Exposition of Job

IN this Verse, we have Jobs general Proposition; Wherein, in opposition to Eliphaz his Doctrine (that not only the wicked are remarkably punished in this life, but the godly do see it, Chap. 22.19.) he asserts, that the experience and observation of the godly cannot instruct any such thing, as that the wicked are generally plagued in this life. For understanding of the words as they are translated, it is to be remarked, that Job here repeats a principle of his Friends; Namely, That times are not hidden from the Almighty, or, that he had his own times prefixed (which were well known to himself) for punishing of the wicked in this life. Against which assertion, and their sense of it, Job argues thus; If it were true, as they asserted, that these times were not hid from him; How then came it to pass, that godly men, who knew him, did not see these days of his, nor could discern these times wherein the wicked were visibly plagued? And consequently, since they did not see them, it behooved rather to be inferred that they were hid from the Almighty, in his Friends sense; or, that he had prefixed no such times for punishing of the wicked as they alleged. For further clearing of the words, Consider,

1. By times and days of the Almighty, we are to understand (as the sequel of the Chapter clears) the times prefixed by him for remarkable and visible plaguing of the wicked in this life; which times in Scripture are frequently called the day of the Lord, Isa. 2.12. and 13.6. Joel 2.11. the day of his wrath, Job 20.28. Prov. 11.4. and, a day of vengeance, ser. 46.10.

2 While Job disputes against their assertion, that these times are not hidden from the Almighty; we are not to understand it as if Job denied God's simple prescience of things that are to come to pass, or his purposes how to dispose of wicked men: But he only denieth that God hath fixed any times for the punishment of all and everyone of them visibly in this life. He neither denieth that God hath a prescience and providence about things below, nor yet doth he maintain, in opposition to them, that times are simply hid from the Almighty; Only he denies such a providence and purpose about wicked men as they asserted. And that because, if there were any such thing, it could not but be visible to Saints, and Spiritual observers, when it were accomplished; whereas he is able to give instances, which Saints have observed, contrary to their assertion, v. 2. &c.

3. As for the force of his Argument, that if there were any such times not hidden from the Almighty, Saints, who knew him, could not but see them; it tends not to prove this, that Saints must needs see and know everything that is not hidden from God: For who can know all his secret purposes? or who may dare to pry into them? But his scope is to prove that if times were not hidden from God, in their sense, but he had his prefixed times wherein Judgments should visibly break forth upon the wicked: Then (as anybody might see these remarkable plagues, so especially) Saints could not but see these visible executions of his purposes. And particularly, by this he refutes their Argument, taken from experience and their observation of the plagues that had befallen the wicked generally; by showing that the experience of Saints doth not prove their assertion, but rather the contrary.

4. From this reasoning of Job, that godly men do not see such days of God, we are not to think that Job would universally conclude that God hath prefixed no times for punishing any of the wicked, even visibly in this life; or that godly men see no such instances at all, of God's plaguing them exemplarily: For God revealed his purpose concerning Sodom to Abraham, even before it was executed, Gen. 18. And Job himself, Chap. 21.17, 18, 25. grants that there were some such instances to be seen. But his meaning is, That it holds not universally true of all and only the wicked, that they are singularly punished in this life, as his Friends asserted; But God punisheth some of them so visibly in this life, as others may discern it; Others, and many of them, he permits to walk on in their wicked course, and yet lets them die an ordinary death, reserving their punishment to be inflicted in another World.

This being the meaning of the words, the sense will easily agree with another reading, which takes the whole words as spoken by Job according to his own sense of things, but with a little difference of Translating, thus; Why are not the times hidden by (instead of, from) the Almighty, (or, surely they are hidden by him) seeing they who know him see not his days? That is to say, the time and way of God's punishing the Wicked is so various, that Saints cannot discern it, so as to make a fixed general Rule of it; far less can they judge of men's state, whether they be godly or wicked, by their outward lots. But God hides those with himself, sometime plaguing some of them visibly, and again sparing many of them all their life long; so that none can know Love or Hatred by these things.

From this general Proposition, Learn 1. The judgments to come upon the wicked are here designed by the times, and days thereof, To let them see, that whatever be the Lord's dealing and indulgence toward them; Yet,

1. Their Prosperity is changeable if, and when he pleaseth; as being measured but by time, which is still in flux and motion, and wherein men are obnoxious to changes, and cannot get fixedness.

2. The change of their condition may be very sudden and speedy, even in a day. See Psal. 30.5. Prov. 27.1. Is. 17.14.

Doct. 2. That judgments and miseries will come upon the wicked is most certain, though the time thereof be not so determined that men can know it; For, the Question betwixt Job and his Friends is not about the thing itself, Whether wicked men shall be miserable in end; but about the times and days of it. So that though it come not in our way, nor when we would fix the time, yet it will come.

3. The times wherein God will reckon with wicked men are in his hand, to fix and determine them as he pleaseth; For, it is imported here, that these times are in God's hand, and hidden by him, to plague the wicked when he will (though he do not fix the times as his Friends asserted he did) and that he is the Almighty, to make his purposes effectual. So that the wicked are not Masters of their own times, but God may surprise them ere they be aware, Luke 12.19, 20.

4. Times of God's Judgments upon wicked men are called, days, and his days.

1. To show that by these Judgments, as by clear day light, the wicked and their ways will be discovered what they are, since they would not see them selves and their courses in the Word, but judged partially because of their prosperity. See 1 Cor. 3.12, 13. Is. 10.3. Ezek. 28.9.

2. To show that as the wicked will take their day and time of it, wherein they walk after the imaginations of their own hearts, and contemn God; So then God will take his time of it, wherein he will make his Holiness and Justice to shine, and cause the wicked know themselves. So, Is. 2.12. and frequently.

Doct. 5. It is the Character of truly Godly men, that they know God; For, here they are designed to be, they who know him. See Joh. 17.3. This imports,

1. That godly men consider with whom they have to do in their Religion and walking.

2 That they do not take him up by guess, or at random, as the wicked do, but from sound light, so that they know him indeed.

3. They entertain this knowledge by keeping up acquaintance and familiarity with him.

4 And by studying to observe his hand, and take him up in his dispensations and providences in the World; as here they would endeavor to see his days.

5. All this knowledge is not in their head only, but sinks in their heart, and appears in practice, Ps 9.10. Dan. 11.32.

Doct. 6. Godly men are most like to know any passages of Providence, or purposes of God about men in the World; For, so doth Job 's arguing import, that if there were any such thing as his Friends asserted, Saints would most readily know it. Albeit they must not, nor is it required of them to know everything, and particularly, all God's purposes, See 2 King. 4.27. yet they are most likely to know God's secrets, in so far as it is good for men to know them, Gen. 18.17, 18. Ps. 25.14. and they are most accurate Observers of his Works.

7. There is no experience or observation of Saints, that can prove the wicked to be always visibly plagued in this World; For, so much doth Job assert and argue here, and confirms it by contrary instances, in the rest of the Chapter. So that we are not to take the evidences of men's state before God from their outward lots; and we must leave the providences of God about men, as a Mystery into which we cannot dive, and wherein he will not be limited or prescribed unto by us.

In the second part of the Chap. Job proceeds to confirm that the experience of Saints proved no such thing as his Friends asserted; But, on the contrary, that experience will bear witness that many wicked men escape unpunished in this life. And first, (to v. 13.) he produceth instances of Oppressors and Robbers, v. 2. — 11. who yet are not visibly punished, v. 12.

In these Verses, he seems to speak of these Oppressors who converse in Civil Societies as among men, and yet oppress their Neighbors.

And first, he showeth, that some of the wicked (for though in the Original it be universal or indefinite, they remove, &c. yet the scope leads us to understand it but of some of them) do remove their Neighbors Land-marks, v. 2 which God expressly forbids, Deut. 19.14 Prov. 22 28 and 23.10. and that under pain of a Curse, Deut. 27.17.

2. He declareth, that some of them also take away the Flocks of others, and feed upon them, or, feed them as their own, v. 2.

3. That they oppress these who are already afflicted, even the fatherless and widow; by taking away (under pretence of a pledge) what is most necessary for them, as an Ass to bear their burdens, and the Ox that should plough their ground, v. 3.

4. That they not only oppress the poor and afflicted in the matter of their goods, but are a terror to their persons; so that they dare not be seen openly, or, in the way whether their affairs call them; but they must hide themselves for tear of these oppressors.

In general, Learn 1. Men given up to error are pestered with ignorance, and will not see clearest light that might refute them; For, Job produceth clear instances disproving their assertion, which yet they had never heeded. The power of delusion is very great, and love of error will make men be willingly ignorant, as 2 Pet. 3.5.

2. Oppression is a sin that lieth as near a stroke as any; For, Job instanceth that sin first, to show that, if any sin were always punished in this life, it would be one: And if it went unpunished, not only was their assertion false, but it was no wonder if God winked also at other sins. Naboth 's Vineyard cost Ahab dear, and none have cause to bless themselves in that sin, though they have present immunity.

3. Oppression is committed not only by open and notorious Thieves or Robbers; but even by these who, living in Civil Societies as neighbors, do, by deceits, Law-tricks, or boisterous violence, undo others; For, of these Job here speaks first.

In particular, from v. 2. Learn 1. God hath given men a right and propriety in their goods and possessions; For, if it were not so, robbery were no sin (the contrary whereof is here supposed) nor needed there any Land-marks, to distinguish men's possessions, nor would there be any breaches of the Eighth Command which prohibiteth stealing. Men may be ready to plead against this propriety of goods, when themselves are in want, who could soon change their opinion, if themselves were possessed of what they desired.

2. It is men's duty, in prudence, to prevent contests about interests and possessions; For, for this end were Land-marks appointed, to prevent future debates. It is the fruit of a sanctified Spirit to abhor, and endeavor to avoid these contests, Gen. 13.7, 8.

3. It is a great sin to remove these Land-marks, or what distinguisheth men's interests, or to encroach upon the rights of others; especially in the matter of their Inheritances, which perpetuates the injury to men and their posterity: For therefore it is instanced, as a branch of oppression, that some remove the land-marks. And if it be oppression to remove a land-mark, were it but a little, how much more if men deprive others of all their inheritance? Mic. 2.2. Sennacherib boasted that he was good at removing the bounds of the people, Isa. 10.13. and God suffered his sons to pass over the bounds of duty, and kill him, Is. 37.37, 38. And if it be a crime to remove the bounds in Civil interests, it must be much more heinous to remove the bounds which God hath set in the matters of Religion. See Hos. 5.10. And such as proclaim this liberty in God's matters, to secure their own interests, may justly be plagued with licentious invasions upon what they think thus to secure.

4. Oppression is odious in little things, as well as in greater matters; Therefore removing of Land-marks, were it but a little, is ranked in with taking away of flocks.

5 Wicked Oppressors do not regard reason or right, so they have power to execute their will; For, they violently take away flocks. See Mic. 2.1. It is a rare thing to find men of Joseph 's and Nehemiah 's Consciences ( Gen. 42.17, 18. Nehem. 5.15.) when they have power, but they are rather like the Fishes of the Sea, Hab. 1.14. where the greater devour the lesser.

6. Wicked men have not only their Consciences stupefied, to engage them in an ill course; but they persist impenitently in it; For, when they have taken these Flocks they feed them in the land which they have taken by oppression, or, they feed thereof, and make use of them for their daily provision. See 1 King. 21.19. Conscience is very readily deadened after an ill turn, were it even in a child of God, as David 's experience, after his Adultery and Murder, doth witness.

7. Wicked men, notwithstanding their oppression, and their secure stupidity in it, may yet be long spared; For, these Oppressors get leave to feed, or, feed upon, their ill purchase.

From v 3. Learn 1. Wicked men are so set upon evil, that they will oppress for very little advantage; For, they will take, were it but an Ass, or an Ox only. Men may vent very much wickedness and corruption in a very small matter, as may be seen in the transgression of our first parents, Gen. 3.6. And it will not excuse men that they do but little acts of wickedness, if they put forth all their power (were it but like snail-horns ) and improve all the opportunities they have, to do evil.

2. The less men's temptations be to oppress, their sin in it is the greater; For, because an Ass, or, an Ox is but a poor prey for such Oppressors, their sin in taking thereof is the greater. Small temptations do aggravate men's sin, and bear witness of their perverse dispositions, which cause them to run to sin of their own accord, when temptations do not effectually draw them.

3. Oppression is yet more heinous when it is committed against the poor, Eccl. 4.1. and 5.8. and, especially, the widow and fatherless whom God owneth; and when Oppressors are so cruel as to take from them what is necessary for their very being and subsistence; As here they take the very Ass and Ox of the fatherless and widow. See 2 Sam. 12.3, 4.

4. Oppression is nothing the less odious that it is committed under pretext of Law; For, here it is Oppression, though they take things for a pledge. It is a great sin to abuse Law, which is an Ordinance of God, to palliate injustice; and solemnities and formalities of Law, in committing of iniquity, do add to the ugliness thereof, as may be seen in the way of Jezebel 's purchasing Naboth 's Vineyard, 1 King. 21.7, 13, 23.

From v. 4. Learn 1. Wicked men make no end of sinning, nor keep any bounds in it; For, they proceed from oppressing of men in their Lands and Good • , to oppress their persons. Men by sinning do but drink themselves dry, and committing of a lesser sin breeds them to commit a greater without remorse.

2. Violence to men's persons is the height of oppression; when poor men are not only deprived of their good: and livelihood, but they cannot live, nor dare be seen beside oppressors; especially if they appear to vindicate themselves: As here, these oppressors turn the needy out of the way, where their affairs calls them to walk, and the poor of the earth hide themselves together. It is sad when right is thus overturned by might; yet such as have a right cause may expect, sooner or later, to find a Friend and Patron, Prov. 23.10, 11.

Job proceeds, to v. 12. to give instances of Oppressors who turn open Robbers, and live in the desert like wild Asses (as was very frequent in Arabia, and Job had experienced in his own case) and yet are not visibly plagued. Several branches and acts of their cruelty are pointed at, in these and the following verses; And, First, in these verses, he showeth how they subsist by robbery; That they are so active and early about it, that even in the Wilderness they purchase a livelihood for themselves and their families, v. 5. Either by robbing of passengers who pass by, or, (as it is, v. 6.) by taking the Corns and Vintage of others, as if it were their own. Whence Learn,

1. Some men may come to such an height of wickedness, as may be matter of wonder and astonishment to serious beholders; Therefore is a behold prefixed to all this. See Jer. 2.12.

2. Men may so far degenerate in following evil courses, as they look rather like beasts than men, in their sensual and violent courses; For, these Robbers are as wild asses in the desert. See Psal. 49.20. 2 Tim. 4.17. yea, they may become more stupid and brutish than very beasts, Is. 2.3. Jer. 8.7.

