, restored to his former estate, and shall remove iniquity far from himself and his family. Where, by iniquity, we are to understand both sin in itself, which is abandoned by conversion and turning to God, (and deliverance from it is a great encouragement to right discerners) and the fruits, or punishment of iniquity, which, upon conversion, are removed, of the like purpose, see Chap. 8.5, 6. Only it is to be adverted, that the promise of temporal restitution is to be understood with needful caution.

Doct. 1. In our conversion we are not only to look to our distance from God, but to our aversion from coming to him; and that our distance hath been by a revolt, and defection, at least from what we had and enjoyed in Adam: F • r, so much doth, returning, or, turning back again, after we have turned away, import.

2. They who are sensible of this distance, defection, and revolt, will not only see a necessity that they must return, and that convictions of their ill condition will not suffice, and that they forsook their own mercy, and committed an act of great folly, and prejudged themselves, when they left God; But they should also be careful to return indeed to God. Jer. 4.1. Hos. 7.16. And that one devil do not go out, that more and worse devils may return. Matth. 12.43, 44, 45: Therefore is the Exhortation given to return,

3. Such as would return unto God, ought to have right conceptions of him, that he is the Almighty, and therefore not to be dallied with; and, Al-sufficient, which may encourage the worthless and empty to draw near to him, and trust in him in all exigence: Therefore God, to whom we ought to return, is designed here to be the Almighty, or, Al-sufficient.

4. Distance from God justly brings ruin upon men; And returning to him is the only safe and sure way of repairing all these ruins; For, in so far (whatever God do as to temporal mercies) the Promise holds still good; If thou return, thou shalt be built up. For since ruin entered upon mankind by sin, the returner unto God must lie nearest help, and whatever advantage a man reap in another way, it will tend to his greater damage at last.

5. Such as would prove that they return to God indeed, ought to abandon all iniquity, and that with great indignation at it, and jealousy lest they relapse into it again; Therefore must iniquity be put far from us. See Isa. 30.22.

6. It is not enough that converted men abandon sin in their own persons, unless they suppress it also in their families, and where they have power; For, iniquity must be put far from a man's tabernacle. See Josh. 24.15. Psal. 101.3, 4, &c.

7. It is a special motive to persuade men to keep their families pure, when they consider how unstable their habitations are upon earth, and that they are but pilgrims in their families, hasting to their journeys end, where they must give an account of all their ways; Therefore is it called a tabernacle, here, from which iniquity is to be removed.

8. Sin is so great a burden and slavery to a right discerner, 2. Tim. 2.26. that to be delivered from it, is a reward unto himself; For, it is an encouragement here, as well as a duty, Thou shalt put away iniquity, if thou return.

9. When sin is removed, the fruits and punishment of sin will be removed also, however God may continue afflictions, not anymore as plagues, but for the converted man's needful exercise and trial; For, thus also it is true, If thou return, thou shalt put away iniquity (or the punishment of iniquity) far from thy Tabernacles. Where he speaks of many Tabernacles, alluding to the way of many in those times, who k • pt their numerous Families in so many several tents set up together, See Gen. 24.6 • . and 31.33. And here this promise is further confirmed, that though his habitation be but a Tabernacle, yet God will preserve it, and disadvantages will not hinder nor impede needful proofs of his love.

Follow the Encouragements that are subjoined to these Exhortations; whereof the first (in these verses) is, That he shall have abundance of prosperity; Even the best of Gold (as the first word signifieth, and the gold of Ophir is commended as excellent in Scripture, Job 28.16. Jsa. 13.12.) in as great abundance as dust, (or, lying upon the dust▪ no Coffers being able to contain it) and as common Stones in a brook; and plenty of silver also, or, strength of Silver (as the word also signifieth) to support him in all necessities. And, in order to all this, It is promised that the Almighty shall be his defense, or, his Gold (for it is the same word that is used v. 24.) to rain out of his Alsufficiency, to make him prosperous, and secure him in it.

This encouragement is founded upon their common Error, concerning the prosperity of Godly men. Yet it seems these godly men spake so much of this lot of prosperity, not out of love to it, or because they placed their happiness in it; but because this promise had been so frequently verified to godly men in their time, that they could not notice the Doctrine or few Experiences that spake otherwise of the lot of godly men.

We may from it, Learn,

1. It is not that petty measure of Prosperity for which wicked men sell their Souls, but most rich abundance of it; which the Lord can give to his People as they need it, and to which they have right, as it is for their good: For, so much may be gathered from this large Promise.

2. The Lord also hath given proofs and experiences of his bounty to his own Children, to bear witness unto the truth of his Promises, and that we need not question either his Power or his Good-will, when it is otherwise; For, in their days there were many experiences of prospering Saints, which made them speak so much to this point.

3. That the Lord dealt thus with his People in the infancy of the World (though not always, and with every godly man, even then as Job teacheth) may teach, how the Lord trains on his People, and deals tenderly with them, when they are weak, that they may the more cheerfully endure hardships when they are stronger. Thus also d • d Christ deal with his Disciples, Matth 9.14, 15, 16, 17.

4. It is not easy to keep men from • ll principles, when they are bred with prosperity, but they will readily sleight the Word; and, if there be a change of their condition, they are apt to take it ill, and to stumble at it, and be unwilling to submit; For, by reason of the many experiences they had of the prosperity of godly men, they not only call it, the strength of silver, but they cannot endure to look on a contrary dispensation as consistent with true Piety and the favor of God.

5. It may discover the emptiness and vanity of all outward prosperity, and that it is not the portion and happiness designed for the godly, that the more men enjoy of it, it is the less esteemed; For, then it becomes as dust, and as the stones of the Brooks, not only for abundance, but because, when it abounds, it is little esteemed. So was it in Solomon 's days, 1 Kings 10.21, 27 We need no more to point out the emptiness of the things of time, but abundance of them.

6. Prosperity is nothing worth, in the judgment of a right discerner, unless we have God to be ours with it; Therefore it is p ••• in the bosom of this Promise, yea, the Almighty shall be thy Defense, or, Gold. Which imports,

1. That we must have God to be our Friend and Portion, which is greater wealth even in poverty, then any abundance of Silver and Gold.

2 That we must have him for our defense, to protect us in our prosperity, without which it lieth open to many hazards.

3. That we must have him for our Gold, not only instead of gold, when we want it, but to keep the treasure and stream of our wealth running, without whose blessing we we may soon waste never so much.

The Second Encouragement, to v. 29. is taken from spiritual advantages to be reaped by turning unto God: These are the true and real privileges of godly men, allowed upon them by God; yet they must be understood also with needful cautions, that godly men may mistake their own condition, & think they are deprived of these privileges, when they really enjoy them; and that God may really desert his own Children, and, at sometimes, deprive them of the sensible comforts that flow from these privileges.

This Encouragement may be taken up in three Branches, according to the number of the verses; whereof, the first (in this verse) is, that if he return to God, he shall attain to delight in him, and to lift up his face to him with cheerfulness and confidence.

Whence Learn,

1. God, especially in his Christ, is a delectable and desirable object, fitted to refresh and make them up who find grievances everywhere else; Therefore is he propounded as the Object of delight to Job.

