Exposition of Job

IN this Verse we have the general Preface, premitted by the writer of the Book; Wherein it is insinuated that, after the former reply to Bildad, Job waited for a time, to see if any of them would give a return: But they continuing silent, and he thinking it hard to be given over by them as an obstinate hypocrite, who would neither receive instruction from them, nor correction from God; therefore he will yet speak more in his own defense, if, possibly, they may be convinced and satisfied. What he speaks is here called a parable, not only because there are similitudes, or comparisons, made use of in this discourse, Chap. 28. as useth to be done in proper Parables. Nor yet only because this is a dark sort of speech (as Parables were to many, Matth. 13.10, 11. Ezek. 20.49.) not understood or taken up by his Friends (as ignorance and prejudice will hide what is most clear; and God doth humble us, by somewhat that is dark in his word, to exercise us thereby.) But the word in the Original signifieth to bear rule, and so is applied to excellent doctrine or sentences (such as Proverbs and Apothegmes) which bear rule, and are most excellent in discourse. Thus it is applied to David 's doctrine, Psal. 78.2. and this name is here given to the following discourse, because it is a grave doctrine, uttering sublime conceptions in a sublime style, and so may be as a Ruler and Prince among ordinary Discourses, and may captivate, and leave an impression upon, the minds of the hearers, as witty Sentences and Parables do.

Doct. 1. It is a commendable duty for men to be sober in debates, and to wait for what any may have to say, which may give light in them; as this preface insinuates that Job waited till he knew whether his Friends would speak anymore in the cause. Men should seek truth rather than victory, and should not undervalue their opposers, as not worthy to be heard.

2. An ill cause will not always bear out, but the favorers thereof will sometime be driven from their Arguments, though not from their passions; As here his Friends are silenced, though not quieted or satisfied in their minds.

3. Truth and a man's integrity are a quarrel never to be deserted, and a cause which will maintain its Champion; For, here Job hath, moreover, somewhat yet to say, when they have quit the field.

4. No discouragement ought to daunt the friends of truth; For, as he maintained his cause formerly against their reasonings, so here he goeth on to maintain it against their peevish silence, whereby they would reflect on him as a stubborn man.

5. Godly men get this advantage (through God's blessing) of their trouble, that it affords them sublime conceptions, and enables them to speak sublimely of truth; For, here he speaks his parable, or sublime doctrine.

6. Truth, especially when it is well uttered, hath a commanding and captivating power; For, so much also is imported, in its being a parable, as hath been explained. Which as it may humble them who spoil truth, in their way of telling it, and so obstruct the efficacy thereof, so, it may condemn them who are not taken with the commanding power thereof, but do either sleight it, or burst these bonds which it would lay upon them; as befell Felix when he trembled, Act. 24.25. and Agrippa who was almost persuaded, but never went further, Act. 26.28.

Followeth, to v. 7. a more special preface to the Discourse; wherein Job states the controversy, showing that he will appear in the defense of his own integrity, and by a solemn oath declareth his fixed resolution constantly to maintain it, while he liveth. This purpose, as it is expressed in those Verses, may be branched out in four particulars.

First, That he confirmeth his resolution, aftermentioned, by an oath, in the beginning of this Verse; That as God liveth, he will maintain his integrity. Whence Learn,

1. An Oath, or solemn asseveration, is lawful in some cases, even among friends; when the matter is weighty, and there are no other proofs to put an end to controversies: For, here Job takes a solemn Oath in this weighty cause of his own integrity, when his Friends would no otherwise be persuaded of the truth of it, or that he had cause to persevere in defense of it. An Oath is a part of the Worship of God, wherein men acknowledge his omniscience and his searching of the conscience; his loving and maintaining of truth; his being the supreme judge, and Lord of life and death, from whom there is no appeal; and, his justice, and power to punish lying and perjury, which he hateth. And therefore, as they lie against the truth who simply condemn all Oaths; so they profane an holy Ordinance, and the holy name of God, who spare not to multiply Oaths, in passion; in light and trivial matters, in matters the truth whereof may be cleared by other proofs, and especially to confirm a lie and untruth.

2. The name of God alone is to be interposed, and made use of, in an oath; as here Job 's practice is. For it is his prerogative to know, in all cases, if truth be spoken, and to punish a lie. See Matth. 5.34, 35. Which may condemn them who swear by the creatures, or do even worship Satan, in their cursing and invocating of his name in their passion.

3. Job 's taking of an oath in this cause (beside what may be after marked, and that there were no other proofs in many matters of fact, which are afterward recorded before Elihu interpose) may point out,

1. A man's integrity is a very grave and weighty business, wherein he is not a little concerned; For, Job judgeth it so weighty that he may very lawfully take an oath about it.

2. A man should guard, not only that he really be not, but that he seem not to be vain-glorious; Therefore Job speaks all upon oath, when he speaks to his own commendation, to avoid that imputation.

3. Men, in matters of controversy betwixt them and others, ought to speak seriously, and not out of spleen or passion; Therefore also he takes an oath in this matter, to show that he will speak truth exactly, and will not condemn them and their opinions in passion.

4. Men had need to be fixed in trials against all temptations and assaults; Therefore doth Job, by this oath, fix himself against all temptations which might assault him, to cause him quit his integrity.

5. As men upon oath ought to keep themselves within the bounds of truth (as here is insinuated, and some Heathen States appointed no punishment for Perjury, as supposing none durst hazard upon that sin) and sad will be the account of them who swear falsely; So an oath should put an end to controversies; Therefore doth Job take an oath, to put an end to this debate. See Heb. 6.16.

Doct. 4. His swearing As God liveth, doth teach, That God liveth most certainly, and to live is proper to him, in a peculiar way. And this, as it showeth that he liveth for • ver, to avenge perjury; So further,

1. It distinguisheth him from all dead Idols whom men serve, 1 Thess. 1.9. Jer. 10.8, 9, 10.

2. It showeth that all hold their lives of him, and therefore should employ them for him.

3. It may encourage dead souls to go to him, who is the fountain of life, and may comfort godly men in all their troubles, Ps. 18.46.

4. It calls for living service, Rom. 12.1. Heb. 9.13, 14.

Secondly, (in this Verse also) unto his oath, he subjoins a description of God by whom he sweareth; where he describes him from what he had done to him, that he had taken away his judgment, and vexed his soul, or, made his soul bitter, as it is in the Original. By which we are not so much to understand that God had taken away his sweet way of walking with him (imported in his judgment, or, composed and well ordered frame of spirit) and instead thereof, had filled him with bitterness (which is a sad change, and matter of sad complaint, Lam. 3.9, 11, 15. Job 9.18.) As that God had not righted him in his quarrel, by judging his cause and delivering him from misconstructions; nor had he eventually cleared his integrity, by removing the rods that were upon him: But by all those calamities, misconstructions and other temptations, had vexed his spirit, and made him bitter of soul. This is an expression which is challenged, as irreverent and passionate, Chap. 34, 5. yet not as proving him to be wicked.

Doct. 1. The best of Saints get not, readily, through their trials without some discoveries of weakness, which may humble them; as here Job 's experience may teach, who stumbles often by the way, though the close of all was sweet. So was it also with David, Psal. 31.22. and 73.1, 2, &c. and 116.11, 12. This teacheth, That any good we have received should not hide our miscarriages in managing thereof; That we should resolve so to get through trials, as we shall have no ground of gloriation, Psal. 73.1. with 2. That our corruption defiles our best things, as it did Job 's necessary defense of his Integrity; That humility must be very needful, that in all conditions God keeps us so at the study of it, and inculcates it upon us from the consideration of our failings; and, That such as do fail in an hour of trial, may yet get a good issue of all, though God humble them by the way; as it befell Job.

2. Mistakes and hard thoughts of God, and of his dealing, are the ordinary failings of godly men in affliction; For, in those Job failed here. We should guard especially against that evil in a day of trial, neither carping at his dispensations, Psal. 22.1, 2. with 3. Neh. 9.33. nor looking upon his service as unprofitable, Mal. 3.14, 15. Psal. 73.13. with 28. For right constructions of God will keep our souls in life, and cherish hope and love in hardest lots; whereas contrary apprehensions breed alienation, Zech. 11.8. And for attaining right thoughts of God and his dealing; We ought to study his absolute Sovereignty, to which we ought to submit in everything, without any debate or contradiction; We ought to mind much our guilt and ill deservings, which will justify God in all he doth, Psal. 51.4. with Rom. 3.4. Lam. 1.18. We ought to judge of his dealing, not by our humor, or according as it is pleasant to our sense, but by its profitableness, though it be bitter; and, we ought to be sensible of our own blindness, that cannot discern the depth of wisdom which ordereth our lots; whence it cometh to pass that, ofttimes, we forsake our own mercies, and quarrel these lots whereby God communicates greatest advantages to us.

3. It may please the Lord to suffer the righteousness and integrity of his children to be over-clouded for a time, that so both themselves, and others also, may be tried; For, so Job 's Judgment, or the righteous decision of his cause, and the matter of his integrity, was withheld for a time, and he lay under sad imputations. This trial is supposed in that promise, Psal. 37.6. and is expressed in that lot of Paul, 2 Tim. 2.9. And it should warn others to beware of putting others to that trial, by rash censures, especially of the afflicted; So godly men should arm themselves against such a trial, which may be the more easily born so long as the truth of their good condition is cleared by the word of God, and, it may be, even in the consciences of these who are most ready to traduce them.

4. As God is the orderer of this trial, so it is not for want of power, but for other wise reasons, that he suffers his children to lie under such a cloud in the matter of their integrity; For, Job acknowledgeth that he is the strong God (as his name in the beginning of the Verse imports) and, the Almighty, though he leave him under this trial. As sin obstructs proofs of God's power for the good of wicked men, Isa. 59.1, 2. So it is good for Saints to see themselves in God's hand, in this trial, that so they may adore his wisdom in the continuing of it, when he could easily remove it. And if they were walking tenderly, and shunning guilt, Is. 59.1, 2. and were studying his power and love, they might have sweet exercise about the saddest of their lots, and a comfortable look of them.

5. Albeit, in many cases, godly men are fortified to bear reproaches and misconstructions; yet if they be hard put to it, and be not cleared and vindicated, they may be ready to take it ill; As here Job complains that God had taken away his judgment, or, had not given him an hearing, to silence the reproaches and mistakes of his Friends. See Psal. 69.20. and 120.3, 4. Men should acknowledge it a mercy, when they are born out under this trial; and though it do prove sharp unto them, yet that is not a mark of wickedness, for godly men have been afflicted with it before them; and withal, others should take heed that they inflict not such a trial, which may prove so sharp and vexing to an afflicted godly man.

6. Beside misconstructions, and other outward trials (under which godly men may be continued, and God not interpose to vindicate and deliver them) godly men should resolve to be exercised with soul-trouble, by their outward troubles breaking in upon their spirits to distemper them, and God's hiding of his face under it; For, when Job is not delivered from misconstructions, nor his cause cleared, he is also vexed in soul. Here we are to consider,

1. Godly afflicted men may meet with more trouble, instead of being delivered from what they are under; As Job i • not only not delivered and cleared, but his soul is also vexed.

2. Troubles are never sharp and searching till they get in upon men's spirits and souls; For, Job complains of this as a sad addition to the former trial. Then trials will become insupportable, Prov. 18.14. and they will readily discover any scum of corruption that is within us. So that men have cause to bless God if they be free of this, whatever their lot be otherwise. Hence,

3. Men should look well to what their souls are doing under trouble; for if they be not vexed with sin, Jer. 2.19. they are justly made to smart under other vexations.

Doct. 7. Bitterness is ordinarily the result of soul-trouble; For, here his soul is made bitter, as it is in the Original. See Chap. 9.18. Troubles are of themselves grievous and bitter, Heb. 12.11. and when they break in upon our spirits, they work upon our bitterness, and we represent them to ourselves as more bitter and grievous than indeed they are. And therefore we should be upon our guard, that we may possess our souls in patience and meekness, Luke 21.19. And for this end, we ought to remember that it is our distance from God, our pride, our hearkening to every temptation, and our aversion from exercise, that breed us all our bitterness.

8. Soul-bitterness is the great distemperer and misleader of godly men under affliction; For, this bred all his resentment here, and whatsoever is afterward censured in this discourse flowed from this beginning of it with a reflection upon his soul-bitterness. Which may tell the afflicted where to find a cure of their own distempers, even in wrestling against their bitterness.

9. It is but a temptation and fruit of bitterness, to father our distempers upon God, or to reflect on him in what he doth; As here Job complains of him, that by his dispensations, which were most cleanly and justifiable, he had made his soul bitter, when it was indeed the result of his own weakness. See Prov. 19.3. Yea, by calling God, the Almighty, in doing of this, he insinuates a sharp reflection, that God had employed his power thus against him, who was a weak afflicted man. See Jer. 20.7.

10. Godly men, notwithstanding their weaknesses under affliction, are yet giving proofs of honesty and integrity, which may be seen by right discerners; As here may be seen in Job, who, notwithstanding all these distempers,

1. Seeth God's hand in all, and never takes his eye from off his providence, which was commendable, though he fathered his own distempers unjustly upon him.

2. By his swearing by God, though he thus dealt with him, he gives proof that he will still worship him, and reverence him as the supreme Judge, the witness to the conscience, and maintainer of truth; and so will cleave to him, and appeal to his Tribunal, and will not suspect any prejudice from him, whatever his sense may say of him for present.

3. He loves integrity, and will still abide by it; yea, he will swear himself God's servant, and that he will not deal deceitfully. And so he gives proof that he loves piety and integrity, even when he thinks God deals hardly with him, which may condemn them who are wicked, when they are well dealt with.

Thirdly, unto his oath and description of God, he subjoins an account of his constancy in the resolution after-mentioned; wherein he swears that he will persevere all the days of his life. Whence Learn,

1. Mans life is but in his lip and nostrils, and continues but for a while; For, it depends upon the breath in his nostrils. See Psal. 146.3, 4. Isa. 2.22. So that we ought not to set up our rest upon time or the enjoyments thereof, Psal. 49.11, 12, &c. Luk. 12.19, 20.

2. Our life and breath are from God, and consequently at his disposal; For, it is the spirit, or, breath of God (given by him) in his nostrils. See Psal. 104.29, 30. Act. 17.25, 28. The consideration whereof,

1. Obligeth man to glorify God, upon this very account, Dan. 5.23.

2. Is an argument why man should • ender his life as the gift of God, not cutting it off, by intemperance, neglect of the body, wearying of it under trouble, or otherwise.

3. It may secure us in troubles, that our times are in God's hand, Ps. 31.15. and 66.8, 9.

4. It is an argument persuading us to live in a continual dependence upon God, Jam. 4.13, 14, 15.

Doct. 3. Godly men ought to be constant, and persevere to the end, in good resolutions, not being shaken by vicissitudes, at length of time; For, Job swears that all the while his breath is in him, &c. he will abide at his resolution, See Matth. 24.13.

4. When men consider the uncertainty of their life, and that it is at God's disposal, it should make them very serious and ingenuous in the ma •• e • of their integrity; For, that his breath is the breath of God, and that but in his nostrils, may be looked on also as an argument and reason why he will be sincere in what he hath sworn to declare, concerning his integrity.

Fourthly, In this and the two following verses, he subjoins the resolution itself, which he swears to abide by so constantly; and that is, to maintain his own integrity, which is the state of the controversy betwixt him and his Friends.

In this verse he gives an account of this his resolution in general terms, That he will not speak wickedness, nor use deceit to see off his cause, as men use to do when they have a bad cause. Whence Learn,

1. It is a great proof of piety to take heed to the tongue; For, Job begins his resolution to maintain his integrity, with a sincere purpose to look to his lips and tongue. For this is indeed a touch-stone of the truth and measure of our sanctification, if we bridle our tongues, Jam. 1.26.

