Exposition of Job

THis Preface, or Title, is the same with that, Chap. 27.1. only that it is here repeated and prefixed to this new Discourse, may teach,

1. A good conscience is a lasting Spring, and will not disappoint the possessors thereof in a day of strait; for, here, after all that Job hath spoken, when he hath drawn his breath a little, waiting for their reply, and finds that they will speak nothing, he hath yet a Parable or sublime Discourse to utter in defense of his integrity.

2. Men's ability to debate their cause in these, or to defend their integrity by general Arguments (wherein able parts may blind the Eyes, and overcome and put to silence weak opponents) will not support them in troubles, unless they have solid ground of peace in the matter of their walk and conversation: Therefore Job is not content that he can prove by general Arguments, that godly men may be afflicted as he was, or that he can silence all their reasonings, by showing that God's wisdom in governing the World is incomprehensible; but he shuts up all his Arguments and Defences with this strong Reserve, that he can give a particular account of his own integrity, though afflicted.

In these Verses, we have the first and second Branches of Jobs Description of his former prosperity. The first, v. 2 — doth generally point it out in its desirableness, expressed in a wish, that it might be so with him yet, as it had been in the days and months past. By which wish (which is to be taken along, as repeated with all that followeth in this account of his prosperity) he doth not express any fond doting upon prosperity; But, partly, by way of gratitude, he testifieth how desirable such a condition is in itself; and partly, by way of vindication, he showeth that he behaved himself so in a prosperous condition, as he is not ashamed when he reflects upon his life and walk in those desirable and tempting days. The second branch of this Description ( v. —2, 3.) points out the fountain cause from whence all his prosperity did flow; which was God's favor to him, and care of him. This is afterward spoken to also, when he gives an account of the parts of his prosperity, v. 4, 5. But here it is generally propounded, in two expressions; One is, that God did then preserve him, v —2. which is not to be understood as if Job thought that God now had given over all care of him. For as God never forsakes his Children, Heb. 13.5. so Job denied not Providence. But it is to be understood comparatively, that then God kept him in his prosperous condition, free of any evil occurrent (as Satan observed, Chap. 1.10.) which had now broken in upon him. The other expression is, That God's Candle, or, Lamp shined upon him, v. 3. He had the light of God's direction, Ps. 119.105. and comfort, Is. 50.10. and was satisfied in his favor and the light of his countenance, Ps. 4.6. and in the refreshful issues he got of difficulties, Ps. 118.27. Mic. 7.8. This is amplified,

1. From the measure of it; it was a bright light held over, or above his head in a dark place, to make him see well.

2. From the effects of it, By his light I walked through darkness: any cloud of difficulty or discouragement that came in his way, and did over-cloud his sky, he did easily dispel and get through it, being guided by the direction, and supported by the consolations of God, and refreshed with sweet and comfortable issues.

From v. • — Learn, 1. As the whole time of men's lives, so particularly, their prosperity ought to be measured by short periods; As here, Job measures the time of his prosperity by Days and Months. Among other vanities accompanying our enjoyments within time, this is one, that we can promise ourselves no long lease of them. It is true, some do embitter their own prosperity, by vexing apprehensions of sudden changes, contrary to Solomon's direction, that we should enjoy good of our labor, Ecc. 5.18. Yet it is good still to have serious thoughts of the uncertainty of all temporary things; and to know that we will get but days of our best enjoyments here; and that, whatever we think of it for present, yet prosperity will seem very short (like days or months ) when it is over: which may be the more easily digested, that our sad times also will appear but short when they are gone: For David outlived many of them, 1 Chr. 29.30. See, 1 Cor. 7.29, 30, 31.

2. A prosperous condition is, in itself, a good gift of God, and a desirable thing; for, here Job wisheth it were restored to him again, though he wish for more than simple prosperity, as will be clear from the following purpose. By this wish he neither contradicts that command, that we should be content with the things that we have, Heb. 13.5. Nor yet doth he express an inclination contrary to that of Agur, who declined riches, Prov. 30.8, 9. But he doth only show that (if it be God's will to grant it) a moderate condition of prosperity is in itself desirable; that so God may be glorified in his bounty toward us; that others may be convinced of their mistakes of us (as he was mistaken by his Friends) because of our adversity; and, that we may more sweetly and quietly serve God, without many tempting distractions, See, Ps. 144.12, 13, 14, 15. Hence it is, that we may lawfully pray for prosperity, Ps. 118.25. with submission to the will of God: But we may not pray for troubles, though God may make us bless him for the fruits of it. Only all this doth not warrant us to do at upon prosperity, or to say, What have we more? if we be deprived of it, or to decline the Cross when God calls to it. But it should stir us up to be humbled for our unthankfulness, and murmuring under prosperity, Deut. 28.47, 48. and for our ill improvement of so choice a mercy, whereby if we get hurt it is our own fault, and ought not to be charged upon our lot; and it calls us also to be afflicted and humbled under the disadvantages of an indigent condition.

3. A prosperous condition is not only uncertain, and we ought to look upon it as such, when we enjoy most of it; but, ordinarily, it actually abides not long within time, and we are put to give proof what our thoughts were of it, when we enjoyed it; for, albeit Job was a dear child of God, yet all his prosperity is gone, and nothing is left, but an exercising remembrance of it, and a wish for it. Not only have riches wings, and are that which is not, Prov. 23.5. and so may soon be gone; but Saints are actually exercised with such a change, that God may give proof of his Sovereign Dominion, that he may chasten them for the abuse of these mercies, and may exercise and take trial of their graces: Hence, we have cause to be humbled, if we suffer ourselves to be surprised with any such changes, and so make an addition to the weight of our troubles: and we should not take it ill, though we outlive our prosperity and worldly contentments, whereby God takes a proof of us, what we have laid up in him as a portion.

4. The good and advantage of a prospering condition is, ordinarily, best seen when it is gone; as here Job now commends it: ready we are all at reading our present condition; we deprive ourselves both of the sweet of our good condition, and of the use of our ill condition, by murmuring and fretting, and when they are over we are made to see our folly: which may afford needful caution to us, in our looking upon our present condition.

5. It is very sweet and comfortable when a prospering condition leaves no sting behind it, when it is gone, to make men ashamed of it, or grieved that ever they enjoyed it; for, that is the chief thing imported in his wish, that he could reflect upon no gross miscarriage in his former estate, to make him afraid to desire the enjoyment hereof again: whereas it will be sad and bitter, if men when they lose their prosperity, have also the vexation of an ill conscience for the abuse of it.

From v. —2. Learn, 1. A prosperous condition is not so desirable in itself, to right discerners, as it is desirable, because much of God, his Providence, Love, and care, which they see in it; as here Job begins with an account of that, as the chief thing he aimed at in his wish to be in his former condition, that so he might again find God preserving him, &c. This is a great trial of sincerity, if men must have and see God in everything they enjoy, as the Promise runs, Is. 42.16. And where this is men's chief aim, they will submit to saddest Lots, if so be they enjoy God in and with them, Is. 43.2. They will be afraid of the best condition without him, his presence and favor, Exod. 33.15. and, they will not be mad upon deliverances from troubles on any terms, unless they may have them in God's way, and with his approbation, Heb. 11.35.

2. God is the preserver of his people, who is to be depended upon for that end, and acknowledged in what they find of it; for, so doth Job reckon here, that it was God who preserved him, See, Ps. 121.3, 4, 5, &c. and 125.2. Is. 27.2, 3. This is our great mercy, that God condescends to watch over us, and it gives us allowance to sleep and be at ease, Ps. 127.2. for if we once make sure an interest in his favor, and keep his way, he will not be obliged to us that we crush ourselves with anxieties about our preservation.

3. This preservation by God is so necessary, that without it we cannot be secure; for, so is here also imported, that he was safe, only in the days when God preserved him; and so Satan's assertion tells us, Chap. 1.10. See Ps. 127.1. It is God who lengthens men's tranquility, Dan. 4. • 7. and it is under his shadow and protection only that we can rest secure, Ps. 91.1. without which we lie daily open to all these lashes of trouble, which at any time come upon ourselves or others: And therefore men ought not to sacrifice to their own Nets, when they are in safety; and when there comes a change in their condition, they ought to see a change of God's dealing before that come, Deut. 32.30.

4. Hedges of protection may be broken down from about God's people, and troubles let loose to break in upon them, when yet they continue God's people; as here it is with Job, who had days when God preserved him, which he may well wish for, but doth not now enjoy them. By this God would teach his People to think little of the things of time, and to stumble at no lot which may consist with love.

5. It is a sad ingredient in Saints afflictions, that God seems to give over preserving of them, and lets loose trouble to overwhelm them; as here Job complains of this, as a sad ingredient in his Cup, that the days when God preserved him are gone, and he is left a naked man without protection from trouble. Thus also are Saints troubles heightened upon them, when they compare their privileges by Covenant with their present lot and allowance, Ps. 89.30, 31, 32, 33, &c. with v. 38, 39, &c. This puts us to try what it is that affects us most in our troubles, whether it be the trouble itself, or the want of a token for good, and wonted proofs of God's care and love, in it. Only, whatever affect us, let us not, upon any pretence, loose the rains to our passion; But let us seek after some other proof of God's love, when we want that proof of preservation from trouble; let us admire his wonderful preserving of us, under trouble, 2 Cor. 4.8, 9. and 6.9, 10. When he doth not preserve us from trouble; let us seek preservation from the evil of trouble, Joh. 17.15. though we be not exempted from the trouble itself; and, whatever befall us, let us seek to be kept unto salvation, though God should make use even of trouble, to hem us in from wandering out of the way that leads to it, 1 Pet. 1.5, 6.

From v. 3. Learn 1. The light of divine direction is very refreshfull to a child of God; as Job here intimates, that it was a desirable mercy, to have this candle shining upon him; This he compares (as also the consolations of God) to a candle, or, lamp, not because it is a dim light, as these are being compared with the bright Sun; But in reference to our dark condition, till this light come and enlighten our darkness, as 2 Pet. 1.19. See Ps. 43.3. We should beware of slighting his mercy, when we have it; and should learn to be thankful for it, if we know the mind of God concerning our duty, whatever we want beside.

2. This mercy of divine direction is yet sweeter, when it is joined with consolation, and the sense of God's favor; For, that is also imported in the shining of this candle. Not that it is always to be expected that these two will go together; For they may have their duty pointed out, who walk in darkness, and have no light of comfort, Isaiah 50.10. Nor are we to respect or undervalue the one, because we want the other. But it should suffice us to know that there is such a sweet cordial, as enlightening and reviving consolations, in God's hand to dispence it as he will; and that these two are thus joined and comprehended in one expression; partly, because if the light of his direction be followed, it may assure us that we have ground and matter of comfort (however we be deprived, or deprive our selves, of our allowance) and that it will end in the light of comfort at last, and will not prove like these sparks of our own kindling, which will make us lie down at last in sorrow, Is. 50.11. partly, if the light of comfort and encouragement in God be entertained, it will elevate our Spirits, to take up the light of direction more easily, in dark cases; whereas discouragement doth darken and fill with confusion. And therefore David in his distressed condition, began at encouragement in God, and then consulted about his duty, 1 Sam. 30.6, 7.

3. G • ds mercies ought to be observed and prized, not only in their kind, but in their measures; Therefore be observes that this candle shined upon, (above, or over) his head, to give him a fu • l and clear light it is true, a day of small things is not to be despised, Z • ch. 4.10 Lam 3.22. And it is the duty of Saints, to be very humble and low in their own eyes, and v •• y se • sible of their ill deservings, that thereby they may be helped to prize every mercy, Gen. 10.19. & 32.10. Ezr. 9.13. Yet eminent and singular mercies ought especially to be observed and esteemed. Lesser comforts and dark directions ought to be acknowledged; yet when our way is very clear, and our comfort very full, our guilt will be greater if such a mercy be not acknowledged and improved; For to whom much is given, much will be required of them, Luke 12.48.

4. Where God lets forth most proofs of his favor, he may yet suffer some dark and exercising cases to continue; whether of temptations to sin, that they may be avoided; or of dangers, desertions and difficult cases, which may afford needful exercise and work; For Job, notwithstanding the shining of this candle, had some darkness to walk through; yea, it was by means of these dark steps that he came to discern the mercy of having this candle. We must not quarrel our conditions, because of some mixtures in them; For we must be fitted for enjoying much of God by much work and exercise, and our best condition must have some mixture to balance it.