2. As God is desirable and refreshful; so it is the duty of men, and especially of Saints, to delight much in him, his fellowship, comforts and service, which will compose their minds as to other things; For, it is propounded here, as a thing to be pursued after, to have delight in the Almighty. See Psal. 37.4.

3. It is both the Touchstone and evidence of men's Conversion, when they delight themselves in God, and his favor, in opposition to other things, Psal. 4.6, 7. and are much in his company; and it is their reward also, that they are allowed to delight in God, if they could follow it forth and improve it; For, it is here propounded as an encouragement, For, then shall thou have thy delight in the Almighty.

4. It contributes to the heightening of our satisfaction in God, that he is Almighty, or, All-sufficient, as here he is designed. Which imports that it is comfortable that the terror of his Almighty power needs not affright us, Jer. 17.17. and that his Infinite fullness, and free communications thereof, as the All-sufficient God, may satisfy and refresh us, and comfort us over all our sorrows.

5. It is also the great and enriching advantage of godly men, that they may look up to God, in all extremities, with humble confidence, without blushing, and running away from him, as Adam did; And that they may confidently make their addresses, and pour out their hearts before him in all their distresses: For, thou shalt lift up thy face unto God. See Job 33.26.

The Second Branch of this Encouragement, is, that he shall receive such a comfortable return of his Prayers as shall excite him to praise, and pay his vows unto God. Wherein,

Obs 1. Somewhat is here proposed and implied of a converted man's duty; that he prayeth and makes vows which he payeth when God hears him, as it is in the end of the verse.

It teacheth,

1. Conversion to God, and delight in him, will not take away nor hide a godly man's wants from him, nor his need of Prayer; For, he insinuates that, when Job is converted, and delighting in the Almighty, he will yet be praying. So also the Disciples, when they are abiding in Christ, must yet be praying, John 15.7. The nearer men draw to God, their necessities and wants will be the more discovered to them; The more they have of Communion with God, and partake of the sweet fruits of his friendship, they cannot but thirst after more; and, It pleaseth God to keep the issue of his people's necessities still running, that they may live in a constant course of dependence and communion with him, and may abide still in him. All which, upon the one hand, may give a check to these who pretend to Communion with God, and yet are filled with a conceit of their own fullness. See Rev. 3.17. And, upon the other hand, those who grow in the sense of their necessities, and who, the more earnestly they pursue, find their necessities the more discovered, have no cause therefore to suspect that they have no fellowship with God, since such a condition is a sure evidence they have it.

2. As a man reconciled to God will be kept in a lively sense of his wants; so Prayer unto God is the course he follows for the supply of his wants and relief of his necessities; Thou shalt make thy Prayer unto him, saith he. The Spirit of God, which is given to a reconciled person, is a Spirit of Supplications, Zech 12.10. whereby he cries, Abba, Father, Rom 8.15. Gal. 4.6. The reconciled man is not so much satisfied with the receipt of such a particular mercy, as, that he receives it out of the hand of God, in answer to his Prayers; And he is so discerning as to know that, without employing of God, no other mean (how promising like soever) can do him good, and that, however a wicked man may neglect God and yet prosper; yet his expectations cannot but fail him, if he presume to follow such a course. This should put men to try their state and condition, by the courses to which they betake themselves when their necessities press them.

3. Saints, engaged in Prayer, will find, ofttimes, a necessity of joining vows therewith, or, to engage themselves with their own consent to their duty, and to perform what is enjoined by the Authority of God; For, paying of vows, when Prayer is heard, presupposeth the making of Vows in Prayer. See Gen. 28.20, 21, 22. Now this joining of Vows with Prayer imports,

1. That such as pray aright, have an high estimation of what they seek; For, the granting thereof of engages them to God with their own consent. And it is no small evidence of our sincerity in Prayer, when we set a value upon what we seek, and when delays in answering do heighten our estimation thereof, and our affection in seeking of it.

2. That right supplicants have also an high estimation of God's favor, evidenced in his answering of their Prayers; that his love comes over their ill Deservings, and his Power and Wisdom break thorough all difficulties and improbabilities, to do them good; This cannot but engage them to God. Psal. 116.1, 2. &c.

3. That they who seek God aright will also be sensible of much short coming and lasiness in ordinary, which needs those new resolutions and vows to excite and engage them. And when the Children of God come to be in any particular distress, they will be put to look upon their ordinary negligence, with sorrow.

4. That Supplicants, who know themselves well, will also be sensible of their own inconstancy, and how ready they are to shake off all these convictions and resolutions they have in a day of trouble, unless they secure themselves by these engagements and vows.

Obs. 2. The Promise concerning the success of the godly man's undertaking in Prayer, is, He shall hear thee.

It teacheth,

1. That reconciled men do not pray for the fashion, and sit down upon the work wrought, but do need the Answer of their Prayers, and will be put to look what account they get of them; For, so is supposed here, that he needs a promise of Audience.

2. A reconciled man, making his Prayer to God, for things agreeable to his Will, will get an answer in God's due time and way; For, thou shalt make thy Prayer unto him, And he shall hear thee. See Psal. 50.15. Isa. 45.19. Joh. 15.17. 1. Joh. 5.14. Psal. 65.2. And though it be the frequent exercise of godly men, that God hears not their Prayers; Yet, for clearing of this, it would be considered.

1. When Answers of Prayers are withheld, ofttimes the Spirit of Prayer, or liveliness in Prayer, is wanting, though the form and fashion of it be kept up, and that (it may be also) with some ingredient of sincerity. Men may lust and long, but not pray▪ Jam. 4.2. And if they pray (as no doubt the Jews did, during the time of their captivity) yet that life in prayer which their necessity calls for may be far to seek. See Ezek. 24 23. Dan. 9.13.

2. Many times we get a bad account of our Prayers, because our distance from God makes us wild in our Prayers; either lusting after things unlawful, as Israel did in the wilderness; or crying up these things as our happiness, which nearness unto God would make us undervalue; and complaining of lots as intolerable, which a right frame of spirit would make us easily digest; or not preferring the best things in our desires, though the things we seek be otherwise lawful, See Matt. 6.33.

3. Though we seek things lawful, which God minds to grant, and do seek them in the due order, and earnestly; Yet he may delay to answer, because the general frame of our condition is not good. A Child of God, under some particulat pressure, may be very earnest to have some good account of that, and his affection may be a lost about it; when yet (like ice which is a little thawed above) his condition otherwise is not good, and he may be regarding some iniquity in his heart, Psal. 66.18. and living ordinarily at a distance from God, and hath not taken up a resolution to walk more closely and tenderly with him. And therefore God doth shut him up under the power of his pressing distress, till he amend these evils in himself, and recover out of the snare of security.

4. Even when Saints are in a good frame, and sincere and lively in their Prayers, they may yet be much bemisted, in the matter of the answer of their Prayers, through their own haste. They cannot think that God regards them, or will at all answer their suits, because he answers not when they would. But Believers should not make haste. Isa. 28.16. and should learn to put a difference betwixt God's hearing, or, acceptation of their Prayers, and the granting of their desires, which is not attained till first he prepare their hearts for it. Psal. 10.17. See also Dan. 10.12.