2. Men's great care should be, not to look so much to what concerns themselves in matters, as to what is right or wrong; For, Job declines to speak wickedness, because it is wickedness, let it concern him never so much; and by this he showeth that he is not biased in this matter.

3. There may be much wickedness in that which seems to be far otherwise to ignorant or partial observers; For, Job 's refusing to speak wickedness in this matter, while he defends his integrity, insinuates that his denying of his own piety (to which his Friends pressed him so much, as a mark of honesty, at least, as opening a door of hope, that he might become honest) had great wickedness in him. And so, in many other cases, great wickedness may be covered under a fair mask.

4. Deceit and dissimulation is a special and eminent branch of wickedness; Therefore is it here subjoined to it, as a branch of that general wickedness, which he resolves to decline in the following discourse.

5. It is, in particular, an abominable wickedness to make use of deceit in laying claim to integrity, or in debates for finding out of truth and error; For, Job declines deceit in this cause, where his integrity was the truth in controversy. As it is wicked hypocrisy to pretend to sincerity where it is not, and to make use of plausible pretences, that we may appear to be what we are not; So the Lord abhors all sort of deceit in debating of controversies, when either men conceal part of the truth, or mix some falsehood with it, or do set • ut an ill cause with specious pretences and fine discourses, or are swayed in the matter of truth and error by prosperity or adversity, or the friendship or hatred of men.

In this Verse he gives a more particular account of his resolution, That he will not justify them in their cause, or in their condemning of him, and that he will not renounce or disavow his own integrity. It seems this speech (with that, v. 4.) is reflected upon by Elihu, Chap 34.6. not because he speak an untruth, but because he spake it not with due sobriety and humility; as it is usual for men thus to miscarry, when they have a good conscience in the matter of their trial.

Doct. 1. To justify, in Scripture-phrase, doth not import to make a man just and righteous, by putting of such qualities in him; but only (in a forensick and Court-sense) to pronounce and declare him to be just and righteous: For here Job 's not justifying of his Friends doth only import that he would not absolve or pronounce them innocent in this cause, not that he would make them become wicked, by any change of qualities wrought in them by him. Thus to justify the wicked is an abomination (whereas it were commendable to make them become righteous) and is opposite to condemning, Prov. 17.15.

2. Wrong is not to be justified in any, great or small, friend or foe, godly persons or others; but wherein men do evil, they are to be condemned, and evil ought to be called evil; For, Job will not justify his godly Friends, in that wherein they were wrong.

3. It is an evil not to be justified in any, when they discourage and weaken the hands of a godly man under his troubles, and so help Satan and temptations to brangle his confidence in God; For, this was his Friends practice, wherein he will not justify them.

4. Evil, how cleanly soever, ought to be renounced with zeal and abhorrence; For saith he, God forbid that I should justify you. We ought to study an hatred of all sin, Psal. 119.104. and particularly, those sins which seem to be less gross and more refined (such as Job 's change of opinion might seem to be) as also, sins wherein men do prosper, ought not to blunt our zeal; as being most dangerous, unless zeal be kept on foot.

5. Though Adam 's posterity cannot attain to perfection in this life; yet they may attain, through grace, to integrity, to be sincere and to have a respect unto all the Commandments, Psal. 119 6. and to be sincere and righteous in their cause: For, Job hath his integrity, here.

6. Integrity is a rich prize, not to be easily quit, or disavowed; as being a sweet Cordial in all exigence, Is. 38.3. and affording other advantages than hypocrites know of: For, therefore Job cleaves to the defense of it, as of a precious Jewel. See Psal. 25.21.

7. Where integrity is, it is good service to maintain it; and as we ought not to justify the wicked, so also not to condemn the righteous, or deny our own being in the state of grace, if we be righteous: Therefore Job is resolute in this, that it is good service, not to remove his integrity from him, or, to disavow that he is an upright man. Such as are ready, upon every occasion, to call the truth of their own grace in question, do still keep the foundation unsettled, and so cannot make any progress, nor build superstructures upon it.

8. It is no less than wickedness to deny the truth of our grace, and our integrity, under any pretence of humility; For, Job looks upon the removing of his integrity from him, as an instance of that wickedness which he resolves not to speak, v. 4. As, indeed, it wrongs both God and the truth, beside the prejudice that redounds thereby to ourselves.

9. Men's resolutions against sin, particularly, against the quitting of the testimony of their integrity under temptations, ought to be perpetual and constant; For, Job fixeth upon this resolution, till he die, as arming himself against any continuance of trials about his integrity, that he weary not; and resolving to quit anything, were it even his life, rather than his integrity.

10. Whatever assaults godly men may endure about their integrity, yet it is not their part not to be consenting to quit it; For, saith he, I will not remove my integrity from me, nor consent that I am an hypocrite, whatever ye my Friends, or temptations from within, may say to the contrary. And as the misconstructions of others do not concern godly men, so as to make them guilty of everything that is charged upon them; So Satan's fiery darts within them are not their sin, if they consent not.

11. Men do not then only maintain their integrity aright, when yet they are sensible of sin and daily imperfections; For, herein Job miscarried in his defense of this good cause, while he was not unmindful of his sinfulness, which might have made him humble and sober in his way of pleading it; and therefore he is censured by Elihu. This tells us, that our sight of the grace of God in ourselves needs to be balanced with a sight of somewhat that is humbling; and when it is so, we ought not to look upon any such discovery as an impleading of our sincerity.

In this Verse Job goeth on to give an account of this his resolution, in two other expression. One is, that he will not let go his righteousness, or his claim that he is an honest man, oppose it who will. The other is, that, so long as he liveth, his heart shall never reproach him, either that he is an hypocrite, or that now he hath quit his claim of being an upright man, by reason of their importunities, or other temptations that assaulted him In both these expressions he speaks that which was right, and his duty, though he miscarry in the way of it, as Elihu tells him.

From the first expression, Learn, 1. A man's righteousness is no small prize (though sometime it be ill managed) which if a godly man quit, he loseth all his labor and comfort, and cuts off all his hopes for the time to come, seeing he can attain to no other righteousness than such as he had before: Therefore Job stands so firmly to the defense of his righteousness, though with too much pride and passion. See Chap. 6.29.

2. A man's righteousness and integrity may meet with much opposition, for his trial; For, here Job hath it to hold fast, in opposition to many assaults, and endeavors to pluck it from him. And this showeth that it is no sufficient cause why we should suspect or cast away any good in ourselves, because it is quarrelled. For if anything ought to be suspected, it is rather that which Satan quarrels not.

3. It is acceptable service in truly godly men not to quit their righteousness, or the testimony of their consciences that they are righteous, whosoever, or, whatsoever oppose it, and let them be never so much reproached for their so doing; For, Job is peremptory, say of him what they will, my righteousness I hold fast. Thus Jacob wrestled even with God, and the Woman of Canaan with Christ, and yet he came off an Israel, or, Prince with God; and she with high commendations, O woman great is thy faith.

4. In maintaining of our righteousness, we ought to have an especial eye upon ourselves and our discouragements, which being once given way unto, will make way for other enemies to give us the foil; Therefore he adds I will not let it go, or, become remiss, (as the word is) and let my hands fall down, as befell Moses hands, Exod. 17.11.

From the second expression, Learn 1. The heart hath a reproaching and condemning power, as being a register, witness and Judge, against a man when he goeth wrong; For, so Job supposeth here, that in some cases the heart will reproach. See Job. 3 20. Rom. 2.15.

2. The most tender walkers are most obnoxious to these heart-smitings, when they go wrong; whereas others are not moved, except when they commit some gross evils; As here Job implieth, that he, a godly man, might readily be reproached by his own heart, if he went wrong.

3. Godly men are afraid of the checks and upbraiding • of their own consciences, and therefore labor to prevent the causes and occasions thereof; For, Job is careful so to walk, as his heart may not repro • ch him.

4. Where sincerity is not, the heart may justly reproach and condemn men, let them profess what they will, and so much the more as they have pretended to sincerity, when they had it not; For, so Job supposeth, that if he should renounce his integrity, and grant he had been an hypocrite, his heart might reproach him See 2 Cor. 1.12. Is. 38.3.

5. It is just cause of a conscience-reproach, if men contradict the testimony of their consciences, and bely their own integrity; For, Job also implies that his heart might reproach him, as a liar, if, to gratify them, he disavowed his own integrity, whereof he was assured in his conscience.

6. Men should choose to let any other creature be their enemy, rather than their own consciences; For, here Job resolves to endure all their ill usage, rather than give occasion to his own heart to reproach him for letting go his righteousness. It cost that Prophet dear, when he quit the light of his own conscience, which he had from God, to follow the pretended light of another, 1 King. 13. As Judas found no relief among his new friends, when his conscience wakened upon him, Matth. 27.3, 4, 5.

7. Men, who have the testimony of a good conscience in their way, have enough, and that which may satisfy them; For, here Job will endure whatsoever may befall him, so long as his heart doth not reproach him. See 1 Job 3.21. A good conscience is sweet company, and they undervalue their own mercy who are not satisfied with the testimony thereof, if they be not countenanced in the World also.

Followeth, to v. 11. the second part of the Chapter; Wherein, by some Arguments, he proveth, that he was not a wicked man, nor an hypocrite. As for this Verse, whatever may be said of his reflecting upon his Friends in what he speaks here; not by way of Imprecation, as wishing that their lot may be the same with that of the wicked and unrighteous; but by way of intimation, that they dealt like wicked men in their opposing of him; and so exciting them to consider how wicked and unrighteous a way they walked in toward him: (And so it would teach,

1. That good men (such as they were) may do wicked and unrighteous acts.

2. Particularly, That they may condemn the righteous, oppress an honest mind, and oppose a righteous cause, (as they did to him) all which are wicked acts.

3. That it is no breach of charity to speak home, even to godly men, and to tell them of it, when they do wickedly; as he doth here. See Gal. 2.11.) Yet it is much clearer to understand this Verse, as containing an Argument, proving that he was not wicked, as they judged. For however, when he spake much of the prosperity of the wicked, they might be ready to think that he favored their cause; Yet here he tells, that he hated the course of the wicked so ill, that were he to wish evil to his greatest enemies, he could wish them no worse than the state and lot of the wicked, be what it will, Which is a strong Argument that himself was none of them, seeing he abominated their condition at its best. See Chap. 21.16. Psal. 141.4. 2 Sam. 18.32. 1 Sam. 25.26. Dan. 4.19. Where we have the like form of speech, tending much to the same scope.

Doct. 1. To be unrighteous, by the want of imputed righteousness, and by unrighteous dealing, is a wicked estate; For, here the one explains the other, He is wicked who is unrighteous.

2. Wicked men's condition, be what it will, is not desirable, as they have it; their mercies being cursed and snares unto them, and much more their crosses; For, so is here imported, that the estate of the wicked is the worst estate imaginable to a right discerner; So that Job thinks it fit for no friend, but only the worst of his enemies (who not only hate him, but rise up against him ) if he durst wish them so much evil.

3. It is the mark of a godly man, that, in his greatest adversity, he abhors the state and condition of the wicked, in their greatest prosperity; For, so doth Jobs wish import, which is not a prayer against his enemies, but an evidence that he detests their lot; and consequently, a proof that himself is not wicked. See Job 36.21.

In the next place (to v. 11.) Job proves that he is no hypocrite, especially by his cleaving to God in trouble; Where he propounds several characters of hypocrites, leaving them to gather that he was free of them. In this Verse, we have the first evidence that he is no hypocrite; That whereas hypocrites, though they may be full of presumption in prosperity, yet all their gain and advantages will afford them, no solid hope when death cometh upon them: He, on the contrary, in the depth of his distress, and apprehension of approaching death, was still full of hope; as may be gathered from his expressions, Chap. 6.10. and 12.4. and 13.15. and else-where. As for this, and the rest of these evidences and arguments proving that he is not an hypocrite, they are thus to be understood; That where those evidences are, contrary to these characters of the hypocrite, they do infallibly conclude a man not to be an hypocrite. Yet if some weak seeker of God find those wanting, in some of their measures and degrees, and at sometimes; it should be remembered that every real Saint is not a Job, nor can produce such eminent works of grace and sincerity as he had; nor w • ll real Saints be measured by their infirmities, or sits of weakness, not by the emanations of their flesh, if they renounce and mourn for them. As, on the contrary, hypocrites will not be judged by that stupidity which they may have in trouble, instead of faith and hope.

Doct. 1. Hypocr • sie is to be avoided, as well as gross wickedness, by everyone that would approve themselves to God; For, Job clears that he is free of both, and having purged himself of wickedness, v. 7. he now comes to purge himself of hypocrisy. Yea, the name here given to the hypocrite, signifieth also one that is profane, to show that God looks upon every hypocrite as such a one, however he mask his wickedness.

2. Hypocrisy and Cove • ousness, of, love of gain, are evils which frequently concur and go together; For, the hypocrite here is he that hath gained. Not that every covetous wretch puts on a mask of profession, but that hypocrites make use of a cloak of Religion only for their own advantage. See Matth. 23.14. 1 Tim. 6.5.

3. God may let the covetous designs of hypocrites succeed in their hand, and so answer them according to the Idol of their hearts; whereas he will famish these Idols, if godly men hanker after them: For, it is supposed here of the hypocrite, that he hath gained.

4. Much of men's contentment, especially of godly men, or these who pretend to godliness, depends upon their hopes; For, here hope is supposed so necessary to the Sons of men (their present enjoyments being so empty) especially to godly men, that even hypocrites pretend to the hopes of godly men, as they pretend to their piety. See 1 Cor. 15.19.

5. The Hypocrite may be so bolstered up with prosperity, that he may live in a presumptuous dream of hope, even till his death, which is a sad snare upon him; For, here it is supposed that he hath hope, which he never questions, till God come to take away his Soul.

6. Approaching death is the great touchstone of men's hopes; As here it is supposed their hopes will fail, who had stood out long before.

7. It is an evidence of an hypocrite, that he is never really willing to die; For, God takes away his Soul, by force, as the word imports. He doth not willingly resign it, as Luk. 2.29. but violence is used upon him, as Luk. 12.20.

8. Death will blast all the hypocrites hopes, and will discover these follies in them which they would not read in the Word; For, saith he, What is the hope of the hypocrite, when God taketh away his Soul? See Prov. 11.7. So that they who study not mortality well, will never be sincere, and hypocrites may expect that their hopes will fail them when they have most need of them.

9. Though the gain and advantages of hypocrites do, in this life, delude them, and put to silence any clamours of their consciences; yet none of these will support them, nor keep life in their dying hopes, at death: For, What is the hope of the hypocrite, even though he hath gained, when God taketh away his Soul?

10. Those whose hopes in God are not brangled by adversity, nor by approaching death (if they have also th • se other characters, after mentioned) are undoubtedly no hypocrites; For, so would Job infer in his own savors, that he is no hypocrite, seeing it is not with him as it is with them, in the matter of hope.