5. As it is the duty of Godly men (and their property, in so far as they are renewed) in all cases, to seek their light, of direction, comfort and issues, from God; (For, it must be his candle that shineth, otherwise they are not satisfied) So, particularly, in dark cases, their Integrity is tried by the light of direction and comfort to which they look under them: For, it was by his light, that Job walked through darkness. This is indeed a searching trial, when troubles and difficulties are pressing, and God is hiding his face, and hedging up our way, when other issues and comforts seem to be near at hand; Yet Piety will teach men to undervalue all these, and to wait still upon God, Is. 8.17.

6. It is an acceptable service to God, that men do not lie down and give over all activity, when their case is dark and d • fficult; but that they get up and be doing; For Job essayed to walk through darkness, when it came in his way. See, 1 Sam. 30.6, 7. Discouragement is a great enemy to Duty, and though men may pretend the conscience of sin in their fainting, yet it hinders any effectual course for the removal thereof. See Ezra 10.2, 3, 4.

7. When God gives directions to be followed, and communicates his comforts in following thereof, Saints will have little to do with their dark cases; But the light of direction and comfort will quickly resolve into the lightsome estate of issue and deliverance: For, saith Job by his light, I walked through darkness; He walked through to a speedy issue, and in the mean time, it was an issue that he was supported in his walk, by God's directions and consolations. So that much of God is sufficient for any d • fficulty wherewith we can encounter; and when we find mercy to know the way of our duty in dark cases, and can cast ourselves upon God, and encourage and comfort ourselves in him, we may walk on cheerfully, and not look sad, as was the practice of Hannah, 1 Sam. 1.18.

8. To have much to do, and much of God, and of furniture from him, wherewith to do it, is a most desirable and sweet life, in a godly man's esteem; For, here Job reflects on this as a desirable co • d • tion, when he had darkness, and God's light, whereby he might walk through it, when he had humbling steps, and God remembering him in his low estate, as Ps. 136.23. Such a trade as that is the most enriching trade that a Saint can drive, and far beyond ease and idleness, with whatsoever refreshment it seem to be attended.

9. God's people must not expect that they will always get easily and comfortably through their difficulties; or that they shall have a life-time of these sweet proofs of God's favor which they sometimes find; For now Jobs case is altered; He may wish for the Days when by his sight he walked through darkness, but doth not enjoy them. In those days see got easily through his difficulties, and could see through a thick cloud; but now he sticks in the mire, and is involved in the clouds of thick darkness. Thus we find the people of God walking in darkness, without any light, Is. 50.10. groping like blind men, Is. 59.10. yea, foolish and ignorant, like very beasts, Ps. 73.22. This other life is no less necessary and needful in its season, as contributing to squeeze out our lusts and corruptions, to pluck up these weeds in us which are apt to abound when we receive showers of refreshfull influences, to discover us to ourselves and exercise our faith, and to fit us for proofs of God's care and love, when we are emptied, Ps. 73.22, 23. And particularly Saints are not to mistake, if, after they have got easily through trials for a while, they find them stick faster afterward. For hereby the Lord trains them on in his service, till they be so engaged that they cannot retire, and then he ministers strong Physic, which will be more operative upon them. As they grow in grace, so their trials may grow in sharpness and continuance: Whereas their Spirits were fresh and vigorous at first, they may crush them afterwards by discouragement, and then difficulties, which were easy before, become unsupportable burdens, and their Spirits growing peevish and bitter, they may make themselves an uncomfortable life. And besides, instead of lively tenderness, security and lazyness may creep upon them, and then they will take worse with disquiet and exercise than formerly they did. All which should be adverted unto in this change of Saints lot and exercise.

In the third Branch of this Description (to Verse 18.) Job gives an account of the parts of his former prosperity. And first (to verse 7.) of his prosperity as a Parent and Master of a Family, wherein also he continues to point out the presence and favor of God, as the fountain and cause of his good Condition. The good condition of his Family, is generally propounded in this Verse, and instanced in two Particulars, v. 5, 6. In the general Proposition, he wisheth to be as he was in the days of his Youth, when the secret of God was upon his House and Family. Where consider,

1. By the days of his youth, we are to understand the time of his former prosperity, which began early in his youth, and was very sweet then unto him. Some, instead of youth, read winter, as the word will also bear; And it points out that these days of his prosperity in his youth, were days of case, like a Soldier in his winter-quarters. Or, the words may also be read, the days of my reproach, or, These days of his Prosperity, for which he was now reproached by his Friends, as if he had been a wicked man in them; but he would be content he had them again. All these Readings come to one purpose; but that which we have in our Translation is clearest in this place.

2. By the secret of God, which was upon his tabernacle, we are to understand, both that special favor of God, which the World knoweth not, wherewith he was made acquainted in his youth, when God dwelt in his Family, as in his Church; and the providence of God, which protected his Family, and made it to prosper, Ps. 91.1.

3. He calleth his House and Family, his Tabernacle, not so much because these Arabians dwelt sometimes in Tents (for we find here a City, where he dwelt, v. 7. and his Sons had Houses, chap. 1.18, 19.) as because he looked upon his House, as but a Tabernacle, that might easily be pulled down when God would, and as the place of his pilgrimage, his constant Dwelling-place being above.

Doct. 1. Acquaintance with God in youth is a great mercy, and will prove comfortable to men when they come to old age; For, Job reflects upon the days of his youth, as desirable days, not only for the prosperity thereof, but because of the favor of God, from which that flowed. See Eccl. 12.1. Many have sad reflections upon the sins and follyes of youth, who did not begin to look toward God in time.

2. Rewards of Piety will begin as early as men can begin to be godly; For, these days were desi • able, also, upon the account of prosperity that flowed from the favor of God. And albeit these temporal advantages do not always accompany Piety; yet men, when ever they begin to seek God, shall find they do it not in vain, Is. 45.19. And they who are long a beginning to seek God do lose many precious opportunities and advantages they might have enjoyed, especially when they had youth and vigor to have improved them.

3. Prosperity accompanying Piety is a mercy, especially when men have youth, and health to make use of it, and it should be improved as such; For, Job accounts his former prosperous condition in his youth, desirable. However Prosperity in itself be still a Mercy, yet to the wicked, who want piety, it proves a snare; and though it be a mercy at any time, yet especially in youth, and when old age hath not taken away men's pleasure in their days, Eccl. 12.1. And therefore such as are made partakers of this mercy, ought to remember the account they must make to God for it.

4. Such as do make right use of Prosperity, they do look upon it as an uncertain passing thing; As Job calls it here his Tabernacle: See, 1 Cor. 7.29, 30, 31. Undervaluers of God's bounty in a prosperous lot do proclaim their ingratitude, and their immortified lusts, and that they are seeking happiness in temporal enjoyments; which because they cannot find, they are therefore discontented, and deprive themselves of that good which is really to be found in the good things of this life. As Solomon, missing of happiness, and finding only vanity (as to any felicity the creatures can bring to man) in his pursuits after pleasure and delights, falls a despairing and hating of all his labor, and hates his very life, till he recollect himself, and acquiesce in that good thing which God allows in the use of the creatures, though they cannot make man happy, Eccl. 2.1, 2, &c. 11.17, 18, 21, 24. And, upon the other hand, when men have over-weaning thoughts of prosperity, it is an evidence their hearts are bewitched, and that they make an Idol of it, and will not improve it aright.

5. A godly man is so conscientious and careful of his concernments and relations, that mercies to his family, and these under him, do much refresh him; as Job looks back upon the mercy of God to his Tabernacle, as a very desirable mercy. And here many are defective, in not seeing unto, and praying for, the the good of their Families, who yet are otherwise blameless, as to their own personal walk.

6. Godly persons and their families are acquainted with mercies and favors, which the world doth not know, nor can discern; For, in many respects, there is a secret of God upon their Tabernacle. See Ps. 25.14. Rev. 2.17. There is no way to know the rich advantages of piety, unless men will come and see.

7. God's secret and insensible blessing is sufficient to cause godly men to prosper; as, on the contrary, an insensible curse, like a moth, is sufficient to blast their enjoyments against whom he hath a quarrel, Hag. 1.6:9. For, the secret of God upon his Tabernacle was enough to make it happy and prosperous. This godly men are to believe in their difficulties, That God can put a great blessing in very little means, as he sometime gave proof, even by a miracle, 1 King. 17.14, 15. 2 King. 4.3. — 6.

8. Godly men do so highly esteem of God's favor and blessing, that they will not satisfy themselves with a general interest therein, but will be careful to find proofs and evidences thereof in every step of their way; For, after that general remark of God's favor toward him, v. 2, 3. he doth here, and v. 5. observe it in the particular mercies that he received in his family, which is also to be extended to the rest of the particulars after mentioned.

9. As some godly men may be afflicted from their very youth up, Ps. 88.15. So, ordinarily, the comfortable and easy allowances of youth are not lasting; For, Job hath only a longing wish after these favors he enjoyed in the days of his youth. Some may get ease enough in youth, who have much trouble before their hand, e're they get out of time, Joh. 21.18. And though men be ordinarily very rash in their youth, and dream of much ease and satisfaction; Yet they would see cause to be sober, if they knew what Time were indeed, and what were before them to be endured, even in ordinary, albeit they should never meet with any singular disasters. And young Professors, who for present are only tasting the sweets and comforts of piety, should be resolving for another taste of it: As David had a sweet life in his younger days, while he followed his Fathers sheep, and no doubt sung sweetly to God; but afterward he was called to (a more honorable, but yet) a more difficult and tossed life.

Job proceeds to give a more particular account of the prosperity of his house and family, in two instances; The first whereof (in this verse ) was in the matter of his Children, That he had divers of them, and those living in peace and safety, and very observant of him, who were now all gone. The mercy he amplyfieth from this consideration, that it was sweet, because it was an evidence of God's presence with him. Which is a truth, though it was but his weakness and sense, that was apt to judge, that God was not present with him, because they were taken away. The word rendered Children, signifieth Youths, or Young-men, as including his Servants, who were now also (for most part) cut off. And it is true, they were also a mercy in their own kind; And godly men, who regard the lives of their very beasts, Prov. 12.10. will certainly be afflicted for the loss of Servants, especially dutiful Servants. Yet it is chiefly to be understood of his Children (the Daughters being also comprehended, though the Young-men be only named) who like Youths, or Servants, were so ready in attending him at all occasions. And so the word is taken, Chap. 24.5. at least for a whole family, whereof the Children are a chief part.

Doct. 1. Communion with God, and the enjoyment of his presence, is the first and chief part of a godly man's prosperity; As here Job imports, it was the thing chiefly desirable in his former prosperity, that the Almighty was with him. It is true, God (who fills heaven and earth, Jer. 23.24.) is with all men, in some respects, to confer favors upon them, Mat. 5.45. To mark and observe their ways, Ps. 33.13, 14. To maintain them in their being, Act. 17.27, 28. To over-rule them, &c. Ps. 76.10. But he is present with godly men by a special presence of grace, to preserve them, 1 Tim. 4.10. To direct and lead them (as of old he did Israel, Exod. 13.21, 22.) To assist them in doing good, Joh. 15.5. Exod. 4.12. And in bearing of trouble, Isa. 43.2. To give them success, &c. Gen. 39.23. And to enjoy this presence, is the great desire of godly men, Gen. 28.20. Exod. 33.15. And it is the matter of their gloriation, when they find proofs of it, Ps. 46.7, 11. And it is a good evidence, that men enjoy this presence, if they be with God, by a continual dependence upon him, and keeping of his way, 2 Chr. 15.2. Ps. 139.17, 18.

2. It may encourage men to seek after, and delight in Communion with God, that he is the Al-sufficient God, who can never be exhausted; whereas they will soon drink all other puddles dry; For, this made that condition the more desirable, that it was the Almighty, or Al-sufficient, who was with him, and so infinitely above all other portions. See Hos. 2.6, 7. Jer. 2.12, 13. Yea, it is an evidence that men do enjoy God, when they have high thoughts of him, Gen. 14.19, 20, 22. and of his fullness, Ps. 4.6, 7. For Job calls him the Almighty and All-sufficient, when he enjoyed him, or with an eye to the time when he did enjoy him.