5. It is also to be adverted, that we are slow of heart to adore and trust the Wisdom of God in the way of answering our supplications, which is the cause of many mistakes. A Child of God having an honest design in all his supplications, that he may be enabled to honor God, and walk as becometh a Pilgrim &c. is undoubtedly answered by God in that. But his folly and weakness pitcheth upon some means, only, for attaining that end, which if they be not granted to him, he thinks he misseth of his design and aim: Whereas God, in his Infinite Wisdom, can by other (and those little promising) means, bring about the same end. He can bring about these ends, as well by emptying and humbling of him, as by granting him sensible comforts.

(6.) Therefore do Saints miss of a sensible account of the answer of their Prayers, because they do not first exercise faith, in that mater, as 1 John 5.14, 15. But do still doubt and question whether they be accepted and heard.

Obs. 3. The event of this success, or a new emergent duty when God answers Prayer, is, And thou shalt pay thy vows, or be thankful unto God, and and testify it by performing what thou engagedst to in trouble.

Learn,

1. God's answering of his Peoples Prayers obligeth them to praise; as here is subjoined. Such as highly prize the riches, seasonableness, and sutabl • ness of the mercies they receive, and God's condescending to notice them and their Prayers in granting them, will see cause not to spend these mercies upon their lusts, James 4.3. but to return back all the refreshments they receive in praises to God, Psal. 50.15. and withal, a Child of God's trials do not all end by the answer of his Prayers; But when God delivers him out of his distress, a new trial and exercise begins, how to acknowledge and improve his mercies, and to give evidence that his lusts are mortified, which, otherwise, would abuse mercies.

2. Albeit praise be a commanded duty, yet it is sweet when we are engaged thereunto with our own consent; as here is imported, That they should be under a vow to praise. Albeit no pretence of affection, or voluntariness, in us can justify our doing of anything, as service and worship to God, which is not commanded by himself, Col. 2.18, 23. yet it is desirable when affection doth subscribe to the command, particularly in the matter of praise; and when we look not upon commanded duties only as that which we must do (as they speak, Ezra 10.12.) but that which we will do voluntarily and cheerfully, as loving our duty. So that whatever be wanting in our performances, affection must not be wanting, to out-strip all our other activity, and mourn over our short comings.

3. Special care should be taken by these whom God answers, that their vows in trouble be not forgotten, but conscientiously performed; For, as it is supposed he vowed in trouble, so now he is to pay his vows. See Psal. 116 14. It is a sad thing to see men set such a value upon mercies in trouble, as makes them engage themselves with their own consent to God, if they be obtained; And yet, when the trouble is over, they undervalue them as much, and forget all their distresses and engagements. Such do evidence that they sought not their mercies for a right end. And however, being delivered, they think now they have no more need of God • , nor are in his reverence; Yet, such forgetfulness is a ready mean to draw on new troubles, wherein reflections upon their miscarriages and ingratitude will be very bitter to them, Jude 10.6.—13.

4. It is a great evidence of Reconciliation with God, and of delight in him, when men love praise, and consent and engage to it in trouble, and faithfully perform these Vows when they are delivered; For, all this is here promised of the man who is acquainted with God, returned to him, and delighting in him. Godly men are not like Hypocrites, who will do somewhat at Praise, but neglect Prayer; But they love the one as well as the other, and their short coming therein is matter of sad humiliation to them.

The last Branch of this Encouragement, is,

1. Propounded, in these words, Thou shalt also decree a thing, and it shall be established unto thee. If we restrict this, as some do, to the matter of Prayer spoken of in the former verse; It imports the great familiarity of a reconciled man with God; That he shall but propound his desire, and what he would have, to God, and it shall be granted, as Elijah was familiar and had power with God, in Prayer, 1 Kings 17.1. with James 5.16, 17, 18. But this being joined to what is spoken in the former verse by the copulative and, or, also, we may take it more largely, That God shall so direct a godly man, as he shall undertake nothing, but it shall prosper and succeed in his hand, and he shall expect nothing wherein he shall be disappointed: but according as he is directed to propose and expect; so God shall make things succeed in his hand.

2. It is amplified in these words; And the light shall shine upon thy ways. Where by light we may understand both the light of counsel and direction, in desiring and decreeing of right things, and the light of success, and of p • ace and comfort in the success and establishment of the thing decreed. This is contrary to what Job hath complained of concerning his own condition, Chap. 19.8. and must be understood with needful caution, of which afterward.

Doct. 1. Godly men are not to expect a present satisfaction, and that they want nothing to be desired by them, but much of their satisfaction is still before their hand, while they are within time; For, the reconciled man (of whom Eliphaz is speaking) hath his decrees, desires, and purposes, yet to be satisfied.

2. Disappointments in our purposes and endeavors, and in our hopes and expectations, are a sad affliction and trial; For, the contrary is here promised as a great mercy. This the godly do sadly complain of, Jer. 14 19. And it is threatened against the wicked as a plague, Isa. 8.9, 10. Prov. 11.7. Which warns all to be sober and well grounded in their purposes and expectations; lest, by feeding themselves with vain hopes, as in a fools Paradise, they lay the foundation of a bitter cross to themselves, when they shall be disappointed.

3. A godly reconciled man hath the promise that his purposes and hopes shall be established, and not disappointed; as here we see, as also Psal. 1.3. John 15.7, This must be cautiously understood; For the meaning is not that, because a man is godly, therefore he may loose the rains to his flesh to purpose and desire what he will, and God will satisfy him in it; but his decrees must be restricted to things lawful, if he expect the performance of this promise. Nor is it the meaning that when a godly man decrees even a thing lawful, he shall at all times be satisfied; For there is a subjection and submission due to the Will of God, even in our lawful desires and expectatious. But the sense of this General Promise ought thus to be understood.

(1.) It is one great fruit of Reconciliation with God, that in so far as a man is renewed, his will and desires are brought to a conformity to the Will of God. So that Promise, John 15.7. doth not import that godly men have a lawless liberty allowed them to ask whatsoever they will, with hope of success; but that, by abiding in Christ, a sweet restraint is put upon the will of the renewed man, that he seeks nothing, but what is agreeable to the Will of God. So that when he asks other things, it is an Evidence that his Renovation is imperfect, and that he is prompted thereunto by his flesh. Thus also Psal. 37 4. it is promised that delighters in God shall be satisfied in the desires of their heart, because in so far as they delight in God, their desires will be conform to the Will of God.

(2.) Hence, when a Child of God finds not his decrees established, he is to reckon (as hath been also touched on, v. 27.) either that his desires are not agreeable to the Will of God, by reason of his distance from him; which makes him lust after vain, empty and carnal things; or else makes him look for good things from God, while he neglects his own duty, and what is required of him that God may do for him: as Israel complained of disappointments, Jer. 14.19. when yet they neglected their duty, Jer. 12.4, 11. Or he is to reckon that he propounds not his lawful desires and purposes in the right order, but prefers what is least excellent; as the people were disappointed of their expectations, because they prefered their own houses to God's, Hag. 1.9. Or that the general frame of his heart is not right and lively, though his desires be lawful and well ordered; or, (if that be right also) that God will in due time establish his Decrees, however he try him for a time; or, (at least) will do what is as good, and better, though he grant not his particular desire, and will train him up for Heaven by his disappointments in some particulars.