The second evidence that he is not an hypocrite, may be thus understood, That God hears not the cry of an hypocrite in his trouble (whether that of approaching death, v. 8. or any other) because he doth not cry to him (as is said Chap. 36.13.) as Job now doth in his distress. And it is indeed true, That to be dumb, as to crying to God, in trouble, is a very black character, Ezek. 24.23. And, that hypocrites will essay many shifts, before they go to God in distress. But this phrase, that God will not hear his cry in trouble, as it is frequently recorded in Scripture, doth rather import, that the hypocrite may ind • ed cry in trouble, but God will not hear him; as for many other reasons, so among the rest, for these reasons subjoined, v. 10. Thus the Argument is of the same nature with that, v. 7. whereby he proved that he was not wicked; That he abhorts the condition of the hypocrite, because God will not hear him in trouble: and therefore he was no hypocrite. And for further clearing of this, it may be inquired,

Quest. If this be a mark of an hypocrite, That God doth not hear his cry in trouble, how will Job clear himself of it, who complains so often that he is not heard? To which it is answered,

Answ. 1. When Job complains he is not heard, he speaks the language of Sense, but here he speaks the language of Faith, implying that he was heard. Thus also else-where Faith interposeth with a good word of God, in the midst of his complaints. See Chap. 10.13, and else-where.

2. However his Sense judged of God's hearing of him, yet his abhorrence of such a state, wherein a man's prayers are rejected by God, proves that he is no hypocrite; For though an hypocrite may be vexed, that he is not heard in trouble, yet he doth not so abhor that condition, and what procureth it, as the godly man doth; of which afterward.

Doct. 1. God may sometime alarm prospering hypocrites with trouble, which they cannot g • t avoided; For, notwithstanding it is supposed, v. 8. that the hypocrite may gain, and keep up his hopes till death; yet here it is also supposed, that trouble may come upon him, irresistibly. Thus the Lord deals with some of them, that all of them may see how little security they have for the continuance of their prosperity.

2. Troubles do usually surprise hypocrites, and take hold of them at unawares; For, so much also is imported in that trouble cometh upon him. He hath no will to think upon troubles, and he doth not look out for them, as Job did, Chap. 3.25, 26. It is true, Godly men may also be surprised, not only with the troubles that come upon others, 2 King. 4.27, but with what cometh upon themselves also, when they are over-poured with security, Psal. 30.6, 7. or with impatient haste to be delivered, Jer. 14.19. Yet it is a great disadvantage to be thus surprised. And therefore we should look out, and seriously consider, what the condition of the times, the usual lots of Saints, and the predictions of the Word, do prognosticate unto us, that so we may be resolved upon it, and study to prepare for it. Only we must set about this, with these cautions.

1. That our fears, or conscience of guilt, do not make everything we apprehend, real to us; For fear may create many crosses which we will never see; We may be put to resolve upon many trials, wherein God will accept our resolutions, and require no more; And when the condition of the times, and our ill deservings, may threaten sad things, God, according to his Sovereignty in grace, may mercifully disappoint us, Is. 57.17, • 8.

2. In what trouble may indeed come upon us, let us not judge of our ability to bear it by what we have beforehand, but expect furniture to bear it when it cometh upon us, 1 Cor. 10.13. and that we shall find grace to help in the time of need, Heb. 4.16.

3. Though there be a great difference betwixt trouble only apprehended, and trouble really felt and smarted under; Yet as Christ felt all the trouble he had apprehended and resolved upon, and therefore it was sad to him, and his Soul was troubled and heavy unto death, when it came: So we may apprehend more than we meet with, and that more bitter ingredients shall be in our cup, than God puts into it; and so we may find it really more easy than it was in our apprehensions.

Doct. 3. As Prayer is the kindly product of blessed trouble▪ and we should be fervent (and cry ) in our prayers, especially when we are in distress, Luk. 22.44. Heb. 5.7. So even hypocrites, and other wicked men, may for a time pray, yea, and seem to cry earnestly to God, in trouble; For, so is here supposed, that the hypocrite may pretend to the practice of godly men, and cry when trouble cometh upon him. So also is supposed, Prov. 1.28. Ezek. 8.18. and frequently. It is true, they do not cry always in trouble, Job 36.13. Nor do they continue constant at it, when they have begun, as is hereafter intimated, v. 10. Yet at sometimes, and for a fit, they may essay how they will speed by betaking themselves to God. And this speaks sadly to these who come not even this length, but by under prayerless trouble, Ezek. 24.23▪ Dan. 9.13.

4. The great ground of sinners hope, under trouble, depends upon God's hearing of their prayers; For, even an hypocrite will then be put to inquire, if God will hear his cry. See Deut. 4.7. Mic. 7.7. 1 Joh. 5.14. Trouble will not suffer men to rest upon their prayers, as they are a work wrought; and it is sent to chasten them for their formality in their ordinary walk, in that they content themselves with praying, and never look after any account of the success of their prayers. Trouble will put men to see their need of God's help; and how great a mercy it is to get audience of him, and how great a judgment it is to have that door shut upon them. And therefore we should study not to be formal in prayer, and to prize the answer of our prayers. Only we are to judge of our success by the Word, 1 Joh. 5.14, 15. (For, otherwise, our sense may think, we get a cold account of the success of our prayers, when yet the issue will be well;) And when we speed not in going to God, beware of taking an ill shift, 1 Sam. 28.6, 7. See 1 Chron. 10.13, 14. where it is said, Saul inquired not of the Lord, because, when God answered him not, he gave over to wait upon him, and went to the Witch at Endor.

5. Though it be a lawful errand, to have recourse to God because we are afflicted, Jam. 5.13. yet God will not hear the cry of hypocrites and wicked men, in their trouble; For, saith he, Will God hear his cry, when trouble cometh upon him? It is sufficient, to procure this, that they are not reconciled to God, and so have not the promise of audience, and that they are under much guilt, Is. 1.15. Mic. 3.4. But more particularly, the cause why they get not audience, is, Because they do not hear God, speaking to them in his Word, Prov. 1.24, 28. Because they do not employ God by prayer till trouble come, Judge. 10.10, 13, 14. Because they have no more to do with God, but only that he would deliver them from trouble, Exod. 10.17. but do never mind their guilt, Psal. 66.18. not to turn from it, Hos. 7.14, 16. And, Because they seek good things for an evil end, Jam. 4.3. And albeit God may have some regard to the prayers of hypocrites and wicked men, in temporal things, 1 King. 21.27, 28, 29. (as he doth also respect the pressing necessities of his other creatures) and may encourage such as are sincere, by his taking notice of hypocrites; Yet this is his ordinary way, not to hear them, nor have they any promise that he will hear them, Joh. 9.31.

6. Men ought seriously to consider beforehand, how empty the presumptuous dreams of hypocrites are, and of how dangerous consequence it is, not to be heard of God in trouble: For, this Question imports, that the consciences, even of hypocrites, if put to it, could not deny the truth of this, whatever they fancy to the contrary; and that they ought seriously to consider of this disadvantage, before they feel it.

7. The Prayers of godly men, being agreeable to the will of God, are not lost, whatever may be their present trial and exercise, or their sense may apprehend to the contrary; For, here, Job by faith reckons that he is not an hypocrite, whose cry God doth not hear. Here we are to consider, That our temptations and sense are not fit Judges of our success in prayer (for these made Job, ofttimes, say, he was not heard) but the Word, 1 Job. 5.14, 15. That God may hear and approve our prayers, when yet he sends not a present answer, as is insinuated, Dan. 10.12. Psal. 10.17. That God delayeth to answer for our good, that he may humble us, and exercise our faith, and may quicken our affections yet more, by these delays; That, though he grant not our particular desires, yet he answers us in what may be for our profit, and what may contribute to our great and ultimate scope, to glorify God, and be fitted for our eternal happiness: And, that when God hath long delayed to answer our prayers, he will at last plentifully rain down the answer of many prayers together.

8. It is a great mercy to the people of God, that their temptations prove not real; For, though Job ofttimes judged that God did not hear him, yet here he reckons that it was but a temptation, and that only the hypocrite is not really heard in trouble.

9. God can make good use of the opposition godly men meet with from others, to cure their own temptations; For, whereas Job, when he is upon his own complaints, regrates that God doth not hear him, now when he speaks in opposition to their censures, he believes the contrary, and leaves that wretched portion to the hypocrite. S • e Ps. 22.4, 5, 6, 7, 8, with 9.

10. However it be as to the answering of prayer, yet it is a mark of a Godly man to love God's hearing of his prayers, and to be in such a state and posture as God may hear him; For, Job hates hypocrisy, because an hypocrite will not be heard in trouble; and so proves himself a godly man, because he hates their course upon this account. It is true, even hypocrites may love to be heard when they are in trouble; but there is a great difference betwixt a godly man and them in that. For,

1. A godly man loves still to be in such a frame, as he may be heard of God, because his life and satisfaction depends upon it; and it endears God to him, that he is an hearer of prayer, Ps. 65.2.

2. He employeth God much and frequently, that he may get many proofs of God's hearing of him, and is afflicted when he wants either opportunities of prayer, or is not receiving answers from God.

3. He is careful to walk tenderly, that he may not obstruct the answers of his prayers: None of all which do agree to the Hypocrite, nor to his desire to be heard in trouble.

In this Verse Job gives two evidences more that he is not an hypocrite; Namely, that an hypocrite doth not delight himself in God, as he doth; and, that an hypocrite will not always, and in all conditions, pray to God, but either when he is out of trouble, he neglects God, and gives over that form of seeking God whereof he made a show in trouble, or if trouble continue and grow upon his hand, when he cries on God, and so his case seem to be desperate, he gives over anymore to wait upon God, 2 King. 6.30, 33. whereas Job proved himself to be a sincere man, in that he had called upon God in his prosperity; Chap. 1.1, 5. and persevered still to seek him, and trust in him, in the midst of his afflictions. And by those Characters Job doth not only vindicate himself, but doth also give reasons why God doth not hear hypocrites in trouble, v. 9. even because they have no true delight in God, nor are constant in calling upon him, whatever they pretend to do, for a fit, in trouble.

From the first of these evidences, Learn,

1. It is the duty of these who would approve themselves to God, to delight in him; For, it is an evidence of a godly man, in opposition to an hypocrite, that he delights himself in the Almighty. See Psal. 37.4. God tries his people by their affection to him, whether they love him as their portion, Psal. 73.25. and testify it, by their conversing much with him, Psal. 63.5, 6. and 139.17, 18. by their thirsting after him, when they cannot enjoy him, Psal. 63.1, 2. and by their delight in his law Ps. 1.2. and in his ordinances, whereby they entertain communion with him, Is. 58.13, 14.

2. Delight in God is the sweet way to supply other wants, and to come speed in our addresses to him, in all exigence; For, here it is subjoined to the matter of God's hearing of men in trouble, v. 9. to show that it is the way to prevail in lawful suits, Ps. 37.4. and the course we must follow to make us up, when we are not answered in other things; as we must also prove that our enjoyments are blessed, by our continuing still to delight in God. See Isa. 29.19.

3. Whoso would delight in God alone, even in the want of all other things, they ought to study much his fullness and all sufficiency; Therefore he is here designed to be the Almighty, or, All-sufficient, in whom men should delight themselves.

4. Though hypocrites may pretend to delight themselves in God, and in his service, Isa. 58.2. yet really they do it not; but are either filled with delight in other things, or, if they be straitened in those, they know not how to make up their wants in God; and if he do not answer them to their mind, or declare himself to be angry, their pretended delight will turn into an abhorrence of God; Zech. 11.8. For, will he delight himself in the Almighty?

5. Because hypocrites do not delight in God, and do at sometimes cry to him, not because they love him or his service, but only because they love and desire their own case, and to be free of trouble, therefore their cries are not heard by God: For, will God hear his cry? &c. v. 9. because, will be delight himself in the Almighty?

From the second of these evidences, Learn,

1. Men's sincerity in calling on God is tried by their constancy, and God trieth this by delays; For, this is the touchstone of an hypocrite, who may sometime cry, v. 9. if he will always call upon God.

2. Such as would prove their constancy in seeking of God, must not measure it by any other length of time, but by their continuing to call upon God, always, or, in all times; as here is supposed. See Luke 18.1. Eph. 6.18. 1 Thess. 5.17. If men consider, that they cannot subsist a minute without God, that they are environed with dangers and multitudes of duties, which require furniture and assistance from above, that Satan is tempting, and they are continually sinning, and so need continual pardon and renovation; And, that frequency in prayer brings much ease and soul-refreshment. If, I say, men consider these things, they will perceive that it is an equitable injunction, that men should always call upon God. And therefore it should be the care of godly men, to keep themselves continually in a spiritual and praying frame, to cherish this frame by frequent ejaculations, which need hinder no other duties of their calling; Not to neglect fixed times for prayer, beside occasional opportunities which providence brings in their way; to double their diligence upon eminent occasions, as Psal. 109.4. Luke 22.44. Not managing singular difficulties with ordinary diligence; and, to look upon prayer as their duty in all times (when it wears out of fashion, and is maligned by the most of men, as well as when it is in request, and brings a man into esteem) and in all conditions; neither thinking their condition so good (or at least so tolerable) as they need not trouble God about it, but can manage it themselves; nor yet so desperate, as it is to no purpose to pray.

3. Hypocrites will not make conscience of this command to pray always; but either when they are free of eminent trouble, or when they are desperate and hopeless under trouble, they will give over; For, will he always call upon God?

4. Such as weary of prayer, and give it over, do not delight in God, let them pretend what they will; For, the one of these evidences confirms the other, and it proves that the Hypocrite doth not delight himself in the Almighty, because he doth not always call upon God.

5. Such as are not constant in prayer, but do weary of it, are justly denied audience, when at sometime they come to God; For, this is also a reason why God will not hear the Hypocrites cry, v. 9. Because, saith he, will he always call upon God?

6. Such as continue constant in prayer, in all times and conditions, do prove that they do delight in God, and are sincere persons, whose requests God will answer in his own time and way; For, this is Job 's scope to prove himself a sincere man, by disclaiming this, among the rest of the Characters of an Hypocrite.

These Verses are by some understood as a subsumption to the former general Characters of the Hypocrite; wherein (as they conceive) Job undertakes to give an account of the grace of God in himself (opposite to these marks of an hypocrite) which yet he ascribes to God, v. 11. and tells his Friends that themselves might have seen evidences thereof, in his carriage under trouble; and, therefore they were but vain in their reasonings against him. This interpretation might afford useful instructions; but it seems not to be agreeable to the Text; for,

1. The thing that he undertakes to speak of, v. 11. appears to be some other thing than the truth of his grace, as will be seen by the interpretation of the words, when I come to it.

2. We find not that he teacheth them anything concerning the truth of his grace, in the following discourse, in pursuance of this promise and undertaking; and therefore we may safely conceive that he undertakes to speak of no such thing, but only of that which he afterward records.

3. Nor will it solve the difficulty to say, that he retracts that promise, v. 11. because they might have known the truth of his grace by other means, v. 12. and therefore it was needless to insist upon it; For, however they might have known, yet their inadvertency required information, especially now when he hath promised it.

Therefore I rather look upon these words as a preface to the third part of the Chapter, and to the rest of the discourse, in the following Chapter, (of which see on v. 13. &c. ) wherein he refutes and clears the ground of their mistake in condemning of him. And in this preface,

1. He promiseth to teach them by, or, being in the hand of God, (that is, being furnished and assisted by him; as indeed men need God's help to speak of his ways as becometh) or, rather, of, or, concerning the hand of God (for so the Hebrew particle doth also signify, of, Exod. 12.43, 44, 45. Psal. 87. • ). That is, he will instruct them concerning these works and operations of the hand of God, which were now the subject matter of their debate; and will let them see that, however some of God's providential dispensations, in punishing of wicked men, are visible (as he concedes in the rest of this Chapter) yet toward many of them his way is in the dark clouds, not to be searched into by men: as he clears a • length in the next Chapter.

2. He declares that he will not conceal what is with the Almighty (or purposed, and dispensed by him) in this matter, whether it seem to make for, or against, his opinion. Hence it is that he is so frank in conceding what may befall some of the wicked (upon which his Friends insisted so much in their debates against him) v. 14, &c. as well as he is careful, in the following Chapter, to evince that these particular dispensations are no rule whereby to judge of every man's estate before God.