3. God's favor and presence is testified to godly men, even by common and ordinary favors; For, Jobs Children, and other contentments in his family, were proofs to him, that the Almighty was with him. It is comfortable to godly men, that their most common enjoyments flow from special love, and they should be improved as proofs thereof; whereas wicked men have their best blessings cursed to them, and they may be saddening to him, if they would consider, what are the thoughts of the giver of these benefits, toward them.

4. Men may have a prosperous condition, and yet enjoy Communion with God; as Job had God with him, in all this his prosperity. Which may make them ashamed, who are debauched by their prosperity, from any Communion with God they did enjoy, or thought they enjoyed; and who must have their prosperity overturned, lest they should make an Idol of it.

5. As Servants and Attendants in a family, are in themselves a mercy; So, particularly, Children are a special blessing, and the chief part of a man's wealth; Therefore Job begins at them, as the chief part of the prosperity of his family. See Ps. 127.3, 4, 5. We should esteem of them, and improve them as such, lest otherwise they prove special crosses to us.

6. As it is a great advantage to have Servants, and especially Children, preserved unto us; So it is yet an addition to the mercy, if we have them under our own breeding and education, and the blessed fruits thereof appear in their being dutiful; For, that he had them about him, imports not only that they were then preserved, but that himself had the oversight of them, and that they were obsequious, and ready at his hand, to obey his commands. As Parents should improve this opportunity, of being continued with their Children and Families, and they with them, Gen. 18.18, 19. Deut. 6.7. So their Children (and Servants also) should be careful that they be not a grief to them. See Prov. 30.17. Gen. 26.34, 35.

7. God may exercise godly men, not only with the loss of Servants, but of all their Children; For, now Job hath none of these days, when his Children, or Youths, were about him. This is a very sharp trial, Jer. 31.15. yet we must be ready to bear it, if God make it our lot. There is nothing must be so dear to us, as that we will not resolve to yield it up to God, when he calls for it; Otherwise we prove that it is an Idol, which he will not spare, that so he may keep his own room in our hearts. Particularly, in the removal of Children, godly men are to reckon, that God may be taking them away, that they may be kept from evils and snares to come, and that they may not leave them behind them with many fears for them in evil times. And withal, God can soon be better to them than many Children (as Elkanah said to Hannah, of himself, 1 Sam. 1.8.) Is. 56.4, 5. For there is no want which a godly man cannot get made up in God.

8. As the Lord may sometime give his own children all that sense can crave, to assure them of his presence and favor; So such a condition doth not ordinarily continue, but their sense must be crossed, and put to discover itself; For, Job, who formerly had all he could desire, to assure him that the Almighty was with him, is now deprived of these sensible and refreshful supports of his faith. Since our life here is by faith, and not by sight, 2 Cor. 5.7. we must resolve to be often put to give proof of our proficiency at that trade. And though God sometime give proof, how able he is to give sensible satisfaction, when it is for our good; Yet the continuance thereof is not to be expected.

9. It is an evidence of weakness to question God's presence and favor, because of the want of sensible satisfaction, especially in temporal enjoyments; For, it was Jobs weakness, which made him insinuate that the Almighty was not yet with him, now when he is thus stripped. See, Exod. 17.7. Judge. 6.13. Whereas the contrary is made sure by promise, Josh. 1.5. Heb. 13.5. Is. 43.2. In trials, he is with his people as a Father correcting his children, for their profit, Heb. 12.5, 6. Yea, it is fit they become sometime weak, and be sharply assaulted, that God may manifest his tender sympathy, and give proof of his presence in their support. And therefore we should guard against this weakness, considering that sense is very quarrelsome, and apt to mistake, if it want satisfaction; Especially, if it be deprived of that satisfaction it sometime enjoyed.

The second particular instance of the prosperity of his family, is in the matter of his wealth, which flowed upon him in great abundance; Having abundance of Cattle, which yielded him such plenty of milk for butter, as he might (though no doubt he was not so prodigal) have washed his feet at every step in butter, as men wash their feet in water; And such abundance of Olive-trees on these rocky grounds (as honey also was to be found there, Ps. 81.6.) that they yielded him no less plenty of oil, than if there had been rivers of it, like those brooks of water which run among these rocks at some seasons. See Deut. 32.13. and 33.24. These are hyperbolike expressions, intimating, that he had great plenty of these things; And under these two particulars (wherein much of their wealth consisted in these days) all other sorts of wealth are comprehended.

Doct. 1. Riches have their own room among the favors of God, in a godly man's esteem, who, as he will not doat upon them, nor impatiently thirst after them, Prov. 30.8. so he will not despise them; and as he will not seek to purchase them at the rate of an ill conscience, so he will not undervalue nor waste them, when God brings them into his hand: For, Job reflects upon the wealth he formerly enjoyed as a desirable mercy in its own kind. It is no proof of grace or tenderness in men, to undervalue, or not to be thankful for, such a mercy, when God brings it to their hand in his way, and when God strips such undervaluers of their enjoyments, he makes their case to be no other than what they made it to themselves, by their unthankful undervaluing of what they had.

2. God hath abundance of outward prosperity to give his people, if it were for their good; As here he gave proof to Job. So that if we could trust God, we might be at rest about our lot.

3. The most that men will get of riches, is but their meant, and means to subsist, though in more plenty, and greater variety, than these who are poorer; For, therefore (among other reasons) doth Job comprehend all his wealth under these two particulars, of Butter and Oil, things necessary and convenient for man's body; because these, and others the like, are all the advantages that men will reap of greatest richest. See Eccl. 5.11,

4. Experience hath proved, that men may have much wealth, and yet not abuse it, nor be diverted from the ways of holiness hereby; For, Job is here an instance of that truth, who was both rich and pious, and did manage that condition so, as he is not ashamed to wish for it again, if it were God's will to restore it. So that when men do miscarry under prosperity (or adversity either) they need not blame their lots, but their own lusts, so it.

5. Godly men may be deprived of wealth, after they have enjoyed it, and may be exercised with wants and difficulties; As here Jobs wealth is gone, and he is left in a poor condition, so that he is afterwards supplied by his friends, Chap. 42.11. Hereby the Lord looseth the roots of his people's affections from off the Woe • ld, chastens their abuse (at least of some of them) of wealth, takes a proof of their grace, and how their hearts will be lifted up, in the enjoyment of his favor, above these losses; Leads them to know him better, who became poor for his people's sake, that he might make many rich, 2 Cor. 8.9. And, by these experiences of what befalls some of his people, he teacheth all to be very sober, as little knowing what strange changes may befall them. As the Shunamite little dreamed that she would ever need friendship at Court, and yet was put to it, 2 King. 4.13. with Chap. 8.3.

6. Albeit godly men will not (if they be in a right frame) be too much affected with temporal things, yet they may expect it will be a trial to be stripped of their wealth; partly, because the very change of their condition will breed them some exercise; and partly, their low condition will readily expose them to some anxieties and temptations; For, Jobs wish to have that condition restored, implieth that the want of it did affect him, and was a trial to him.

Followeth, to v. 18. an account of Jobs prosperity, as he was a Magistrate, which office and dignity he had and exercised, having no less honor than wealth. And here,

1. He gives an account of the great respect that was paid to him, v. 7. — 10.

2. He declares what was the testimony and approbation given him by all, v. 11.

3. He subjoins an account of the grounds and reasons of his respect and testimony, v. 12. — 17.

In these Verses we have an account of the great respect that was paid to Job, by persons of all ranks, and by both young and old; That when he went to the place of public Judgment (which was kept at the gate of the City, in the open street) v. 7. the young men did go out of the way, and hid themselves (out of modesty, and reverence to him, and lest they should do anything, for which he might reprehend them) and the aged men rose up, out of respect to him, as he passed by in the street, or entered into the place of Judgment, v. 8. And when he sat in judgment, the inferior Princes and Nobles were utterly silent; partly, out of respect to him, as the chief Magistrate (as it appears he was King among them, v. 25.) and partly, because his eloquence and prudence were so eminent, as none would presume to speak, till he had first delivered his opinion, v. 9, 10.

Doct. 1. Magistracy, with the due Prerogatives and Dignities attending the same, is an Ordinance of God that is very ancient in the World; For, here Job was a Magistrate, and had his seat of dignity, and his Princes and Nobles about him. This Ordinance hath been held up, and submitted unto, in all ages, after that all mankind could not be governed by Parental Authority; And Magistrates are appointed of God to be the Pillars and Cementers of human Society, the Shield of the innocent, the Terror of evil doers, the Defenders of peace and order, and of the people's properties and liberties. Hence it is, that Jeremiah compares a Magistrate to the very breath of a people's nostrils, Lam. 4.20. To intimate how much of their happiness in this life depends upon the Magistrate, as an Instrument of God. Yea, very Devils have some some sort of Government, and a Prince of Devils over them, Mat. 12.24. So that they must be strangely possessed, who are of Anti-magistratical and Level • ing principles and humors, despising Dominion, and speaking evil of Dignities, Jude, v. 8. Though indeed, many do but pretend to these principles, till themselves be once possessed of power, and then they are as opposite to them as any.

2. It is the will of God, that Courts of Justice be patent and open to all who have to do there; As of old (not only among the Israelites, but) in Jobs Country, they kept Court in the gate and street. It is matter of a sad controversy, when the course of Justice is obstructed or fore-slowed.

3. It is not inconsistent with true piety, that men have and exercise the Office of a Magistrate; For, Job, a godly man, was a Magistrate. This is not so to be understood, as if every godly man were fit for every Office; Far less, that because men are godly, or reckon themselves to be so, therefore they may usurp and assume Power, and the Office of a Magistrate, to themselves. Such principles and practices are contrary to the Scripture, and do but serve to bring up an ill report upon godliness, and do leave men only a show and shadow of it, instead of substance, if ever they had any. But the meaning is,

1. That Magistrates, who have God's call to that Office, are bound to be godly (as Job was) and men of truth, fearing God, and hating covetousness, Exod. 18. Otherwise, they will be ready to abuse their power, and employ it ill; and their bad example will have much influence upon their inferiors, which will make their account sad, in the day of the Lord.

2. That, albeit the Office of a Magistrare be attended with many distractions; Yet, Jobs experience doth witness, that men may be pious and tender in such an employment. Which will be a testimony against these, whose high places wear Religion out of fashion with them; and against all those, who are easily (even in their petty employments) diverted from piety and tenderness.

Doct. 4. It is one proof of a Magistrates piety (if so be other evidences do concur) when he declines no pains or diligence in the discharge of his duty; As Job went out to the gate, through the City, and lay not still, loitering within, as if Authority had been conferred upon him only for his case. And it were good, if all sorts of people would give proof of their piety in the duties of their respective callings; and did not pretend to it only in the acts of immediate worship, that thereby they may palliate their unfaithfulness in their particular station.

5. Respect and honor is due to lawful Magistrates; As here Job was reverenced by private persons, both old and young, and by inferior Magistrates, Princes and Nobles. Where (not to insist on the several degrees of Magistrates here implied, that there were Princes and Nobles, and Job above them all, and that the word rendered, Nobles, signifieth, Leaders, and such as should go before others, and therefore had need to take heed to their actions, which are, ofttimes, made the rule of their Inferiors actions) there is nothing practiced by them, but what was afterward enjoined by the law of God, Exod. 20.12. And again pressed, Exod. 22.28. which Paul expounds to be due, even to the wicked High Priest, being in a lawful Office, Acts 23.5. And as fear and reverence toward this Ordinance of God is naturally imprinted upon the hearts of all men; So piety will teach men to improve these impressions aright; As David's carriage towards Saul, the Lord's Anointed, even when he was injured by him, doth bear witness.

6. It is a commendable Virtue in young men, to be modest and bashful, and to reverence the aged, especially when they are in authority; For, so did the young men, here, they saw him, and hid themselves. See Lev. 19.32. Is. 3.5.

7. No privilege or advantage, of age, experience, &c. warrants men to contemn God's Ordinance of of Magistracy; For, even the aged arose, and stood up before Job. Experience will teach men how good it is to reverence and submit to order; and it is good when the Aged are, in this, examples to the younger, in Church or State; For Age contemning Authority, and breaking Order, is a great Solecisme.