3. In particular, some wicked men, and especially Robbers, do resemble the wild asses in the desert; Not only because they live solitary, and not among civil Societies, Jer. 2.24. Job 39 5, 6, 7. (and it must be very sad when robbery leaves the desert, where its residence should be, if it have any at all; and cometh to abide openly among civil Societies;) But because they are lawless mis-regarders of Authority and Laws, as the wild Ass is, Job 39.5, 7. And violent in their lusts and desires, as the wild Ass snuffeth up the wind at her pleasure, Jer. 2.24 Whoso are thus impetuous and lawless (as men may be in other courses than that of robbery) may expect, in due time, such restraints as are suitable for beasts, Psal. 32.9, 10. See also Isa. 37.29.

4. It is a character of wicked men, that they make sin their very work and trade; For, these Robbers, when they go a robbing, go forth to their work. Wicked men do not stumble upon a sinful course accidentally, nor are hurried to it through the power of temptation; But they do intend and design it; It is their trade wherein they delight, and about which they spend their time and strength, and they are skillful in it, while as they are reprobate to every good work, Tit. 1.16.

5. It is also the character of wicked men, given up to sin, that they are industrious, diligent, and active in it; As these Robbers rise betimes for a prey. See Prov. 4.16. Mic. 2.1, 2.

6. As Oppressors will have a livelihood, if it be above ground, and will shift for themselves and their families, by robbing in the desert, as wild Asses feed themselves and their young ones there, Job 39.8. So it is an evidence that men drive some ill trade, when they keep up themselves and their families in a rank, and yet have no visible means and subsistence; But (as it were) the very wilderness yieldeth food for them and for their children. It were good if men would conform themselves to their lots, which would prevent many ill shifts.

7. It is no evidence that God approves of wicked men and their way, that he suffers them to prosper in it, or subsist by it; For, though these be wicked Robbers, yet the wilderness yieldeth food for them and for their children,

8. It is great cruelty and oppression when men take the fruit of other men's labors, as if they were their own, and reap where they sow not; For, it is the great sin of these Robbers, that they reap everyone his corn, or, the corn which they take as their own, or its (that is, the fields) corn; and that they gather the vintage of other men. Men ought to live on the sweat of their own brows, Gen. 3.19. And these who are thus oppressed, ought to look upon that lot as the fruit of sin, Deut. 28.30, 33. And it should be looked on as a great mercy, to be delivered from such an affliction, Is. 62.8, 9.

9. While he calls it, the vintage of the wicked, which they gather, the words may be thus read, The wicked (such as these Robbers proclaim themselves to be by their practices) gather the vintage. But the Noun (the wicked) being singular, it will not so well agree with the Verb in the plural, they gather; unless we take it distributively, that everyone of these wicked men concur to gather the vintage of others. As the words are rendered, they may import, That Robbers and Oppressors spare neither good nor bad; So that wicked men gain nothing by their impiety, as the piety and innocence of others will not secure them from these barbarous hands. Or, that some Robbers and Oppressors do spoil others, upon this pretence, that they are wicked men whom they rob; As Naboth was made wicked that he might lose his Vineyard, 1 King. 21.9, 10, &c. Which is most horrid and abominable oppression, when men's wealth is their crime, and makes them wicked. Or, that to do wrong, even to wicked men, will not assoyl the Actors, but it is oppression in the sight of God, even to gather the vintage of the wicked.

Here we have an account of further acts of their cruelty; that they use violence to men's persons when they come into their hands; stripping them of their very apparel, which should cover them from the cold, so that they are left destitute in the open air; And (being stripped in the wilderness, far from home, and, it may be, driven out of their houses, as well as stripped of their apparel) they are glad to flee to hills and rocks, to be a shelter against storms. Whence, Learn,

1. Cruelty hath no bounds nor mercy, when men are given up to it; For, these Robbers will strip men, and drive them to these sorrowful shifts. Hazael, once engaging in an evil course, will go a further length than he dreamt of at first, 2 King. 8.11, 12, 13.

2. All the sad consequents of oppression will lie at the doors of Oppressors, and they must answer for them before God; For, here, when they strip men, it is charged upon them that they cause the naked to lodge without clothing, that they have no covering in the cold, and are wet with the showers of the mountains, &c.

3. When men are under great afflictions, small mercies will be very great in their eyes; As those stripped persons are content to embrace a rock for want of a better shelter. Undervaluers of me • cy do proclaim that they are so dealt with as they forget the difficulties of others. See Heb. 11.37, 38.

In these Verses, Job proceeds yet to give an account of further acts of these Robbers cruelty, and of the aggravations thereof. And,

1. That they spare not even the weakest, but pull the very fatherless babes from their mothers breasts, that they may keep them themselves, or sell them to others, for slaves, or cause their mothers redeem them again, v. 9.

2. That they spare not even the poorest, but take the apparel of the poor for a pledge; and take away the sheaf which the hungry have gathered among the reapers, v. 9, 10. Where that they are said; to take a pledge doth not import that they do legally pursue, or make use of any pretences of Law; but only that they take somewhat as a pledge from the poor Mothers, for redemption of their Children, or take other rewards from these they reach, to deliver them our of their hands.

3. For what is subjoined, v. 11. some understand it of oppressing Masters, who not only defraud laborers of their hire, Jam. 5, 4. to deprive them even of meat and drink, and that when they are about the labors of their harvest (making their oil, and treading their wine-presses) which is the time wherein very beasts are not denied the plentiful use of the creatures, Deut. 25.4. But the context leads us rather to understand it of the condition of the poor formerly mentioned (if not of others also) by reason of these Robbers; That though they tread their Wine-presses and make their Oil, within their walls, for greater safety; yet they are robbed, and get not leave to enjoy the fruit of their labors, but suffer thirst.

Doct. 1. There is no age nor condition of persons exempted from trials, but God may exercise them therewith, when he will; For, even babes upon the breast, and others, may be tried. No men should plead exemption to themselves; and as they should acknowledge it a mercy when they are free, so when they have been long spared, they should look that, possibly, they may be met with ere their course be ended.

2. As God distributeth conditions and lots in the World as he pleaseth, and maketh some fatherless, poor, hungry and thirsty; So it is not to be expected that former afflictions will exempt men from new trials, when the wicked are let loose, or God hath them to exercise: For, even the fatherless upon the breast, the poor, the hungry and thirsty, are exposed to new trials by these Robbers. God in his Sovereignty may so dispose of men, if he please, and men's sins deserve all this, Is. 9.12, 17, 21. and 10.4. especially, when they improve not former troubles, Lev. 26.21, 22, &c. Amos 4.6, 12.

3. It is a mercy to parents to get leave to enjoy their own children, and a sad affliction to be robbed of them; As here it is a great trial that they pluck the fatherless from the breast. Which, as it condemns the barbarous cruelty, of those Nations who pull away Infants, that they may sell them to others, or make Slaves of them themselves; So it should quicken Parents, who are free of such a trial, to look well how they educate their Children, that they may find them, their company and liberty, a mercy to themselves and others with whom they live.

4. God will own the cause of the indigent, and afflicted, especially when they are wronged in their very livelihood and necessary apparel: For, so Joh supposeth, that if God avenge any Injuries visibly in th • s life, he will avenge Injuries done to fatherless babes, to the poor, hungry and thirsty. We ought to be sober, when we are deprived of superfluities only (for that is, ofttimes, a just chastisement upon God's part, and may prove a mercy to us, if we mortify lusts diligently, when their fuel is taken from them) and when it cometh to extremities, God will appear and be a party against those that wrong us, especially when we are humbled before him.

5. It is a great addition to trials, when men's endeavors to prevent them do not avail them; That even within their walls, where they think to secure their harvest, they get not so much as a drink of their own Wine, but suffer thirst; and that when they have gathered their sheaf, it is taken away. Endeavors to prevent trouble (though it be our duty to use them) will but embitter us with disappointments (and so augment our afflictions) till our trial be perfected; Especially if we think to secure ourselves by our own endeavors, without turning to God, Is. 22.9, 10, 11. Mal. 1.4.

Here Job closeth this instance of Oppressors and Robbers, showing how God spareth them, notwithstanding their cruelty. For however (by reason of the cruelty of these Oppressors in Cities or Civil Societies, and these open Robbers, formerly mentioned) men are heard to groan, because of oppression, from out of the very Cities; and the soul of the robbed and wounded to death (belike by Robbers without) do cry out of this horrid cruelty; yet the Lord doth not visibly charge this sin and folly upon the Oppressors, but suffers them to escape unpunished in this life. Because the supplement, to them, in the end of the Verse, is not in the Original, therefore some render the words thus, God disposeth no absurdity. But the sense of this must fall in with the former reading, That notwithstanding Oppressors be thus cruel, yet the Lord doth no absurd or unbeseeming act in not pursuing them visibly, but permitting them to vent their cruelty.

Doct. 1. Oppression may draw very deep, even to enter Cities; and may put the oppressed not only to secret groans, but to crying out, through deadly wounds. Which may teach oppressed people to observe and acknowledge God's mercy, when they meet with a more gentle measure.

2. Oppression is a crying sin, and as it makes the oppressed groan and cry out, so God will hear those, though none other regard them, as he hears the cries of the young Lions and Ravens, Psal. 104.21. Job 38.41. For, so are we here taught, that their groans and cries are heard, and God would avenge them, if he did not see it fit to testify his long suffering.

3. The moe they be who are oppressed, it adds to the weight and heinousness of the sin; For, this adds to the crime, that the groaning men, and the wounded, who cry out, are many, in the plural number. Many grievances of many persons, it well improved, would make a loud cry.

4 Oppression and violent courses are but acts of folly, let men thrive in them as they will; And this folly hath a weight following it, let men balance or bear it as they will for present; For, that God layeth not folly to them, imports that their way is but folly, and that God could lay on, and make them feel the weight of it, if he pleased.

5. How foolish soever a course oppression be, yet we are not to expect that God will always visibly charge the wicked with it; But (without any Imputation upon his Holyness and Justice) he may let them go on, for a snare to themselves and others, and for a trial to the godly: For, yet God layeth not folly to them, and in so doing doth not order, or commit any absurdity, as the other reading hath it. Their prospering for a while, or even all their life long, will tempt many to have more mild thoughts of them and their way, than possibly at first they had; yea, and it may be, to join with them; Nor is it easy to abide the trial of the wicked's prolonging their days in wickedness, Eccl. 8.11, 12. and yet their way is nothing the less odious before God.

From this, to v. 21. Job proceeds to give other instances of wicked men who are cut off but in an ordinary way; particularly, of these who follow works of darkness, such as murderers, thieves and adulterers, to whom also Pirates by Sea may be added.

In this Verse Job prefixeth a general Character of those wicked men, that rebelliously they shun the light, not haunting nor abiding in the paths thereof. For understanding whereof, Consider,

1. As for the way of propounding this Character, They are of (or among) those that rebel, &c. though the relative they, or, those, may refer to these violent Oppressors and open Robbers formerly spoken of, that they are also among the number of these who rebel against the light, and, beside their open wickedness, they commit also much villainy in secret: Yet it is better to refer it to those who are after mentioned; that those after mentioned are another sort of wicked men, distinct from the former, who yet escape visible judgments in this life. And this is their Character, that they do not commit their wickedness openly, as the other sort did; but are among the number of these (of which sort there are many more than those named here) who shun the light.

2. As for this light, against which these wicked men rebel, and the ways and paths whereof they know not, nor will abide in them; Albeit the following purpose do clear that it is meant of the light of the day, which those wicked men do shun; Yet it may take in also the internal light, whether of Nature or Divine revelation, against which they fight and rebel, and the paths whereof they shun in their wicked courses. Whereof this is an infallible evidence, that they shun day-light in perpetrating these wickednesses, as being conscious to themselves how abominable they are, and that therefore they are punishable by Law in all Civil Societies.

Doct. 1. Sinners are not all of one sort, but they may be about several sorts of wickedness, and perpetrate them in several ways, and in divers manners; For, here are a new sort of sinful men, distinct from the former, who are wicked as well as they. So that our comparing of ourselves with others, and finding them, in appearance, more gross than ourselves, will not assoil us, if our course be evil.

2. God not only takes notice of open, but even of secret abominations, as proving men wicked; For, here those are wicked men also (for of those Job gives instances) who rebel against the light. See Eph. 5.12.

3. There are few of the children of men, but they have light which condemns, at least, their gross evils; for, therefore are they rebels against this light, as well as they shun day-light, when they commit them. See Psa. 53.4.

4. Men's light should have authority over them, to command their practice; For, they are rebels, against a Sovereign authority, who act against it.

5. Whatever authority light should have over men, yet it will not bind wicked men to duty, but will rather only irritate their corruptions; For, they will rebel against the light.

6. Such as sin resolvedly against their light, are sinners in the highest degree; Therefore are they called rebels, even in reference to this light.

7. Men's hatred of the light may appear in their neglecting the means of light, and not bringing their ways to be tried by it; So much may be imported (if the words be extended to internal light) in that they know not, or, are strangers to the ways of light. See Joh. 3.20.

8. The way pointed out by the light of God is a strait and narrow way, cross to men's natural inclinations and carnal licentious humors; For, it is called, the paths, or, narrow way (as the word imports) of light.

9. Wicked men's love or hatred of light must not be tried by what they are at fits, but by the constant tenor of their walk; For, whatever they be at sometimes, yet it proves them wicked, if they abide not, or, sit not in the paths of light.

10. It is an undoubted evidence of men's sinning against light, not only when they sin with an high hand, but when they seek to commit their wickedness secretly, without being seen by others; For, (as hath been explained) because they sin against internal light, therefore are they rebels against the light, they shun day light as rebels do lawful authority, they know not the ways thereof, nor abide in the paths thereof, that is, they estrange themselves from committing of their wickedness in the open light, as men do estrange themselves from a way and path wherein they never walk. And, indeed, their very endeavoring to commit their sin secretly proves their Atheism, Is. 29.15. Ezek. 8.12. and their wicked sinning against light, in that they know their works may not abide the light, and yet they will do them. Though hereby, also, they prove their own madness and folly, in that they seek no more but to be hid from the sight of the World; as if that were sufficient to secure them in these courses which their light tells them are wrong.

11. The wicked works of darkness, committed by the sons of men, are very many, and not easily reckoned up; For, though Job reckon up divers instances of them, yet, lest it should be thought he had numbered all, he premits this, that they are but among those that rebel against the light, &c. or, but some few instances of the manifold kinds of secret wickednesses committed by men.