Doct. 4. He that would so decree, purpose, and desire, as what he Decrees may be established, should study to have God's light to direct him therein; Therefore it is here subjoined, and the light shall shine upon thy ways. See Psal. 37.23. Such as would walk aright under the various dispensations of God, and the various exercises and desires of their mind, should make sure the matter of their light. For Ignorance and ill Principles breed many mistakes in our exercises, as may be seen in the Disciples sorrow, Luke 24.17,—25, 26. And our mistakes about that which we think God should do to and for his people, and about the evidences of his love, breed us much needless disquiet, Judge. 6.13. Withal, the more a man grows in grace, he becomes the more self-denied, and dares not trust his own inherent resolutions and light, but must look up to God for light and direction in every step, as 2 Chro. 20.12. And particularly, when he is at a distance from God, or under a present temptation or trial, he is jealous of his own light (considering the clouds of confusion and passion that attend such a condition, and that present pressures may suggest ill counsels plastered over with fair Pretences) and seeth a necessity of dependence upon God in that matter.

5. The success, peace, and comfort of our undertakings, even when we have decreed right things, must come from God; For, in this respect also he needs that the light shine upon his ways. A Renewed Child of God, when he is in a right frame, looks to God in every step of his way. He imploreth God for light to guid him, and his eyes are toward him for success and comfort, when he doth guide him. So that their is not a step of his way wherein he needs not God; and these frequent humblings are the fore-runners of many mercies and proofs Of love. And withal, it is one mercy to be directed, and prove successful in our undertakings, and it is a new gift of God to have the comfort of all that; otherwise, God can blast most promising lots, and leave men in a sad condition when they get their desires in outward things. Yea, the comfort of spiritual Privileges may be suspended, till God by a new gift help us to discern and be comforted in them.

6. The consideration of the spiritual advantages that attend Piety ought to stir up men to pursue after Reconciliation with God; For, this is the scope of all this Encouragement, to press the former Exhortation to Conversion, as the only way to attain them. So that when any find the want of these advantages, they ought not to run away from God, but to draw near unto him, and grow in renovation, making an errand to God of every want, which is the only way to speed.

The last encouragement (in these Verses) is taken from the advantages of true Piety, in times of common calamities.

1. In reference to the Godly man himself (which is spoken to Job in the Second Person) v. 29.—that he shall be preserved and encouraged when others sink.

2. In reference to other persons, v. —29. That he shall be instrumental to save others who are brought low by affliction. This he speaks of the Godly man in the third Person, to show that it is a common privilege to all godly men, as well as it shall be to Job, if he turn to God. Or, it may be understood of God that he shall save them upon Job 's Intercession.

3. In reference to the Country and place where he lives, v. 30, That he shall be instrumental to save the very Island, or, Country, where he, who is the innocent man, lives, and that by his Innocency and pureness. Or the words may also be read, He shall save him that is not innocent; that is, even wicked men shall be delivered from judgments upon the intercession of a man of pure hands among them. This also is spoken both of the godly man in the Third Person, and of Job in particular, in the Second Person, for the reason formerly given. Or, it may be understood as the former, That God shall deliver the Country, or him that is not innocent; and that by the pureness of Job 's hands who shall intercede for them.

This encouragement is to be understood with these needful Cautions which have been oft mentioned, as needful to be taken along with temporal Promises. However, from the first Branch of the encouragement in reference to himself, Learn,

1. It is no strange thing to see many overturnings and revolutions in the world; For, there are who are cast down in it. Men's provocations, and God's holy purposes about the affairs of the world, make many a reel and change in them. Which may teach men not to fix on any condition within time (as every man would fix the wheel when it stands to his mind) for changes, and wonderful changes, may come, as even the Church and godly men have experienced. Psal. 102.10 Lam. 1.9. It also teacheth men to be sober, and not to climb too high, nor aspire to be great, lest they get the sorer fall; and it may assure the wicked what will be the issue of all their eminency at last▪ Isa. 14.12. Obad v. 3 4.

2. Albeit the Godly be not always exempted, nor delivered from trouble; yet there is always a difference betwixt the wicked and them in common calamities; For, when men are cast down (o • , when there is a casting down) then thou shalt say, there is lifting up. See Luke 21.26, 28. Either, when the Lord seeth meet, the godly have a different l • t from that of the wicked, as he gave Ba • uch and Ebe • melech their lives for a prey in a time of general havoc. See also Jer. 154 11. Or (if their lot be not different) they get a different look of it from what the wicked see in it; and though th • y drink of the same cup, yet a Gospel sight of their lot gives it a sweet relish to them. They may have also different hopes from the wicked, And though they be under the same sad calamities with others, and for present they look as sad upon them; yet they may hope for b • tter things. Mic. 7.8.

3. Godly men have the promise, not only, that they shall not be cast down with wicked men; but that they may say, there is lifting up, when the wicked are cast down; As here we are also taught. For, partly, that a godly man is not cast down or dealt with as the wicked, is his great dignity and a lifting of him up; Partly, times of calamity tend to his great advantage, as giving him opportunity of evidencing the grace of God in him, fitting him for many proofs of love. 2 Cor. 1.5. & 4.8, 9. and tending to his advantage in end, the eater affording meat. Psal. 90.15. Luke 21.28. And partly, his humility will value every mercy he can observe in trouble at an high rate, And cause him look upon himself as lifted up by it; whereas pride and bitterness render men's sad lots grievous and intolerable.

From the second Branch of the encouragement, in reference to other afflicted persons. Learn,

1. An afflicted man should be an humble man; As here is supposed he is humble, or, hath low eyes: And ofttimes in scripture one Word signifieth both an afflicted, and an humble man. Before a man come to this under trouble, readily his pride breaks forth, in proud riseings against God's afflicting hand, and his design in it; Isa. 1.5. & 9.9, 10. in murmuring and repining that he is afflicted, when he cannot resist; and in sinking discouragement, when he is driven from the other.

2. Whatever respect God have to men in affliction, yet only the humble man hath the Promise of help, by sit means; For, the humble person is in the way to be saved. See Isa. 57.15. & 66.1, 2. Psal. 68.6. So that humility is a very safe grace.

3. Whatever be the Worlds esteem of godly men, yet they are very useful to others in the world; For, he, (the godly man as an instrument, or, God upon his intercession) shall save the humble person. A godly man may be instrumental to save those who are afflicted, and who are dejected and made to look down, with low eyes, by it, though they be not humble, Amos 7.1 — 6. much more if they be indeed humble under it; an evidence of whose humility it is, That they need, and (as they have opportunity) crave the help of the intercession of others.

From the Third Branch of the Encouragement in reference to wicked men, or their Country, Learn,

1. The Country is called the Island of the innocent (or, where the innocent dwelleth, though many others be not innocent) to show, That as Islands are environed, and bounded by waters; So God hath set bounds to Nations and their Countries, which they ought not to break over, by seeking sinfully to enlarge their borders. See Amos 1.13. Which rule ought also to be observed in private possessions. Deut. 19.14. & 27.17.

2. It is the duty and property of godly men to be public minded, and by their intercession, to seek the good not only of afflicted persons, but of Nations and Countries; Particularly, these where themselves live; For, the godly man sets himself to deliver, not only persons, v. 29. but the Island, (or Country) of the Innocent, where he who is innocent dwells. See Ezek. 9.4. Jer. 18.20. No man is useful in sad times but he who is an Intercessor, Isa. 59.16. And the practice of Uriah, (2. Sam. 11.11.) will be a witness against them who turn idle spectators of the condition of their Brethren, or of the Church and Country where they live. See Amos 6.4, 5, 6.