3. He appeals to their own experience and knowledge, in what he is to say; seeing they had not only seen what he concedes, and themselves frequently asserted, concerning the visible plagues of some wicked men, but they might also have known that there is a depth of unsearchable wisdom in this matter, if they had been accurate observers.

4. Hence he concludes that it was an evidence of their vanity to insist in their arguments and reasonings against the truth and him.

From v▪ 11. Learn, 1. Dispensations of providence in the World ought to be looked upon as the hand of God; For, so is the subject matter of the following discourse, which treats of what falls forth in the World, called, the band of God. As wicked men are not willing to see God their party, in these sharp messages that are uttered by his servants (but will rather choose to father them upon the humors and passions of men) Jer. 5.12, 13. So they are as little willing to see his hand in the strokes that they feel, and do rather desire to father them upon chance, 1 Sam. 6.9. and to look upon them as casual difficulties, which they may remedy without looking to God, Isa. 9.9, 10. But they will be made to see his hand at last; as befell the Magicians of Egypt, after all their endeavors to counterfeit the miracles wrought by Moses, Exod. 8.19. and it is the mercy of godly men, to know in whose hand they are, in every condition.

2. Most part, even of good men, may be ignorant of the way of God's providence, and his ordering of the affairs of the World; For, Job 's godly Friends need that he should teach them, in this matter. Not only are all men ignorant of these depths of God's wisdom, whereby God orders the affairs of the World; but some are even ignorant that there is such a depth in providential dispensations, as these Friends were. And from this ignorance it flows that mistaken providence occasioneth temptations, and proveth a stumbling-block, and neck-break to many.

3. It is the duty of men to communicate what light they have to others, to help them to read and understand providences aright; For, saith he, I will teach you of the hand of God. It is a mercy when men are enabled to read them themselves aright, that so they may not stumble at them, but improve them; But it is a double mercy to be able to expound them to others also.

4. Irritations and provocations should not tempt men to neglect their duty, even toward these who provoke them; For, though Job 's Friends had grieved him, yet he will not let them continue in their mistakes, but will clear the matter, and teach them.

5. Men under affliction should be best acquainted with the mysteries of providence, and deal most ingenuously with others in that matter • For, Job being under this hand of God, professeth himself such a proficient as to be able to teach them; and promiseth to deal ingenuously, and not to conceal what is in it.

6. Providence is then taken up aright, when it is seen not only to be God's hand, but, with the Almighty; as here is added. Which imports, not only, that he purposeth and dispenseth whatever cometh to pass, but that he is the Almighty, and Sovereign Lord to do what he will, and that he keeps this matter with himself, wrapped up in a mystery: So that none can set fi • ed rules about it, nor gather any fixed conclusions concerning men's state, from outward dispensations, as his Friends dreamed.

7. Lovers of truth will not conceal truth, even though it seem to speak against themselves; For, that which is with the Almighty will I not conceal. And therefore he yield and concedes what they had spoken, in so fa • as he might do it without prejudice to truth.

From v. 12. Learn 1. Men may know much, which yet, in the heat of passion and contention, they do not consider nor improve; For, saith he, all ye yourselves have seen it, namely, that which I am now to tell you. And, indeed, they could not be ignorant of the various dispensations of providence in the World, which were contradictory to their principles. For they could not but have heard of the suffering of righteous Abel, of the prosperity of wicked Nimrod, and other the like instances; all which they now forget in the heat of dispute.

2. It is a great aggravation of sin, when men sin against their own light and experience; For, Behold (saith he, pointing at it as a strange thing wherewith they should be much affected) all ye yourselves have seen it; and yet ye persist to oppose me. Men's light will heighten their dittay, if they sin against it, especially if it have been inculcate upon them by experience.

3. It is a vain enterprize for men, either to oppose truth, or censure others rashly, especially if they do it against their light; For, he tells them, they were thus (in their undertaking) altogether vain. For they vainly opposed truth, and censured him when themselves might have seen, and had really seen, or, known experiences to the contrary.

4. All arguments, or streams of Eloquence, made use of to defend error, do but heighten the vanity of the enterprize, and are but vanity, when searched unto the bottom; For, thus, saith he (and chargeth it upon their consciences, by a pressing question) ye are altogether vain, or, being vain in your cause, ye are yet more vain in vanity, or, in the vanity of your arguments taken from experience; which may be yielded to hold true of some wicked men, and yet not prove your conclusion.

Followeth the discourse itself, wherein Job cleareth and refuteth their mistakes, upon which they condemned him. And for clearing thereof, it may be inquired in the entry, How that which followeth in the rest of this Chapter, concerning the calamities of the wicked, serveth either to vindicate himself, or to remove their mistakes; seeing his discourse seemeth rather to homologate the • opinion, concerning the visible and remarkable ruin of the wicked. To which it is answered,

1. Job 's whole answer, for refutation of them, is not contained in the rest of this Chapter only; but that Doctrine, Chap. 28. concerning the unsearchable wisdom of God in the works of his providence and his administration of affairs in the World, is to be joined with what is spoken in this Chapter, to make a full answer; both which being put together, do sufficiently clear their mistake.

2. As for Job 's scope in this narration of the calamities of the wicked; it is not (as some conceive) to insinuate that there is a difference betwixt the plagues which befall the wicked, and the rods wherewith the Godly are exercised; that so, by that distinction, he might solve his Friends argument, taken from the calamities of wicked men, to prove him wicked, who was also afflicted. For, however some differences may be assigned betwixt many of these judgments, that are here said to befall the wicked, and Job 's trials; yet neither is that the main question betwixt him and his Friends, whether there may be some such differences betwixt the trials of one man and another, as, whether such l • ts do not prove a man wicked? Nor yet doth Job give any intimation, in all his discourse, that this is his scope, nor will a difference be found, in every particular, betwixt Job 's own lot, and what he speaks here of the lot of wicked men. Yea the Scripture elsewhere assureth us that, as to the outward dispensation, all things come alike to all, without any visible difference in the matter or manner, Eccl. 9.2.

3. There is as little ground to apprehend that what Job speaks here, concerning the calamities of the wicked, is only by way of repetition of their former discourses upon this subject; As if he had said, why are ye thus vain ( v. 12) in so often repeating these discourses, that this and this is the portion and heritage of wicked men, v. 13, &c. seeing infinite wisdom in dealing with wicked men (as in all other affairs) is unsearchable? Chap. 28. For, (beside that the expressions are not the same, with these they had spoken, which were requisite in repetitions) it were to no purpose to repeat all this at length, if there were no more in it.

4. It is not sufficient to understand it thus, that all wicked men do deserve all this, and will be made to suffer these or the like calamities, here or hereafter; For, neither can it be cleared what Job 's scope should be in asserting these things in that sense, nor will the words bear such a large interpretation, seeing they do expressly speak of calamities that befall them in this life. Therefore,

5. This part of the discourse which is contained in the rest of this Chapter, is to be understood by way of concession, and that Job grants such things to befall some of the wicked, at sometimes, though not all of them, and at all times, as his Friends asserted. Thus the sum of his whole answer (in this and the following Chapter) will amount to this; That though he had spoken much of the prosperity of the wicked; yet all that was without prejudice to this truth, That God dealt otherwise with some of them, as here he declares and concedes. Only this concession and truth could not militate anything against him, his opinion or lot; seeing (whatever God do at sometimes, yet) his wisdom in governing the affairs of the World is so unsearchable, and his dispensations of providence are so various, that there can be no rule fixed for them but his will, nor can any reason be sought (beside his sovereign good pleasure, why he doth afflict a godly man, and spare a wicked man. In a word, though some of God's providential dispensations, and the causes and reasons thereof, be clear and obvious; yet those must not be made a Standart, or, Rule, by which men may measure and cognosce upon all his deep and unsearchable counsels. And from all this, we may observe, How much debates, in God's providence, do contribute to clear truth; For, Job, both Chap. 21. and here more at length, doth speak more clearly to the matter of the wicked's calamities, than he seemed to do in his other discourses. And withal, this discourse, together with what he had spoken, Chap. 21. doth warrant us to interpret his Friends doctrine upon this subject, as we have done upon every occasion; For it is clear from Job 's concessions, that he and they did not controvert, whether the wicked deserved all they spoke of, or, whether some of the wicked felt it; but only, whether such plagues did so universally befall the wicked, and them only, as every man must be concluded to be wicked, who smart under the like dispensations.

In these Verses, we have, First, An introduction to the following Narration, v. 13. or, a particular preface (the same in substance with Zophar 's conclusion of his discourse, Chap. 20.29. though with some little difference) to that part of the Narration which is contained in the following part of this Chapter. Wherein he concedes that what he is to speak of is the portion which wicked men and oppressors shall receive from God, not all of them (though they all deserve it) but some only, in this life.

Secondly, A begun account of the several sorts of calamities, which do befall some of the wicked in this life. The first whereof ( v. 14, 15.) are calamities which befall the wicked in their children, and in their offspring, or posterity, which may take in more than their next and immediate issue. These, though they may multiply for a time, shall suffer by sword and famine, v. 4. And if any of them remain, after these strokes, or, escape these judgments formerly mentioned, they shall be buried in death, v. 15. Whereby is not meant their everlasting death, and that they shall never have that comfortable morning, Ps. 49.14. however they shall rise again; for Job is speaking here of visible judgments. But the meaning is, That they shall die as overwhelmed by some infamous death, where they shall lie rotting in forgetfulness, and buried under ignominy and contempt. This is further amplified from this, that his widows shall not weep, v. 15. where he speaks of his widows, in the plural number, which may be taken distributively, that the widows of everyone of these buried persons (who remain of the wicked man's posterity) shall forbear to weep for them. Or, it may be everyone of them had many Wives, and yet none of them shall weep, when they are made widows by their death. This is sometimes verified in public calamities, Psal. 78.64. Ezek. 24.16, 17. But here it seems, more especially, to import, That they have been so wicked and cruel, and shall be so remarkably plagued, that they shall not be lamented when they are gone, even by their nearest relations. Or, that they shall want public funeral solemnities, and lamentations, by their widows, and other hired mourners, as was an ancient custom, Jer. 9.17, 18. And so that they are buried in death, may further import, that they are presently buried after death, without waiting for any solemnity, as being cut off by some singular judgment, and beloved by none. In sum, they shall be so cut off, as shall bury their memory, or make it rot above ground, and they shall die unlamented of their dearest relations, because of their wickedness and inhumanity; and for an evidence of all this, they shall be presently buried when they die, without any funeral pomp or solemnity.

From v. 13. Learn, 1. Oppression (under whatsoever pretext it be committed) is an evidence of wickedness; For, the wicked man is here instanced in the Oppressor, as evidencing himself to be wicked by his oppression.

2. It pleaseth the Lord at sometimes visibly to plague some wicked men, as here Job concedes to his Friends. It is true, he will not still plague and cut off all wicked men; For then the World should soon be consumed, wicked men would want a stumbling block (upon which they stumble to perdition) if wickedness were still plagued, and did not sometimes prosper; they would also be free of many an aggravation of their sin, in that they continue to provoke an indulgent God; and the godly would wan • much exercise of their faith and patience. Yet he is pleased, by plaguing of some at sometimes, to declare his hatred, and manifest his justice, against sin; that so he may confirm the truth of his threatenings, to deter others, who are lying under the same lash, and therefore have cause to tremble if they go on in these courses against which God doth so signally manifest his displeasure.

3. Men, in judging of God's dealing or favor toward them, should not so much look to their casual or accidental enjoyments, as to what is their portion and heritage; For, here Job layeth the stress of all upon men's portion and heritage, intimating that if this be not comfortable, it is little matter what men enjoy for a time. It evidenceth men's great madness, when, instead of choosing God for their portion, they take the things of this life for a portion, which are of no worth, nor are they suitable to be the happiness of rational and immortal Souls, Psal. 17.14. And it speaks no less madness, when men please themselves with a temporary portion of prosperity, even albeit it be plenteous; when in the mean time it may prove a Belshazzar's feast, at least like the lot of the rich Glutton, Luk. 16.19, 22, 23. or that of the rich man, Luk. 12.19, 20. And their real portion and heritage shall be with hypocrites and unbelievers. And albeit all wicked men smart not under visible judgments, yet they should judge of their portion, not by their enjoyments, but by their deserving.

4. Men's portion and heritage are not in their own hand, either to carve them out, or secure them, but in God's only; who will as little ask the wicked's advice in appointing their portion, as they consult with him in the choice of their way; For, this portion is with God, or, purposed and determined by him, and they shall receive this heritage from the Almighty. Men would gladly be their own carvers, both in what they should do, and what should be their lot; But as God is the Law-giver, to prescribe duty, so if his authority be contemned in that, he will make it known that vengeance and recompense are his, and do belong to him, Deut. 32.35.

5. It were men's wisdom to read from the Word what is their portion in the purpose of God, before this purpose break forth in execution; For, this portion of the wicked, which is said to be from God, Chap. 20.29. is here pointed out as with God, laid up in his purpose, as among his treasures, Deut. 32.34, 35. that they may consider it in time. As the gracious thoughts of God should comfort godly men, even when his dispensations are sharp; and therefore an account of them is sent as good news to the Cartives at Babylon, Jer. 29 11. So these purposes of God to plague for sin may justly affright wicked men, or even godly men in a sinful course. And therefore it is a sad close to all David's endeavors to cloak his Adultery and Murder, that yet his way displeased the Lord, 2 Sam. 11.26.

6. What wicked men will not see in the Word, revealing God's purpose, they are justly made to feel in effects; For, they shall receive this heritage at last, which is their portion with God. And albeit all of them do not receive it here, yet they who have plenty of the means of grace, and will not see God's controversy against them (but do take some favorable Providences for their Bible, and conclude that they are in God's favor, because of these, whatever the Word say to the contrary) he justly speaks to them in a language which they will be made to understand.

7. God is Omnipotent, and powerful to make his purposes eff • ctual, and to cause the wicked drink of what cup he pleaseth; Therefore is he called, the Almighty, here, to show his power to cause them receive this heritage, were there not only one, but many Oppressors of them together.

From v. 14. Learn, 1. Even those of the wicked whom God is to plague in this life, may, for a time, enjoy mercies and special favors; As here is supposed, that they may have Children. This the Lord doth, That these mercies, in his holy Providence, may be a snare unto them; That thereby he may try them (as prosperity is a searching lot, as well as adversity) and they may bring forth the naughtiness of their hearts, being emboldened thereunto by their prosperity; That he may make use of these mercies, as witnesses for himself against them, in the day of account, Rom. 2.4. That he may give proof how he can curse blessings, Mal. 2.2. And that outward mercies are nothing, unless he bless them, nor doth man's happiness consist in them; And, That, by heaping benefits upon them, he may embitter their after-miseries, when they are stripped of all those: As here the Sword taking away their Children, after they are multiplied, renders their case more miserable, than if they had never enjoyed them.

2. Children, and a multiplied Off-spring, are in themselves a special favor; Therefore are they begun with in this account, that the wicked man hath Children multiplied, and Off spring, to show that they are chief benefits, the want whereof will affect them above many trials. See Ps. 127.3, 4, 5. Of this see on Chap. 24.21. Only, Children should be looked upon as a mercy, and a great trust and jewel; and when men have no care of their education (especially in times wherein errors and snares abound) it is just with God, that, among other plagues, they prove curses and crosses unto them.