8. No advancement or power should hinder men from paying that homage to others which God requires of them, in their station; For Princes and Nobles, being his Inferiors, respected him. And this also is a document to all Magistrates (even those who are Supreme) of their Subordination to God, and of the duty they ought to pay to him upon that account, as inferior Magistrates do to them.

9. As respect is due to Magistrates, because of their very office, which is the Ordinance of God; So eminent graces and virtues in a Magistrate, expressed in a right carriage and faithful discharge of his office, will enforce men to approve of them and respect them, even albeit, otherwise, they were prone enough to take a liberty to themselves; For, it was not only Jobs authority, but his prudence, eloquence, zeal, fortitude, and activity in discharge of his Office, that did conciliate this respect to him, even among the rash young men, and that made all so silent, when he appeared and spake. Thus also even Herod was enforced to observe and reverence John the Baptist, Mark 6.20. Which should teach Rulers, whether in Church or State, to seek after much of the Spirit of their Calling, especially in times when men are prone to turn licentious, and contemn authority.

10. It is a character of wise and discreet men, to be swift to hear, and slow to speak, and to love to hear others who can profit them, rather than to take all upon themselves; For though those Princes and Nobles, or inferior Magistrates, were accounted worthy to bear office, as well as Job, yet they give great proof of their wisdom in that, out of respect to his ability and parts, they choose rather silently to hear him, than to appear much themselves. Which may condemn these who envy the eminent parts of others, and can think nothing well done, unless themselves be eminently seen in doing of it.

11. Highest dignities, and greatest respects in the world, are very uncertain; For, Job is now stripped of all this, and may well wish for it, but cannot find it, but rather is despised, Chap. 30.1. See Eccl. 10.6, 7. This overturning and contempt of men in authority comes to pass, for their own sins (as befell Nebuchadnezzar, Dan. 4.) sometimes also for the sins of the people (as God can severely punish them in the matter of their Rulers, Prov. 28.2.) and ofttimes both these concur. And yet sometimes God may send this affliction for a trial and exercise to a godly Magistrate; As Jobs experience doth witness. The consideration of all which may,

1. Warn men not to grasp too eagerly at Power, especially by unlawful means, seeing their advancement may but contribute to make their fall the greater.

2. It may warn them not to confide in their eminency, or the respects which are paid them by men, if either they provoke God, or God have them to try and exercise.

3. It teacheth godly men not to look upon their abasement (were they brought even so low as Job was) as inconsistent with a reconciled estate and God • love.

4. It teacheth others not to stumble, when such Cedars are shaken and fall, but rather to make ready for the like lots themselves, if it please God to call them to endure them.

Doct. 12. It is a very sweet Cordial to a man in distress, when be may with peace of conscience, refl • ct upon his former exalted estate, and the discharge of his duty therein; As Job here doth. No cross can be unsupportable to a man whose conscience is not bearing witness against him; And even where that is, there is yet access to the blood of sprinkling, for pacifying and purging of the conscience.

In this Verse, Job gives an account of a further degree of respect paid to him, in the testimony and approbation that was given him by all men, Who, when they saw or heard him, did pronounce him a blessed man, and wished him to be still blessed, and did bear witness to him, that he was a godly man, and faithful Magistrate. As for this seeing and hearing of him, which gave a rise to this blessing and testimony, we may conceive the matter thus; That when they saw him pass by on the street, or enter in the place of Judgment, v. 7. and heard him speak in judgment, they did thus applaud unto him; Or, (because here their hearing is put before seeing ) when they heard him speak (for which they waited, v. 10, 21.) and pronounce sentence, and then saw him execute it, they blessed him, and testified that he was an honest and courageous man: Or, it may be understood, more generally, that where-ever men saw or heard him, or even heard of him (for the Original hath only saw and heard, and me is a supplement) they give him a testimony.

Doct. 1. Albeit respect and honor from men ought not to be hunted after; yea, in some cases, it is formidable (as one feared that he had done some ill turn, when a wicked man commended him) Luk. 6.26. Yet a good report, upon the account of virtuous actions, is honorable, and to be desired; For Job here reflects upon it, as a very sweet time, when the people bare witness to him, and blessed him; not authoritatively (for so Superiors bless Inferiors, Heb. 7.7) but by way of acclamation, and declaration that he was a blessed man. So that they who are thus well reported of, ought to prize it as a mercy, and improve it accordingly.

2. It is a very sweet thing, to see Magistrates so discharge their trust, as they have the hearts and aff • ctions of the people, and they are encouraged to wish and pray for a blessing upon them; For, so was it with Job in the days of his prosperity; And thus was David reverenced, and highly esteemed of among his subjects, 2 Sam. 3.36. And, on the other side, it is sad, and cannot but prove bitterness in the latter end, when Magistrates do, one way or other, become an unsupportable yoke and burden to people.

3. Approbation, and a good report of men, are due from others, where there is cause for them; As here they held it their duty to bless, and bear witness unto Job. It is a breach of the Ninth Commandment, and cruel persecution, to deny that testimony which is due to men, and either openly to reproach them, or secretly to malign and backbite them. See Ps. 69.20.

4. Such as would be approved in their commendation of men, ought to be sincere in it, neither being swayed with a respect to the persons of men, nor yet flattering them only to their faces; For so much may be imported in that it is said, only that they heard and saw (me, being a supplement, as hath been said) when they blessed him, and bare witness to him. They did not look chiefly to his Person (as some, out of hatred of men's persons, do malign and traduce their best actions; and out of a preposterous love to others, will commend their greatest failings, and lick up their very excrements) but to what they heard and saw, abstracted from the consideration of the person, when they blessed and commended the person. And they were as ready to approve and bless him, when they heard of him (as the words will also bear) behind his back, as when they were in his presence, and heard him speak. Flattery is a very hateful sin, especially when the Flatterer is ready to backbite them whom he openly flattereth. A faithful friend will not be like Joab with Amasa, 2 Sam. 20.9, 10: Nor like David's false friends, Ps. 55.21. And he is a good back friend to them he loves.

5. Magistrates will not be commended in God's sight, nor do they deserve a testimony among men, for their fair language, and their good laws, and just sentences; unless the due and speedy execution of them do follow thereupon; For, it was not only upon the account of hearing what Job said, but of seeing what he did, that they blessed and bare witness to him.

6. Such is the inconstancy of men (especially when persons are under a cloud of trouble, or upon other selfish accounts) and so it pleaseth God, in his wise providence, to order, that godly men may lose all their respect and good report among men, and they may be buried under calumnies; For, now all this applause is gone, and Job is traduced, as an unjust person, and an Oppressor, Chap. 22.5, 6, 7. Here we are to consider,

1. That men ought to go through good report as an uncertain thing, and a trial, no less than an ill report, 2 Cor: 6.8. which they will find to be true when it is gone, whatever may be their thoughts of it while they enjoy it.

2. Men ought to be sparing to raise ill reports upon others, especially upon interest (as now, no doubt, they cried out upon him, as an Oppressor, whom he had restrained from oppressing others, v. 17.) lest they become Scholars at their own school, and be made to drink of that cap which they have held to the head of others.

3. Men ought not fondly to look after a good report from others, lest it make them sail many contrary winds to attain it. It is enough for honest men, that they may have divine approbation, yea, and a testimony in the consciences of their greatest enemies, when yet they are denied approbation among men.

Job having spoken of the respect paid to him, and the testimony he had among men, doth now subjoin an account of the grounds and reasons of this respect and testimony; which were, his righting of poor afflicted persons, v. 12. — 16. And his crushing of their Oppressors, v. 17. Whereby also he proves his integrity, albeit he was now afflicted, and vindicates himself from the aspersions cast upon him by his friends. As to his fidelity, and tender care of the poor and oppressed, He first, gives an account of what he did for them, v. 12, 13. Next, He vindicates this his practice, from all imputations of partiality, or vain-glory, v. 14. And lastly, He gives an account of the pains he took in this his righteous administration and procedure, v. 15, 16.

In these Verses, Job gives an account who they were of whom he had a care in his public Office; Namely, the poor, the fatherless and helpless, those who were ready to perish (by reason of many miseries, and particularly, of Oppression in these Causes which came before him) and the widow: And what was his care of them. Which is summarily comprehended under this, That he delivered them (as from their other miseries, which is not so much to be understood here, so particularly) from the oppression of the mighty, v. 12. This deliverance is amplified from the effects thereof, v. 13. That he did so appear for these afflicted ones, who were ready to perish, as made them bless him; And he made the widow (whose state is a sorrowful state, and far from joy) to rejoice, and that not in show only, but from the very heart.

Doct. 1. As men ought not to commend or bear testimony unto others, but upon just grounds and reasons; so they who are commended, ought to be a furnace to their own praise, Prov. 27.21. And to see that there be real ground for that good report that goeth of them; without which they ought not to sleep securely, because they have a gale of approbation, and a testimonial from everyone: Therefore Job is careful to remark the grounds of that testimony given him, v. 11. And that it was because he delivered the poor, &c.

2. It pleaseth God to exercise the children of Adam with variety of trials; There being poor, • a-the less, helpless widows, and those ready to perish, among them; as here we are taught. This the Lord ordereth, partly, for the punishment of sin; partly, that they may be public documents to all of man's misery, and objects to try the compassion of others. And God doth also so order this variety of trials, that the trial of everyone is fitted to their condition, temper and strength (though they be apt to judge otherwise) and that none have all sorts of trials upon them at once.

3. Men in an afflicted condition, may not only look to be deserted, and left helpless (as is insinuated, v. 12. that they had none to help ) but to be oppressed also by those, who are stronger than they; For, the poor, and fatherless, and widows, need to be delivered, and are ready to perish. When the Lord doth afflict any, he not only tries themselves thereby, but he doth also try all others, who have to do with them, whether or not they will take advantage of their afflictions, to desert them, or afflict them yet more. And afflicted persons are hereby taught, not to expect that one affliction will hide them from another, when God hath them to try exactly.

4. Albeit Magistrates ought to do justice to all; nor ought they to countenance poor men indifferently in whatsoever cause they have, Exod. 23.3. Yet it is their Duty, by virtue of their Office, to protect the poor in their just rights, For, Job delivered the poor that cried (or, from crying, so that they needed cry no more) and the fatherless, &c.

5. Albeit Magistrates, in protecting and delivering the poor, can look for no reward from them, and may expect to be much maligned and hated by Oppressors; Yet it is a blessed work so to do, and a mean and way to be blessed of God, Prov. 24.11, 12. And such Magistrates ought to be blessed by these who are helped by them; For, in all these respects, it is true, that the blessing of him that was ready to perish came upon Job.

6. It is the duty of the afflicted, when God raiseth up Instruments to do for them, to be comsorted in his providence and care, even though their condition be otherwise sad; For, even the desolate and sad widows heart did sing for joy, by Jobs means.

7. It is no strange thing to see compassionate men meet with misery themselves; As here befell Job, who had been a compassionate man to the afflicted. Hereby the Lord, in his wise and holy providence, layeth stumbling blocks in the way of many, as no doubt many took advantage of Jobs misery, to reproach him, and his justice and tenderness, as we have heard from Chap. 22.5, 6, 7. And hereby, also, God teacheth godly men to be sober and denied to all the good they are enabled to do, that they may not always expect visible advantages thereof, but may be satisfied in the testimony of a good Conscience.

Lest any might object, that Job did all this for the poor, out of an affected desire of vain-glory and popularity, or as being biased with pity; He, in this Verse, vindicates his practice, and clears, that he did all this justly, and in righteousness; which he persevered in, and gloried in it above a robe and diadem, and all other ornaments of his magistracy and dignity.

Whence, Learn, 1. No action can he rendered acceptable by any pretences, unless it be good in itself; Nor will pity to the distressed, render a Magistrate approved, unless his actings be just, and he so relieve them, that he do no wrong to others; For, therefore doth Job clear, that his actings for the poor and fatherless, &c. v. 12, 13. were in righteousness and judgment. Where the two words, righteousness and judgment, may signify one and the same thing; Or, judgment subjoined to righteousness, may import, that he did not always judge according to the strict rigor of the Law, but did observe moderation and equity, when the cause required it.