3. As it is the duty of godly men to be thus public minded; So they prove, by their Intercession, great blessings to the places where they live; For, he shall deliver the Island of the Innocent; he, as an instrument, or, God upon his Intercession shall do this. Thus did Moses prove a blessing, Exod 32.10.14. Psal. 106.23. Elijah, 2. King. 2.12. Elisha, 2. King. 13.14. Paul, Acts 27.23, 24. and many others. So that godly men, in some respects, are the very Pillars of the world.

4. Godly men, by their intercession, may be great blessings, in holding off temporal judgments, even from a wicked people; For, he shall deliver him that is not innocent (as the words will also read) as well as the humble person. See Gen. 18.32. Jer. 5.1. Hence, They are well employed who are exercised this way, as Aaron stood between the living and the dead, till the Plague was stayed; and who weep between the Porch and the Altar. Joel 2.17. It is an evidence of a sinful frame of a people, when such are wanting. Isa. 59.16. Ezek. 22.30. And it is an evidence that a people are in a desperate condition, when Intercessors are either put from praying, Jer. 14.11. or, their intercession is not regarded Jer. 15.1. Ezek. 14.14. Only we must leave a latitude to him who can come over the want of Intercessors. Isa 59.16. & 63.5.

5. Those who, by their intercession, would be instrumental for the good of others, ought to be pure and innocent in their practice, and not in shows and pretenses only, as Saul was, 1. Sam. 15.13, 14. For, It is delivered by the pureness of thy hands, or, upon thy Intercession, who studiest that purity which is required in Supplicants. 1 Tim. 2.8. James 4.8.

IN these Verses, Job begins his complaint in general; Showing, that however they censured his complaints, and judged them to be rebellion, (as some read the words, Is my complaint rebellion? ) Yet, he had sad and bitter cause of complaining continued and augmented to that day. And however they quarrelled his complaints as excessive and immoderate; yet he felt more grief than could be expressed by any complaints or groans. By all which he not only points out the greatness of his trouble from the hand of God; but insinuates also, that his Friends, by their discourses, had added to it: And that he could not attain to that peace which Eliphaz had commended, Chap 22.21. so long as he was so sharply afflicted by God, and they proved so miserable comforters.

Doct. 1. As sincerity and integrity will enable men to endure many assaults, so men may miscarry even in defending their own integrity: For, Job answered and replied again, nor will he take with their challenges for faults of which he is free, though he vindicate himself with too much bitterness and sharpness. Men must not weary in standing to the defense of truth; yet they ought to go about it with much fear and caution, that they do not miscarry.

2. So frail is man, that he is able to do nothing for himself under over-charging afflictions, but vent his distress in complaints and lamentations; For, here Job insinuates his weapons had been, and yet are, a complaint, It doth indeed argue stupidity not to feel strokes, that we may make use of them; but when we do feel them, even the stoutest is so frail, that he can but complain of them. And God thus ordereth the condition of his own children, that they may get an errand to him, to pour out their grievances in his bosom, and that he may be much seen in their trials, and in their support under them.

3. Complaints of Saints may be, and ofttimes are, very bitter; As he professeth his complaint was bitter; Not that he judged his own frame in complaining to be bitter (for he doth not condemn himself for that, till God convince him of it) but that the evils he complained of were very bitter and grievous to him. It is the will of God, that our afflictions, for the present, should be grievous, Heb. 12.11. and we, by reason of our distempers, may make them yet more bitter to ourselves, and turn our own Spirits into a frame of rebellion, as the word will also read. And therefore, whatever bitterness God put into our cup, we should guard against our being imbittered thereby (which is our ordinary way) and against such a way of complaining as overwhelms us ( Psal. 77.3.) or makes us bitter. It will not be found easy to complain, and yet keep off this rock; only it is good if yet we pour out our bitterest complaints unto God, rather than complain of him, 1 Sam. 1.15.

4. The bitter complaints of Saints may be of long continuance; For, that his complaint was bitter, even today, imports that it had continued from the beginning till then. God may continue the afflictions of his people so long as he pleaseth, as having Sovereign Dominion; Their own bitterness under trouble may contribute to lengthen their sorrows and complaints, And the discovery and purging of their dross (even when trouble hath touched upon their sores) may be so long in working, as may continue their exercise long upon them.

5. Endeavors to comfort and relieve the afflicted, may, sometimes, add to the bitterness of their trial; For, even today is my complaint bitter, imports, also, that his bitterness was not a little augmented by the cures they applied to his sores, so that every speech of theirs did for that time awake all his sorrows and bitterness upon him. As it is not an easy task to deal with troubled and afflicted Saints, so they themselves ought to guard against supervenient irritations when they are afflicted.

6. Stroaks may so confound the afflicted, that they can hardly so much as make distinct complaints of them, but only groan; or, at least, when they have vented never so much by complaining, there will be much more left to be uttered by inexpressible groans; For, with his complaint, he had groaning. As this points out the emptiness of the creature, that a man dare not so much as promise to himself to be able to ease himself by d • stinct uttering of his case; So Saints, in such a condition, should be comforted, by considering how much a groan may speak to God, if it be uttered by his own Spirit, Rom. 8.26, 27.

7. It is a great ease to Saints in trouble. to get leave to vent their grievances and complaints, were it but even by groans; For, here Job complains that his stroke is heavier than his groaning, or, that it could not be uttered even by groans. Where the word rendered my stroke, in the Original is, my hand; So also Psal. 77.2. Whereby we are to understand his st • oak coming from the hand of God, and it gets the name of, his hand, or, the hand upon him, to show that this is the right sight of our afflictions, when we especially eye the hand of God in them. This point may teach them to be thankful who get if it were but the mercy of such an ease. And when it is wanting, we must look to him who seeth our condition, as well as he hears our complaints about it.

8. It is an evidence of a sinful distemper, when men complain more than they have cause, and when their cry is louder than their stroke is smarting; For, Jobs defending of his complaint, by showing that his stroke is heavier than his groaning, doth import, that it could not be justified, if his groaning were heavier than his stroke. It is the duty of Saints to study to be moderate in their resentments, and not to aggravate their sorrows and strokes. And for this end, they ought to remember how much they deserve above what they feel, Ezr. 9.13. to observe any moderation and mercy that is in their lot, Lam. 3.18.22. and to be content with whatsoever affliction God will enable them to bear, 1 Cor. 10.13.

9. Saints in their distempers are unfit Judges of themselves and their way; For, Job did indeed exceed In his complaints, but doth not discern it. As men ought not simply to trust their own knowledge of themselves, as having to do with God who knoweth them far better, 1 Cor. 4.4. So, in particular, they ought to be jealous of themselves, when they are in any distemper or trouble.

In the second branch of his complaint (to v. 10.) he regrates that he could not get access to God, where he was sure to be absolved, though he was condemned by men. And in this, his scope is not only to ease himself by complaining of his sad condition; But withal,

1. To assert his own integrity, in that he expected to be assoiled by God.

2. To insinuate that his Friends had dealt cruelly and unjustly with him, which makes him seek to another Judge, and complain that he gets not access. In all which, albeit his honesty, and the strength of the grace of God in him, do appear; Yet it is further to be marked,

1. That while he studies to avoid and repel their unjust censures, he runs to another extremity in the way of asserting his confidence of his integrity. Which showeth, that even a good cause may prove an occasion (though not a cause) to a man to manage it ill, when he is tempted by the injuries of others.