3. Wicked Parents prove, ofttimes, a plague, and a cause of plagues and judgments, to their posterity; As here ruin comes upon the wicked man's Children and offspring, as a punishment of his sin. See Exod. 20.5. This doth not necessarily import, that the wicked man himself is suffered to die in peace, and leaves his posterity to reap the fruit of his sins (though sometimes it may so come to pass, 1 King. 21.28, 29.) For himself is smitten also, v. 19, 20, &c. But the meaning is, That whatever befall the wicked man himself, his Children also do smart under the fruits of his sin. It is true (if we except the first sin of Adam, which is imputed unto all his posterity, and they deserve eternal wrath for it, upon this special account, that they were in him, and sinned that sin in him, Rom. 5.12. who as a public person represented all mankind, who should descend from him by ordinary generation in that Covenant of works made with him in his integrity) It is true, I say, that God imputeth not the sins of Parents to their Children, unto eternal condemnation, unless by imitation they witness their approbation thereof; Yet wicked Parents may have influence upon their posterity, in divers respects. As,

1. All men being sinners, and come short of the glory of God, in Adam, and God being a debtor to none, as he may deny his grace to whom he will, so, in particular, he may with-hold his grace from the Children of wicked Parents (and the Parents may contribute thereunto by their ill education of their Children) that so they may sill up the measure of their Parents sins, and ripen for judgments, Matth. 23.31, 32. Which yet is not so to be understood, but that God (who is absolute and Sovereign in dispensing his grace) may, when he pleaseth, make choice of the Children even of very wicked Parents (as indeed he hath none to choose but the Children of sinners, and is not bound to give grace to the Children of godly men) and make them eminent vessels of mercy. As we see in Hezekiah, the Son of Ahaz, Josiah, the Son of Ammon, and divers others. And thus the Lord preserves some reprobate and wicked persons, who do eminently deserve to be cut off, that some of his Elect ones may spring out of their loins.

2. Wicked men, by slighting of the Gospel, may provoke God to take it away from them, and their posterity; and so their Children are left without the pale of the Church, and given up to those sins which ripen them for judgments; As hath befallen divers Nations upon whom the light of the Gospel shined at first.

3. Many Parents, instead of dedicating their Children unto God, and principling them with his fear, do make Idols of them, and do at upon them; which provokes God to plague them.

4. Sometimes, Parents sell their own Souls to make their Children great, and God lets them see their folly, in the rods that are inflicted upon their Children.

5. If Children follow the wicked footsteps of their Parents, it is just with God to put their Parents sins, as well as their own, upon their account, Matth. 23.31, 32, 33, 34, 35.

6. Though the Children of wicked Parents be godly, yet God may punish their wicked Parents in their bodies and estates which they have from them; As is seen in the ruin of the godly branches of wicked families, both in their persons and estates, besides the hereditary diseases which may be transmitted to them, by the vicious lives of their Parents. Though yet there are none truly godly, who are under these rods, but they will see their own guilt, as well as the guilt of their Parents, in them, and will not murmur as these did, Ezek. 18.2. The sum of all is, That Parents, as they love their Children, should take heed to their way and walk; and as Children are to lay to heart Original corruption, and their own actual sins; so they should also be sensible of the sins of their Progenitours, Neh. 9.33, 34. Jer. 14.20. Lest, with estates and other advantages, a quarrel from God be transmitted to them. And albeit their immediate Parents have been godly; yet they should not stumble though they be afflicted (as, to the documents of God's Sovereign dominion, and for other wise ends, so) for their own Progenitours sins; seeing the controversy may be pursued, even to the third and fourth generation, Exod. 20.5. And that (among other reasons) because a wicked man may live so long, by the ordinary course of nature, as to see these branches spring of him (himself being accounted one of the four) and himself punished in them.

Doct. 4. Among other judgments which God sends upon the wicked, or their posterity, the Sword is a sore and remarkable one; For, here it is put in the first place, If his Children be multiplied, it is for the Sword. This is a judgment frequently lamented, Jer. 4.10, 19. and 47.6, 7. and elsewhere. Yea, for, a single person (be he a great or mean person) to die even in battle, is accounted a favor, being compared with their condition who share in the National stroke of a War, and those calamities which accompany it, 2 King. 21.20. with Chap. 23.29. And therefore men should look well to these sins which precure this judgment, to avoid them; Such as, Idolatry and corrupting of Religion, Judge. 5.8. Breach of Covenant with God, Lev. 26.25. Oppression, whereunto men are emboldened by the Sword and power that is in their hand, Ezek. 33.26, 27. See Jer. 34.17. and cruelty in the use of the Sword, 1 Sam. 15.33. 2 Sam. 12.9, 10. and many the like abominations, because of which this judgment is threatened in Scripture. And withal, it excites those who have smarted under this stroke, to see how they have found it, and their preservation under it, blessed to them, Zeph. 3.12, 13. And how they are sitted for these mercies which are promised to them who are left of the Sword, Jer. 31.2.

5. Famine is another sad stroke which God hath appointed for some of the wicked, and their posterity; For, here it is subjoined, And his Off-spring shall not be satisfied with bread. When people have smarted under other temporal judgments, they have yet reason to acknowledge God's mercy, if they have escaped this, which is so sharp and bitter, Lam. 4.9. And they ought to avoid these evils which ordinarily draw on this stroke. Such as,

1. Abuse, and not improving, of other rods, which draws out this arrow out of God's quiver.

2. Men's not seeing of God's hand, nor acknowledging him in plenty, but ascribing it to a wrong cause, Hos. 2▪ 5, 8, 9.

3. Men's murmuring because of plenty, as many do look on it as their disadvantage, when there is not a dearth and scarcity, that they may gain thereby. And when they esteem mercies to be scourges, it is righteous with God to make them smart under that which is a scourge indeed.

4. When men turn brutish, they are justly punished like beasts, and their bellies pinched, since they will not be sensible of other evils, Amos 4.1.6. And men should read this sin in such a stroke.

5. When God's servants are neglected, and men will not expend anything, but rather intervert and keep back what is due, for the maintenance of public worship, they are justly straitened in their own particulars, Mal. 3.8, 9, 10, 11.

6. When men are not content with, nor thankful for, ordinary and competent allowance (which may here be imported by bread ) but do murmur because they get not affluence of all things; they may be taught to know, on their own expense, how little cause they had to grudge, when they shall not get so much as bread to satisfy them. See Prov. 30.8.

7. Intemperance, and excess, and riot (with a neglect of the miseries of others) doth justly portend such a stroke, Amos 4.1, 6. and Chap. 6.3, 4, 5, 6, with 7.

Doct. 6. The mercy of men's temporal enjoyments consists not so much in their enjoying of them, as in their being satisfied and contented with their lot; For, that is Famine, not to be satisfied with bread, which may hold true of them which have worldly goods, as well as of them who want them, that they are not satisfied. See Luk. 12.15. 1 Tim. 6.6, 7, 8. And it is certain, that a man's depriving himself of that satisfaction he may have, and is allowed to have, provokes God to deprive him of that which might really satisfy him.

From v. 15. Learn, 1. God's indulgence may be so great, as, after that several judgments have cut off others, some wicked men, and their posterity, may yet remain unpunished; For, here, there are who remain of him, or, of the wicked man, after Sword and Famine. Hereby the Lord leaveth them without excuse who continue incorrigible, Amos 4.11. Especially if those who remain judge those only who have smarted, to be wicked, as Luk. 13.1, 2, &c. Ezek. 11.15.

2. God hath variety of judgments in store, whereby to plague wicked men, who have escaped former calamities, and ordinarily the saddest strokes abide those who are reserved last; For, here those who remain shall be buried in death, or, get an odd and remarkable death and burial. So fared it with these Jews who went last into captivity, Jer. 24, throughout, Ezek. 11.15, 21.

3. Death is, in itself, very terrible to wicked men who are without God, and God makes it manifest that it is so, by the remarkable way of death which befalls some of them; As here, to be buried in death, &c. or, to die, in an odd way, without leaving any memorial of themselves behind them, and without any solemnity, witnessing men's respect unto them. Death in itself is terrible to them, as being the King of terrors, as being a curse to them without any mitigation, a cutting off of all their contentments and happiness, and an haleing of them, as Malefactors, before their Judge, and to eternal torments, never to see a glad day again. And when God lets out some glimpse of this upon some of them, in the way of their death, it should be the more heeded and laid to heart.

4. Whatever may be the lot of godly men, yet it is in itself a misery to die undesired and unlamented; as here, they are buried in death, or, ignominy and forgetfulness, and are not lamented, but even his widows shall not weep. See, 2 Chron. 21.20. Jer. 22.28. This may import somewhat of duty, that, in a sad time, particular losses should be swallowed up in the thoughts of more public calamities, as we see in Phineas wife, 1 Sam. 4.20, 21, 22. with Ps. 78.64. See, also Ezek. 24.16, 17, 18. It may import, also, a judgment upon the living, that their case is rather to be lamented, who are left behind, than they who are cut off, Jer. 8.3. and 22.10. Rev. 9.6. And that, as their private Interests come, ordinarily, betwixt them and the care of the Public good, So, God may send public calamities which will make them forget their particular sorrows. But further, consider,

1. Whatever fault there may be in others their not remembering, nor mourning for these their dead relations; Yet, it is God's judgment upon them, that they want these marks of respect and favor; as, indeed, men may observe God's righteous judgment in that wherein instruments acts sinfully.

2. Though this also may be the sad lot of Godly men, that they are cut off as the filth and off-scouring of the earth, Ps. 79.2, 3. Yet,

1. The chief thing to be looked to in a stroke, is the guilt procuring it; and if that be done away (as it is to godly men) all is well, whatever befall them.

2. Such as study piety do take the sure way to be remembered, Prov. 10.7. when all other memorials of men will fail.

3. However others do esteem of godly men, yet, they may be ill wanted, as being Pillars to uphold the world, and means of preserving the places where they are. And it is a sad case when they are not lamented, Is. 57.1.

4. Godly men may be missed when they are gone, even by those who slighted them, when they had them, and desired (and, it may be, endeavored) to be rid of them. Therefore Moses dead body behooved to be hid from Israel, lest they should Idolize it, Deut. 34.6. though they often slighted him in his life.

The second sort of calamities which befall some of the wicked (in these two, and the next following Verse) is the loss of their wealth and estate; instanced in these Verses, in their moveables, such as silver and apparel, which (though they prepare them in great abundance, yet) they shall not enjoy; but they shall come to the innocent and righteous. See Eccl. 2.26. This doth nothing favor their fancy, who dream that Saints shall so inherit the earth, and have only such a right to all things, as they may, without sin, deprive others of what they have. When Saints thus mind earth, heaven (which is their true portion and inheritance) will be forgotten, as experience doth witness; and such a principle is a ready mean to beget many hypocrites, in hopes of temporal advantages. But (to say nothing how ill purchase may sometime, be well bestowed and employed, by the conversion of the owners, as Is. 23.18. Luk. 19.8.) Job speaks here only,

1. Of a providential dispensation to some wicked and godly men, as Prov. 13.22. and 28.8. and that God by his providence may sometime bring the wealth of the wicked into godly men's hands (as when Israel got the Egyptians wealth, and the Canaanites land, by his special warrant and providence) not that this befalls all the wicked, or all the godly.

2. He speaks of what comes to the hands of godly persons, by right and lawful means, and no • by ill purchases. For the eighth Command stands firm in its authority, except when God dispenseth therewith by his own immediate authority, as in the case of Israel 's spoiling of the Egyptians.

3. He speaks, most especially, of God's providence in bringing back the wicked's ill purchase to the righteous owners; who (whatever they be otherwise) are just and innocent, as to those who oppressed them.

Doct. 1. Wealth is another Idol of wicked men, beside their children, wherewith they are ensnared, as here is supposed.

2. It is not a little of wealth that wicked men aim at, and seeing they put it in God's room, it is no wonder they be insatiable, seeing never so much of it will not serve their turn, to be an happiness instead of God; For they endeavor to heap it up as the dust and clay. See Eccl. 5.10. Is. 5.8. Luk. 12.15.

3. Though wicked men be most tenacious of their wealth, and sparing to make use of it; yet Apparel is the great Idol of some of them, whereby they express their pride and vain-glory, and upon which they will spare no cost: For, with heaping up of silver, they also prepare raiment, and so this Idol makes their covetousness serve and stoop to it.

4. God may suffer wicked men to prosper for a time, in getting some satisfaction to their insatiable desires; For, they may heap up silver as the dust, and prepare raiment as the clay. This bounty the Lord rains upon them in anger, and for a snare, for it stops the mouth of conscience, and hardens them against all challenges and intimations of God's displeasure, Hos. 12.7, 8.

5. Wicked men, the more they do increase in wealth, do but see the vileness thereof the more, and do but increase their own toil; For, their heaps are but as the dust and clay, as silver was in Solomon 's days; yea; they but load themselves with thick clay, Hab. 2.6. The deeper men dig in this dunghill, they will find but the more vanity and vexation in it. See Eccles. 5.11.

6. Wicked men, by all their endeavors about wealth, and by their success therein, will never reach the end they propound to themselves; As here is instanced in some (for a document to all) who may prepare, but get not leave to make use of what they have prepared.

7. God, in his providence, may, sometime, bring the unlawful purchase of the wicked into the hands of the righteous owners, or of them who will employ it better than they; For, so (as hath been explained) the just shall put it on, and the innocent shall divide the silver, either divide it among themselves, or (because the word is singular) divide it to others who stand in need. See Psal. 105.44. Wicked men cannot secure who shall be their heirs, Esth. 8.2. Psal. 39.6. And therefore such as have right, and are oppressed by others, should keep God's way, as lying nearest the promise and blessing.

8. It is a mark of piety to use riches well; For, therefore it comes in the just and innocent man's hands, that he may not only put on the raiment, but divide the silver. Piety is tried, as by men's purchase and estimation, so, by their using of riches; and therefore when godly men abuse wealth, it is just they be also stripped of it.

In this Verse Job showeth that the wicked man's house, or, more settled estate, shall be as uncertain as his moveables. This he illustrates by two similitudes; one is, of a moth, which houseth itself in clothe; but is either swept out of it with a brush, or eats itself out of house, by eating the clothe: so the wicked man ruins his house and estate by sin, and shall be thrust out of it. The other similitude is, that his house shall prove but like a keepers booth, which is set up for a season, and then pulled down, Is. 1.8. and 24.20. Lam. 2.6.

Doct. 1. Wicked men, whose names are written in the earth, Jer. 17.13. do seek to fix and settle themselves there, without minding any higher portion; For, in this sense it is true of the wicked man, in a peculiar manner, that he buildeth his house. See Ps. 49.11.

2. Wicked men care not whom they wrong, so they may fix and settle themselves; For he builds his house as a moth, which eats the best clothe, and that which belongs not unto it.

3. Were the estate of the wicked never so fixed, in appearance, yet it is but built upon the sand; and is but as a moths house, and a keepers booth. Their very ill purchase (as the moths eating of the clothe) will eat them out, and make the stones and timber cry out against them, Hab. 2.10, 11.

4. It is easy for God to ruin the estate of wicked men, how strong soever they seem to be; For, he will prove but as a moth, and his house but as a keepers booth. There is a grea • difference betwixt what man's estate may seem to be; and what it will really prove, in the hand of a sin-revenging God.

The third sort of calamities which suddenly befall some of the wicked, is, the ruin of themselves, or their persons especially, to which the following Verses chiefly speak, though they may relate also to his ruin in the matter of his wealth, which may be suddenly brought to pass. And this is propounded in borrowed terms, v. 19. illustrated by other similitudes, v. 20, 21. and amplified from the Author in inflicting the stroke, v. 22. and from the effect and consequent thereof, v. 23.