2. It will not commend a Magistrate, nor be comfortable to him, that sometime he is just, unless he be constant in it, against all opposition, For, Job put on righteousness, and it clothed him, his judgment was as a robe and a diadem; Righteousness and Judgment were no less conspicuous in his administrations, and habitual to him, than his very garments; and they did cover him, on his head as a diadem, and on his body as a robe, so that there could be no access for injustice at any passage; and being so, it proved indeed warm and comfortable, as men's garments are to their bodies; that good practice being indeed commendable, wherein men are habitual and constant, and from which they are not driven by any temptations.

3. As Magistrates have their badges of honor, and eminent persons have that allowance in their apparel, to which inferior persons ought not to aspire (as Job had his robe and diadem ) So to a godly discerning Magistrate, the faithful discharge of his Office, is his chief crown and ornament, without which, he is but a Statue in all his robes and splendor; For, Jobs righteousness and judgment, were, in his eyes, a robe and diadem. Yea, virtues are the chief ornament of any person, without which, their gorgeous apparel doth but serve to cover so many monsters. See 1 Pet. 3.3, 4.

In these Verses, Job gives a further and more particular account of his pains, and the active assistance which he gave to the afflicted, in judging their cause. That he was anything to them that they needed, to set their cause right. He helped such as had no skill in legal proceedings, with his counsel, and so was as eyes to the blind. He was feet also to the lame, not only in supporting those who were weak, and like to be crushed, and their righteous cause ready to be lost, by the violence of potent Adversaries; but in directing and helping them to act and strirr in defense of their cause; and (it may be) going about it himself. And he was, in a word, not only a Judge, but a Father to all the poor, and searched out the cause which he knew not; that is, he took pains to sift it to the bottom, that he might find out what truth and justice was in it; Or, he searched out causes, which otherwise he could not know, as not being brought before him (because either persons were unwilling, or durst not complain) that so he might prevent contentions, and remove secret grudges and discontents among the people; Or, he searched out every cause that came before him, even the causes of these persons whom he knew not, as well as the cause of his acquaintances.

Doct. 1. It is not enough, that Magistrates do judge justly in causes, as they come, and are presented before them; But they must have a care (especially if they be superior Magistrates) that righteous causes be not crushed in the very entry (and either hindered from being presented in judgment, or misguided and mis-represented in judgment) through the simplicity, weakness or poverty of the party wronged; but that all these defects be supplied: For, Job was eyes to the blind, and feet to the lame, &c. He either acted all that was needful himself, or caused others do it, and saw that it was done, and did not leave all to his inferior Officers.

2. As variety of causes and persons come before Magistrates, and innocent persons may lie at many disadvantages; So Magistrates must be ready to do all that the poor need who are oppressed, and for any poor oppressed persons who need their help, and that never so often; For he was eyes, or feet, or whatever they needed in any cause, and he was all those to the blind and lame indefinitely; and he was those things to them, not at sometimes only, but very often and habitually, as their condition required. It is good not to weary in well-doing, or to sit down and please ourselves with doing some few acts only of charity or justice.

3. It is not sufficient, that Magistrates do good to the poor in their righteous cause, if they do it out of vain-glory, or give them surly looks or checks, though they do their business; But they must do for them with fatherly affection: For, Job was a Father to the poor. He owned their cause affectionately, and with that same solicitude that a Father hath for his Child. As men are bound to do all acts of charity, not by constraint, but willingly, and from a principle of love, 2 Cor. 9.7. So Magistrates owe this affection to all their subjects, especially to the poor, as being bound to be Fathers and Mothers to them, which is the common designation of all Superiors, as well as of Parents, Exod. 20.12.

4. As Magistrates ought to know causes well, before they give out sentence in them, (for the Law requires, that men should hear before they judge, Joh. 7.51. though many, even of all ranks, are ready to condemn that, out of prejudice, or respect to the opinion of others, which they understand not; and others are ready to speak of things, when they neither understand what they say, or whereof they affirm, 1 Tim. 1.7.) So there is need of narrow search and enquity, to find out the truth in causes, if either they be dark or intricate of themselves, or darkened through the subtlety of Adversaries: Therefore Job searched out the cause which he knew not. See Deut. 13.12, 13, 14. Prov. 25.2. and 29.7. And though this seem to be the genuine interpretation of this place, yet the other interpretations, formerly mentioned, may put us in mind also of other duties o • Magistrates, which are elsewhere commended in Scripture. Namely, That Magistrates should be careful to prevent Contentions and Law-suits, so far as may be, by looking into, and studying to compose, these differences which are not yet brought before them; That they should be careful to try if there be any so crushed with oppression, that they dare not have recourse to Magistrates for redress, through fear of their potent Oppressors: And, they should have a care, that judgment proceed not according to their acquaintance with persons, and that justice be not wrested to gratify their Kindred, Friends, or Allies. See Deut. 33.9.

In this Verse, Job gives an account how he took course with these Oppressors, who had wronged the poor; and made • hem restore their ill purchase, and disabled them, that they should not oppress afterwards.

Doct. 1. Oppression of the poor is a beastly brutish wickedness, and the Oppressors are more like ravening beasts, than like men; For, Job describes them, that not only they are wicked, but that they are like beasts tearing and devouring a prey with their teeth. See Ps. 58.6.

2. It is the duty, and will be the care of faithful Magistrates, to protect the poor against Oppressors, and to cause the poor be restored to their right; not turning Oppressors themselves, Zeph. 3.3. Nor colluding with Oppressors for a part of the spoil, Mic. 7.3. For, Job plucked the spoil out of the wick • d's teeth, and gave it to the righteous owners. See Rom. 13.3. 1 Pet. 2.13, 14.

3. Not only should Oppressors be made to restore what they have unjustly taken, but they should be punished, and cut short of their power, that they may not be able again to oppress: For, Job brake the jaws of the wicked, when he plucked out the spoil, that so they might tear no more. And where this duty is neglected by these in Authority (as ordinarily petty Thieves are punished, and great Oppressors, and grinders of the faces of the poor go free) God interposeth, by his own hand, to destroy these Oppressors, and root them out.

In the fourth and last branch of this description of Jobs former prosperity, he gives an account of the apparent stability thereof, and of the confidence he had it should continue, it being so great and well fixed. In this Verse, he declares, what his confidence was, unto which he subjoins the grounds of his confidence, in a new account of his prosperity. Showing, That it was well rooted and spread abroad, and watered with the blessing and influences of God, v. 19. And that his honor and power were in the prime, and still growing upon his hand, v. 20. All men having a great opinion of his wisdom, v. 21, 22, 23. And keeping a great distance, even when he conversed familiarly with them, v. 24. And his Authority being very eminent among his people, v. 25.

His assertion of his confidence, in this Verse, contains this in sum; That, being so settled, he expected that, after a contented life, and a life of long continuance, (or, of many days, like the sand without number) he should have died quietly and peaceably at home in his own house, as a Bird in its nest, and not have been made a prey of, as he was. Concerning which confidence and expectation, it may be inquired,

First, Was not this a fruit of his carnal disposition, thus to please himself with the thoughts of a long continuance of his prosperity?

Answ. As Job is not altogether to be condemned in this his confidence; For he is not only thinking on death, when he is at the height of it, but he might justly be free of distempering slavish fears of a change, having laid so good a foundation of peace and security, through God's blessing, in God's favor, and a good Conscience; yea, it proved thus with him in the end, Chap. 42. And no doubt Job would never have mentioned this, in this so calm an Apology for himself, if he had not been certain that (at least) there was somewhat justifiable in it: So he is not altogether free of excess in it, and his confidence was mixed, and had some tincture of the flesh, and unrenewed part in it. For his very complaint about the disappointment of his hopes, and the encouragements he looked to as supports of this his confidence, v. 19, 20, &c. do evince so much; Especially if we compare this with a parallel practice of David, for which God did chasten him, Ps. 30.6, 7.

Secondly, It may be inquired, How this assertion, that he had been confident of the continuance of his prosperity, doth consist with his own profession, Chap. 3.25, 26. that he had feared what was come upon him, and was not in safety nor quiet, even before trouble came?

Answ. This difficulty hath been touched on Chap. 3. And it will not suffice to clear it, that we assert, That Job might have been looking out for some trouble, and yet have expected to die in his nest for all that, as never expecting that his trial should have come to such an height. For, Chap. 3.25. He seems to say, that he feared the very thing that was come upon him, though, no doubt, the fever of passion, in which he then was, made him speak as largely as might be of his former sol • citudes, to aggravate the sadness of his condition. But they are to be reconciled thus; In so far as his confidence was right and allowable, it might well consist with a godly solicitude about his duty, especially when his Children feasted, Chap. 1.5. to which that passage, Chap. 3. seems chiefly to relate. And in so far as this confidence was culpable, it is to be conceived, that sometime that godly solicitude, and sometime this pleasing expectation, was his exercise. And as when he was most tender, and looked most accurately to the hazards that accompany a prosperous condition, he was ready to apprehend there might be some faults committed, which might provoke God to send a change: So, when, at other times, he was taken up with his great prosperity, and the apparent stability thereof, he began to dream of case, as David did, Ps. 30.6, 7.

In this purpose, Observe 1. If we consider what is right and allowable in this expression of Jobs confidence, we may Learn,

1. As this is a vanity in all temporal prosperity, that if it do not leave us, yet we must die and leave it; so whatever prosperity a man have, or whatever be his thoughts about it, yet it should not hinder his thoughts of dying: And a godly man (when in a right frame) will not forget death, in the height of his prosperity; For, his thoughts, when he abounds in prosperity, are, I shall die. Thoughts of mortality and death are a necessary and useful exercise, Ps. 39, 4. and 90 12. And it is a good evidence, that we are not quite abused and debauched with our prosperity, when it doth not banish thoughts of death and mortality, as a burden to us, nor cause us dream of an eternity of it.

2. Albeit godly men die with God's favor in general calamities, and when they are cut off in evil company (as Jonathan fell with Saul ) And a wicked man may die under God's wrath at home, and when he hath no bands in his death, Ps. 73.4. Yet, in itself, it is a mercy to die at home in peace, and not to be hurried out of the world in general confusions and calamities; For, Job looks upon dying in his warm nest, as a desirable mercy. It is a sad trial when it is otherwise, and may be the fruit of men's ill improving of their houses and families in their lives. Yet if men see God's salvation before they die, Ps. 91.16. with Luk. 2.29, 30. it is no great matter where they die, or what be the particular way of it. And it becometh Saints, whatever be the way of their death, not to be thereby chased out of the world, Job 18.18. but to be still ready and willing to go, when, or wheresoever he calls them. Only this may warn these who see their friends die at home beside them, that they have less cause to complain, than if they had died another way.

3. A long life is also, in itself, a good desirable thing; Especially, if it be attended with prosperity; For, so doth Job reckon it, to multiply his days as the sand; which is an Hyperbolical expression of many days, as also of other things, Gen. 22.17. and 41.49. Thus we find long life promised as a blessing, Exod. 20.12. And the contrary is threatened as a curse, Ps. 55.23. For godly men who live long, receive many proofs of God's love, and many experiences and times which pass over them, may, through God's blessing, promote the work of mortification in them. This should not cause men be impatiently fond of long life, and not to be full of days, whenever God calls them; Yet it may condemn them who weary of life; and do not improve long life as a mercy and advantage, but even in old age they die children.

4. Godly men lay the surest foundation, that any man can lay, of prosperity and long life, and the tenure of their holding of these mercies is surer than any other: For, in so far Jobs confidence and expectation was right and sound, Godliness having the promise even of this life, 1 Tim. 4.8. See also Deut. 28.1, 2, 3, &c. Ps. 34.12, 13, 14. 1 Cor. 3.21, 22, 23. And as godly men need not to be tormented with the fear of that wrath which hangs over the wicked's head; So, these promises are put in their Fathers hand, to dispense the good things that are contained therein, according as he knoweth they will be food, and not poison to them: So that undoubtedly they take the wrong course, who abandon piety, that they may enjoy any of these mercies.

Obs. 2. If we consider Jobs excess in this, It teacheth, That when godly men do prosper, they very readily exceed in their hopes and confidence about outward mercies; For, even Job was not free of security in this. And if we narrowly consider his carriage in this, we may observe a few particulars.