In these Verses, Job produceth some instances of these Rebels against the Light; namely, Murderers, who rise by daybreak to kill and rob men, and spend the night in thieving, and Adulterers, who take advantage of the twilight to hide themselves, and seek to promove their design, of being hid from the sight of men, by masking, or otherwise disguising of their faces.

Doct. 1. Murder, Theft and Adultery are, in special, works of darkness which prove men to hate the light, and which do highly provoke God; For, these are brought in here as instances of that general Character of wicked men, v. 13. and as sins which God would visibly plague, if he took that course with all sinners which Job 's Friends asserted he did.

2. In particular, Murder is a sin lying as near a stroke as any; For, he instanceth the murderer first here. See Gen. 4.10, 11. Is. 26.21. And though this crime be, ofttimes, covered with the mask of War or Authority; yet that will not hide it, but rather make it more odious.

3. The secret ways of committing murder will not hide it from God, but it doth rather aggravate the crime, that men think to cover it by that means; For, the murderer that riseth with the light, to kill is a sinner who is obnoxious to vengeance, if God please to pursue. Sin will find out sinners in God's time, Num. 32.23.

4. Blood-thirsty men are very infatiable in their cruelty, and will cut off men upon a very small temptation, or for very little advantage; For, the murderer killeth even the poor and needy, by whose death he can reap little or no profit; and this he doth without any compassion or regard to their miserable and low condition.

5. Oppression, especially when it reacheth the life, renders the oppressed the object of God's pity, so far as that he is ready to avenge it in due time; For, in this respect, also, those whom the murderer killeth, are the poor and needy, whose cause God will own, (as his frequent promises concerning the poor and needy do import) whatever they have been before. Thus Joab is said to have cut off two men more righteous & better than himself, 1 Kin. 2.32 though, otherwise, they were not very good men, but Rebels against their lawful Prince So that it will not assoil men that these whom they cut off are naughty, if they have not a call and warrant to cut them off.

6. Wicked men, being once engaged, are indefatigable in their course, and are still either at one trade of sin or other; For, when this murderer is not killing, he is a thief, which shows that there is a concatenation of sins, and that the wicked are still at one or another of them. And their care to lose no time in the pursuit of their sinful designs, may give a check to them who lose many opportunities of doing good.

7. It will not assoil men that they come not the length of cruel murder, if yet they commit other acts of injustice; For, it is a charge sad enough that he is as a thief, a very thief, or somewhat like it. Wicked men do at sometimes commit only such lower acts of injustice, not because they want a disposition and inclination to grosser evils, but because they want a temptation and opportunity, or power to bring them to pass.

8. Adultery is an old sin in the world, and hath been looked on as a sin deserving God's vengeance; For, adultery was accounted a sin in Job 's days, and a sin which God would not spare, if he did always visibly plague the wicked. The sin of uncleanness contributed toward the destruction of the old World, and destroyed Sodom and Gomorrhah. And if it was so hateful to God, in them who had fullness of bread and idleness to foster it, Ezek. 16.49. it must be much more abominable when it abounds in time of poverty and affliction.

9. It is a plague upon sinners, particularly, upon unclean persons, when they commit wickedness with resolution; As the eye of the adulterer waiteth for the twilight, with a resolution to perpetrate his wickedness then.

10. It is also a plague upon wicked men, and especially lustful persons, that when they are not acting sin, yet their hearts are still resolving and plotting how to go about it; As the adulterer waits for the opportunity of the twilight, wherein he may commit that sin upon which he is musing and resolving throughout the day.

11. It is a Character of wicked men, that they forget the eye of God upon them, and that their consciences (whatever light they have) do not fear nor abhor sin; but all that they fear is the discovery of their sin, which may bring shame and punishment: For, all that the Adulterer expects, is, no eye shall see me; which imports not so much his presumption that he shall not be seen by God or men (though sometimes sinners may be plagued with that also) as his desire that it may be so.

12. An evil conscience is never truly quiet, nor thinks itself secure enough; For, even in the twilight, he disguiseth his face, that he may yet less be discerned; whereas they may sleep sound who are in God's way.

In these Verses, Job points out yet further, how these evil doers hate the light, and make use of darkness; Showing, that they do nothing in the day (which may be true of the Adulterer, but chiefly of the Murderer, especially, when he turns Thief) but mark out the houses which they break in upon in the night; and that they are such strangers to the light, that it surpriseth them with the terrors of death (as if they were entering into its dark shade) if the morning overtake them, or anybody come to see and know them, while they are at their wicked p • an • s.

Doct. 1. It is a character of wicked men to be incessant in sinning, and witty to improve all times and seasons for it; For, in the day time, they mark, and in the dark, they dig thorough houses.

2. It is also a character of wicked men, that they make all their own they can come by; For, they mark for themselves, and then dig thorough.

3. It is not usual to see wicked men interrupted in their evil courses, by any convictions or impediments from themselves; For, when they mark, they also dig through, if they be not otherwise impeded.

4. Albeit wicked men go on in their sinful courses, yet they want not convictions that they are wrong, nor are they free of deadly fears and disquiets; For, therefore, they know not the light, but shun it, and, in some cases, they are in the terrors of the shadow of death. Thus wicked men buy some sins at a dear rate, being tortured and tossed betwixt their lusts and their fears.

5. It argues an height of wickedness and rebellion, when men go on in sin, notwithstanding their fears and terrors; For, though it be thus with them, and they are often affrighted as with the shadow of death, yet they still persist to mark, and dig thorough houses.

6. It is a plague upon wicked men, that, many times, their fears are unreasonable; For, the morning is to them even as the shadow of death, as well as they are in the terrors of the shadow of death, if one know them; and yet the morning light may come, and they possibly not be seen or known by any. See Prov. 28.1.

7. When the fear of God, or of offending him, is put away by men, God may justly plague them with much torturing fear of shame and punishment; as here those wicked men are.

8. When wicked men have cast off fear of God, and of his pursuing vengeance; yea, and fear of outward shame also, in following many sins; Yet gross sins may still be accompanied with some terrors and fear of shame; For, in these gross sins, of Murder, Theft, and Adultery, it is supposed, that these wicked men may yet be afraid of being seen, however they commit other sins openly. So that they who commit even abominations, and are not ashamed, are in a woeful plight, Jer. 8.12.

9. Wicked men have no longer security and quiet in their evil courses, than they can lurk and walk secretly in committing them; For, if the morning come, or one know them, presently they are filled with terrors.

This Verse (wherein the wicked are sometime spoken of in the singular number, as of one person, sometime in the plural number, as of many; to show, that God eyeth one as well as many, and can, if he will, reach many as well as one) is by some understood of the judgments that come upon the wicked, That they are suddenly and easily hurried away, as waters fall down a precipice; that their portion is visibly cursed, and they enjoy no fruitful and pleasant lot (like vineyards) in the World. But this Interpretation crosseth Jobs scope in this Chapter, which is to prove that some wicked men are pursued with no visible judgments. Others, following our Translation, understand the words of some sort of wickedness in men, whose lusts from within, meeting with temptations from without, do hurry them here and there, and make them inconstant and unsettled in their manners and lives, like the fleeting waters; and keep them from following any thrifty calling in the World, so that they do not so much as look toward the most pleasant, easy and profitable calling, such as the laboring of vineyards is. Such sort of wicked persons are our sturdy beggars and vagrant persons; who are indeed remarkably and notoriously wicked persons, for most part, being in effect neither members of the Church nor Commonwealth. And the Interpretation may also be verified of other wicked men, in so far as their lusts render them restless and unsettled. But the Original Text (He is swift upon the face of the waters) seems to point at another peculiar sort of wicked men, even Pirates, who in their Ships run swiftly upon the Sea or Rivers to get a prey: As no doubt there were such on the Red Sea which bordered upon Arabia. As for what followeth, of their portions being cursed, &c. It may point out, Either, That when all these wicked men (who are formerly mentioned) their prosperity, and way of thriving by oppression, theft and murder, hath failed them on the Land, and they are pursued with curses from all; and when they can expect no enjoyment of vineyards any longer there, then they turn Pirates by Sea. Or (which seems to be the most simple Interpretation) That they so follow their trade of Sea-Piracy, that they never come to land in places where men resort and inhabit, or where there are vineyards and other fruits of men's husbandry; But (when ever they come ashore) they lurk in some barren place, or cursed portion, till they have occasion to go to Sea again. Thus this instance is not unfitly joined with these formerly mentioned, who follow works of darkness; because, in some respect, they are men who walk in darkness, because they converse not among men, or, in the way of the vineyards, but are either at Sea, or in some cursed portion of the earth. I shall not insist upon what might be gathered from the first Interpretation of the latter part of this Verse, (Namely,

1. That whatever be the indulgence of God toward sinners, as to their cutting off; yet they want not marks of God's displeasure against them; Particularly, that some of their ill courses thrive not well in their hand: As this Interpretation supposeth that those Pirates portion was cursed in the Earth, or, Land, before they went to that trade.

2. That when one trade of sin hath failed wicked men, they will find out another; As here, when their portion is cursed upon the land, they turn Pirates. Which point out their obstinacy, that when God blasts an ill course in their hand, they will not give over to sin.) But I shall from the whole Verse, according to the second and more simple Interpretation of the words, Observe,

1. Many and various are the trades of sin which wicked men invent to themselves; For, after all the wicked courses formerly mentioned, here is a new instance of another sort of wickedness.

2. Piracy and Sea-robbery is a sin that very justly deserves a stroke at God's hand; Considering that where themselves are daily in so much hazard, and where they may see so many of God's wonders, Psal. 107.23, 24 there they sin with an high hand, and are inhumane and cruel: Therefore doth Job instance those who are swift upon the face of the waters, as sinners who would certainly be punished, if his Friends assertion were true.

3. It is a plague upon wicked men, and an evidence of their obstinacy (and should shame godly men from their unwillingness to endure in a good cause) that they endure much vexation in following of sin, and that, at best, it is but a vile drudgery, and yet they will not give it over; For, here they have a tossed life upon the face of the waters, & all they come to on land is a cursed portion, and they behold not the way of the vineyards, and yet do not weary.

In this and the following Verse, Job showeth how these sinners formerly spoken of, notwithstanding all their wickedness, are cut off but in an ordinary way. Here (omitting other readings of this Verse, not so consonant to the Original, That in drought, and heat, and Snow waters (in all seasons) they robb, they sin till the grave, which would intimate their assiduousness and pertinency in sinning) Job gives an account how these wicked men continue in the World, till they be ripe by age, and then die easily. Which he illustrates from a similitude (where the Original, as in other places, implieth the note of similitude, though it be not expressed) That as Snow in some places, is not taken away till Summer and heat come, and then the drought and heat easily turn Snow into waters, and then quickly and insensibly consumes them; So they die in a great age, and Death takes them to their grave in an ordinary way, quickly and easily, without any matter of horror, or any languishing infirmity. So that, here, by the Grave, which consumes those sinners, we are to understand Death, which draws to the grave, and which easily and quickly pulleth sinners away; Though it may point, further, at their being insensibly consumed in the grave (of which more, v. 20) as an amplification of the former.

Doct. 1. Wicked men may die, and go to their graves, without any remarkable token of God's displeasure against them; For, so is here supposed, as a thing without controversy, that though (as the other reading hath it) they sin incessantly, and in all seasons, till their graves, yet they live long, and are not soon cut off; And there is no odd thing befalls them in their life, till they come to death and the grave. See Psal. 73.5. And albeit this dispensation of God breed trial and exercise to godly men, Psal. 73.3, 13, 14. Yet it would be considered, for breaking of that snare,

1. That this indulgence is a great snare upon wicked men, to embolden them to sin, Psal. 73.5, 6, 7, 8, 9.

2. It causeth death surprise them, while they have not been trained, nor made acquainted with it, by former trials, Psal. 73.19, 20.

3. It depriveth them also of proofs of love, which afflicted Saints receive, for sweetening of their bitter cup, Psal. 73.26.

Doct. 2. Even the death of the wicked may be gentle, and in a common way, yea, and in a way short of what befalls others; For, when death and the grave come, they make an insensible and quick dispatch, as drought and heat consume the Snow waters. See Psal. 73.4. This the Lord doth, that men may mind a judgment after death; that they may not judge of men's state by the way of their death, or think they are approved of God, who quickly and easily sleep away, and are snatched away from pain and torment; and, that by this experience, they may learn to read wrath, even in the want of rods, or, in an easy way of dying and living, which doth not stir up men to look how they are before God. Thus even want of reproof is a judgment, Ezek. 3.26. Hos. 4.14.

3. How easy and sweet soever the wicked's way of dying he; yet that we be not ensnared thereby, the Text affords several antidotes; As,

1. Let God deal with the wicked as he will; yet they must at last die, and leave all their enjoyments, and be content to get a grave for all. Now under whatever mask death come unto them, or whatever they think of it; yet they are triumphed over by it, Psal. 49.14. and there is matter of terror in it to them, Psal. 73.19. See Luk. 12.19, 20, 21.

2. Whatever be the way of their death, yet it is certain they have sinned (and, as the other reading hath it, they have continued to sin, even till the grave ) and it is marked they have done so, even here where God's indulgence is asserted; To intimate, not only that there will be an after account taken of them for their sins, Psal. 50.21. whatever indulgence they find in life or death; For sin will never be forgotten, if it be not pardoned: But further, to assure us that there is present wrath in their lot, be what it will, Is. 64.5. and a woe upon them, Lam. 5.16.

3. There is a snatching, or, violence (as the word imports) in their death, as the heat and drought quickly pluck away the Snow waters; Which (beside the quick dispatch that is made in their death, without any lingering pain; and their natural antipathy against death, which is common to them with all men; and therefore they must be plucked violently away) may import, that they are never ripe, nor ready for death, in their resolutions; or, if it be otherwise, it slows only from delusion, or a surfeit of sin and pleasures, not from any assurance of the favor of God. And however they judge or look upon death, yet the most easy death snatcheth them away, as Executioners and Serjeants hurry a Malefactour to the Scaffold; And in their resolutions for death, they are but like drunken and maddmen, who regard not the danger till they be sober. Hence it is, that their Soul is required of them at death, Luk. 12.20. But they do never voluntarily resign it, whatever their carriage seem to be.

This easy and ordinary way of the wicked's death is further amplified and enlarged in several branches.

1. That the Mother whose womb bare this wicked man (and which gets the name here from affection and tenderness ) shall forget him; not so much because he is not worthy to be remembered, who had been so wicked in his life; as because death takes him away so calmly, without any violence or disaster which might leave an impression of horror and resentment.

2. That he shall feed the worms as others do, and get an easy and sweet bed in the grave. See Chap. 17.14. and 21.33.

3. Though he be so grossly wicked, as he may be called wickedness, in the abstract; yet he shall leave no more memorial of any singular or remarkable thing in his death, than there is of the cutting down, or mouldering away, of an old rotten tree.