2. That being ill used by his Friends, and so irritated and put in a distemper, he reflects too much upon God, who gave him not that satisfaction which he desired. Which also warneth us, that when passions are aloft, they are mad steers-men, and will readily drive us upon a rock.

This branch of his complaint, and the grounds of it, may be taken up in four particulars.

First, His earnest desire to meet with God, to argue his cause with him. since he found so little help or comfort among his Friends, v. 3. Where if we look upon the matter abstractly, it is sound and right, that a man desire to draw near unto God in his trouble, especially when he is mistaken and ill guided by his Friends. But if we look to the way of his desire, and his particular scope in it, he will be found passionate and faulty, and therefore he is checked for his escape in it by Elihu; For his scope here is, to desire, that, since he missed of comfort and satisfaction in his addresses to God by faith and prayer; therefore God would (not so much help him to appear before him in Heaven, by taking away his life, as speaking after the manner of men) set up some visible Tribunal, before which he might plead his cause. The whole Discourse alludes to such a finding of God as this, which was granted to him afterward, in the person of Elihu, and by God's own interposing in the debate, though not so much to his advantage as he expected.

The second Particular in this branch of the complaint (contained also in these Verses) is, an account of the use he would make of this liberty and opportunity of finding God: Namely, That he would boldly approach to God, being set upon such a Tribunal, v. 3. That he would propound and argue his cause, and plead in defense of his integrity, v. 4. and would answer all exceptions against it, v. 5. and so formally deduce and manage the process.

Here there are great evidences of his integrity, but vented without that modesty and reverence that were requisite, and therefore he is afterward reproved for this. However, it may afford us useful instructions. And,

First, From his desire, v. 3. Learn,

1. A man's good conscience is a sure friend in trial; For, it was this that prompted him to make this confident (though too bold) address. It is good to have this friend made sure, for it is that only which will speak to a man's comfort in distress, as Hezekiah found when he received a sentence of death, Is. 38.1, 2, 3. See also, 1 Joh. 3.21.

2. God is the only sure Friend, Judge and Witness of a good conscience; For, it is to him that Job would appeal in this cause. It is not enough we say we have a good conscience, unless God judge so also, Is. 38.3. 2 Cor. 10.18. And his letting loose others to traduce us (or even temptations more immediately from himself, as he did to the Woman of Canaan, Matth. 15.22, 23, &c. ) is no evidence that he doth condemn us, if his Word do absolve us.

3. When godly friends do misconstruct us, it may be a check for our leaning to their approbation, and certainly is a call to go to God, to seek, and be comforted in, his approbation: For, the carriage of Jobs Friends puts him to seek where to find him, that is, God, whom he thus designs, because they knew well enough of whom he meant, and to show how much God was in his mind. See Psal. 142, 4, 5. As our negligence, and resting upon the applause of men, is often challenged and punished by such a measure as Job found from his Friends; So it is sad when hard usage here doth not call and send us to God, and when we have such an exercise, and yet are not put so much the more to seek God, but do sit his call.

4. Men may have much need, and an earnest desire after God, when yet they are at a loss where to find him; As Jobs desire, O that I knew where I might find him? doth import, and as is expressly regrated, v. 8, 9. Though our own mistakes have, ofttimes, a hand in this (of which afterward) yet God doth order it, that it may breed us exercise, discover our graces, make us see and mourn for our former negligence, and teach us that our approbation is not always to be judged by our success.

5. When we are at a loss in finding of God, our affections and desires should be quickened thereby, to act more strongly; For, so Job is at vehement desires about this matter, O that I knew where I might find him. So is it also with the Church in the Canticles frequently. Such exercises are sent to be a touchstone of our love, whether it will grow in absence, or not.

6. God is, ofttimes, missed by his people, because they do mistake, and follow not the right way of finding him, which is by faith closing with him as he reveals himself in his Word; For, Job, not being content with this, but seeking after a new, or, at least, a more sensible way of, meeting with God (as hath been cleared) may well wish he might find him, but comes no speed.

Secondly, From the use he would make of his liberty, if he knew where to find God, Learn,

1. Needy Souls, who are cast upon God, will decline no pains to be at him; For, Job would come near, where-ever he were to be found.

2. Uprightness hath great boldness, however men may miscarry in managing thereof; For, whatever was Jobs weakness, yet it argues his great confidence, that if he knew where to find God, he would come even to his seat. It argues a childes disposition, when we still draw near to God, provided we season our approaches with due reverence. See Heb. 4.16.

3. As men who deal with God ought to know their own condition, so they must not dally, but deal ingenuously with him; For, Job supposeth that he ought to order his cause before God, when he cometh unto him; which presupposeth his distinct knowing of himself, that he may clearly propound it to God. And when it is otherwise, confusion will prove a great enemy to confidence in trouble.

4. God allows that his children do argue and plead their interest in him, against the suggestions of troubles and temptations; Not to persuade God, far less to quarrel him because he deals sharply with them (which was Jobs fault) but to persuade their own hearts, and to evidence the strength of their own faith, which hath the promise of a good issue: Therefore, Job would fill his mouth with arguments. See Matth. 15.22, 23, 24, &c.

5. God hath furnished his people with variety of evidences, whereby they may strengthen their faith, and prove their own good estate, notwithstanding the strange lots that befall them: For, Job hath variety of Arguments, wherewith he may even fill his mouth in this plea. And though it be sweet when these abundant evidences are all clear to us at once; yet we are not to despise any one of them (as that we have sense of need, do still adhere to God, do run to him with every grievance, &c. ) though other evidences be over-clouded.

6. God's people may expect that sometimes God may seem to oppose their faith, and to repel all their essays to cleave to him, and to muster up objections to shake their confidence; For, so doth Job suppose, that God would answer him, and say somewhat to him, by way of exception to his evidences. Thus did Christ deal with the Woman of Canaan, Matth. 15. And they are not all unsound, the evidences of whose good estate are pleaded against.

7. It is the duty of sincere Saints to implead all exceptions against their estate, and even to wrestle with God, till they prevail, Gen. 32.26, 27, 28. Hosea 12.3, 4. For, so doth Job resolve, if he had access, I would know the words which he would answer me, and understand what he would say unto me. Where, by knowing, is not to be understood, that he would approve what should be excepted against him (for Job minds no such thing here) but that he would see if there were anything could be excepted against his integrity, which he could not implead. And (whatever his miscarriage was) it is certainly the godly man's duty not to lie by, or succumb, when he is thus assaulted, but to rouse up himself to plead with God; as the child of God will do, when he hath a lively sense of his necessity under such a condition, and is indeed humble before God.

8. Men's confidence of their integrity, being joined with much distress, may over-drive them, and make them forget themselves in their addresses, and pleadings with God; For, so Job is irreverent and presumptuous in his undertakings. And though there was, indeed, nothing to be objected against the truth of his grace, yet there was so much to say against him (as himself confesseth else-where, though now he doth not so distinctly mind it) and which deserved so much, if God should deal in strict justice ( Psal. 130.3. and 143.2.) that it became him not to resolve to speak so passionately in defense of his integrity before God, nor to insinuate that God could reveal nothing against him which he knew not before, or which he could not answer and repel.