In this Verse, the suddenness and unexpectedness of the wicked man's ruin is propounded. Some do expound the words thus, that though the wicked man shall lie down, or, die calmly, yet he shall not be gathered, with the Saints, to a blessed life after death; but then his eyes shall be opened, and he shall see that he is a gone man, however he thought himself happy before. This interpretation doth, indeed, hold out a sad discovery which a wicked man gets of himself at death, when he is departing from his supposed happiness, and made to see that he is lost and gone. But it doth not agree with Job 's scope here, who is speaking of these visible judgments which befall some of the wicked in this life. Therefore the plain and simple meaning of the words is, That the wicked man shall be as one new lien down, and not as yet gathered, or, fully composed for sleep, but half sleeping, half waking, and then a terrible alarm comes upon him, and as he lifts up his eyes, he is presently gone.

Doct. 1. Though riches and piety may consist together; yet, ordinarily, rich men are under a great temptation to be wicked; Therefore is the wicked man called here, the rich man, because, as he followed wicked courses to attain riches, so, his confidence in his riches imboldens him to be yet more wicked. See Luke 18.24, 25. with Mark 10.23, 24.

2. Wicked men may expect that, besides strokes upon their concernments and enjoyments, their very persons shall not escape, which is the sharpest of outward trials, Job 2.4. for, so is here threatened.

3. Wicked men may be very near destruction, when it appears not to be so; For, when he lieth down and is not yet gathered, he openeth his eyes, and he is not. To which also another reading agreeth, he lieth down and nothing is gathered, or taken away from him; but when he openeth his eyes, after his sleep, he is not. See 1 Th • ss. 5.3.

4. It is a sad ingredient in trouble, when it cometh suddenly and unexpectedly; For, so is here intimated, that it is an aggravation of the wicked man's ruin, that so suddenly he is not. And when a stroke cometh in such a way, it should be looked on as the just fruit of men's not looking out and preparing for trouble, but dreaming of a perpetual happiness.

5. When God beginneth to reckon with wicked men, he will not do his work by halves, but payeth them home once for all; For, so is here imported in that the wicked man is not, when God begins to call him to an account. See Nah. 1.9. 1 Sam. 3.12.

In these Verses the suddenness and dreadfulness of the wicked man's ruin is illustrated by two similitudes:

1. That terrors, or terrible plagues, shall hurry him away, as an innundation of waters, breaking in impetuously upon an house built beside it, doth carry all away with it, v. 20.

2. That he shall be surprised with destruction, as when a tempest, or whirlwind falleth upon things in a dark night, and carrieth them away, none can see whither, v. 20. This last similitude is yet insisted on, v. 21. wherein he declareth that judgments, like an East-wind (which was very violent in those countries, and made a great storm, Hosea 12.1.) shall carry the wicked man away, and drive him out of his fixed habitation.

From v. 20. Learn 1. No one similitude is sufficient to illustrate the sad condition of wicked men, when pursued by God; therefore are divers similitudes made use of here, to point out how sad their condition shall be.

2. Wicked men's ruin will be very violent and terrible, and will fill them with terrors, seeing they have no true peace of conscience to oppose to the dreadfulness thereof; therefore is the wicked man's lot here called terrors, which import both outward terrible dispensations, and inward anguish and affrightment; So that he shall have a storm both without and within.

3. Judgments sent to pursue wicked men are both irresistible, by anything they can oppose thereunto: (For, they take hold of them, and overtake, or, reach, such as think to flee, and they are as irresistible as an innundation of waters, which carrieth all before it, and as a tempest, which driveth chaff before it) and they are overwhelming, as an inundation of waters drowns all.

4. As circumstances of trouble are sad ingredients in it; so God will so circumstantiate the troubles of wicked men, as may make them most bitter to them; For, they will be not only as a tempest, but as a tempest in the night.

5. Surprizals by calamities are bitter, especially when men have no comforts prepared against them; As here, the tempest steals away the wicked man, in the night, when he dreams not of it, and when all is dark, and nothing comfortable about them.

From v. 21. Learn 1. Wicked men are very unwilling to consider the sad days which abide them; therefore must this subject be so much inculcated, and insisted upon.

2. Wrath, and violent wrath, is the lot and portion of wicked men; even an East-wind and storm.

3. Though wicked men will not obey the word, nor stoop to receive correction by lesser chastisements; yet when God deals in earnest, and lets out the fury of his wrath, they must succumb; For, if the • East wind carry him away, he departeth.

4. The violented and tossed condition of wicked men, under trouble, is very sad; For, as a storm it hurleth him. It is but one word in the Original, He is stormed, or, tempested, out of his place. Calmness and tranquility of mind would be of much worth in such a condition. And therefore godly men should have a care that they disturb not the peace of their own minds, in tempestuous times.

5. Wicked men have but a loose grip of all their contentments, upon which they desire to settle, nor will their settling of themselves secure them; For, he will be hurled out of his place, where he built his nest, and thought himself secure.

In this Verse these calamities of wicked men are amplified from the consideration of the Author of them, who is God: For though his name be not expressed in the Original; yet it is to be understood, and repeated from v. 13. and here it is declared that God shall cast all those calamities upon the wicked man, without pity or moderation; and that he shall not be able to decline or shift God's hand, though gladly he would. Whence Learn,

1. As God hath a supreme hand in all calamities, upon whomsoever they be inflicted, so, especially, he is the wicked's party, to bring calamities upon them; For, so is here added, by way of confirmation of all that is formerly threatened. See Psal. 34.15, 16. A wicked man will not want an enemy, so long as God is all-sufficient to grapple with him, Obad. v. 3, 4. and some of them he reserveth for his own immediate hand and stroke; and hereby teacheth his people, to leave vengeance to him, who will repay. And hence we may conclude, that they need not much be feared, nor envied, to whom God is a party; For their very ill-willers may see cause to pity them, ere all be done.

2. Albeit it be safest for godly men to fall in God's own immediate hand, (2 Sam. 24.14.) yet, as it is sad that any should make so sweet a portion their party, Is. 63.9, 10. So, it is, especially, sad to the wicked, who live in enmity against him: For, then what is comfortable to the godly in trouble (as that it is the Lord, that they are in his hand, &c. ) is matter of terror to them; Therefore is this added, as an aggravation of all the wicked man's miseries, and as a reason of all the former sad things that befall him, for God shall cast upon him. See Heb. 10.31. 1 Sam. 2.25.

3. It may sadden the wicked's stroke from God yet more, that it speaks God at distance from them; For, God casts upon him, or, sends upon him, as men shoot arrows and darts, which do not only come swiftly and suddenly, but from a party at a distance. Hence it is, that as their strokes flow from anger, Is. 57.17. so God's anger is not pacified by any stroke that comes upon them, Is. 9.12. Nor have they access to God in their troubles, as Psal. 31.7. nor (which is a sad mark and evidence of this distance) do they seek, or draw near to God, in trouble, Hos. 7.10. And therefore godly men should desire, above all things, to enjoy God and his favor in trouble, Psal. 109.28. Jer. 17.17. and should miss the sense of his love, and grace to seek him in trouble, above anything else.

4. As it is sweet to find mercy remembered in wrath, Hab. 3.2. So the wicked (and especially those of them who are cruel to others) may expect judgment without mercy: For, God shall cast upon him, and not spare, or, pity. See Is. 27.11. we should be humble, to observe mercy in the midst of severity, Ezr. 9.8, 9, 13. Lam. 3.22. were it but even an assurance that mercy is hid in God's heart, Job 10.13. and upon this account, godly men ought not to grudge or repine at their own lots, Is. 27.7, 8.

5. To have to do with God, as a party in wrath, is so very dreadful, that none can abide it; therefore fleeing is the best shift that the stoutest (of these who flee not to his mercy in a Redeemer) can make. See Is. 10.3: 1 Cor. 10.22.

6. Wicked men had rather endeavor to run away from God under trouble (and by that means study to be rid of trouble) than run to h • m by repentance; For, he would fain flee, or, in fleeing he would flee, out his hand, that is, by any means, or endeavors that he can use he would flee. See Is. 9.13. Hos. 5.13. It is a searching trial of men under trouble, whether or not they seek deliverance from trouble, rather than the blessing and improvement of it, and whether it drives them to God, or away from him. And it is to be remembered, that it is the natural bias of our hearts, under trouble, to run away from God, that so we may be upon our guard; and if we find it otherwise with us, we may acknowledge it as a gift from above.

7. It is in vain to think to escape from God, when he is pursuing a controversy; For, he would fain flee, and that is all, for it succeeds not. See Amos 9.1, 4. So that there is no safety but in creeping near to him, whose rods are sent to drive us to his mercy.

In this Verse this calamity of the wicked man is amplified from the effect and consequent thereof; That his ruin shall be matter of joy and derision to all who shall see or hear of it, and have known his wickedness. In the Original it is, He shall clap and hiss, in the singular number, and so some understand it of God, who shall triumph over this his enemy, when he is thus conquered, Deut. 28.63. Prov. 1.26. But it is clearer to understand it of men, and the singular number, being taken distributively, will import, that everyone (who seeth or heareth of this) shall clap his hands, &c.

Doct. 1. Prospering wicked men are no small trial and matter of grief to the World; while some are made to suffer under them, and others are sadly afflicted and exercised with their prospering in evil courses: For, so much is imported in men's joy because of their ruin.

2. Wicked men are justly deprived of all pity from others, and made Butts of public disgrace, and the subject of public rejoicing, when they fall; For, so here, everyone shall clap their hands (in sign of contempt and derision, Lam. 2.15.) and scornfully hiss him, (1 King. 9.8.) or, hiss at him, out of his place; that is, every man, out of his dwelling shall hiss at him, or shall hiss him out of his place, and put him away from among them. This is the fruit of wicked men's cruelty, and of their not laboring to conciliate true respect to themselves, upon good grounds, but studying only to be formidable, though they be hated for it. Yea, the best way to be sure of men's pity and compassion, in so far as is good for us, is to study to partake of God's compassion, Psal. 106.44, 45. Jer. 42.12. And when godly men meet with such a lot as this in the world, they should look upon the neglect of this study, as a chief cause of it.

3. The World will sometime be getting glad days, by being made witnesses of the ruin of wicked men; as here Job grants is sometime accomplished, that men clap their hands at him. Now as for this rejoicing, albeit we need not dispute the lawfulness thereof (for Job is only declaring what eventually will be, which doth not necessarily evince that lawfully it may be) yet it is certain that this is a just ingredient in the wicked's cup, on God's part, whatever be man's part in it. Yea, albeit it be not lawful to rejoice at the ruin of a private enemy, Prov. 24.17. Yet at the ruin of some we may, Ps. 52.5, 6. and 58.10, 11. Prov. 11.10. Rev. 18.1, 2, 20. namely, as they are God's public enemies who are destroyed; as God's justice is vindicated and glorified thereby; as the truth of God's word, and his hearing of his people's prayers, are thereby confirmed, and, as impediments to the progress of Religion are thereby removed.

JOB 's scope (till v. 23.) being to clear this negative assertion, That man cannot find out the depth of the wisdom of God in his ordering the Affairs of the World; he first illustrates his assertion by showing what man's wisdom can reach in other things; particularly in searching our Minerals, which are in the bowels of the Earth, when yet it comes short in this, v. 1,—11. Next, he confirms by several reasons, that man cannot search out this wisdom of God, as he doth other things v. 12.22.

In these verses, Job begins his discourse of man's ability and wisdom to search out Minerals, with a general Proposition; wherein a general account is given of several Mettals (of greatest use or price) about which man's industry is exercised; and of man's industry in finding them out: Which general Proposition is enlarged and amplified in the following verses, by pointing our several difficulties which man's industry and skill doth overcome, in searching out of these and the like Mettals. Here he mentions, 1. Silver, which discovering itself by lesser veins, man doth follow them out till it be reached. 2 Gold, whose place they find out, where they fine it. This is not to be understood, as if men set up their Furnace for fining of Gold, in the place where they find it. But the meaning is, either, that they do in part refine it there, by taking it from among the most of the dross, before they bring it out; or, That it hath a place where they (that is, Nature, and the second causes therein working) do fine and purify it in the bowels of the Earth. Or the words may be thus read and understood, That the Gold, which men Fine, hath a place where men find it out by Industry and Art. 3. Iron, which lieth not so deep, but the Oar of it is found near the dust and superfice of the earth. 4. Brass, which men do melt out of a stony Oar, called by Naturalists Cadmia and Chalcitis.

Concerning all this, it is to be observed, that Job propounds this instance of man's industry and skill, not secluding other Arts and Sciences wherein men also give proof of their Invention and Wisdom; but because this is indeed a notable proof of man's skill, and a task wherein Nature much resists man's endeavors, and wherein the effects of man's wisdom and industry are sensible and obvious to the view of all.

Doct. 1. God hath stored this Earth with all things necessary, to make it a commodious habitation for man; so that, both above and beneath ground it is full of needful riches: As here Job instanceth, particularly, in Minerals under ground, things above ground being obvious to all.

2. God is to be seen in what is more base, as well as in what is more precious; and his bounty is to be acknowledged in it, as being needful for the use of man: for he demonstrates his riches in Iron and Brass, as well as in Silver and Gold, the one being no less needful, and of more common use than the other.

3. God hath put the choicest of the Earths and Times Treasures, not only under men's feet, but under ground also, that they may not seek their happiness there, nor omit their other more needful searches, while they make enquiries after them; for, all these Minerals are under ground.

4. However men are apt to quarrel God's allowances, yet he hath so ordered, that what is most necessary is to be had in greatest abundance, and most easily: for, therefore Iron and Brass are nearer the superfice of the Earth than Silver or Gold; and there is greater abundance of these, whereas there are but veins of Silver.

5. What is most rare and difficultly attained, is most precious; as Silver and Gold are, upon that, among other accounts. Hereby the Lord prevents that contempt of these Mercies, which would be more vile, if they were more plenteous, as Silver was in Solomon's days. And thus also doth he commend the excellency of Spiritual things, by their being difficultly attained.

6. Even the most precious of natural things require much art, to cause them have a luster in our eyes; for, Gold must be Fined: which showeth their emptiness, as to satisfying of the heart of man, that they need art and dexterity to set them off.

7. Men are incessant in their study and care to find out what is (or what they think is) for their worldly accommodation, be it above or under ground; as here they are supposed to be in finding out of these Mettals. Which (though it be not unlawful in itself) may bear witness against them for their negligence about better things. See Luke 11.31.

8. Skill in Arts, and dexterity for finding out of the Secrets of Nature, is an old and common gift; for, here in Jobs days they had skill to find out these Mettals: We find that this skill was among Cain's posterity before the Flood, Gen. 4.22. which showeth how little such gifts are to be rested upon, for attaining of happiness thereby; and what a wonder it is to see many men so quick in these inventions, who yet are so blunt in taking up Spiritual Wisdom. See Mat. 11.25. 1 Cor. 1.23, 26.

In the rest of this purpose, to v. 12. this general Proposition is amplified and enlarged, by giving an account of the difficulties which man overcometh by his industry and skill, that so he may reach those, and other precious things in the bowels of the Earth. Wherein also is held out more of the Earths Riches, and a commendation of man's painfulness in seeking them out; and so both branches of the Proposition are further cleared. The first difficulty (in this verse ) is Darkness, to which man's industry assigns yet more narrow bounds, and puts a period to it, by making it •• de to Light coming in its place; either when he ope •• the Earth, to let in the light of day where darkness was before, or by bringing in of Candles and Lamps into the dark Mines. And this man doth, because by that means he searcheth out what i • precious and perfect in the bowels of the Earth; and findeth out these precious Stones which lie not only in Darkness under the Earth, but in the shadow of Death; that is, in the deep b • w • l • of the Earth, where there is a deadly shade, and where things would lie in eternal obscurity (as buried in death) were it not for man's searching; and where there is darkness which might affright men to death, and where many have been actually choked and smothered to death.