Doct. 1. Memorials within time (of Estates, Children, affection of Friends, &c. ) are but written on the sand, and little to be regarded, seeing men may be forgotten by their dearest friends; For, the womb shall forget him, and he shall be no more remembered. And if he be forgotten as to the way of his death, other memorials of him may also perish. See Psal. 37.35, 36. and 49.11, 12. A name with God is much surer, Is. 56.5.

2. As some get no cure of their evils, but by forgetting of them; (The godly may be driven upon this shift, Job 9.17 either when they are overcharged, and not able to overtake all their sorrows, or when they are unsober, and refuse the consolations of God, they must drive this poor trade: And it is the wicked's frequent practice, after they have, possibly, repined a while; because they know not how to make up their grievances in God) So, however men may be too stupid in not observing and making use of ordinary strokes; yet, they should not be remembered with too much resentment, were there never so much affection to the parties who are smitten: For, the womb shall forget him, he shall be no more remembered, but broken as a tree. Which may both import a defect that there is (not only no resentment, but) no use made of this death, because it comes but in an ordinary way (in which case singular trials come, Is. 26.10, 11.) And also a duty, not to make too much noise of ordinary trials by way of resentment, murmuring and repining, which argue the strength of lusts; though it be our mercy to be exercised thereby, lest God do strange acts, Is. 28.21. to rouse us up.

3. The best of men will putrefy in the grave, and make a sweet feast to the worms; For, it is here marked as an ordinary lot, that the worm shall feed sweetly on him. So low must the highest stoop, as being but worms themselves, Job 25.6. And then men's high thoughts will fall, when Death, the great Leveller takes hold upon them.

4. The wicked deserve so much severity, even in this life, that an ordinary death is an easy and great favor to them; For, it is a proof of God's indulgence that such sinners die but an ordinary death, and have no odd thing in the way of it, to be remembered when they are gone. If wicked men were pursued according to their deservings, there would be moe than these of old who should not die the common death of all men, Numb. 16.29.

5. No indulgence of God doth prove the innocence of wicked men; nor is their sin the less heinous in God's sight (nor ought others to think more lightly of it) that he spareth them; For, those who are thus spared are yet even wickedness in the abstract. It is an horrid sin to call evil good, yea, or to have more favorable and diminishing conceptions of sin, because of sinners success, or God's indulgence towards them. And our hearts should rise against prospering sin, and call it wickedness, other ways we are in hazard to be tempted to concur with sinners in it.

From this, to v. 25. Job returns yet to give more instances of Oppressors, who are cut off but in an ordinary way. In this Verse, he gives an instance of some who oppress the barren and widows, who either want Children, or Husbands to relieve and succor them. Whence, Learn,

1. Oppression is one of the most rise and odious sins, and lieth as near vengeance as any; Therefore doth Job instance that as a sin, which God would not pass over, if he always punished notorious sinners, as his Friends asserted. See Exod. 37. Ps. 12.5. Eccl. 4 1, 2, 3. and 5.8.

2. Barrenness is a sharp trial wherewith the Lord is pleased to exercise some Women; For, here the barren is joined with the widow, as a person already afflicted. Yea, among the people of Israel it was a special reproach, 1 Sam. 1.5, 6, &c. Luk. 2.24, 25. And here,

1. Godly persons, who are exercised with that trial, ought to remember and make use of the Eunuch 's promise and blessing, Is. 56.4, 5.

2. They should also remember that some have been exercised with that trial, that they might afterward receive singular proofs of love in obtaining their Children; Thus barren Sarah and Rebekah got Sons of the promise, Hannah, a Samuel; Elizabeth, John the Baptist, &c.

3. All ought to guard lest, being unmortified under this trial, they get Children that will but augment their sorrow. And however it succeed, we should beware of Abraham 's temptation, Gen. 15.2. and of Rachel 's distemper, Gen. 30.1. For both sinned in it, and Rachel took a sinful course to help it, Gen. 30 3. though God at last gave a good issue.

4. This should teach them who have Children, from the consideration of the trial of others, to improve them as a blessing, that their name do not stink for their ill breeding of them.

Doct. 3. Widowhood is another trial and exercise of some of Adam 's posterity; For, here the widow is a person afflicted, whom men ought not to oppress. And by this trial,

1. The Lord would let some see how little sensible they have been of mercy, when they were under the shadow of an Husband, who cared for them, and how ill they have improved marriage society.

2. He would invite them to give him more employment, 1 Tim. 5.5.

3. He would also sit them for proofs of his love, who is the Widows God, Ps. 68.5.

Doct. 4. It pleaseth the Lord to exercise great variety in afflicting the children of men, by withholding mercies from some, as the barren who want children; and depriving others of them after they had them, as the widow, whose Husband is taken away. Hereby, as the Lord fits trials, in his deep wisdom, to every ones strength, temper and need of trials, and none ought to judge that the trial of another were fitter for them, than their own: So he would teach these who never had these outward mercies, to be content, considering how they might be tried with the want of them after enjoyment; and he would teach these who enjoy them, to be sober, considering that enjoyment (especially if they be immoderate in their affections toward what they enjoy) may but embitter and put an edge upon an after-trial.

5. When persons are already under some trials, it may please the Lord yet to exercise them with more trials; For, here the barren and the widow, are under oppression. Hereby (to omit how this may be procured by heinous sins, and people's incorrigibleness, Is. 9.12. Lev. 26.21, 22, &c. )

1. The Lord proves his absolute and sovereign dominion, to inflict upon the children of men what he pleaseth.

2. He prevents security, and takes away all grounds of presumption, that one trial shall hide us from another, Amos 9.4. But being once shaken loose in anything, we should loose our hearts from all things, if the Lord please to strike.

3. He discovers more of our weakness (that we may be humbled for it, and study to amend it) by continued and multiplied trials, than would appear in one trial only.

4. He quickens us to our duty, by a new trial, when habitual sit-fast trials become blunt, and we fall asleep under them.

5. He teacheth that, being once broken with trouble, it is sit to hold us still going and in exercise (whatever breathing-times we get) lest our spirits should be worse employ'd, if we were idle.

6. He fits his people for many proofs of his love, by the manifold trials and times that pass over them, 2 Cor. 1.5.

Doct. 6. It is the height of cruelty and oppression to add affliction to the afflicted; For, this is marked as an eminent oppression, to be punished as soon as any, when men evil entreat the barren, &c. This holds true of Oppressors, whether they oppress persons or Churches, and whole Societies, especially, if they oppress these whom God himself hath afflicted in spirit, Ps. 69.26. And therefore it is our great advantage to be afflicted before God, when we are injured by men. For then all our wounds will bleed before him.

7. Not to be steadable to the afflicted, in our stations and as we have power, is oppression; For, that he doth not good to the widow, is joined with his evil entreating the barren. Where, though Job speak by a Figure, and intends more than is spoken, yea, and saith much by saying little; yet that way of speaking is founded upon this truth, That who so do not good to the afflicted, as they have opportunity and power, are very hurtful to them, and do oppress them, in so far as they relieve them not of their oppressions, and do add thereunto, and do afflict their spirits, by their inhumanity. And this may give a check to many, who though they do not themselves oppress; yet, are not useful and comfortable to the afflicted, but do look upon their trouble without compassion, or laying forth of themselves for their comfort and relief.

In this Verse Job subjoins another instance of these wicked men's oppression; That not only they wrong the poor and afflicted, but do even draw mighty men within their claws and reach, as a Fowler entangleth a bird in his net; and that when the Oppressor bestirs himself, none are sure of their very life. Or, the latter part of the Verse may be thus rendered; He, (or, the mighty, whom he oppresseth) riseth up, and is not sure, or, believeth not in life; that is, he is not only ready to be oppressed in his goods, but when ever he riseth, or stirreth abroad, his very life is in hazard.

Doct. 1. Oppressors commensurate their actings to their power, and look to no other rule; For, if he hath power, he draweth also the mighty by it, as well as the poor and afflicted, v. 21. See Mic. 2.1. This argues a very beastly disposition, and provokes God to deal with such as with beasts.

2. Men of might, especially if they be wicked and oppressors themselves, may meet with their match, and with power which will overtop their power; For, so here the mighty is drawn by his power. Thus God hath Northern iron and the steel (or, metal of a stronger and better temper, such as the Chaldeans were in comparison of the Jews ) to break the hard iron, Jer. 15.12.

3. When Oppressors are aloft, it is but folly to think anything secure so long as life is in; One ill turn will, readily, but ripen them, and make them thirsty for another; For, he riseth up, and no man is sure of his life; So that the oppressed cannot stir with security. This should teach us to acknowledge God's mercy when he moderates oppression, and to be preparing for a harder measure of it.

For finding out the meaning of v. 23. we need not stand upon the change of numbers ( he, and their ) in speaking of these wicked men; of which, see, on v. 18. The great difficulty is to know whose eyes those are here spoken of, and upon whose ways they are. Some understand it thus; Though, or (since that is not in the Original) It it given to him to be in safety whereon he may rest; That is, inferiors, or such as are in hazard and fear of the oppressor, do give gifts unto him, that they may live in safety by him, so that in reason they might rest and expect to be preserved: And yet his eyes (that is, the Oppressors eyes) are upon their ways, to see if he can catch any advantage against them, to oppress them for all that. And this may point out both the insatiableness and persidiousness of such oppressors. But the Text seems rather to point at God's eyes upon the oppressors ways, whether there be one or moe of them, as the change of the number intimates. Yet the words in this sense may be diversely read; Either thus, It is given him to be in safety, &c. and his eyes (as the Original will bear) are upon their ways. That is, God heaps his favors upon them, to secure them, as if his eyes were only upon them, to watch over them, as is said of the land of Israel, Deut. 11.12. Or thus, It is given him to be in safety, &c. though (for the Original may be so rendered also) his eyes are upon their ways; that is, Though God see and know their wicked ways, yet he puts them in a secure condition. This is a truth in itself, and agreeable to Job's scope in this Chapter. But comparing this with the following Verse, which depends upon it, the most genuine sense may be gathered from the words read according to our Translation; Though it be given, or, it is given him to be in safety, &c. yet his eyes are upon their ways. That is, though it be permitted to wicked men to prosper, yet providence is not asleep, and not taking notice of their sinful courses; But God observes their ways, to call them to an account for them. And so in these two Verses we have a threefold act of providence about wicked oppressors, whom yet God suffereth to prosper.

1. That God's eye is upon them, to mark all their debordings.

2. That after their exaltation for a little while (or, the short while of their life) they are cut off, which is pointed out by several expressions, they are gone and brought low, taken out of the way, and, cut off.

3. That yet this is done but in an ordinary way, as befalls all others, and as the tops of the ripe ears of corn (or, the ripe corn on the top of the straw) is cut down, and gathered in, in its season, Job 5.26. And this is Job's very conclusion which he is maintaining against his Friends.

From v. 23. Learn 1. Outward safety is in itself a mercy; For, so is here supposed, that it is a favor to be in safety, or, confidence and security. See Psalm 144.14, 15. Deut. 28.66. And therefore men ought to improve this mercy aright, and to be sensible of their ill improvement thereof, when they are deprived of it, Deut. 28.27, 28.

2. Safety is from God, and gifted by him; For, it is given him to be in safety See Ps. 4.8. No man can secure himself without God, Psal. 127.2. Job 34.29.

3. God, in his longsuffering and indulgence, may set the wicked in safety for a time, for a snare upon them; For, it is given to him, even to the oppressor, to be in safety.

4. It is a plague upon the wicked, that they rest and secure in the enjoyment of outward mercies; For, he resteth, or, leaneth thereupon. Albeit the godly should be satisfied with such proofs of God's goodness, and rely upon God for the continuance thereof, as he seeth fit; yet none should be secure in such a condition, nor should they lean their weight thereupon. See Luke 12.19.

5. It is, in particular, a plague upon the wicked, that their outward security and safety quiets all their fears, so that they have no doubt of God's favor, or of their own good estate, so long as they are in such a condition: For, when it is given him to be in safety, he resteth. It is an evidence that men are of a carnal disposition when outward favors quiet all their perplexities; And therefore we should guard lest our exercise be chiefly, or too much about external things.

6. God doth not give safety to wicked men, because he approves of them, or seeth not their wickedness; But he hath an eye upon them all the while, and, particularly, noticeth how they abuse these Providences; For, notwithstanding all the safety he gives them, yet, his eyes are upon their ways. This showeth how little God esteems of these outward things, which he heaps upon these who are rebelling even in his view and sight, and what a snare it is to be so blinded with prosperity, that (by reason thereof) men cannot see the eye of God upon them.

7. Albeit the Lord be not still punishing the wicked, yet this is sad (if it were well considered) that he is still observing and marking all their ways, to call them to an account for them in a day of reckoning; For, this is added to all the account of their prosperous condition, yet his eyes are upon their ways.

From v. 24. Learn 1. Wicked men may be exalted, through God's indulgence, yea, they are too good at exalting of themselves in their prosperity; For, they are exalted.

2. All this exaltation of the wicked is but an empty poor thing, if it be well considered; For, so the words will read, they are exalted a little, or, it is but a little and small exaltation.

3. When wicked men have enjoyed all imaginable outward dignity, even for all their life-time, yet, not only will it not continue, but they have but a very little while of it, in respect of eternity into which they enter at death. For, they are but exalted for a little while, though they continue in their dignity, even till death, that they are not.

4. Death will make a remarkable change upon wicked men; and such a change as swallows up all their former prosperity; For, they are gone, or, are not; they are brought low, or, attenuated; and they are taken out of the way, when they are cut off, or, they are shut up in the grave, so that they appear no more on the stage, nor can again come at their wonted enjoyments: and then all their dignity ceaseth as if it had never been.

5. This change is as easily wrought upon dignified persons as upon the meanest; For, so much may this phrase import, in part, that they are taken out of the way as all other, or, as all, that is, as all men are.

6. Whatever be the different state of the wicked from other men, as to the wrath of God lying upon them; yet, the outward stroke of death may come in a common way upon them, and that not before they seem to be drop-ripe for it; For, they are taken out of the way as all other, and cut off as the tops of the ears of corn. And this is a part of the trial and exercise of godly men, when they see the wicked so gently dealt with, both in life and death; yet they will not be snared if they think little of Time, and much of Eternity.

In this Verse we have Job 's conclusion of this discourse and debate; wherein he confirmeth the truth of what he hath spoken concerning the lot of the wicked, by turning to his Friends, and challenging them to contradict what he hath said, if they could.

Whence Learn 1. Men should be firmly persuaded of the truth of what they deliver as the mind of God; For, so was Job of what he had said, and therefore challengeth them to refute him, if they can.