1. Such is the weakness, even of godly men, that they can hardly live in a prosperous condition, and not be overtaken with some security, carnal confidence, or other miscarriage. So was it here with Job, and so was it with David, Ps. 30.6, 7. And we find Paul in hazard to miscarry, even after he was caught up to the third Heaven, 2 Cor. 12.6, 7. And the Church falling asleep at a feast, Cant. 5.1, 2. Experience hath taught, that prosperity is ill to guide; For David was in a better frame, when driven to the Wilderness by Saul, than when he is lying at home and dallying with Bathsheba. And this may taech us, how needful changes are, to keep us from settling upon our lees; and how gracious God is, when he continues somewhat in our lot, that may be as pricks in our eyes, and thorns in our sides.

2. As wicked men exceed in their carnal confidences, that their prosperity shall continue, Ps. 10.5, 6. Especially because they bottom their confidence upon their wit and policy, their power, the stability of their estates, the friendship they have, and other the like unwarrantable grounds; So a sleep of security is dangerous, though it pretend to a better ground of confidence; As David pretended to God's favor, and the experience of his kindness, when he securely dreamt that he should never be moved, Ps. 30.6, 7. And Job, no doubt, looked higher than to what he afterward expresseth, when he was thus confident. It is not much to be regarded, how specious the grounds of our confidence are, if we fall asleep upon them.

3. It is a bad symptom when men's enjoyments are looked upon as very sweet and warm, and do bulk much in their minds; For, here Job accounts his house, his nest, not for frailty, but for warmth and sweetness. When we take too well with our good condition, it is a token we are secure, and near to be shaken: As when David would not leave his house, and go to the fields, when God called him, 2 Sam. 11.1. he was afterward made to quit his house with sorrow, 2 Sam. 15, 16, 17.

4. Albeit it be the property of wicked men to put thoughts of death far away, and out of their mind; Yet even godly men, in their security, may fail in putting these thoughts a good way off from them; For, it was some evidence of his security, that (though he forgot not death, yet) he expected a long life before it came.

5. When men are too well pleased with their life, because of prosperity, they are readily as much dissatisfied with it in adversity; For, as Job formerly looked on long life as a favor, so now he is sometime weary of his life in trouble; Though yet he be serving God in his generation, though with less ease to himself.

6. It is hard for the best of men, when surrounded with prosperity, to keep constantly in one good frame; For, though Job had sometimes godly fear and solicitude, Chap. 3. yet here we find, that now and then he falls a sleep. Godly men must not trust to the good condition wherein sometime they are, when their temptations are strong, and God will not judge of the truth of their piety by these bad fits which sometime may overtake them.

Obs. 3. If we consider Jobs disappointment, and that now all his expectation is overturned, at least to his sense, It teacheth, That godly men may meet with these trials they sometime little look for, and that is an addition to the trials themselves; As here is imported; that these hopes, which Job sometimes cherished, are now for a time crushed, and the contrary evils come upon him. God may exercise his people with more troubles than have been expected, either by enemies, Lam. 4.12. or by themselves, Jer. 14.19. So is he also pleased to favor them with unexpected mercies, Gen. 16.13. Is. 64.3. the sweetness whereof may swallow up the bitterness of the other lot. And this also may persuade us to be sober in our expectations, and not to stumble, though we meet with difficulties we never dreamed of.

Obs. 4. If we consider the issue of all this business, and that at last Job was not disappointed of this his hope and confidence, though now, to his apprehension, all is gone; It teacheth, That, however God approve not of security in his people, yet, after he hath exercised them, he may be pleased to fullfil all their expectations and desires that are lawful, which themselves give up as lost: As after this trial, all that Job formerly looked for came to pass. This may open a door of hope to God's people, that, after many disappointments, and overturnings of their expectations after good things, God may yet do great things for them. For expected mercies may come, when there is many a dark step, and many a cross to crush presumption, and rouse us up from security, betwixt us and them, Mic. 4 9, 10.

Job subjoins a further account of his former prosperity, as the grounds of his confidence formerly mentioned: Wherein, though he speak of such things as were great mercies, and pledges of God's love to him, and assurances that God would continue to do what was best for him; yet, they could not assure him of the continuance of his prosperity, as experience had now taught him.

In this Verse, he gives a more general account of his prosperity (which is chiefly to be understood of his prosperity as a private man, and a Parent and Master of a family, though not excluding his Grandeur as a Magistrate, to which he speaks more expressly afterward) and illustrates it by a similitude; That as a tree which is planted beside a water, and hath the branches thereof watered with dew, cannot choose but grow and continue long; So his prosperity was so well rooted in God's favor, in a good purchase, and in his great power and respect among the people; and so great and enlarged (like the spreading branches of a tree) in Children and Possessions; and all these so attended with the blessings and influences of God, that he did expect the continuance thereof. It is here to be adverted, That however such a similitude be made use of to express, chiefly the spiritual flourishing condition of a godly man, Ps. 1.3. yet here it is safer to understand it of his temporal prosperity, of which he is speaking.

Doct. 1. Such as would ensure a good condition (whether spiritual or temporal) should look well to its foundation and root; For, if there be a worm at the root of it (a worm of Hypocrisy in the profession of Piety, and of ill purchase, or the like, in worldly Possessions) it will soon go to wrack: Therefore Job looks first to his roots, in his flourishing prosperity.

2. It is not anything men can do, without the favor, influence and blessing of God, that can make them prosper, or be established in it; For, this is meant by the waters and dew which made him grow and flourish. Without this men wither like the heath in the Wilderness, Jer. 17.6. See Pro. 10.22.

3. The blessing and influences of God must be on every step of men's way, to bless, and continue, and bless a blessing; For, he needed waters at his roots, and dew upon his branch. Thus also, in exercises of piety, God must give to will, and to do, after he hath made willing, Phil. 2.13.

4. Men may be well rooted in a prosperous condition, and much blessed of God, who yet may be overturned for a time, as here Job was.

In this Verse, He gives an account of his prosperity as a Magistrate (which he instanceth and enlargeth in the following Verses) That his glory, or honor and reputation as a Magistrate, was not withering, but in the prime, and increasing, and still fresh, or new, in the people's esteem; and his bow, or his power to maintain his Authority, and crush Opposers, did increase.

Whence, Learn, 1. Power is needful to uphold Authority, without which it is but a shadow; Therefore Job marks the conjunction of his glory, and his bow, or power to maintain his glory, as necessary for a man in his station.

2. Mercies are not sure, unless they be fresh and daily new, and be seen to come daily by a new gift from God; For, that helped Job to confidence, that his glory was fresh, or, new, and his bow renewed, or, changed, as if a new one had been daily gifted him.

3. Abundance of honor and power is a very taking and ensnaring condition; For, here this made Job fall asleep, sometime, in security, and made him dream that his prosperity would continue.

4. Honor, and respect and power, may flow upon men, who yet may have as great an ebb of all these; For so Job can only now say it was thus and thus with him. Which may warn all what they ought to be preparing for.

Job proceedeth more particularly to instance the greatness of this his glory and power: And First, (in these Verses) he instanceth it in the great opinion all had of his wisdom; so that they waited for his counsel, and gave silent attention when he spake, v. 21. And when he had spoken, they acquiesced in his opinion as good and profitable, v. 22. And finding it so profitable as rain is to the dry ground, they greedily waited for more of it, v. 23.

Doct. 1. As it is a great mercy to be sharp-sighted in affairs, and able to give advice and counsel unto others; So Magistrates ought, in a special manner, to be endowed with abilities, that they may direct and advise the people committed to their charge: For Job was a man able to give counsel. It is an evidence of God's love to a people, when he gives them such Rulers, 2 Chr. 2.11. And it is an evidence of his displeasure, and a fore-runner of many miseries, when it is otherwise. See, Prov. 11.14. Eccl. 10.16, 17. Is. 3 4.

2. It is the duty of men, especially of these whom God hath placed in a public station, to communicate unto others the gifts and talents which are bestowed upon them; For, so did Job here. Men will find that it is no thrift to be selfish, and lay up their abilities as in a napkin.

3. Good and faithful counsel and advice is so precious and great an advantage, that right discerners will prize it; For, they counted it no lost time to give ear, and wait, and keep silence at his counsel. Whereby they witnessed, that they were free of that carelessness whereby men do proclaim their contempt of precious truths and instructions, and of these who impart the same.

4. As it is commendable in men to keep silence in many cases, Jam. 1.19. Prov. 10.19. especially when men better and wiser than themselves are speaking; So, much more, is it commendable, when men do not contradict truth and sound counsels, merely out of an humor of contradiction, and that they may decry others: For, their silence, and that after his words they spake not again, was their commendation, in that hereby they witnessed their own prudence, their respect and high esteem of Job, and that they were not ambitious to contradict all advices (how sound soever) whereof themselves were not the most eminent authors.

5. Good counsel, and every precious instruction, is refreshfull to discerning hearers, as the rain is to the dry ground; For, saith he, my speech dropped upon them. Much more should we try whether Divine instruction, in matters which concern our eternal happiness, be so esteemed by us: See Deut. 32.2.

6. Such as have experimentally found the good of Instruction, will find their desire and appetite increased after more of it; For, since his speech dropped upon them, They waited for him as for the rain, and they opened their mouth wide as for the latter rain. See 1 Pet. 2.2, 3.

7. Not only men's estimation among others, but even their eminent parts and usefulness, bottoming that estimation, are not a sure enough foundation upon which they may build; For, all these failed Job in the matter of his confidence and expectation, v. 18. Yea, it is a wonder if such a tide do not turn upon men, for their trial.

Next, in this Verse, Job instanceth the greatness of this his glory and honor in the great distance that others kept at with him, even in his relaxations of mind, and his condescending affability. They did so reverence him, that when at any time he gave a relaxation to his Spirit, and seasoned his gravity with some cheerfulness, They not only were so glad to see him merry, that they scarce believed it was so, but they could scarce believe but he was still serious, and were sure that his mirth proceeded from no levity of Spirit. So that, although he condescended, sometime, to be familiar and merry among them; yet, they had not the confidence to grow familiar with him; as with an Equal; nor did they so encroach upon him as might give him cause to think that his familiarity had rendered him contemptible, and so make him blush and be ashamed that he had condescended to it.

Doct. 1. It is lawful, even for godly and grave men, and men of authority, sometime to be cheerful, and give a relaxation to their own Spirits from their serious and weighty affairs; For, Job sometime laughed upon them, or was cheerful and affable in his carriage, laying aside austerity. There is a faculty of laughing given to men, which certainly is given for use, at least at sometimes; and diversions are sometime needful for men who are serious and employed in weighty affairs, It is true, we read not that Christ, who bare our sins and sorrows, did ever laugh, (though sometime he rejoiced in Spirit) that so he might fill his people's mouths with laughter; and we find laughter condemned, Luke 6.25. And some sort of it declared to be madness, Eccl. 2.2. Namely, When we think to cure all our evils, and dispel all our sorrows, by carnal mirth, and to find an happiness in it, Eccl. 2.1, 2. When our laughter is untimous and unseasonable; For there is a time to weep, as well as to laugh, Eccl. 3.4 When we please ourselves with laughter, while the consciences gnawing within, as not being purified by the blood of sprinkling, Pro. 14.13. And, when our laughter proceeds from carnal levity and sensuality, Amos 6.4, 5, 6. from profane Atheism, 2 Chr. 30.10. or from unbelief, Gen. 18.12, 13. Yet laughter is lawful, in the expression of joy and thankfulness for mercies received, Gen. 21.6. Ps. 126.1, 2. In expressing holy confidence, Job 5.22. and, in lawful recreation, as here. And particularly, Laughter is sometime lawful for Magistrates and others in public charge, not only that they may recreate themselves, but that, thereby, and by the like insinuating carriage, they may gain the affection of the people. So that it is not to be accounted Religion and Piety for men to become Stoics, for Religion doth teach no such thing. Nor need men to scar at Religion for fear of that; Seeing Religion warrants and allows unto men all lawful liberty in these things, and furnisheth them with surer grounds of cheerfulness, than they can find anywhere else.

2. Godly and grave men will be very sparing and moderate in the use of mirth and recreation; For, Job insinuates, that it was his ordinary to be grave, and that he was so sparing in his laughing, that they believed it not, and were surprised with it. Our life must not be spent in continual mirth and revelling, nor ought that to be made our constant trade, which should be but a diversion and recreation.