The third Particular in this branch of his complaint, is, an account of his encouragements which make him so earnestly desire to plead his cause with God. One ( v. 6.) is, That he would thus (if he could have access) come unto God, because God would not employ his great power against him in the debate, but would even strengthen him to plead and prevail. Or, God would not destroy him when he appeared to debate his integrity, but would only produce Arguments (if there were any) against him, (as some read the latter part of the Verse) and strengthen him to answer, if he had anything to say. And it is indeed true, That God will not employ his power to crush men, if they be able to answer what may be excepted against them; Yet if any come presumptuously to plead, they deserve that he should put forth his power to cause them know themselves. Another ground of encouragement, ( v. 7.) is, That, at the Throne of grace, the righteous may plead their cause with God; and by that debate, and the sentence upon it, he should not only be delivered from their slanders who took upon them to be his Judges, but from God's condemnatory sentence in the day of Judgment, and from the judgment and sentence which he might pass by virtue of his transcendent Sovereignty.

From v. 6. Learn, 1. If God proceed in justice, or exercise his Sovereignty over the best of men, and put forth his power against them, they cannot stand; For, Job declines to have God so pleading with him.

2. God, in his dealing with Saints, doth not proceed according to their perfection, but their sincerity, nor doth he employ his Sovereign power to crush them; For, Will he plead against me with his great power? No. See Job 37.23, 24. Psal. 99.4. This is a great encouragement to humble Saints, though Job did justly fore-fault his privilege (if God had pleased to deal in severity) by his pride and passion.

3. God not only with-holds his great power in pleading with his people, but he strengthens his people when he pleads with them, to make them prevail; For, He would put strength in me, or, would put in me (for strength is not in the Original) that which would bear me out in this plea. Thus did he strengthen Jacob to wrestle and prevail with himself, Gen. 32. And thus doth he deal with his people, even when he leaves them to be pursuers of him. Ps. 63.8.

4. As Saints, who know the great power of God, will not hazard to make it their party; So they dare not lean to their own inherent strength, as sufficient to bear them out, even when God condescends to plead most gently and tenderly with them: For, Job needs that strength should be put in him, even when God makes no use of his great power in pleading.

From v. 7. Learn, 1. Albeit God allow not quarrellings (such as many of Jobs pleas were) yet he approves of the pleading of Faith at the Throne of grace; For, there they may dispute with him, if they manage their plea in a right way.

2. God allows his Saints even their righteousness and integrity, though they be conscious to themselves of many imperfections; For, the righteous might there dispute with him. But hypocrites, who are neither perfect nor sincere, should not dare to appeal to him.

3. Godly men, in their pleading, may lawfully challenge the effects of God's goodness, and plead against his harsh usage of them, and desire him that he would reconcile his present dealing with their privileges and the testimony of their consciences; providing they do all this modestly and reverently: For, so much is imported in this disputing, or, arguing, which is indeed allowed to the righteous, if they do not miscarry in the managing of it.

4. Saints, notwithstanding their integrity, are obnoxious to the misconstructions of men, and liable to the Justice and Sovereignty of God, if he please to put it forth to call them to an account for every miscarriage; For, these are to be understood by that Judge, which Job desires to be delivered from.

5. Saints, by pleading and prevailing at the Throne of grace, are liberate from these Tribunals and Judges: God's approbation there fortifieth them against all slanders, and answers all the accusations of the Law: For, so (by pleading my cause at the Throne of grace, and disputing there with him) I should be delivered from my Judge.

6. When God assoyles his people at the Throne of grace, he assoyles them forever; so that (however the godly man may, in his tenderness, mind his faults often, and God may put him in mind thereof, to excite him to more tenderness and caution, yet) the sentence passed there will stand valid and ratified in the great day: For, saith he, so should I be delivered forever from my Judge.

The last Particular of this branch of the complaint, is, the Complaint itself, wherein he regrates, that, though he had this earnest desire to find God, that he might plead his cause with him, and had these grounds of hope to be absolved; yet, let him turn himself where he will, upon all hands, he cannot get a sight of God, nor access to him, to plead his cause. For clearing whereof, Consider,

1. Jobs scope in all this is, not to deny God's Omnipresence, or that he is to be seen in his works upon every hand: But only to assert that he could not find nor discern him in so sensible (if not also a visible) way of presence, as he might plead his cause with him, as one party doth with another.

2. While he mentions his going forward and backward, to the left, and to the right hand, in his successless quest, the meaning is only this, that nowhere, and by no means, could he meet with God; And as to what he speaks of the left hand where he doth work, some do understand it of the Northern parts of the World (which are on a man's left hand, when he stands with his face toward the East, the West being behind him, the South on his right hand, and the East before him, which was the way of designing the quarters of the World among the Hebrews ) where God's working is more conspicuous, as being more inhabited than Southern Climates. But (however the Jews did indeed so design the quarters of the World, and Job alludes to it) this is too subtle to be looked on as Jobs scope here; For, though he speak of his working only here, yet it is not to be doubted but that he saw him in his works on every hand, though he was still hid to him, as to that way of presence he desired.

3. From what hath been said, it is easy to conceive, that while he speaks of going backward and forward, &c. it is not to be understood of any local motion from place to place to seek and find out God, but only that, turn him where he pleased, there was no seeing of God, and though he should travel all the World over, and leave no quarter of it unsearched, and take never so much pains, it would be to no purpose.

Doct. 1. Such godly men as are really distressed and needy, will be careful to look on all hands where there may be any hope to meet with God, and will be ready to try all foords where they think they may come speed; For, so Job intimateth concerning himself, that he was ready to go forward, or, backward, &c. if he knew where to speed in his quest.

2. Godly men under affliction may also be convinced that it is not so much the change of their condition, as a sight of God, to clear his mind and their estate in trouble, that will serve their turn; For, a sight of God, for these ends, is the thing that Job would be at.

3. They may be the dear children of God, who are yet shut up on all hands from any imaginable hope of out-gate, or of a sight of God, and any token of love; For, here Job is shut up on all hands, and hath no hope to be cleared by God. This sad case, as it floweth, ofttimes, from former guilt, from our prejudged minds in coming to God, which makes our success agreeable to our prejudices, from our doting upon sense, without which we cannot be satisfied, and from our haste, which concludes our condition irrecoverable because we are not presently satisfied: So in Job here, it flowed from his desire to see God in an odd and singular way, as hath been cleared on v. 3. So that they who would be comforted in affliction, ought to submit to the ordinary means and way of it; which they will never want, if they can discern it, 1 Cor. 10.13.