2. Truth fears no Touch-stone, and the friends of Truth will decline no trial it can be put to, as knowing it will shine the brighter, the more it be tried: Therefore Job bids them disprove his Doctrine, if it be not so, nor as he hath spoken.

3. To teach Error is the grossest and most dangerous lying, and such Doctrine is worthless Doctrine; For, Job grants that if they could disprove his Doctrine, they would make him a liar, and his speech nothing worth. So that they are ill employed, who vent, and feed upon such Doctrine.

IN this Verse it is recorded that Bildad did yet answer; which being now the last of their discourses; if we consider that he answered, and the way and manner of answering, it may put us in mind of several things, which have been formerly here and there hinted at. As,

1. Debates, once started, will not soon close among men of parts, even albeit they be godly; For, here the ball of contention is yet kept up, after all that hath been spoken before. God, who maketh peace in his high places, v. 2. must also make peace, and put an end to debates, here below; Otherwise, flesh being once warmed and waxing hot, even in the best men, their parts and abilities will be ready to second it; And (beside specious pretexts and mistakes, of which afterward, which do much evil) in such a temper, men will think truth a poor prize, unless they carry the victory also, be their cause what it will. So that we have need to pray against contentions among learned and able men, and when they fall forth, men should watch over their own spirits in the managing thereof.

2. Were a cause never so bad and false, yet men by their abilities can make it plausible; For, here he propounds his opinion in a specious way, as if he stood only in defense of God's dominion, and designed to abase men. There is no corrupt opinion but able men will thus disguise it, under one specious mask or other; So that men have need, in their enquities after truth, not to judge by these appearances.

3. God's people may for a long time lie under mistakes, and be loaded with prejudices; As here befell Job, who after all he hath said, doth not yet satisfy his Friends. Their own escapes, not wisely and tenderly judged of, may give some occasion to to those mistakes; as Job 's rash expressions were so severely censured by them, as evidences of his wickedness: and men's erroneous principles may obscure truth very long from them, were it never so clearly and convincingly propounded; As their fixed opinions suffered them not to admit of any truth which Job asserted and proved, contradictory thereunto.

4. It is a shrewd evidence that men have not truth on their side, when they shift their ground in debates, and being put to silence in one thing, they will not cede, but do start aside to some other; As here Bildad saith nothing to that part of the debate, wherein Job had spoken so clearly, Chap. 24. But betakes himself to that wherein he thought he had some advantage. Only this may be said for him, that it was a part of the question in controversy (though managed by him with a mistake) whereupon he insisteth; which may condemn them who go further wrong, and start new questions, to cast a mist before the eyes of the simple, instead of debating the true question in debate.

5. When men have indeed a wrong cause, and are stiff in the maintenance thereof, it is to no purpose to keep up the ball of contention in debating with them, but men having exonered themselves, may let them alone, and cease from any further dispute; For, so Bildad (upon supposition that Job was erroneous and stubborn) doth give up with him, after a short word of conviction. See Chap. 32.1. A fool is not to be answered according to his folly, when so much is spoken as in reason may give a check to his presumption, Prov. 26.4, 5. And some opinions are best refuted by contempt and slighting of them, after that men have exonered their own consciences.

Bildad 's Argument, whereby he labors to refute Job, may be taken up in this short sum; God is most high and absolute, and man is a base, miserable and sinful creature; Therefore man ought not to plead his purity and righteousness with God. The Antecedent, contains, upon the one hand, a commendation of God in his supreme and absolute Dominion, in these Verses; and, on the other hand, a debasement of man, considering his misery and sinfulness; (which is brought in with the conclusion of the Argument, v. 4.

In these Verses, we have the first branch of the Antecedent, or, a Declaration of God's Sovereignty; Which is,

First, Propounded, v. 2. Dominion and fear are with him: That is, supreme and absolute Dominion is so proper and essential to God, that he never wants right to it, and never ceaseth from the actual exercise of this right, in ruling all things; And because of this dominion, which is attended and armed with dreadful majesty, fear and reverence are due unto him. And for our taking up of this assertion a right, Consider,

1. Though he name not God in it, yet the subject matter clearly evinceth that it must be understood of him. And his way of speaking of God without naming of him, which had been done by Job also before, serveth to show how much God was in his thoughts.

2. Although it hold true of some creatures, that they possess a dominion, and ought therefore to be feared; yet this belongs to God in a peculiar and super-excellent manner, and to them only in subordination to him.

3. This assertion doth indeed strongly conclude, That the supreme Lord is to be submitted unto, and not quarrelled as doing wrong, in whatsoever he doth; That he is to be reverenced and feared because of his supreme dominion and dreadfulness; So that none can contend with him without hazard of ruin; And, That, seeing he who is thus dreadful (and might be terrible to all his creatures, if he pleased, as Zeph. 2.11.) doth moderate his terror, therefore, there is no cause to complain of him. Yet all this contributes nothing to prove Job wicked, though Bildad by this consideration would affright him from his desire to plead his integrity, Chap. 23.3.

Secondly, This assertion concerning the Sovereignty of God is enlarged and amplified from some evidences and effects thereof. And,

1. He maketh peace in his high places, v. 2. Where, by his high places, wherein he maketh peace, may be understood, either these visible Heavens, and the Firmament, whose various motions he makes harmonious by his wise government, and ordereth all the contrarieties among the Elements: Or, the very Angels in the highest Heavens, whom he keeps in voluntary obedience and order; So that they will not contend with God, nor disturb the peace of these celestial habitations. So this purpose both contains a proof of God's dominion, and argues strongly against all murmuring and repining at whatsoever God is pleased to do.

2. Is there any number of his armies? v. 3. Where we have both a proof of God's dominion, and an argument of fear and reverence, that he hath innumerable troops and armies of his creatures at his command, to employ them as he pleaseth. This, I say, doth strongly prove his dominion, as also that the Supreme General of these armies must be just: (For he who hath these armies at his command, to punish the unrighteousness of others, must needs be just himself; And he who might destroy all, by these armies, at his pleasure, and yet exerciseth moderation toward sinners, cannot be unjust) And withal, doth warn men, that it is full of hazard to contend or debate with him, seeing he hath these armies (not because he needs them, for he is the guard of his guards, and can do what he will by himself, but only) as visible demonstrations and badges of his power, and visible matter of terror to rebels. Yet all this doth not conclude, that he will be a terror to a sincere godly man, if he do humbly (and not passionately) plead his integrity, Jer. 17.17.

3. Upon whom doth not his light arise, v. 3. Where, all the difficulty is to know, what is meant by his light, which ariseth, or, standeth, or, is established upon all without exception, as this question must be resolved into an universal affirmation. Some understand it of the Omniscience of God, and that he seeth all things clearly, Psal. 139.11, 12. Heb. 4.13. Which being added to that which goeth before, showeth that none can lurk or escape those his armies (as they may get out of the way of other armies) if he purpose to pursue them. But the phrase seemeth not to favor that Interpretation. Some understand it metaphorically, of the light of wisdom and righteousness (as Joh. 1.9.) whereof G • d is the Author, both in Angels and men. But this (though it be true) seemeth to be too much strained here. Others understand it generally of God's goodness, by the rays whereof all men (as well as other inferior creatures) are cherished. See Psal. 33.5. Others take it properly and literally, for the light of the Sun which ariseth upon all. And this is the most safe Interpretation, and doth also include the former, of God's general goodness, the rising and shining of his Sun upon all being an eminent proof thereof; as is declared, Matth 5.45. And as this his universal care and goodness proves his dominion; so it may justly silence all quarrelling at his dispensations.

From the general assertion, v. 2. Learn,

1. There is nothing more effectual to keep man low, and within the bounds of his duty, than high and right thoughts of God; Therefore doth Bildad fall on this subject to humble Job. See Gen. 18.27. Job 42.5, 6. Which showeth, that our short-coming in this is a great cause of our distempers.

2. Absolute power and dominion is proper to God; For, Dominion is with him, as his property. See Psal. 62.11. All authority, over all things, belongs to him, 1 Chron. 29 11, 12. it belongs to him absolutely and without controulment, Job 23.13. and eternally and immutably, Dan. 4.34. which doth not hold true of other Potentates. This,

1. Warns men to submit to him, and not to take upon them to sit upon his Throne, or to be more anxious about his guiding of them and all affairs, than about their own duty.

2. It warns the highest to remember him whose dominion is absolute, and who rules in the Kingdoms of men, Dan. 5.21.

3. It assures his people that none of his purposes will fail, seeing he hath absolute power to effectuate what he will.

Doct. 3. The dominion of God over his creatures should silence all their complaints against his dispensations; For, Bildad makes use of this doctrine to silence Jobs quarrellings. And though it do not conclude that he should be silent from asserting his integrity, yet it strongly proves that he ought not to have quarrelled God. For his absolute dominion doth prove him just; seeing the supreme Judge of all the earth will do right, Gen. 18.25. and his will is the rule of righteousness; And being the Potter, he may dispose of the clay as he will. This serves to reprove the Patrons of error, who argue against the Sovereignty of God in disposing of his creatures (which he hath made for himself, Prov. 16.4.) as he will; And may warn all not to strive with their Maker, as the clay ought not to contend with the Potter, Is. 45.9. But to submit to his Sovereign good pleasure, without any grudge, Matth. 26.39. Act. 21.14. remembering that when men thus submit, he will not put forth his absolute power to crush them, Job 23.6.

4. Fear and reverence is due to God, by reason of his Sovereign dominion; For, Fear is with him, as the result of his dominion, which calls for fear and reverence, and is armed with dreadful terrrour, if men will not reverence him. He is the fear of godly men, Gen. 31, 42, 53. He ought to be feared in his Church, and by all, Psal. 89.7. and 2.11. And enemies and wicked men will be made to tremble before him, Is. 2.19. Rev. 6.15, 16. And he is to be feared, both because of his power, Jer. 5.22. Luk. 12.4.5. and because of his goodness, Jer. 5.24. Hos. 3.5. This,

1. Warns men rather to tremble in their approaches to God, then to carp or quarrel. For quarrelling argues want of reverence, and where fear and reverence are not (which are frequently made use of in Scripture to comprehend all piety) it is an evidence of little or no Religion, or that it is over-poured with corruption.

2. It teacheth men to make use of this fear of God, as an antidote against the slavish fear of men, which is a great snare, Prov. 29.25. See Is. 8.12, 13. and 51.12, 13.

3. It serveth to assure God's people, that he can, when he will, secure them from hazards by his very terror, without any visible means, Gen. 35.5. 2 King. 7.5, 6, 7.

4. It showeth how terrible God will be, at last, to them who will neither know themselves, nor him, Psal. 9.20. whereas he will be the hope of godly men in evil days, Jer. 17.17.

From the first amplification and instance of his Dominion, v 2. Learn,

1. God is a Peace-maker, when and where he pleaseth; For, his making peace, even in his high places, assures us of his power to make it also upon earth. See Is. 45.7. Psal. 46.9. He can speak, and even create peace, Is. 57.19. and 60.17, 18. Act. 9 31. He can give peace in despite of trouble, Job 34.29 and peace among ourselves, 1 Cor. 14.33. 2 Thess. 3.16. Which teacheth us from whom to seek peace, when we want it.

2 God's peaceable and harmonious ordering of the Heavens, and of Angels therein, doth not only prove his absolute dominion, but may silence all men from arguing with, or complaining of him, in the matter of his righteousness; For, so much doth Bildad 's scope in this evince, though it do not prove all that he intends. For,

1. They who quarrel God's ways as unequal, are refuted by his good guiding and wise government of these other creatures; which show that he is not to be challenged.

2. His ordering of all these contrary motions of the Heavens so harmoniously, and so as may tend to the good of the Universe, doth show that he is not confounded with the confusion that is among the creatures, and that he can make all things work together for a good end; and therefore he is not to be quarrelled.

3. Angels are so guided by this supreme and absolute Lord, that they have neither cause nor will to complain; and why should men evidence their corruption, and that they are of a low stature, and cannot see afar off, by not imitating of them?

4. Where God is present in a most special manner, and his creatures have most near and immediate communion with him, there is most peace, as in his high places, among Angels. And therefore our quarrellings do evidence our distance from him.

5. Since peace is in God's high places, therefore there can be no access for the contentious there, neither for their quarrelling prayers, nor yet their persons (if they persist in that fault) since that were to disturb the peace that is in those high places. And therefore it may be supposed that Bildad would here give a reason why Jobs desire of access with his complaints, Chap. 23.3, — 8, 9. was not granted.

6. Where there is righteousness (as in Heaven) there is concord and freedom from quarrels; Therefore where concord is not, it is an evidence of unrighteousness, though not always of gross wickedness. All these considerations do plead strongly against all quarrelling of God, and other contentions, even among the best of men.

Doct. 3. Heaven is a place full of peace and sweet concord; all who are there being fully satisfied with God and his dealing, and at concord among themselves; For, there is peace in his high places. So that we should long to be there, and should be comforted that such a condition abides us.

From the second amplification and evidence of his Dominion, v. 3. Learn,

1. God's Dominion is not a bare title, but is backed with power, and evidenced by his glorious Attendants; For, so is here imported in that he hath numberless armies.

2. There are Rebels against God, and some of the Sons of men who dare enter the lists of opposition with him, For, so is here imported, in that he hath armies to employ against these Rebels. See 1 Cor. 10.22.

3 Quarrellers and Murmurers against Providence do, in a peculiar way, oppose themselves to God; For, so much would Bildad hint to Job, by telling him of armies to oppose him in his complaints. And it is true, that, upon the matter, murmurers would pull God from his Throne, and it is because they cannot effectuate that, that they carp and blaspheme.

4. God is sufficiently armed, and provided of Instruments, to bear down all opposition; all creatures being is a numerous, orderly and obedient army, to fullfil his commands: For, there is no number (not only of his Soldiers, or Troops, but) of his armies. Thus did he employ variety of his creatures against Pharaoh; an Angel against Sennacherib; the Stars in their courses against Sisera, Judge. 5. Wormes against Herod, Act. 12. &c. Yea, he can make the very armies of his enemies, become his armies against themselves, and cause them cut off one another, 2 Chron. 20.22, 23. The consideration whereof may terrify Reb • ls, Jer 7.19. And may encourage the Church, whose enemies may be against her, in their endeavors of opposition, but cannot be successful against her, Rom. 8.31. And it may assure godly men, that if one or more means of relief fail them, he can find out another; So that they need not be discouraged when they are disappointed of many probable means.

5. Men are, ordinarily, stupid in considering that which is of greatest concernment to them, and that which might silence their opposition and quarrellings of God; Therefore is this (and that which followeth) propounded by way of question, Is there any number of his armies? To intimate, the certainty of the thing, and to give a check to Job, and such as he, who (as he thought) did not consider it.