3. Grave men will also be very cleanly in taking of their recreations; so that their mirth will not be far from seriousness, and they will so manage it, as it may not hinder their being profitable; For, so much also is insinuated in that when he laughed, they believed it not, but apprehended there was somewhat serious, and in earnest, even in his jests and mirth. See Eph. 5.4. Col. 4.6.

4. As it is men's duty not to take needless offense at any, but to be of gentle and innocent dispositions; so especially, they ought to be glad of the welfare of their Superiors, which tends so much to their own advantage; and not to take advantage of their familiarity, to despise them; but still to reverence and keep a distance with them: For, so did they to Job, They believed it not, if he laughed upon them, they were so glad to see him satisfied, and they believed it not so as to do anything which might cast down the light of his countenance, or make him ashamed of what he had done. It is a great sin in people to restrain any (and especially their Superiors) in the use of their lawful liberty, by carping at, and taking advantage of, their most innocent carriage, or charging them with levity, who are of known gravity. In which case, it is men's wisdom rather to forbear many things, as Job would have done, had they not thus respected him.

5. As it is a fault in people to vilify the Authority of their lawful Superiors, and bring them into contempt (as here they dealt not with Job ) So it should be the care of Superiors to maintain their reputation, and keep up their Authority, for a right end: For, Job insinuates it would have cast down the light of his countenance, and made him ashamed and sorrowful, if he had exposed himself to contempt. See 1 Sam. 2.17 with 3.13. Tit. 2.15.

6. Godly men may find so great a change, that where their carriage was wont to be a Law to all, they may be censured and carped at by all; For, so was it with Job, He was wont not to be mistaken in his very mirth, now he is carped at in whatsoever he doth.

Lastly, He instanceth the greatness of his glory and power, in his eminent Authority, and that he was not only reverenced because of his place and dignity, but beloved because of his tenderness therein. How he was privately and publicly honored, because of his dignity, is pointed out in two expressions. One is, That he chose out their way, and sat chief, which imports not only that he took place of all, whether in walking or sitting, but that he prescribed to everyone what was to be done by them. The other is, That he dwelt as a King in the Army, which not only imports, that he was chief Magistrate among them (as it seems he was supreme) But that his injunctions were obeyed as the orders of a King are obeyed in an Army, where there is strict discipline, and ready obedience given by all. Or if we join the two expressions together, the first may import, That in times of peace he sat in the chief place, and ordered all affairs; and the second, That in times of war he was followed by all, as their King and General. As for his tenderness in the height of this dignity, it is added in the close of the Verse, That though he sat chief, and was a King in the Army, yet in all this eminency he was as one that comforteth the mourners, or he was steadable to all in distress and sorrow, comforting and easing them, and helping to solve their scruples and doubts.

Doct. 1. It is a great mercy when pious men, and men of abilities, are invested with Authority; As here God made Job to sit chief, and be King, who was so godly, and able to discharge that trust faithfully. It is true, an Absalom may pretend fair, that he may carry on his rebellious design, 2 Sam. 15.2, 3, 4. But it is a mercy when men really pious and faithful have power with God's approbation. See Is. 3.12.

2. Godly men who are in power are bound to improve their eminency for the public good, and not for promoting their own interests; For, Job, when he sat chief, put forth himself to choose their way, and was with them in all hazards, in war as well as in peace. He was not like many, who aspire to places of dignity, not for the people's good (for whatever they pretend of that, the people cannot see it) but for their own ends and advantage.

3. Public employments need be no hindrance to piety, if men be single and straight in going about them; For, Job continues a godly man in highest Authority, in greatest toil, and most serious consultations, and not only in peace but in war (wherewith they were exercised, as well as now) for Jobs speech, at least, alludes to war, as a known thing among them. And this may sadly reprove many, who, instead of bettering the places to which they are called, and making them more comfortable and refreshfull to the people, do themselves rather become worse by reason of their dignity, and do wear out of tenderness and familiarity with God, by reason of their many distractions. God hath not called these who would be godly, to be Eremits; and therefore they must be far wrong, whose practice saith, That Piety cannot be entertained amidst the distractions of a lawful Calling.

4. As Obedience is due to Magistrates, so their Faithfulness in their charge is a special mean to beget and cherish it; For this faithful Magistrate, (as he is described, v. 12, 13, &c.) did choose out their way, and dwelt as a King in the Army. Faithfulness will keep up a Magistrate's authority better than if he should serve men's humors to maintain it.

5. Mourners and afflicted persons, (whether through trouble of mind, or other crosses) are not wanting in all ages, but all times, and all conditions also, have their own crosses and sorrows; For, even in Jobs time there were Mourners to be comforted. See also, Chap. 4.3, 4. So that these Foords of trouble have been already tried; and however men are apt to complain of present times, compared with former times, (See, Eccl. 7.10.) yet, let Times change never so often, there will still be such lots befalling the s • ns of men.

6. The eminency of Magistrates should not hinder them to stoup to comfort and succor their people in distress; But they should respect them, and manage their Power tenderly, as Physicians and Pastors, that so they may walk worthy of their places, and gain the affection of their people. For Job, in all this his eminency, was as one that comforteth the Mou • ners; all that had any grievance resorted to him, and he resolved their doubts, and comforted them, chapt. 4.3, 4:

7. God may expose them to trouble, without comfort from any, whom he hath employed, and made tender, to comfort others; For Job, who had been a comforter of Mourners, is now left without comfort from others in his distress. By this dispensation of providence God leads his People to encourage themselves in him, when these Conduits of comforts run dry, and he tries their Faith, whether they will believe his approbation of their Services, when yet he with-holds a visible reward thereof in this World.

IN this Verse he propounds the first Branch, or Head, of his miseries, which had now befallen him; Namely, that he was had in derision, or, despised, scorned, laughed at, and insulted over, in his calamity. This he amplifieth and aggravateth in the rest of the purpose, till, v. 12. And he gives such a character of the instruments of this trial, and of their way in it, as doth clearly evince that he is not reflecting upon his three Friends in this Discourse, as some have conceived. The first aggravation of this trial (in this Verse) is taken from the consideration of their youth, who did thus insult over him. They were younger than he, and of that sort who had reverenced him before, and ought to have done so still, who now have him in derision. The second aggravation (propounded also in this Verse, and insisted upon till v. 9.) is taken from their base Original and Parentage who did thus so insolently abuse him. Their Parents were so base as he would have disdained to have set them with the very Doggs that kept his flock. This Job reflects upon, when he speaks of their carriage, because not only their base carriage and conditions deserve it should be remembered; whatever themselves had attained of respect in the world; but themselves also (as would appear) continued in that same base and low condition, being Inheritours of their Parents miseries, and their vices too. And albeit this harsh expression, as it relates to their Parents, may be mollified by considering what Job afterward saith, that they were more useless, and fed worse, than his very Doggs. And so the expression will point out, not so much his disdainful thoughts of them, as how vile and wretched they made themselves through sloth and wickedness, and that they lived miserably, and were not worthy to have that trust, which Doggs had, of keeping his sheep; Yea (as some conceive it) not worthy to keep the very Doggs, that kept his flock. And so they understand that Proverbial speech, of a Dogg's head, 2 Sam. 3.8. of a vile person, set to keep Doggs; than which these were yet viler. Yet the terms wherein Job expresseth this, are not to be looked upon as altogether free of some excess of passion, upon which his great and generous Spirit was driven, when he is so unworthily abused by the base Off-spring of these base and wretched Parents. Now as for the time when these base wretches abused him, it is probable they did it at all occasions; especially when, before his Friends came to him, he had any intermission of his pains, and went abroad; or when they sat silent by him, Chap. 2. or in the intervals of time betwixt their several discourses.

If we consider the scope of this whole Chapter, which is to point out the sad change of Jobs former condition, intimated in the transition and connection. But now, &c. It may teach,

1. As time is still in flux, so men's lots in time are very changeable, and Saints may be exercised with notable revolutions in it; For, after all the former sweet days Job had enjoyed, he is now made to change his note, and to subjoin, But now it is otherwise. Which may warn all to look for changes, and that the wheel will still be rolling; so that men ought not to fix upon any temporary enjoyment. And it may teach goodly men, when in a low condition, to look upon a change to the better as possible, as Job found. For changes are from the right hand of the most High; as the Original Text of Ps. 77.10. may bear.

2. Simple trials are not so sharp in themselves, as when they come upon men after they have formerly enjoyed great prosperity; For, this heightens Jobs resentment, that now, after the former days, all the following miseries had come upon him, which rendered his case sadder to his sense (though Religion and right reason doth teach otherwise, Job. 2.10.) than if he had never been in another condition. See Ps. 102.10. This may teach men to be sober in their comfortable conditions, lest former mercies contribute to embitter a change, as it will be indeed with the wicked, when they come down from their excellencies.

3. It may please the Lord to exercise his children with such changes of their condition as deprives them of many mercies together; For, so much doth Jobs experience teach, who complains in this Chapter of so many sad changes that had befallen him, in his reputation and authority, in his soul and body, &c. See Lam. 2.22. From all which it appeareth, That (excepting Christ, who is God and King of Saints) he hath been more sharply exercised, than any one Saint, whose exercises are recorded in Scripture. For these complaints recorded in the Lamentations, give an account of the trials, not of any one person, but of the body of a Nation. Albeit any one trial will be sad enough, when God hath us to try by it, yet many trials together will be much sadder. And when we consider our sad changes, we ought also to consider what is left to us; It being an undoubted evidence of humility, and of love to God (with whom we desire not to quarrel) if we observe the mercies which are continued with us in our afflictions, Ezr. 9.8. Lam. 3.21, 22. And if there be any who are so crowded with a throng of afflictions, that they cannot, or have not leisure to, discern mercies; they must remember, that such a condition is not without an example in Scripture (for Jobs experience doth prove, that such a path hath been trodden) and that they need much exercise, to try them, and to draw forth many proofs of the grace of God in them, and of his love toward them.

4. Whatever men may think of trials, either before they come, or after they are over; Yet in the mean time, and while God is making a trial of them, they will be sad, and a searching exercise: Therefore Job expresseth his resentment of his condition as it now stands with him, not only after what it was before, Chap. 29. but when it now presseth him. See Heb. 12.11. If trial were not sharp and searching, it could not try us, nor discover and purge our dross, nor fit us for proofs of God's love in supporting and delivering. And therefore we ought not to judge of God's love by the sharpness which we find, for present, in our trials; And we should learn to pity these who are under the present sharp fits of trial, even albeit some dross do appear. See 2 King. 4.27.

5. Albeit anything will be a trial sharp enough, which hath God's commission for that effect; Yet, if we speak of trials comparatively, as enjoyment of goods and wealth is not the chief outward mercy, So the want thereof is not the greatest trial, to a generous and godly Spirit: Hence it is, that in all this enumeration of Jobs troubles, there is no complaint of the loss of his wealth (though he seem to resent men's incivilities in the ways they used to take it away, v. 12. &c. ) in comparison of other losses. It is true, he doth not distinctly mention his loss of Children, either in this enumeration (though that may be reduced to some head of his complaint. See v. 29.) as being chiefly affected with trials on his own person, which are more sharp and searching (even to these who are not led by a principle of sinful self-love) than trials upon relations: And withal, his omitting many sad trials that had befallen him, in this enumeration of his calamities, may intimate to us, that some godly men (like Job ) may be so afflicted, that when they have said much in uttering their particular grievances and distresses, they must leave much unsaid, to be spoken, to God or others, by their silence, and being crushed under it: Yet this his silence about his wealth may teach men, as not to place their happiness in wealth, when they enjoy it, so to bear the want of it soberly, considering how soon God may send a sadder trial, which will make them forget that. See Job 2, 3, 4, 5. Heb. 10.34.