Doct. 1. God hath beset man with much exercise and sore toil, in his undertakings about things of the world; as here is instanced in these who work in Mines. And this the Lord doth, partly that he may exercise, afflict, and humble all the Sons of men in their worldly employment • , that they may remember their happiness lieth no • there; partly, that he may cause men to find it a dear bargain, who sell their souls for these things.

2. Men are so addicted to the things of time, that they stand upon no pains, difficulty, or hazard, so they may reach them; for they will hazard upon Darkness (and put an end or period to it, in that place where they work, and it was before) and on the shadow of death, that they may find out these Minerals: Which may make men ashamed of their negligence in better undertakings, where they are easily damped with any darkness of discouragement, and where they will hazard nothing; though in pursuing of these things below, they will hazard upon deadly terrors, and upon death itself.

3. God, in his Providence, may make men succeed in their endeavors about the world, even when their undertakings are difficult: As here, they search out all perfection, &c. Hereby, as God recompenseth men's lawful toil and endeavors, and encourageth them to undertake higher and more hopeful employment; so he raineth Snares upon others, who choose these things for their portion.

4. What the Creatures can afford of perfection hath been already found out, whereby it is tried to our hand, that happiness is not to be found therein; for, he searcheth out all perfection, and for instance, those precious Stones which are in darkness, and the shadow of death. See Eccl. 2.11, 12. Here he calleth those things which men find out in the bowels of the Earth, perfection, because they are not only esteemed to be so by many who seek after them, but because they (as every Creature beside) are perfect in their kind, and for the use for which they are appointed, though not to satisfy the vast expectations and desires of man. He calls these things also, all perfection, not simply, as if these comprehended all perfections of all the Creatures (though many place all their happiness in them) but that they are the most perfect of perfect insensible things on Earth, whether under or upon it.

The second difficulty which men overcome • n these undertakings, is that of water breaking out in their Mines when they are at work. As for the difficulty, it is propounded in these words, the flood breaketh out from the inhabitant; which some understand thus; the flood of water breaks out from its ancient dwelling, or channel (or from the inhabitants who dwelt beside it) into the Mine where they are working. But the Channel is not the inhabitant of the water (as this interpretation would make it) but the Water is the inhabitant of the Channel. Therefore the words may be thus read and understood; The flood breaks out so that there is no inhabitant, or, (which the word most properly signifieth) sojourner; that is, none of these who sojourn in the Mine, can stay there, because the water breaks out upon them in the Mine. The most simple reading of the words is, The flood breaks out from with, or, from besides the sojourners; that is, while they are at work there, waters break out beside them from some secret Spring, which are ready to drown all their works. And because of this it is further added, that these Waters are forgotten of the foot; that is, not only come they into the Mine from secret sources, where the foot of man never came, but they grow very deep and unpassable by the foot of man, and therefore the Workers cannot abide there. As for the removing of this difficulty it is subjoined, They are dried up, they are gone away from men; that is, men by their industry and inventions (such as Pumps, Wheels, and the like) do dry up these Waters, and put them away from men who are at this work. Now though these particulars be in themselves but barren of spiritual instructions; yet since they are insisted on in the Scripture, we may, from the general consideration of the providence of God, and man's industry about these things, learn,

1. Great undertakings are not ordinarily carried through without great difficulties; as here is supposed in these great undertakings about Minerals: And this is to be expected in every great and eminent work wherein godly men are employed; otherwise many proofs of God would be misled. And hereby God gives proof how dear these undertakings are to him, which he surrounds with difficulties, that he may be seen in removing of them.

2. It is not one, but many difficulties, and one after another, that may be expected in great undertakings; as here, beside the difficulty of darkness, v. 3. another from floods succeedeth: And men, in other cases, are not sufficiently tried, till they be assaulted both upon the right hand and on the left; for they may stand in one assault, who yet will succumb under another, or be outwearied with a continued tract of difficulties. We must not prescribe to God, but submit; remembering▪ that he who gives us the back wherewith we bear, may lay upon it what burden he pleaseth: That we are bound to bless him who gives us work and service by all these difficulties, however it be toilsome and laborious; and, that our offering to make exceptions and reservations doth but call for more difficulties.

3. After men are engaged in lawful undertakings, the Lord may fryst them with unexpected difficulties, of which they did not dream, beside all that they looked for; as here, beside the trial of darkness, v. 3. which they could not but know of when they engaged, they meet with an unexpected breaking in of waters after they are begun. Hereby, in many undertakings, God calls men to try if their work be right, when he spreads a net upon them in it, Hos. 7.11, 12. And in lawful enterprises, as he trains men on by not letting them see all difficulties at the first; so further, partly he makes them reap the fruit of their unwatchfulness, and their not looking out for these difficulties they might probably meet with; partly, he trys their sincerity and affection in their undertakings, and whether they will turn their back upon duty, because of difficulties; as Israel was frequently attempting to return to Egypt when they found toil in the Wilderness.

4. It is commendable in men not to give over lawful enterprises, because of any difficulties; service being most eminent where difficulties are great and many; as here they set about the removing of this difficulty also, to get these waters dried up. See Prov. 24.10. Men lose all their former labor if they give over because of an emergent difficulty; and whoso would banish difficulties out of their way, would also (upon the matter) banish many errands to God, many proofs of his love, and many touchstones and trials of their own resolution and honesty.

5. Not only ought men to wrestle against difficulties, but, through God's blessing upon their endeavors, a work may be carried on through many difficulties; as here, those waters are dried up, and gone away from men: all is not lost that is in hazard, if men will continue at duty, but mercies may be recovered out of the very Jaw-bones of death.

A third and fourth difficulty are here conjoined, which I do put together, because in both of them we have a further account of the riches of the Earth (which was the other branch of the Proposition, v. 1.2.) and because the advantage reaped by overcoming of both is subjoined to the last of them. The first of these difficulties (and the third in order) is that of Fire: That this Earth, which is so fertile of Corn above ground, is underneath turned up as it were Fire. Whereby I do not understand their taking in of Lamps, whereby they may see, or their setting up of Furnaces under ground, to melt and refine the Mettals which they find, or that they find precious Stones and Mettals there, which are bright and shining like Fire. Nor is this the meaning only, that these Diggers do find (among other things) Coals, of other sulphureous Mines under ground: But rather, that in their digging for Mettals and precious Stones they meet with another difficulty of Fire; and that their Lamps taking hold of, or their working Instruments or Tools striking upon some vein of Sulphur, do set their Mines on Fire; as we see in Coalpits. And yet it is to be understood here also, that they make a shift by their industry to get over that difficulty, and to quench the Fire. The other difficulty (and the fourth in order) is that of Stones and Dust, wherewith they are troubled in digging: and yet they put forth themselves to overcome that, as well as the rest, in expectation of great advantage, and that they shall find precious Stones (such as Sapphires are) and Gold lying among the Dust and Stones.

Doct. 1. God hath filled this Earth with his riches, and with great variety thereof, both for necessity and ornament: For, above ground it is fertile of bread, or, all things necessary for the life of man; and beneath it hath materials for Fire, Gold, and Sapphires. We owe much, and must make an account to God for so good accommodation, especially that it is furnished to us who are Rebels; and for the beams of his goodness displayed therein, to invite us to come to him: And what thorns and briars of bitterness we find in these things, we are to look upon them as the fruit of our sin, and as a call to invite us to seek after a better portion.

2. Men are ordinarily so eager in seeking after things of the world, that never so many difficulties will not hinder their pursuit: for, after the former difficulties of Darkness and Water, they meet with new difficulties of Fire, Stones, and Dust, all which they overcome. This is not to be condemned, but commended rather, in men's following of lawful Callings, provided they keep these things in their own place. Only their assiduous activity may condemn these who are soon and easily laid by in the best Duties, especially if Clouds return after the Rain, and one difficulty upon the back of another. Whereas we should follow good things without being discouraged, either by the greatness, or by the number of difficulties.

3. Beside accidental and occasional difficulties, men may look for a constant tract of difficulties in their lawful undertakings; as here, beside that accidental difficulty of Fire, they have constantly Stones and Dust to trouble them. Men must look for extraordinary difficulties, when those which are ordinary do not work upon them; and though they be delivered from these, yet they must return to their ordinary toi • : for men can no more want these than a Ship can sail without Ballast or Lading; yea they are needful to godly men, for many ends and uses, 1 Pet. 1.6. Besides that they are daily witnesses and documents of our sin, which procures us all this toil, for the improvement whereof we must give an account to God.

4. Man by wisdom and industry will improve the Earth to all its uses, and the advantages to be found in it; as here, man finds out bread above ground, and materials of Fire, Gold, and Sapphires, and other precious things under ground. Which should teach us to improve our various lots and conditions better, and to see what is in them of lessons and other advantages, wherein we ordinarily come short both in prosperity and adversity.

5. Mans industry and diligence may find precious things, in a condition or place where apparently they could be little expected; as here, they find Sapphires and Gold among Stones and Dust. Thus godly men may find meat in an Eater, a sight of God where they little expected it, Gen. 26.13. and deliverance in Babylon. Mich. 4.10.

6. God is pleased in his bounty to compense man's pains and industry in their lawful Callings, with rich advantages; as here, they g • t Sapphires and Gold. This the Lord doth, that he may much more encourage men to his service, which will never be in vain, Is. 45.19. Thus he rewarded Ahab's hypocritical repentance, 1 King. 21.28, 29. that he may encourage sincere penitents: And thus he cares for the Lilies and the Fowls of the Air, that he may give a check to the anxious cares and sollicitudes of his people, Mat. 6.26.—30.

A fifth difficulty which man's skill and industry overcomes, is the strange ways they must follow, and their frequent turnings and windings in driving their Mines, to find out Mettals and Jewels. These are so strange and unfrequented, that neither beast nor bird ever saw or came at them; not so much as those of them who are most sagacious and quick-sighted, or do range furthest for prey; such as the Vultures, who are sharp-sighted and fly far, and the Lions, who range far and near for their meat.

Doct. 1. God hath given even to some irrational Creatures, excellent properties, whereby he demonstrates the fullness that is in him who hath made them all, and hath made these to serve man as documents of his duty, Prov. 6.6. &c. Mat. 10.16. as here the Lord points at the Vulture and Lion, as having some excellent properties.

2. Life is so precious that Creatures will take strange pains to preserve it, as some are put to much toil about it; as here, these Creatures are put to fly far, and range much abroad to get prey. And here we are to consider,

1. That it ought to be esteemed a mercy if we be not put to hard shifts, to maintain our very life, Lam. 4 10. whatever be our other trials.

2. That even such as are put to hard shifts, should neither think they are forsaken, nor yet ascribe their subsistence to their own industry; for, in opposition to both these, it is said, that God seeds these ranging Lions, Ps 104.21.

3. That Creatures which are noble and excellent in some respects (as the Lion is, and the Vulture also in regard of some properties) are yet attended with somewhat to abase them; as they are toiled with seeking their meat: Thus the Lord ballanceth all Creature-Perfections, with somewhat that may proclaim their emptiness.

Doct. 3. The secrets of Nature, and riches of the Earth, are so deep and so many, that all of them will not be yet seen, even by the most rambling and quick-sighted of Creatures; as here the Vulture and Lion do not find out this way, where men dig for these Treasures.

4. Man is so eager in seeking after the pelf of this World, that many times he abandons human society, and followeth ways more savage and unfrequented, than these which wild beasts and fowls haunt in, to attain his ends; as here, they dig in Mines where neither Lions nor Vultures come: Which makes their account sad who have better things in their offer, and seek them not.

A sixth difficulty of Rocks or Flints is here joined with that of Waters, formerly mentioned v. 4. where he showeth that in these undertakings, men are sometime put to cut through hard flinty Rocks, and (as it were) to overturn Mountains, by cutting their passage through under them, even though they be all of Stone v. 9. And this they do, either to follow the Vein of the Mettals, or (as it is v. 10.) to make Channels for Rivers through these Rocks; either that they may come in when they need them to wash their Mettals, or rather to convey them away when they break in upon their Mines, v. 4. and as they thus convey away the Water which breaks in, so, v. 11.—they use means to stop the course of other Waters which are ready to infest them, that not so much as a drop (or tear, as the Original imports) gets in to hinder their work. The fruit of all which pains is, that they obtain the precious things which are hid in the Earth.

Doct. 1. No precious thing is attainable without much difficulty, as is often inculcated here: and whenever God surrounds us with difficulties, we may expect precious Fruit of them, if we improve them well.

2. If men be diligent, and not laid by with an apprehension of Lions in the way, they may overcome great difficulties; as here, hard labor will get through Flinty Rocks, and overturn mountains by the roots, and cut out Rivers among the Rocks, See Prov. 13.4.

3. Even human prudence may teach men to arm themselves against, and study to prevent, these difficulties under which they have formerly smarted; as here, having been troubled with Waters, v. 4.10. they study to prevent their breaking in again, v. 11.

4. God gives rich recompenses to men who labor even about earthly things; not only (as hath been marked before) to encourage them to better service, but to let see how little he regardeth these temporal mercies, which he gives so promiscuously and indifferently to these who toil for them: for, the eyes of these laborers see every precious thing, and the thing that is hid they bring to light.

5. It is a gift of God to be wise to discern things precious from things that are vile, or less excellent, as here they do: Much more it is a mercy, to be able to make this difference in other things, 1 Cor. 12.31. Phil. 1.9, 10. Grace to discern and to embrace or submit to what we discern to be good, is our mercy.

6. Men are naturally (and without needing to be excited) more active about worldly affairs, than about other things; as here they are eager in their pursuit of these things: And no wonder, for these things are very suitable to our natural inclinations, they are of constant and daily use to us, they have a great luster in our eyes, and do raise us high in the world, and therefore we are so hot upon the chase. And therefore we have cause to be humbled when we find such a benfall and inclination in our hearts, when, in the mean time we neglect that which is far better, see Luke 10.41, 42.

7. When men have an high estimation of anything, and serious desires after it, they will be very eager in their endeavors after it; as here, their esteem of these things, and their desires after them, as precious, make them strive with Rocks, Mountains, and Waters, to seek them out where they are hid: Which may tell us, that coldrife endeavors after better things are but a proclaimed contempt of them.

Followeth to v. 23. the second branch of the negative part of Jobs Proposition; wherein he showeth, that however man's wisdom and industry can search and find out many secret things (as we have heard) yet he cannot find out this wisdom of God, and it is more excellent than that man should comprehend it. This he not only propounds, but demonstrates by three Arguments: Whereof the first (in these Verses) is, That this wisdom hath no place of abode within man's reach, where he might dig and search for it and find it, as he doth Mettals and other things that are hid in the bowels of the Earth. For clearing of the words, consider,

1. This Wisdom, of which Job here speaks, is not to be understood either of human prudence and policy, nor yet of that spiritual wisdom which is necessary to salvation, of which v. 18. But it is to be understood, principally, of God's wise Government of the World, and administration of all the Affairs thereof by his Providence; and secondarily and consequentially, it may be understood of man's capacity to take up this wisdom of God fully. So that Jobs denying that there is any place where this Wisdom may be sound, or any price to be given for it, doth import, that no man by any means or industry, can elevate his own understanding and capacity, to comprehend fully the depths of Divine Providence in the World.

2. These two names of Wisdom and Understanding (as they are understood of this Wisdom of God) serve to point out one and the same thing, and to intimate that this Wisdom of God hath all perfections that can be expressed by any name given to Wisdom among men: Or the one may point (so to speak) at the habit, faculty, or eternal purpose of God in ordering of things below; and the other at the exercise of that faculty, and execution of that purpose.