From the third amplification and evidence of his Dominion, v. 3. Learn,

1. What refreshment men receive by the creatures, it is not their own, but cometh from God; For, it is his light, and he created the light before he created the Sun, Gen. 1.3, 14, &c. to evidence that it is so.

2. God's general goodness to all is undeniable, and written in the very beams and light of the Sun; For, that his light ariseth upon all, is an evidence of his goodness to all. See Psal. 35.5. and 145.9. And this,

1. Warns all not to abuse the proofs of his general goodness, but rather to be led thereby to repentance, that they may be fitted for better things, Rom. 2.4, 5.

2. It invites sinners to come to him, who furnisheth them with these good things, which they make use of as weapons wherewith to fight against him; to assure them that he will be much more kind to them that seek him.

3. It leaves the wicked inexcusable, when they justly perish because they despise his goodness.

4. It teacheth all his children to endeavor to imitate him in this his goodness, Matth. 5.44, 45.

Doct. 3. A right study of the general goodness of God, were it but in affording the very light of the Sun to all, is an argument to stop the mouths of all these who dare complain of him; For, it is an argument to silence Jobs complaints, upon whom doth not his light arise? For not only doth this his universal Providence prove his absolute and universal Dominion, which ought not to be contended against; And the glory of the Sun proves it to be iniquity in any creature to compare with God, the Author of that light, in the matter of purity; And if men dare not directly look to the bright Sun, but their eyes are sure to be dazzled, how dare men think to look God on the face in the terms he supposed Job had desired, Chap 23? But further,

1. This common benefit speaks God's common goodness so clearly and convincingly, that it may refute all quarrelling of his justice in his procedures, as if he did wrong to any.

2. It proves his universal dominion over all, and therefore no particular person should seek to be exempted from subjection to him at his pleasure.

3. This of the Sun is so obvious a proof to all of his goodness and dominion, that it may make those ashamed who have low and unsuitable thoughts of God, a resutation whereof is not far to seek, but is written in, and with, the beams of the Sun.

In this Verse, we have the second branch of the Antecedent (or, a Declaration of man's baseness, evidenced by his miseries, being frail and infirm man, as his name here imports, and by his sinfulness, being born of a woman ) together with the Conclusion of the Argument, or the Inference deduced from the consideration of what God and man are: Namely, That God being so supreme and dreadful, frail and polluted man cannot be just or clean with, or, before him. For clearing whereof, Consider,

1. It cannot be denied, simply, that man may and can be righteous before God, to wit, by imputation of Christ's righteousness; But this ought to be denied, that man is absolutely pure in himself, or righteous by his own righteousness. Far less is man to be accounted justified and clean with God, that is, However he pass for such a one in his own or others eyes, yet he cannot be so in God's account; Or, he cannot be just and righteous in any degree of comparison with God, who is perfectly pure and holy; Or, if man would offer to contend with God, as unrighteous, because he afflicted him being godly (as he took up Jobs design, Chap. 23.3, 4, &c. ) he could be able to plead no righteousness, which should exempt him from trial, if God please; Neither could he impeach the righteousness of God in afflicting him.

2. As for his intended application of this to Jobs case, there is a mistake and injury in it. For (not only is there an unsound principle in his arguing, that Job must be wicked because he was afflicted, or else God was unjust who had afflicted him; But) Job pleaded no such righteousness, or, cleanness as imported sinlesness; nor yet any righteousness by works, but only the righteousness of his person by faith in the promised Redeemer, and the righteousness of his cause (which was, in effect, the righteousness of his person also) or that which he maintained in the debate against them; Namely, that he was not an hypocrite or wicked man, because he was afflicted, or because he desired to plead his integrity before God, notwithstanding his afflictions, when his Friends did unjustly condemn him. And as for the way and manner of his betaking himself to God in this plea, though it cannot be denied but Job spake too smartly, in his own defense, of God and his dealing, especially upon this supposition, if God would own his Friends cause; yet Bildad censures him too rigidly.

The instructions that may be gathered from this purpose have occurred on Chap. 4.17. and 14.4. and 15 14. Only here, the general Truth propounded in this Verse being considered abstractly from his mistakes, may teach,

1. As the study of God's sovereign Dominion, so also the knowledge of ourselves, may contribute to lay us low, and keep us sober; Therefore is that consideration made use of here, for that end.

2. Man can plead no perfect purity, or righteousness of his own, nor can he be justified by any inherent righteousness; For so much is here undeniable. See Prov. 20.9.

3. It is not to be regarded what men pretend unto of purity, if it be not so with God, or in his account; as here also we are taught.

4. Whatever real purity men have; yet, if they enter the lists to compete with God in that matter, or to quarrel his righteousness because of his dealing toward them, they will be sure to lose their cause: For, thus also man cannot be righteous, or clean with God.

5. Complainers and murmurers under rods do run the hazard of contending with God, in the point of righteousness, and cannot be justified; For, it is upon that account that Bildad puts Job in mind of this.

6. Men's consciences, if put to it, will say much for abasing of themselves, and justifying of God; Therefore is this inference propounded by way of Question, that Job 's conscience might consider it, as a truth he could not deny.

7. Men may also be much helped in the study of their impurity, by studying their misery and mortality, and their way of consing into the World, which if men considered, their consciences behooved to be seared, if they pleaded purity: Therefore doth he infer this inference and question by putting him in mind that man's name imports that he is frail and miserable, and that he is born of a woman.

Beside these truths, if we consider Bildad 's mistakes here (beside these that are marked in the entry) they may further teach,

1. It is a great advantage to be well acquainted with this principle, that some afflictions come only for trial; For, Bildad did mistake by reason of his ignorance of this, while he would have Job wicked because afflicted.

2. Odious consequences fastened upon men's opinions breed much debate and alienation of mind; For, his mistake of Job 's meaning, in defending his Integrity and appealing to God, made him think that he pleaded perfect purity, and condemned God.

3. Everyone cannot tenderly judge of the case and carriage of afflicted men, nor give them that allowance which God will give them; For, he strained Job 's ill chosen words too much.

4 Men may be justified, as to the state of their persons, and right in their cause, who yet have many infirmities; For, so was it with Job; And though Bildad 's Argument conclude nothing against the first, yet it proves the second strongly.

In these Verses, Bildad 's Argument, proving that man cannot be just or pure with, or before God, is amplified and confirmed by a comparison instituted betwixt the Moon and Stars, and Man. The comparison runs thus; If the very bright Moon (as it is called, Chap. 31.26.) and the shining Stars do not shine, nor are pure in God's sight; (that is, being compared with God's purity, they are but vile, impure, and not bright) much less can man be pure before God, who, by reason of misery and mortality (as his name, here again repeated, imports) and by reason of the way of his generation (being the son of man, or, of fallen Adam ) is but a worm. This comparison is also instituted, for the same end, betwixt Angels and Man, Chap. 4.18, 19. But Bildad brings the comparison to things which are visible. And he mentions only the moon and stars, not excepting the Sun upon any account of its purity in God's sight; but because, it seems, this discourse was in the night or evening (as Psal. 8. seems to have been penned in the night also) and therefore Bildad points at the Moon and Stars, which were then in Job 's view. Behold, saith he, the moon.

This purpose, omitting his mistakes, may teach,

1. Man, by reason of sin, comes short of other creatures, in respect of purity; For, so the comparison imports, that man is fallen from his purity, while the Moon and Stars keep their natural splendor. The consideration of this may humble man, who being made a little lower than the Angels, Psa. 8.5. is now so far debased; And may commend Christ, in whom our natute is exalted above Angels, and who restores his own elect of lost mankind to their wonted state and dignity, Ps. 8.5. with Phil. 2.9, 10. Heb. 2.6, 9.

2. The purest of creatures are impure before God; not that all of them are capable of impurity by sin (though yet the creatures be subject to vanity for man's sin, Rom. 8.20, 21.) but, that their perfections are nothing, being compared with what God is: For, the moon shineth not; yea, the stars are not pure in his sight.

3. The consideration of the impurity of other creatures, before God, may convince man that he is much more impure; For, if the moon and stars be not pure in his sight; How much less pure is man?

4. The impurity of man is visible in his miseries, which are the effects thereof; For, therefore is it intimated that he is frail and miserable man (as his name signifieth) to prove this. And therefore we should read our baseness and especially our sinfulness, in our crosses.

5. Mans descending from Adam by ordinary generation doth also prove his impurity; and that it is by birth, and not adventitious, but common to all the kind: Therefore, to confirm this further, he is designed, the son of man, or, Adam.

6. Man by his sin is become a very worthless creature, Psal. 62 9. and is not only debased below other creatures, but even degraded below himself; For, he is a worm, in respect of his earthly part, and his sta • e by sin: living on the earth (like a worm) housed there, easily crushed, and unable to resist violence. All which should humble man, and commend Christ, who stooped to take on this nature of ours, with all its common infirmities (even to be a worm, and not a man, Psal. 22.6.) yet without sin.

7. It is no easy task to abase and humble man, nor will it be attained without second and serious thoughts; For, it must be twice told man, that he is a worm. The first name of a worm, here made use of, signifieth those little worms and rottennesses, which breed in trees or cheese, the other word is more general; and the doubling and variety of the expression imports that man is all that is base in a worm, and in the basest sort of them.

JOB 's reprehension of Bildad 's discourse is propounded in several Questions (as had been his way before, Chap. 6.25, 26. and elsewhere) which being resolved negatively, might point out unto him the several failings in his discourse. And it is to be observed, that the faults charged upon him in it, that he helped not him (or that ) that is without power, nor counseled him (or that ) which hath no wisdom, &c. are not to be understood in reference to their cause, which was but weak and witless, and yet was but poorly maintained by him; nor yet in reference to God, as if he had but poorly helped him, as one without strength, and consulted for him as if he wanted wisdom. But they are to be understood in reference to Job, who was both weak and perplexed in his judgment (not only in his Friends opinion, but really) and yet was nothing bettered by his discourse.

The first fault charged upon him, is, That he had not helped him that is without power; That is, his discourse contained no argument of consolation to support his infirm and crushed mind who was their friend; But he only set before him the consideration of the majesty of God, without adding anything which might comfort him; thereby endeavoring to drive him into despair, and to cause him give over his confident desire to meet with God, that he might plead his Integrity before him, Chap. 23. As for the second fault charged upon him, that he saved not the arm that hath no strength, it may be taken only as an amplification and enlargement of the former; that in his discourse he had not regarded his low and weak condition, which was as an arm wanting strength. See Psal. 10.15. Ezek. 30.21, &c. Nor did he endeavor to keep him from being crushed. But if we consider further, that weak arms, or, hands, import discouragement through unbelief hindering men to act anything, Isa. 35.3, 4. Heb. 12.12. the challenge may point out, more particularly, that he had spoken nothing to support his almost exhausted faith, that so it might cleave to God; but rather had affrighted him from looking to God. And, indeed, faith may be very well called the arm of the soul, whereby it exerciseth its strength; Not only because it layeth hold on Christ, who is the arm of the Lord, Isa. 53.1. But because the exercise of faith is an evidence of strength, how weak so ever we be otherwise; and because it must be our arm, first to lay hold on God, and then to work, which is the method we should follow in our undertakings. Thus this second challenge serveth to explain the former, and showeth that his want of strength consisted in his discouragement, that he may yet more aggravate Bildad 's fault, who did not deal more tenderly with him.

From the first fault challenged, Learn,

1. Much trouble will try and discover men's weakness, and make them very weak; For, Job is without power, both in body and mind. See Ps. 22.14, 15. and 109.22, 23, 24. and elsewhere. This,

1. Teacheth men not to judge of their strength by what they have in a day of prosperity, nor to trust to their own strength when a day of trial cometh, which may shake their resolutions.

2. It warns them not to mistake, albeit trial discover their weakness; provided they shrink not from God, nor weary through impatience.

3. Yet those discoveries being made for our humiliation, we ought to observe them narrowly, for that end.

4. Only we should guard lest we be accessory to the weakening of ourselves, by discouragement.

Doct. 2. Trouble is sent upon godly men, not simply to discover some weakness only, but even to empty them, and take them clean off their own bottom; For, Job here is without power, or, hath no strength. This is not to be mistaken, for no less will drive us from confidence in ourselves, 2 Cor. 1.8, 9, 10. and when we are thus, it is a fit time for God to appear, Deut. 32.36.

3. When Saints are thus weak, it is the duty of godly friends to put forth their helping hand, to relieve them; For, Job implieth it was his duty to have helped him that was without power. Brethren and friends are born for adversity, and a sympathizers task is not little, nor easy, in such a time. And therefore every man should see how he may be steadable in such a time (else he is useless, and as bad as no man, Isa. 59.16.) that he be not looking on only, or careless, and especially, that he be not rejoicing at, or adding to, the sorrow of the afflicted.

4. A special mean of the weak godly man's help, is, the right applying of the word and truth of God, which is of saving power and efficacy; For, Job 's challenge implieth that, if Bildad had spoken truth to the purpose, it would have helped him. See Chap. 6.25. Psal. 19.7, 8. and, 119. throughout. A godly man so prizeth the truth and authority of the Word, that it will comfort him, though performance be wanting; & the rod causeth him have his recourse to the Word, that he may receive instruction with his correction, Ps. 94.12.

5. The people of God may expect not only to be even exhausted with trouble, but that, in such a case, they will be disappointed of help from godly friends; For, so was it with Job here. And this may not only encourage after-ages, that such a trial hath been essayed by others before them; as by Job here, by David, Psal. 142.4. 1 Sam. 30.6. and elsewhere, and by Christ in his own person. But the thing itself may point out,

1. How difficult it is exactly to try and humble us, so that even when our power is gone, we need more trial from slighting friends, otherwise some ill root would lurk uncrushed in us.

2. How difficult it is to drive us to God in trouble; For, we are ready to look elsewhere first, till we be disappointed everywhere, Ps. 142.4, 5.

3. How much trouble God can support us under, even when ourselves are crushed, and our friends do fail us, Psal. 142.4, 5. 2 Corinth. 12 7, 8, 9, 10.

4 How the Lord layeth aside all these means, that his own help may be the more conspicuous, Psal. 27.10.

Doct. 6. Men may preach sound truths, who yet do no good to the afflicted thereby, through want of their pertinency or due application; For, what Bildad spake was true in itself, (whatever were his mistakes and designs in it) but nothing to Job 's case, and therefore did not help him. Therefore Ministers ought to pray for prudence, that they may speak to the condition of these with whom they have to do, Isa. 50.4. and 61.3. 2 Tim. 2.15. And for this end they should consider,

1. That it is a peculiar gift of God to have a word of wisdom, distinct from a word of knowl • dge, 1 Cor. 12.8.

2. That wise and able men (such as Job 's Friends were) may miscarry in the application of truths, if left to themselves.