4. In particular, a sight of God in his working, will not always comfort needy sinners; For, Job looked where he doth work, and seeth his work, but finds no comfort. For (beside that no work of God is appointed to give such a sight of him as Job desired) God's common working and providence will not always clear a distressed Soul, unless God give a special manifestation of himself; Whatever be in his common operations (as they are full of deep instructions, and therefore are looked unto by Saints in their deepest distresses, as Psal. 74.16, 17. and else-where) yet they are so blind-folded that they cannot discern it; What is done by God to themselves, may, to their sense, speak against them; God may be working much about them, when they do not see it; They are apt to judge of his working, not according to his purpose of free grace in it, but by their own ill deservings; or by their own wit and skil, not minding the depth of his wisdom, as is the practice of the wicked, Psal. 92.5, 6, 7. And when they reflect on their own former experiences, and God's working about others of his people, they are apt to start so many exceptions as may hinder their present comfort in that study. All which may serve as cautions to afflicted Saints in their reflecting upon the works of God whatsoever; And particularly, may warn them not to look to his works without the Commentary of his Word, otherwise they may be involved in darkness and sorrow.

5. Such a dispensation as this, when Saints can nowhere get a comfortable and satisfactory sight of God, is very sad and afflicting to them, and it is a proof of their honesty to be so affected; Therefore Job prefixes a behold, to all this, to show how he is affected with it.

6. It is to be observed, that after Job hath said of God, be is not there, he adds, I cannot perceive, nor behold, nor see him; Whereby he not only clears (as hath been said in the entry) that he denied not God, omnipresence, however he could get no comfortable sight of him; But further teacheth, That though sense be an ill judge of God's presence or absence, yet, ofttimes, he is judged not to be present when the only fault is in our sight, that cannot discern him; And if Saints cannot perceive him in trouble, they are ready to conclude that he is not there, when yet God may be very present in the thick darkness.

7. It is also another addition to Job 's grief, that not only he cannot see God, but that God hideth himself, that he cannot see him. Which teacheth, That sad strokes, and even want of a refreshful sight of God, are not so sad in themselves, as in the apprehensions Saints may have of God's thoughts and heart in dealing so with them; And that it is not their darkness and blindness that aileth them, but God's hiding of himself, that they shall not see him. Therefore godly men should guard that they do not foster groundless mistakes about God's love; And particularly, that they measure not his love by such odd evidences and manifestations as Job here desired.

Followeth to v. 15. the third branch of Jobs complaint; Wherein he regrates that, though he was a godly man, yet, God had afflicted him, and was inexorable to his desires in his distresses. The substance of this complaint is the same with the former, and in it he giveth a reason of his confident desire to plead with God, taken from his integrity, that so he may aggravate his former complaint, that God denied him access to himself. His scope may be thus conceived; Since the Lord denied him access to plead his cause in the way he desired, he is bold to pass a sentence in his own favors; and doth assert and give evidences of his own integrity, v. 10, 11, 12 upon which he infers an aggravation of his former complaint, that God should deal so hardly with him a godly man, v. 13, 14.

In this Verse we have a more general assertion and evidence of his integrity; which he propounds by way of opposition to God's dealing with him, ver. 8, 9. Containing this in sum; That however he could not find access unto God; yet God knew his way to be such as, after all trial taken of it, he should come out as Gold, which is so much the brighter as it hath been purified in the furnace. For further clearing whereof, consider

1 As for this way which Job takes, we are thereby to understand, not so much the way of affliction and trial wherein he was made to walk and to endure it (though indeed, it be sweet to consider, that God seeth his own children and their distresses, when yet they cannot get him seen, v. 8, 9. and Faith may judge that it is so) as the way of his duty, and that course of integrity that he followed.

2. By God's trying of him, after which he will come forth as Gold, we are not to understand only, or so much, his being tried by afflictions, and that God, after he had tried him, had a mind to bring him forth and deliver him; For Job ofttimes judged that God minded his ruin, rather than his trial, by this affliction, and he had no hope of ever coming out of that Furnace in this life. But the meaning chiefly is, that if God would let him have a judicial trial (which he had before desired) he was sure to be approved, and that his integrity should shine the brighter, the more it should be searched into. And in this Job asserts a truth (had he spoken it reverently and modestly) as to the state of his person, though he forgot that he was guilty of many failings, even since he was put into the furnace of affliction, which after trial would be found to be blemishes in him. But however it be as to his mistakes concerning his failings, or the way of trial he desired, this is a general truth, That a sincere godly man, after all trial taken of him, by affliction or otherwise, will, here or hereafter, shine brightly, notwithstanding any Cloud he may be under.

Doct. 1. Men may be sincere and truly godly, who not only are under trials ( Psal 142.3.) but are deserted by God, to their sense, and cannot get a sight of him in their way; For, Job asserts, But he knoweth the way that I take, though he could have no access to God, v. 8, 9.

2. Not only men may be truly godly, but themselves may be by Faith assured that they are so, who yet are kept under a Cloud, as to any comfortable sight of God; For, in this case, Job is confident that God knoweth the way that he takes.

3. Men's honesty must be tried, not by what they are at fits, but by what they are constantly; Therefore Job asserts this as a proof of his honesty, that his way, or, constant tenor of his walk, is known, or, approved by God. Which, as it refutes them who are satisfied with some fits of doing good in themselves; so, it assures these whose constant endeavor it is to please God, that God will not reject them, because they have some fits of distemper and failing.

4. Men will not be approved simply, because they follow a way that is good, unless their hearts be seriously engaged in it; For, Job saith of his course, it is the way that I take, or, the way that is with me (as it is in the Original) that is, the way which his heart settled upon as his choice and study, and therefore did closely follow it in his practice. See Psal. 119.30, 173. Without this, men may follow a good way, because of company, or because it is their present interest, or because of crosses lying upon them, who yet are not approved of God, and will, sooner or later, weary and give it over. But where the heart and affections are engaged in the way of God, it will plead much in the midst of many failings, Rom. 7.22, 23, 25.

5. Men's pleading of their own integrity will be to no purpose, if themselves only say they are sincere, and God do not know and approve of them as such; For, Job builds upon this, He knoweth the way that I take. See 2 Cor. 10.18. Ps. 139.21, 22, 23, 24.

6. Godly men do need to be tried in the matter of their sincerity, both for the discovering of their graces, and for discovering and purging out of their humbling weaknesses; For, so doth Job suppose there, that an approved man may be tried. And albeit he understand it of a peculiar and odd way of judicial trial; yet it is of general verity, that God useth to try his approved children, by outward afflictions, or by calling them to a strict account in their consciences, in times of desertion and temptations. Hence,

1. They do but deceive themselves who dream of idleness, and that they shall not be searched and tried, even though they be sincere.

2. They cannot but be deluded in the matter of their sincerity, who dream that they are perfect, because they are sincere, whereas a sincere man may need trials and discoveries. And, upon the other hand, they are no less mistaken who question their sincerity, because they find imperfections.

3. If trials be for discovering both of graces and infirmities, they are acceptably employed who give proof of their graces when they are tried; and, upon the other hand, it is no good token when trial doth discover and purge out no dross, Ezek. 24.6, 13. And herein Job failed, who discerned so little his infirmities, when they appeared in the furnace of affliction.

Doct. 7. It is God who trieth his people, and taketh proof of what is in them, by every exercise to which he puts them; For, so Job supposeth, that he must try him. Hence,

1. We should see him watching about our furnaces, that he may try us; and that instruments of our trial will not get their will. See Is. 48.10.

2. We should be afraid, under any exercise, to dally with God, who knoweth us, and is taking a trial of us.

3. We may believe that in our trials he takes pleasure to try and bring forth our graces, and to let see how his grace will shine in frail and sinful dust.

Doct. 8. The trial of Saints will not soon be perfected; For,