3. While he denieth that man can find this wisdom, it is not to be taken absolutely and simply, that man can understand nothing of it; for the contrary is insinuated, Ps. 107.43. But the meaning is, that man cannot perfectly and fully take it up, nor hath he wisdom and understanding (or complete and perfect abilities) for that effect. As for the first reason proving this conclusion (which is, That this Wisdom hath no place where man can find it out) it is propounded more generally, v. 12. where the questions import a strong denial, that this Wisdom (whereby God ordereth all Affairs, and whereby man may be able to understand the reasons and causes of God's proceedings) is to be found in any place by man. Then it is proved by induction,

1. That it is not to be found upon Earth, v. 13. where, as for the first part of the Verse, That man knoweth not the price thereof, it is not to be confounded with the second reason v. 15.—19. where it is said, that there is no price to be given for this Wisdom: For the difference is obvious; There it is said, that man hath no price to give that can purchase this Wisdom: Here it is said, that man knoweth not the price or worth of it, nor can prize it, which is an evidence that he knoweth it not, nor is to be found with him upon Earth: For what a man knoweth well, he can set a price and value upon it: Or the words may be thus rendered, Man knoweth not the order or series of it; or, of God's wise proceedings in the administration of Affairs. And so the whole verse runs clear, That this Wisdom is not to be found on the Earth; for neither doth man understand the whole contexture of Divine Providence and Wisdom: neither is there any other of the Creatures, with whom man converseth in the Land of the living, that can be a Teacher or Leader to bring man to find out this Wisdom.

2. That this Wisdom is not to be found in the Depth or in the Sea, v. 14. which are but a little part of the effects of this Wisdom: and though the Sea be full of God's wonders, Ps. 107.23.24. yet it cannot fully point out this infinite Wisdom of God: While he speaks here of the Depth and the Sea, by these two we may understand conjunctly, the Sea from the brim to the very bottom, or they may be understood thus separately; That as this Wisdom is not to he found among the Creatures which are upon the superfice of the Earth, v. 13. so neither will a man find this Jewel, though he should dig to the very depth or center of the Earth: And though he should leave that dry Element, and go try the Sea, he will have as little success there, either by sailing, or by diving into it.

From this purpose, Learn, 1. All God's administrations and dispensations in the World, are done in infinite wisdom; and whatever excellency be found in Wisdom under any name, it is infinitely and transcendently to be found here; Therefore his Providence and Government of the World is here called by the names of Wisdom and Understanding. See Job 12.13. Ps. 104.24. and 136.5. Hence, 1. Man is dignified, in that God employeth infinite Wisdom about him and his concernments. 2. We are hereby taught to expect proofs of God's Wisdom, when we find not these proofs of love which are satisfying to our sense. 3. In all cases and intricate conditions this should still sound in our Ears, that God who guideth all is infinitely wise, which may silence our murmurings and carpings, and cause us wait till he unfold his purposes and counsels in what he doth, as Joh. 23.7.

Doct. 2. Whatever excellency of Wit or Prudence God hath given to man, yet he hath set bounds to his Wit, which he should not, or cannot transgress: For, though he give man wisdom in other things, v. 1.—11. yet here, where shall Wisdom be found? So much also doth the Lord himself inculcate by the many questions that are propounded to Job in the end of this Book. As God commends his love by the perfection he communicates to men; so by this restraint he affords matter of needful humility: And hereby he sets bounds to man's curiosity, which would still be eating of the forbidden fruit, while he neglects what is his own duty.

3. In particular, man's wisdom is not able to find out the depth of the wisdom of God in ordering the affairs of the World, or to comprehend the reasons of his proceedings therein; for, though man may know much of many things, v. 1, 2, 3, &c. and may know some scantlings of this wisdom also; yet, the whole of it is incomprehensible by him. Where shall Wisdom be found? and where is the place of Understanding? In these administrations, God dwelleth in thick darkness, and clouds and darkness are round about him; some of his actings are eminently deep and unsearchable, Ps. 36.6. Rom. 11.33, 34. It is not men's task to know these secrets, but God hath put other work in their hands, about which their wisdom and skill may be exercised, v. 28. Deut. 29.29. and, if there be many secrets even in Nature, Eccl. 11.5. Joh. 3.8. much more are God's deep counsels, and the reasons of his administrations unsearchable. Hence,

1. It is the mercy of Saints that they are in such an hand, and that such wisdom is employed about them, for their own wit and projects, were they left upon their own guiding, would produce but poor effects, in comparison of these which he in his Wisdom designs for them.

2. Men should not presume to dive into his secrets (as Jobs friends did by their principles and way) in judging of our own, or others condition and estate, by our or their lots: we should rather lament our own want of discerning, than suspect his wisdom; for he discovers deep things out of darkness, and precious advantages out of the humbling lots of his people, Mic. 4.10.

3. Men should trouble themselves more about their duty, than about searching into this depth: for when they pry most into these secrets, they do most readily neglect their known duty; yea their mistaking of Providence, or reading of it wrong, will soon lead them upon quick-sands instead of duty.

4. Enemies may soon be out-witted by him whose wisdom cannot be found out, Ps. 92.5, 6, 7. Is. 31.1, 2. Mic. 4.12.

Doct. 4. God's discovering of some effects of his Wisdom, and some reasons of some of his dispensations in guiding of the world, doth not afford means to man whereby he may fully comprehend all the wisdom that is in his administrations, and all the reasons of all his dispensations: For, Job, in his concessions, Chap. 27.13, 14, &c. yields that some of God's dispensations, and the reasons thereof, are obvious; and yet here, taking in the whole complex of God's Providence and Government of the world, Where shall Wisdom be found? Men may search soberly, Ps. 107.43. Hos. 14.9. yet still remembering that it is but a little portion that is heard of him, Job 26.14. For,

1. Even in those things wherein we see somewhat, there is still a depth, and more than we can comprehend.

2. God's dealings with some in some parts of his ways, doth not warrant men to make general rules of these, whereby to judge and condemn others, even though they be approved by the rules of the Word of God; as Jobs friends concluded against him, that he was wicked, from some observations and experiences of the wicked's calamities: But men ought to know that God exerciseth a variety in these things, and deals with men sometime one way, and sometime another, as it pleaseth him.

3. God is pleased to exercise men with variety in these things (sometime with dispensations wherein the reasons of his proceedings are obvious, and sometime otherwise) for wise reasons and ends. For as by the one he encourageth us, so by the other he exerciseth our humility, dependence, and faith; as by the one he gives proof of his condescendence to our weakness, so by the other he demonstrates his Sovereignty: And as he cheers up his people by his dispensations which they can see through, and discern his heart and love in them; so he excites them to expect more eminent proofs of him, that his purposes about them are wrapped up in darkness, seeing choicest mercies have been communicated by most unlikely means: And withal, when the Lord thus walks towards his people, he doth it that their Enemies may discover themselves, and break their necks, by reason of these dispensations of Providence.

Doct. 5. Man hath naturally a great conceit of his own ability, and will be essaying to sound the depth of this Wisdom of God: Therefore Job not only asserts, that man cannot find it out, but gives reasons to prove his assertion: which imports that man must be disputed out of this opinion of his own abilities. Man is a very presumptuous Creature, Job 11.12. and is better (as he thinks) at another's lesson than he is indeed at his own, and is more busy in passing a judgment upon God's guiding of the World, and of himself and others in it (and that many times for this end, that he may take occasion to reflect and carp at God's dispensations, or abuse them to some ill end; as here Jobs friends endeavored to defend their ill cause thereby) than at his duty. And even godly men, through fear, sense of guilt, discouragement, love to murmuring, &c are apt to lean to their own verdict of God's dispensations, that so they may feed their distempers thereby. The consideration of this should humble men, and put them to employ God for attaining a right sight of Providence; and it should teach godly men to beware of taking every impression that is offered of God's dispensations, but to hold them by that view which the Covenant affords them, both of mercies and trials, Ps. 89.31, 32, 33, &c.

6. Jobs first argument, That there is no place where man may find this Wisdom, neither upon earth, nor in the depth, or Sea, may yet further teach,

1. However God bless diligence and pains in lawful endeavors, and men may find out so much as is needful to know of this wisdom, in the use of means; yet no pains will bring them to comprehend it fully: For, men will nor find it among themselves (since they know not the price, or, order of it ) nor yet among other Creatures beside them, in the land of the living, nor in the depth, or Sea. In a word, they will find it neither far off, nor near hand: which may be a warning to men, not to employ their pains where they may certainly expect no success.

2. Wit and parts will prove foolish and weak in this search after this Wisdom; for, man's wit, whereby he finds out many secret things, v. 1, 2, &c. will do no more here (as to the full knowledge of this wisdom) than other Creatures, in the land of the living, in the depth, or, in the Sea.

3. Even where much of this Wisdom is manifested (as in the Sea ) yet man will remain ignorant of it; either he will see much; and yet not perceive, or when he perceiveth much, there is yet more hid.

Doct. 7. From that sentence, man knoweth not the price, or, order of it, we may gather some evidences and effects of any measure of some knowledge of this wisdom which is attained by men. And,

1. In what men study to know of Divine Providence, they must observe an order, or, series of it; that they pass not a judgment upon what is only present, but wait on till he discover light out of darkness, order out of confusion, a deliverance even in going to Babel, Mic. 4.10. and till, after he hath humbled and proved, he do good at the latter end, Deut. 18.16.

2. Men's knowledge of this wisdom of God must beget affection, and what they know they must prize and value; for, we do read Providence backward, when we do not esteem of it, and say, Good is the Lord, and his Word, whatever the particular dispensation be, Is. 39.7, 8.

The second reason (proving both the excellency and impossibility of attaining this wisdom) is, That it is not exposed to sale, nor hath man any price which may purchase it, though he should give whatsoever is precious and rare for it. It is not needful to insist in describing these several kinds of Gold and Jewels mentioned here; only the words hold out, That though men had all sorts of Silver and Gold Coin, and of Jewels; and had the best of every kind (as the gold of Ophir, and fine Gold, were) and those of them which were rare and far fetched (as Gold from Ophir, and the Topaz from Ethiopia ) and were the excellency of these precious things yet further improved by Art (as fine Gold made in Jewels, or, Vessels, as the word is) yet this wisdom is excellent above all these, nor could it be purchased by them.

Doct. 1. God hath plentifully furnished this Earth with precious and excellent things; divers whereof are here enumerated. Hereby God demonstrates his Riches; his indulgence toward rebel man; lets see his rich allowances, not only for necessity, but for ornament, if men would serve him and seek better things: and hereby, also, the Lord trieth men, whether they will be tempted to prefer these things (which have a luster in their eyes) to more excellent things.

2. Men have naturally an high esteem of these fine things that are in the world; for, so much is here imported, in that this wisdom cannot be commended, but by comparing it with these things. They are indeed excellent in themselves, but men are naturally inclined to prize them too much, while they look at the things which are seen, rather than the things which are not seen, as the Apostle speaks in another case, 2 Corinth. 4.18.

3. It may point out the vanity of the best of earthly things, that they borrow much of their luster from their being precious, rare, and far fetched; as here, Gold is excellent, because it must be fetched from Ophir, and the Topaz from Ethiopia; whereas, where things most abound, people will give them away in exchange for very toys.

4. The wisdom of God in governing the world, is excellent and inestimable, above the best things of Nature, improved by Art; as here we are taught. So that,

1. Great is God's condescendence, in employing what is so excellent about us.

2. We ought to silence all our quarrellings, considering how excellent and precious this wisdom is which guides us; and we should esteem of this privilege, that his wisdom guides us, when we want other proofs of his love, which are more sensibly comfortable.

3. We should esteem of it above the best of wealth, when we get grace to discern, and read any of this wisdom aright.

Doct. 5. Not only is this wisdom excellent, but man hath no price wherewith to purchase it; nor can he acquire the knowledge of it with money, Jewels, or anything else: as here we are also taught. God useth not to sell, but to gift, what we get of him; and however there be a price of diligence to be laid forth for attaining of Spiritual Wisdom, Prov. 17.16. yet, as no Spiritual gifts can be purchased by Money or Jewels, Act. 8.18, 19, 20. so, the knowledge of this wisdom is unattainable by men at any rate: And men do, many times, but proclaim their folly, in thinking they know more of it than they do; and they should learn rather to adore and trust his wisdom, than presume to comprehend it. Hence, also, it may be concluded, That however, in worldly affairs, money answereth all things, Eccl. 10.19. yet it is of no avail here. If a virtuous woman be precious above the choicest Jewels, Prov. 31.10. much more do spiritual things transcend them in excellency, Prov. 3.13, 14, 15. and 4.7. Mat. 13.44. So that even wealthy men are but poor, if they want these; and they are but fools who suffer earthly things to draw their hearts from off things that are spiritual, See Heb. 12.16.

These Verses may be looked upon as a resumption of that question and purpose, v. 12, 13, 14. to make way for that answer, v. 23. But they contain also a third reason, confirming that this wisdom is unattainable by man. The assertion is again repeated in a question, v. 20. (being the same in substance with that v. 12.) which must be resolved negatively, that man cannot find out this wisdom. The reason is subjoined, v. 21, 22. That men, whether they be considered as they live upon earth, or though they could ascend nearer Heaven, with the fowls, or go down and dive to the very pit and grave, yet they could not find out this wisdom. So the force of the reason is, That man hath no abilities whereby to attain this wisdom. Neither will his common abilities (such as are communicated to all living ) serve his turn; nor yet will the more elevated parts of some, above common Engines, who soar high like sowls, or men's long experience, even unto death, and experience of many remarkable Plagues and Destructions by the way, give them anymore of this wisdom, but only a fame and report of it.

Doct. 1. It is again and again seriously to be considered, how impossible it is for man to comprehend the wisdom of God in the Government of the World; therefore is this question again repeated, v. 20. to inculcate it upon us. We are not soon convinced of our ignorance of this, and yet it is necessary to know that God hides many of his wise counsels from all the Sons of men; that so we may be taken off from needless and unprofitable toil; our curiosity may be bridled, and we may be humbled and kept at our duty, and at a constant dependence upon God.

2. Let man shift and turn himself on every hand, on Earth, in the Air, and Depth; yet he will still return an ignorant of this Mystery; as here we are taught. It is our mercy that this toil, of ascending and descending, is prevented in things needful, Rom. 10.6, 7, 8.

3. Men's most refined abilities will fall short in this undertaking, as well as ordinary endowments; for, could they soar never so high, yet this is kept close from the fowls of the Air. Able spirits are very proud of their own abilities, yet here is a consideration that may humble them.

4. Though this wisdom of God be hid, yet some scantlings of the knowledge thereof may be attained; for, there may be a fame, or report thereof heard.

5. It is destruction and death, especially, that afford us means of this little knowledge which is attainable; for, it is destruction and death, that say, we have heard the fame thereof with our ears. Not that those, to speak properly, have ears to hear anything, or can give an account of what they hear. But the meaning is, that men may come the length of death, and have this knowledge inculcated by remarkable Plagues upon themselves or others, Dan. 4.17, &c. before they attain to any solid wisdom or understanding thereof. As it is, indeed, generally true, that men are ready to go out of the world, before they know how to live in it; and little do they so understand as to lay it to heart, except it be inculcated by some remarkable dispensations, to their own cost and expense.

6. When men have passed through strange times, of terrible and remarkable dispensations, and have been observers of Providence to their very Graves, all that they know of this wisdom of God, is but a very little, and it remains an unsearchable depth still; for, even in destruction and death,