3. That heat and debates may draw men away from that which should be their scope, and from judging of things aright; For, this contributed to cause Bildad and the rest miscarry.

4. That want of experience doth much hurt in men's dealing with afflicted persons; For, Job 's Friends being of whole unbroken minds, and unacquainted with such exercises, did therefore prove so cruel to him. Therefore Priests were compassed with infirmities, that they might be compassionate, Heb. 5.2. and Christ himself became acquainted with our sinless infirmities, for that end, Heb. 2.17, 18. and 4.15, 16.

Doct. 7. A good way for men to know what they are doing, is, to examine their own consciences, and commune with their own hearts; Therefore Job, by these questions, puts him to it, that he might impartially try how he had failed in his duty. Here consider,

1. Self-examination, that we may know and seriously consider what we are doing, is a great stranger among the most of men, and it is an exercise from which they are very averse; For, Bildad must be put to it here. See also Psa. 4.4. Hag. 1.5, 7. 2 Cor. 13.5. Such as walk most untenderly, are most averse from this task, whereby it comes to pass, that their condition is confused, and it becomes even as the shadow of death to them to think upon self-examination.

2. It is not enough that men examine themselves what they are doing, but they must try also how they are doing it; as is here imported. Men should try what is the end they drive at in what they go about; what is their manner and way of doing that which is good; and how they are useful by it. So Ministers should not content themselves that they preach sound Doctrine, if they speak in so high terms that they are not understood, if it be not pertinent to the condition of the hearers, if they utter it so as may alienate affections, &c. And professors should not please themselves with doing of things lawful, if thereby they give offense, &c. Otherwise that which is not rightly done, in the manner, is, upon the matter, not done at all. For these questions may be all resolved into negatives, that h • had not helped him that was without power, &c.

3. Debates, by reason of men's lusts, are apt to kindle passions, and to beget corrupt principles, so that conscience hath little power, till these storms be calmed; For, these questions, exciting conscience to do its duty, imports that conscience had been over-powered with the heat of debate and contradiction.

4. Conscience may well be silenced for a time, but it will never be gotten so bribed, but it will tell truth, when it gets leave to speak; Therefore he appeals to Bildad 's own conscience, in these matters, being sure it would pronounce against him.

5. Men ought to consider what sad unfriends their consciences will be, when they get leave to speak, and tell them what they have done amiss; Therefore Job leaveth him to his own conscience, as a tormenter severe enough, if once he communed seriously with it.

Doct. 8. It is a great mercy, and a proof of God's support to crushed Saints, when they are not sunk with discouragements; but are able to discern the unjust usage they meet with from friends: As here Job (though sadly crushed and afflicted) discerned how Bildad had failed in his duty toward him, and therefore answered, and challenged him for it. It is true, his courage should be managed without passion, and in tenderness and meekness, wherein Job failed somewhat (which yet is to be pitied, for trouble may cause even a meek Moses miscarry; and long-continuing and sharp afflictions, may quite alter men's dispositions, and make the meek become passionate. See Eccl. 7.7.) Yet,

1. It is not an evidence of stubbornness, but of God's gracious support, when Saints are enabled to endure such shakes, which are a part of the trial, Ps. 142.4, 5.

2. Though such assaults should help us to feel our crosses better, that we may deal more effectually with God about them; Yet, whatever we have else, it is good to have our judgments clear, to discern things as they are, and that troubles do not cast a dark cloud upon our light; For, Job is able to discern wherein his Friends wronged him, notwithstanding that he is so crushed with trouble.

From the second fault charged upon him (leaving those things already marked, which are common to the first with all the rest) Learn,

1. Godly men's resentments cannot but draw very deep, when their friends are not only not helpful but hurtful to them in their crushed condition; For, Job here doubleth, yea, and afterward multiplieth expressions, about Bildad 's failings, to let him see how much he resented them. Men at ease may speak or do that lightly, or inconsiderately, which yet will draw deep upon a tender mind, Chap. 16.4. were it even but a look, Psal. 22.17. or a word, Psal. 69.26. and a broken mind is soon hurt; For, a little thing may waken all its sorrows upon it, and raise many temptations; as David 's desertions, under his persecutions and afflictions, do witness. And especially, ill usage from friends will sadly affect afflicted Saints, Psal. 55.12, 13, 14.

2. Whatever help he afforded to afflicted Saints, their Faith should especially be helped and cherished; For, the arm that hath no strength should be saved. As the weakness of Saints is chiefly inward, so especially it slows from their weakness in faith; So that they are never weak, how crushed soever, who believe. Therefore Christ prayed only for Peters faith, in his conflict, Luk. 22.31, 32. For Faith will support a Saint till more help come; It enableth him to go about the cure of his grievances, and prevents Apostasy, 1 Sam. 30.6. and 12.20, 21. It covereth all the rest of our armor, and quencheth all fiery darts, Eph. 6.16. It bodes and hopes well of God, and sticks close to the verdict of his Word; It will believe and close with righteousness, when the person is convinced of unworthiness; It rests upon the Word, whatever Sense, or present dispensations, seem to say to the contrary; It believes God's love and tender heart, notwithstanding his sad and heavy hand; It trusts to his power in improbabilities, and to his wisdom in confusions; It looks not upon God's sad word as his last word, to the afflicted Saint; It fixeth upon this, that cleaving to God, will make all prove well in the issue; And that manifold difficulties are only sent to give it much work, that it may acquit itself as becometh, &c. All which may teach how great care should be used that confidence be not cast away in trouble, Heb. 10.35. And that when we know not what to do else, we may only believe, Luk. 8.50.

3. The faith of Saints may seem to be quite gone in trouble, for anything that sense can discern, or for any sensible encouragement that they reap thereby; For, this arm may have no strength, and it may need to be saved, or, rescued, which supposeth it to be exhausted and sunk. Thus a Peter may be at sinking, through the fainting of his faith, Matth. 14.30, 31. For,

1. Satan's Engines are especially levelled against Faith, Luk. 22.31, 32. in the shaking whereof his victory consists. And Faith is a Warriour, which may get sore assaults, and it must not be measured only by its triumphs, but by its fighting.

2. Though we ought to study to have that testimony in a day of deliverance, that we have by faith waited upon God in a day of trouble, Is. 25.9. Yet God allows not that we should carnally glory in the strength of our Faith, as it is ours; and therefore he will have us often emptied in this matter, and our Faith often at his mercy, that we may know whence the strength of our Faith cometh.

3. Our mistakes may cause us apprehend our Faith to be more weak than indeed it is, of which after. For the Woman of Canaan's faith was a strong faith, when yet it was far from triumphing, and only importunate and humbly wrestling against discouragements.

4. Our pride and peevishness may be ready to cast away our Faith, because we have no more but naked Faith, Heb. 10.35. 1 Sam. 27.1. 2 King. 6.33. Hence we ought to adore the immutability of God, whose purposes change not as our hearts change, and as our Faith frequently succumbs; and the love of Christ and his intercession, upon which (and not on our inherent stock) the support of our Faith depends. Luk. 22.32. For we are oft quitting our grip, and yet brought to renew it again, which should both humble us, and teach us (having such experiences) to be more steadfast in believing, in times to come. Also, this should teach us, to be humbled for our pride and passion, which contribute to the weakening of our Faith.

Doct. 4, Even when Faith seems to be quite gone, it will yet recover, if it be well tendered and cherished by the Word; For, Job in his challenge implieth that this arm might have been saved, if Bildad had spoken pertinently to his condition. Here consider,

1. We are not to quit even that which seems desperate in our condition; but we ought to hope against hope, Rom. 4.18. And believe that most desperate lots will not prove deadly, 2 Cor. 4.8, 9. and 6.9, 10. And that Faith is an immortal seed, which God will not still crush, when he hides and obscures it; but foiled Faith may take the fields again, and the spoiled may come against the fortress, Amos 5.9.

2. Faith must close with the Word for its recovery, when it is like to succumb (as Job desired Bildad might have applied it pertinently to him) remembering that there is a blessedness in believing the Word, Luk. 1.45. And that if we will not give credit to it by faith, we obstruct other proofs of God's goodness to us, Matth. 13.58. Mark 6.5, 6.

3. We are not to do at upon sensible satisfaction, for the help of our faith; nor are we to despise weak means of God's appointing, were it even to cast out the net, where we have long toiled to little purpose, Luk. 5.5. For, even by the help of the naked Word Job judged it possible his faith might recover.

Doct. 5. Very many, even of God's people, are but ill skilled in the art of strengthening Faith; as here Job complains Bildad proved to him. And as men may prove helpless to others, in this matter, so Saints themselves, when under faintings of faith, may have very little dexterity in going about their own cure and relief. Here consider,

1. Men of strong and whole minds, who are unacquainted with afflictions and exercise, can do but little for the relief of crushed faith; as was seen in Jobs Friends, who were strangers even to this general truth, that sore afflictions and exercises may befall godly men; far less had they experienced such a lot themselves. Therefore Christ was exercised himself, that he might be a merciful and faithful High Priest, Heb. 2.17, 18.

2. It is an evidence of men's great cruelty, and of their want of skill, when they do cry up the majesty and righteousness of God so as may discourage crushed Faith from coming to him; For, so Bildad did study to set out God after such a manner, as might deter Job from thinking to draw near to his Throne: Whereas it is still right and acceptable that crushed Saints (yea, sinners) draw near to God, 1 Sam. 12.20, 21. Jon. 2.4.

3. It is an error (whether in crushed and fainting Saints themselves, or in others who deal with them) to think to make things succeed better by humbling to discouragement (which was the design of his Friends, particularly, of Bildad in his last discourse) than by Faith: For, Discouragement weakens, and its diligence drives backward; whereas Faith, being once strengthened, will produce acceptable humility, and other good fruits.

Doct. 6 Saints may be mistaken in the matter of their Faith, and it may have strength when they think there is none; For, here when Job thinks his arm hath no strength, yet there is strength in it, as appeareth by his pleading and defences. As the condition of godly men under exercise is, ofttimes, better than they think it; so, in particular, as to their Faith.

1. Its strength must not be measured by present sense.

2. Nor by our want of present deliverance after believing.

3. Nor must we trust every temptation that would contradict our Faith; For, Saints have found many such to be liars, Psal. 31.22. Jo • . 2 4.

4. Nor must we measure o • judge of our Faith by what it is in itself, but by what God can make of it, Psal. 94.17, 18. In a word, this is true (and in some respect, strong) Faith, when,

1. We cleave and grip to God in his Word, though in the midst of never so many storms, and against hope and probable reasons.

2. When we do not decline to endeavor to comfort ourselves in God and his Word, though he seem not to apply any comfort to us, 1 Sam. 30.6.

3. When we discern that there is hope and ground of encouragement for us in God, though we cannot grip it, nor settle upon it; and do see that we do evil and sin in not believing, and do not justify ourselves in it, as Jonah did his passion, Jon. 4.9. Whoso attain to these, should cherish them as acts of Faith, and bless God for them.

The third fault challenged in Bildad 's discourse, is, That there was no sound counsel in it, to direct him, or help to correct his folly, who was his weak and witless Friend. This Job speaks not only by way of Irony, that Bildad and the rest counted him foolish, and yet gave him no sound counsel, but according to his own real sense of matters. For albeit Job profess he had understanding in this controversy, and in these things which his Friends spake of, v. 4. and Chap. 12.2, 3. Yet, by reason of his exercise of mind, he was ofttimes full of irresolutions, and put to a Non-plus (as appears from his sad complaint, Chap. 23.) in which case it had been a Friends turn to have helped him with a faithful and sound advice.

The fourth fault challenged, is, That by his short speech (on the brevity whereof Job reflects here) he had not plentifully explained the truth, or, sound wisdom, as it is indeed. This may indeed relate to what Bildad had truly spoken to the commendation of God, wherein he fell short, as Job lets him see afterward; But it may be also understood of the point in debate betwixt them; to which Bildad had spoken little or nothing at all (as this check may also import) which was to purpose; Or, he had uttered little of sound solid wisdom in discussing the controversy, which might give evidence that he took up the matter aright.

From the third fault, here challenged, Learn,

1. Afflict • ons will not only essay men's strength and courage, but their wit and resolution also; For, Job grants, that, in some respects, he had no wisdom. This the Lord ordereth, that we may not lean to our own prudence in trials, and that we may be tried, if we will take a sinful shift when other resolutions fa • l us. And therefore we should lay our account that troubles will put us to perplexities and confusions in the matter of our light; and, though we ought to have our light clear against a day of trial, yet, let us not lean to our preparations, but to God who leadeth the blind by a way that they know not.

2. Affliction may so try men's wit, that it may quite over come it, and leave no wisdom to understand what to do; as here is also supposed. For man's wit is his great Idol, which will be cried down by nothing less than this; And nothing less will drive us entirely to depend upon God, 2 Chron 20.12.

3. Saints perplexities in troubles slow but from their want of wit and counsel; For, so Job expresseth his perplexities, that he hath no wisdom, and is not well counseled by Bildad. Saints, in their greatest perplexities, need but open eyes to discern the out-gate and mercies which are prepared and ready for them, as Gen. 21.15, 19. 2 King. 6 15, 16, 17. See Psal. 77.8, 9, 10.

4. It is the duty of friends to be steadable in giving counsel to the perplexed, and so to become eyes to the blind, as Job 29.15. For, he should have counseled him that hath no wisdom; For as men may discern things better who are at case, than those who are confounded with trouble; So this is a duty of love to be performed by one friend to another. And it is an act of great kindness to speak a word in season to the perplexed and afflicted.

5. Afflicted persons should look well what counsels they embrace and follow; For, Bildad 's discourse had imported some counsel and advice, but Job rejects it as not pertinent, How hast thou counseled, &c? saith he. Men in affliction may have many consultations & advices from their own hearts or others; some whereof may tend to persuade to discouragement, Psal. 13.2. Some, to take any shift which seems to promise present case. But it is a mark of sincerity to follow only sound counsel, and that because it is sound, whatever may ensue upon following of it, and to be tender in taking counsels about our out-gates in trouble.

6. That is only sound counsel which is agreeable to the Word of truth; For, because Job missed this in Bildad 's doctrine, therefore he rejects it. Delusions will prove miserable counselors, and it is an evidence of sincerity when men in trouble cleave fast to the directions of the Word, and will not buy deliverance at the rate of sinning to attain it.

7. It is no sound counsel that would drive an afflicted man (especially if he be godly) from God, or would affright him from drawing near, by the consideration of the majesty of God; For, upon this account Job judged Bildad 's counsel not to be sound, because he endeavored to affright him from God, by telling him of his dreadful dominion and purity And by this rule are we to judge of all other counsels; and to understand the scope of the whole Scriptures; wherein, though there be many reproofs and arguments of humiliation, to give a check to the presumptuous and secure; yet there is nothing intended for discouraging the afflicted, who desire to draw near to God in his own way.

8. Good men may miss of their aim, and come short of their purposes; yea, they may be quite another thing than they think themselves to be, if they do not wait upon God in their undertakings: For, these men came to comfort Job by their counsels, Chap. 2.11. and they thought themselves very wise counselors, Chap. 5.27. and 15.9, 10 And yet, saith Job, How hast thou counseled him that hath no wisdom?

From the fourth fault found in his discourse, Learn,

1. The truth of God is a very solid substantial thing, upon which a man may lean his weight; For, so doth the Original word, rendered, the thing as it is, import. See Prov. 8.14.

2. Men should hold out the very truth as it is, nakedly, and without busking; For, Jobs challenge imports that he should have declared the thing, as it is. We do frequently mistake things, because we look upon them through masks, of passion, prejudices, oratry, pretences, &c. Yea, we ofttimes feed rather upon the flowers of Rhetoric, which are made use of to adorn solid truth, than on the truth itself.

Men, in what they say of truth, do, ofttimes, come far short of what they ought to say; For, he had not plenteously declared the thing, as it is, nor spoken fully to the truth he undertook to publish. It is true, all men will come short upon that subject, v. 14. But Bildad was eminently and singularly defective, being one who undertook to instruct him, and yet did it so poorly.

4. It breeds great trouble in managing of debates, when the true state of the controversy, is not fallen upon, and when men's case lieth under a cloud, and they are not seen as they are, but their afflictions are mistaken, and their speeches wrested: For, thus also Bildad did not declare the thing, as it is, he hit not upon the right state of the controversy, and mistook Jobs condition and speeches, and therefore spake not to the purpose. And as ourselves are apt to mistake our own condition; so God may let the mistakes of others loose upon us, to help to correct these our temptations. Therefore we should bring our afflictions to the touchstone of the Word, and reject all our carnal apprehensions about them. And if at any time we be mistaken by others, we ought to reflect and try whether we have measured out to others as now, in God's Providence, is measured out unto ourselves, Matth. 7.1, 2.

5. A great cause of mistakes, in men's cases, or in debating of controversies, is, when things are not taken up fully and plentifully; as here Job challengeth they were not, in this debate. As the whole truth of God is to be spoken out by those who have a calling thereto, Act. 20.20, 27. So, in managing of controversies, men may hit upon some truth, and yet mistake, by not taking in the whole cause▪ For, Bildad spake truly of the dominion and righteousness of God, but forgot the evidences of Jobs integrity, and mistook the state of the controversy. See on Chap. 25 4. So men also, in the examination of their own condition, while they look only to the truth of God's justice, and their own pollution, forgetting his mercy, and what evidences they have of sincerity, they may plunge themselves in needless disquiets.

The fifth fault, challenged in his discourse, is, That he had not considered to whom he had spoken these words; Even to him who neither was an Ignorant, and needed to be instructed in these common truths concerning God; but could handle them better than he, or any of them, had done, Chap. 9.2. and 12.3. and 13.2. Nor was he a wicked stubborn man, pleading his own sinlessness, that he needed so to oppose and endeavor to affright him; but he was a crushed godly man, who had need of other language to be spoken to him.

The sixth and last fault, is, That he considered not whose spirit came from him. This may be understood of the Spirit that acted him; that he considered not that it was not God's Spirit, but his own spirit, and his blind zeal for God's glory (which he conceived was reflected upon by Job ) that prompted him to speak. And, it is, indeed, a fault incident, even to Christ's Disciples, that they know not what manner of spirit they are of, Luk. 9.55. And godly men may have many ignorant and fiery motions, flowing from their own spirits, which they think are from the Spirit of God. And therefore men should seriously consider what spirit acts them, as in their walking, so, especially, in their doctrine. For every doctrine hath a spirit accompanying it, either the Lord's, or a lying spirit, Joh. 4.1. And this spirit is not easily discerned without trial; for our passions may darken our minds, and an evil spirit may be masked and disguised, 2 Cor. 11.13, 14. But the Original word, rendered, Spirit (which properly signifieth, the Soul, or, breath of life, in man, and other living creatures, though, by a metaphor, it be sometime made use of to express God's inspiration, Chap. 32.8. and the cold air, Chap. 37.10.) leads me rather to understand it thus; That his discourse contributed nothing to recover his swounding and dying spirit, and to help it to breath again; nor did it teach him how his spirit, now shut up under perplexities, might be recovered and set at liberty again.

From these two challenges, Learn,

1. Such as would publish the mind of God as they ought, must not only consider the matter, and what they speak, but those of their charge also, and to whom they speak; that so they may apply the word aright, and may give milk to babes, strong meat to grown up men, reproofs to some, and consolations to others, as their need requires; For, this was Bildad 's fault, that he considered not to whom he uttered words. See 1 Cor. 9.19, — 22. 2 Tim. 2.15. Jude v. 22, 23. This presupposeth that faithful Preachers should not content themselves with speaking general truths, but they must make application thereof, however it may be unpleasant when it toucheth the sore. And for this end, it is their duty to be men of prudence, and to study the temper and condition of their charge well.

2. It is an imprudent and unjust application of Doctrine, to look upon godly men as graceless ignorants, or to crush them because they are afflicted by God; For, in those Bildad erred, in uttering these words to him. Such harsh dealing, as it may be but feeding the afflicteds own inward temptations, so it will draw to a sad account, and men may expect to pay dear for all the sad effects and consequences thereof.

3. Afflictions and trials may reach even to men's spirits and breath, to cut them off, and put them in peril of fainting and swounding; For, so is here supposed, that his spirit, or, breath, was to come again to him, or, to go out of some prison.

4. Seasonable and sound Doctrine, even in the mouths of weak men, is able to reach and recover a swounding spirit; For, he implieth that, if Bildad had spoken right, his spirit had gone out from him, or, his Doctrine would have recovered his fainting spirit, as if the speech had brought it along with it from the speaker. Thus faithful Ministers by their Doctrine do pluck up and plant Nations, Jer. 1.10. and save souls, 1 Tim. 4.16.

5. Whatever men think, yet unsound Doctrine will never refresh nor recover a soul, or spirit; For, saith he of Bildad 's Doctrine, Whose spirit came from thee?

Followeth the second part of the Chapter, wherein Job shows that he thinks highly of God. His scope wherein, is, partly, to show that he is far from scorning what Bildad had spoken to the commendation of God, when he rejects it as impertinent to the purpose and debate in hand. Partly to show that he is not wicked and ignorant of God, nor will he deny and contradict that commendation of him uttered by Bildad, but will outstrip him on that subject. And therefore he concedes and amplifieth all his positions concerning the Majesty, Dominion and universal Providence of God; and produceth proofs and evidences thereof, not only in the high places, or in the light, or visible things (which Bildad had chiefly mentioned) but in things both in Heaven and Earth, Sea and dry Land, and in things which we see not how they are formed; and showeth how his providence condescendeth even to the ordering of the drops of rain; that by all these he may give proofs how much he observes God, his dominion and providence, as shining in all his works, even from the highest to the lowest of his creatures.

In describing the greatness of God's dominion, and his universal providence, he produceth nine evidences and effects thereof, to v. 14. and then sums up all in a conclusion, v. 14. The first evidence, and effect (in this Verse) is by some understood of the general resurrection, when the dead shall be raised out of the earth, which is under the waters, and the Sea shall ren • er its dead ( Rev. 20.13.) which were as the inhabitants thereof. But it is clearer and safer to understand it thus; That God's providence reacheth even to the depths of the Sea, to form not only the Fishes and quick monsters, which inhabit there, but even dead and lifeless things also: such as Pearls, and other precious and useful things, which are found there.

Doct. 1. It is the duty of all, and particularly of godly men, to have reverend, high and frequent thoughts of the providence and dominion of God; Therefore Job gives proof that he is versed in that study, as well as Bildad, yea more than he.

2. Godly men may be very much mistaken in things wherein they are very sound and right; For, Bildad speaks to Job as an ignorant in these things, when yet he outstrips himself in the the knowledge of them.

3. God's dominion and providence should be not only studied and acknowledged in general, but notice should be taken of the particular acts and effects thereof, to cause that knowledge sink into our mind; Therefore doth Job instruct his knowledge by particular instances.

4. Much of the glory of God lieth hid, as under a veil, from us, who could not overtake or comprehend it all, though we saw it; Therefore Job instanceth the glory of God's dominion and providence, as shining in these things under the waters, and formed there by him.

5. As the glory of God shines much in all places, so also in the depths and Seas, as being in themselves a wonder, and full of wonders; the inhabitants thereof being demonstrations of his glory, in their numbers, variety of kinds, greatness, &c. Therefore doth Job instance these things which are formed from under the waters and (or with) the inhabitants thereof, as evidences of his glorious dominion. See Psal. 104.24, 25, 26, and 107.23, 24, &c.

6. God's providence reacheth even to the depths of the Sea; as here we are also taught. There providence can find out a Rebel, Amos 9.13. There the bodies of Saints will find a resting place, till he call for them, Rev. 20.13. And there Jonah will find a Whale to preserve him, Jon. 1.17.

7. God's providence is to be seen and adored, not only in living, but in lifeless creatures; even in even in every pile of grass, and in those dead things, which are formed from under the waters. We need no wonders to demonstrate the glory of God, which is obvious in every, even in the meanest, thing; And he is so glorious in riches that (as it were) he casts away Pearls and other precious things into the depth of the Sea and waters, and buries Minerals in the bowels of the Earth; Whereby also he tells us, that our hearts should not lust so much after these things, which his providence hath set out of our way.

The second evidence and effect of God's Dominion, is, his omniscience, and that he knoweth (and consequently, ordereth) what is most obscure and remote from the knowledge of men; So that hell, and the place of destruction (whether we understand it of the grave, and horrid station of the dead, and under that comprehend all things that are in the deepest bowels of the Earth, and hid under gross obscurity and darkness; or of the place of the damned) is no less naked before him, than if it wanted a skin or covering; For, so the latter part of the Verse is an explication of the former.

Doct. 1. Hell and destruction are but one thing; For, here the one is explained by the other. See Prov. 15.11. If we understand this of the grave, death and the grave do not only destroy and cut off all our temporal enjoyments, as to us; but do destroy our persons, and dissolve our bodies into dust And therefore nature looks upon it as a destruction, and no wonder Saints, sometime, look so upon it also. So that we have no cause to do at upon our bodies which will be brought to this issue at last; and if men place their happiness in their temporal enjoyments and life, the day will come wherein they will have done with all of that. See Psal. 49.16, 17. Is. 10.3. and 14.9, 10, 11. But the godly may rejoice in God, who out of that eater brings forth meat unto them, and doth warrant them to take a more comfortable look of death. If we understand it of the place of the damned, that is a place of everlasting destruction, 2 Th • ss. 1.9. without any redemption, or hope of recovery, as there is in other sad conditions: and then misery will triumph over these who have long insulted over it. So that nothing should be looked upon as a ruin, where this is away, Mic. 7.8. 1 Cor. 11.32.

2. God is omniscient, and seeth the most secret and hidden thing, were it even in Hell or the bowels of the Earth; For, hell is naked before him (that is, before God) and destruction hath no covering. See Psal. 139.8, &c. Heb. 12.13. Hence,

1. If these things be naked before God, much more are men and their hearts known to him. See Prov. 15.11. So that though men dig deep to hide their counsels from the Lord, and seek many coverings (of secrecy, denial, extenuations, and pretences) yet all these will serve in no stead before him, but will only render their courses more odious to him, who hates dissimulation, and who is provoked to give men a sad proof of his omniscience, when they would attempt to deceive him, Jer. 2.35. See Is. 29.15. and 30.1. Job 31.33.

2. If God know all things so well, we are bound to trust his verdict concerning us, in his word, and not our own deceitful hearts, Jer. 17.9, 10.

3. His eye upon us is still to be remembered, and that (as was said to •• hazi by Elisha, 2 King 5.26.) his heart goeth with us, wherever we go. See Psal. 44.20, 21. and 139.7.8, &c. Job 31 4. and 34.21, 22. So that if our own hearts condemn us, much more may he condemn us, who is greater than our hearts, and knoweth all things, 1 Joh. 3.20.

4. When at any time the word of God fines us out, we should not look upon it as falling forth by chance, but as directed to us by his all seeing eye and providence. For therefore is the Word quick and powerful, to discern the thoughts and i • tents of the heart, because all things are naked and opened unto the eyes of him, with whom we have to do, Heb. 4.12, with 13. See 1 Cor. 14 24, 25.

5. This, also, may comfort the godly under afflictions, Psal. 31.7. and 142.3. when they are sl • ndered by men, Job 16 19. and secretly plotted against, Psal. 94 7, 8, &c. 2 King 6 11, 12, 31, 32. Is. 29.15, 16.

The third evidence and effect of God's powerful dominion and providence, is, his fixing of Heaven and Earth. As for the first part of the Verse, He stretcheth out the North over the empty place; it may, indeed, be understood thus, that he spreads that part of the Heavens, which is near the North Pole, over the empty, or, uninhabited, place of the Earth, as that part of the Earth under the Pole is uninhabited. But it is clearer to understand the whole Verse thus; That the Lord stretcheth out the whole Heaven (which here he denominates from the north, or Northern Hemisphere thereof, under wh • ch himself lived) like a curious vault, above that void and empty space, which is betwixt the Earth and it; and he hangeth the globe of the Earth and Water upon nothing, causing it hang as a ball in the air. And for further clearing of the words, consider,

1. He calls that interjacent space betwixt the Heaven and the Earth, the empty place, because, though there be no vacuity in Nature, yet the Air (which fills that space) to common sense seems to be nothing, and sure it is an empty place of anything which might support that fabric of the Heavens.

2. Though the Earth be, elsewhere, said to have foundations upon which it is settled, Psal. 104 5. yet that is to be understood of the deepest place • of the Earth, near the center thereof, which are as foundations to these parts of it which are above them; not that the whole Earth hath any foundations. Or it may be thus understood, that the Earth is no less fixed than if it were settled upon the firmest foundations. And whereas it is said, Psal. 24.2. That the Earth is founded upon the seas, and established upon the floods; the word rendered, upon, may in that place be more fitly rendered, above, to point out the great power of God, who hath made the dry Earth stand up above the Waters (which at first were above it) to be a commodious habitation for man. Or it may be rendered, beside, to point out that God hath founded the Earth beside, and with the Seas, in one Globe, and beside and with the flo