If we consider the affliction here resented by him, that he was had in derision, it may teach,

1. It is nothing strange, nor inconsistent with the state of the children of God, that they fall in disgrace and contempt, after they have been highly esteemed; For, Now, saith he, (after all the respects formerly paid me) they have me in derision. And of this David complains frequently. This comes to pass, either when godly men make an Idol of their reputation, and are too much affected with the applause they have among men; Or, when God hath them to try, how they will stoop to God in any trial wherewith he exerciseth them, and how they will comfort themselves in his approbation and esteem of them, when they are despised by others; Or, when God is to discover the base humors of men, and the inconstancy of their applause, which doth not follow men because of their piety and virtue, but because of their present prosperity. Whence it cometh to pass, that so soon as a person comes to be in affliction, they change their note of him. However, this warns godly men to build little upon the uncertain and inconstant air of men's esteem and applause. See Act. 14.11, 12, 13, 19. and 28.4, 5, 6. It teacheth them, also, to believe that such a change as this may consist with God's love towards them; To search what may be the rise of such a change, or whether any folly in them have procured it at God's hand, or he be only about to try them, and improve it accordingly; And, To be more afflicted, under such a change, with what may seem to reflect upon God in it, than with their own particular grievances, as was David's practice, Ps. 42.10.

2. Contempt, reproach and disgrace, may come in among the first and sharpest of outward trials, especially to men of great Spirits, who formerly have been in esteem, and respected by all; Therefore Job begins with this first, that they have him in derision, not only because he had spoken of his former respect and honor immediately before, Chap. 29.25. but because this did much affect him. Honor being naturally man's Darling, contempt and scorn cannot bu •• e a sore affliction, Mat. 5.11. Heb. 10 32, 33. And they are cruel Persecutors, who unjustly mock or scorn godly men, Gen. 21.9. with Gal. 4.29. And withal, when men fall into disgrace and contempt, after they have been in esteem, this will heighten the affliction. But we should study to be mortified to respect among men (whether we enjoy or want it) and to content ourselves with that honor which cometh from God only, Joh. 5.44. Which may suffice us, whether we be in honor or dishonor, under good report or evil report, 2 Cor. 6.8. And if we cannot command men's humors and inclinations to esteem of us, as they ought in reason to do, or to continue their good opinion of us; Yet, if by grace we study to subdue our own dispositions, we shall have a more easy task, than if we made it our work to stop every reproachers mouth; And it is the greatest affront that can be put upon revilers, to sleight them, and not to be vexed with that which is their real fault, and but our affliction.

From the first Aggravation of this trial, that they were younger than he, who had him in derision, Learn,

1. It is to be expected, that God, in his providence, will order trials so, as they may be most searching and trying, for measure, continuance, Instruments employed in them, &c. For, so doth Job amplify this trial from many aggravating circumstances and considerations, in this and the following Verses. Thus the Lord besets our trials with pricking thorns upon all hands, that they may be trials indeed, and so may discover our weakness, and the power of his grace upholding us.

2. As it is a sin in youth to insult over the aged ( Is. 3.5.) especially when they are in adversity; So this is apt to embitter that lot to our corruptions, that it cometh from such hands: For, this is recorded, both as their sin, and as an addition to Jobs exercise and vexations, that they who were younger than he, had him in derision. Men in their younger days are so rash and head-strong, that it is not easy to get that time of their life spent without miscarrying in it. And, in particular, it argues sinful rashness in them, not to reverence old age (of which see Chap. 29.8.) or to take advantage of men's miseries, to insult over them when they are low. Yet however this be apt to irritate and provoke men who suffer these injuries, they should rather make it their study to pity them.

From the second Aggravation of this trial (propounded in this Verse) that they were of base Parentage who had him in derision, Learn,

1. It is a piece of sharp trial to the godly, when they are insulted over by base rascals; as here it was to Job. So David complains that he was abused by the very abjects, Ps. 35.15. But we must learn to stoop to God, and to be exercised by any instrument he pleaseth to employ, as David did in the matter of Shimei, whom Abishai, looked upon as a dead Dogg, not to be suffered, 2 Sam. 16.9, 10.

2. To insult over the miserable is an evidence of baseness, and that men are void of generosity; For, these men evidenced their base Original, by their carriage toward him. And in that respect Job justly tells them of it, when themselves proclaimed it by their insolent reproaching of him.

3. Reproach, especially from base persons, is very irritating, even to godly men; For, from this doth his tart reflection upon their parentage flow, that when they did so unworthily abuse him, his great Spirit could not bear it at their hand, without such a return as this. Saints weaknesses, as well as God's grace in them, will be breaking forth in trouble, and therefore they have need to be upon their guard.

4. Some men, by their own viciousness and miscarriages, do render themselves worse than very beasts; For, in this respect it was true, that they were not worthy to be set with the dogs of his flock, Not that he disdained them because they were poor, but because they were wicked, and because, being brought low by affliction and poverty, they made themselves yet lower by their beastly practices and manners, and became so useless and unprofitable, that they were not fit for the meanest offices, but very Doggs were to be preferred to them. Which may wa • n men to see how they spend the days of their vain time, and that they become not brute beasts (2 Pet. 2.12.) yea, worse than beasts, for sensuality, unprofitableness, &c.

From this to v. 9. Job insists to clear what he had said, v. — 1. of the baseness of their Parentage who derided him; which he insists upon, Partly, that he may clear how justly he had upbraided them, as men, in some respects, below very dogs; partly, that he may clear how much baser these scorners of him were, who were come of, and bred by, such Parents; And so this whole description of their Parents baseness, and wretched life, may be understood of themselves also (as some do so take it) who were so like them, and (be-like) did drive the same trade of life with them. Partly, that he may intimate a reason why their Children took him now at this advantage, when he is under affliction. For it seems they were so insolent toward him, not only because of their wicked disposition, but because he, being a Magistrate, had so pursued their vicious Parents, that they were necessitated to flee from among men, as it is recorded, v. 5. &c. Which they looking upon as great cruelty, do endeavor now to repay him by their insolent deriding of him.

This description of their Parents baseness and vileness may be taken up in four Branches. And,

First, (in this Verse) he declares, more generally, that it was no wonder he did thus undervalue them, seeing they were unuseful for any good work, and could not be so profitable to him as very Doggs. This he further confirms from a reason, that old age was perished in them. Whereby he doth not condemn age simply as a crime in men; nor doth he mean, that it is a sufficient reason to esteem of men as dogs, or worse than dogs, because they cannot be steadable by reason of their age; For, in such cases, men ought to be relieved, who cannot be employed, by us. But the meaning is, That they had spent their time so, and became such in their old age, that they could neither be employed, nor deserved pity. For they had spent their youth so viciously and idly, without being employed in, or fit for, any good work, that when they came to old age (when men's villanous pranks, as well as their strength, use to leave them, and they become more sage and serious) that time of their life was perished, or lost as useless, through the idleness of their youth. The word rendered, Old age, is conceived by divers skilled in the Original, to signify chiefly men's more vigorous and fresh old age, when their wits are yet fresh and ripe, and their strength not utterly decayed. Which adds to their crime, that they should so have debauched their youth, as rendered them useless, even before decrepit old age seized upon them, when by the course of nature men's strength and parts are debilitate and exhausted. And it is true, there are other words made use of in the Original, elsewhere, which more clearly signify men's being worn our, and decrepit, and gray headed, through age. Bu • I see no • how that Emphasis of the word here will agree with Job 5.26. (the only place, besides this, where it is used) where Eliphaz promiseth to Job, upon his repentance, that he shall come to his grave in a full age (for so it is there translated) but doth not mean (as would appear, nor agreeth it with his scope) that he should die in his more vigorous and fresh old age. But whatever be the force of the word, if we take the strength of their hands, in the beginning of the Verse, not strictly, for that great bodily vigor and strength which may be expected in young, but not in old persons, but more largely, for dexterity to go about affairs, the whole Verse will import this in sum, That their ill spent youth had not only lost that part of their life to them, but their old age also; So that they neither would, nor could employ that part of their strength, which yet remained, in any honest employment; nor had they learned any prudence or experience, how to direct or manage any business, notwithstanding they had lived so long, but were very fools, even in their old age.

Doct. 1. Men are justly accounted to be base, or of worth, according as they are profitable in their station and generation, in the use of a lawful calling; For, so Job argues, that he justly vilipended these men as base, because the strength of their hands could not profit him, nor any, but they wanted both skill and willingness to go about any employment.

2. It is a sad matter, when old age cometh upon men, and they have profited nothing in their time, but they are ready to die foolish and vicious; For, thus old age is perished in some, who can be only useless in it.

3. An ill spent youth will make a despicable and useless old age, unless mercy prevent it; For, by that mean it was that their old age perished, and they had nothing of old age but its shameful infirmities, and evidences of an ill spent youth.

4. Whatever compassion should be shown to the indigent, or to those who are infirm through age; Yet none is due to idle persons, and to these who have spent their lives so viciously, that they are vo •• of all virtue, and unwilling to be employed in any good work; For, though Job was compassionate, and did relieve those who were indeed objects of charity, as he elsewhere declareth, yet not only could he not employ these base men in any profitable work, but he had no pity nor charity for them. It is true, how vicious soever persons have been, it were inhumanity to suffer them to starve and perish, when they are really unable to relieve themselves; yet, if idle vagabonds have any strength left, as it seems these had, it is an act of charity, as well as of justice, to force them to work, and to punish them if they will not. For they who work not, being able, should not eat; to feed such, is to feed their vices, and cherish them in them; and it is not an act of true charity, but of an irregular tenderness of mind, to do it.

5. Such as spend their life-time unprofitably, do leave a foul savor and memorial behind them; As Job here doth largely instance in the manners and lots of these vicious and idle persons.

In the second branch of this description, Job instructs how base and vile they were, by giving an account of the poverty and miseries, which they brought upon themselves, through their own fault. Their wants and miseries did drive them unto, (as our Translation carrieth it) and appeared in the solitary habitations, and their poor shifts they made for their meat. As for their habitations, they lived in solitary places, far from the society of men, and places that were utterly waste before they made resort in them, v. 3. And for their food, they lived upon wild, salt and unwholesome foot, which none would eat of if they were not ready to starve, such as Mallows and Juniper roots, v. 4. And so they were indeed solitary in want and famine, as the beginning of v. 3. may be read. As for the word rendered, Mallows, I do rather understand it of a saltish plant or shrub, which is called by the Greeks, either, Halimos, because it groweth in brackish or saltish places; or, Alimos, because men, by eating thereof, do keep off hunger for a long while; though the name in the Original agree rather with the first, as being taken from salt. Some do also read the latter part of Verse 4. thus, They cut up Juniper-roots to warm them, as the same word is rendered, Isa. 47.14. And we find that a fire of Juniper wood hath a great heat, Ps. 120.4. But it is not very probable that they would take pains to dig up these roots only for fire, seeing they might have bushes and sticks enow beside, with more case. And albeit as that plant, rendered, Mallows here, is very salt and unwholesome food, so Juniper-roots are scarce any foot at all; Yet the Phrase (which it may be was a proverbial speech) may import this, that their wants and hunger drave them to make use of that which was scarce food, and they chose to use these poor shifts, rather than they would work.

By what is here, and afterward, spoken of these persons, it seems they were a sort of wandering theeving Arabians, in some things not unlike vagrant sturdy beggars, or these who are commonly called Egyptians, among us; and the reason of their wild kind of life seem to have been, partly, because it was fittest for their ill shifts. For lurking in deserts, woods and bushes, they might surprise passengers upon the way, and • ob them, and fall in, upon occasion, upon families about them, to steal from them, and then retire to their lurking holes. Partly, because, wanting means, and being unwilling to work, they could not (for poverty, and want of apparel and other necessaries) converse among men in Civil Societies; and therefore (as our Version hath it) for want and famine they were solitary, and they chose to take wretched fare there, rather than appear among men, and follow a lawful Calling. Partly, because idle and vicious persons were not suffered, but severely punished in these places where Job lived; and therefore they, being unwilling to work, or abandon their vices, and being afraid of punishment, did rather choose to flee a way, and lead a miserable life in deserts, as is intimated, v. 5. &c.

Doct. 1. Albeit some men may prosper for a time in •• l courses; Yet God may cause others smart as visibly for them; As here these vicious Vagabonds were oppressed with want and famine, and were solitary, &c.

2. Idleness, or want of diligence in a lawful calling, is an evil that will very soon b •• ng men to reap visibly the bitter fruits thereof▪ For, this, in particular, was the fault which was visibly plagued in them. They were vicious, unprofitable persons, v. 2. And this drew on want and famine, or, want of all necessaries, and particularly of meat, which is most necessary of outward accommodations. See Prov. 18.9. and 20.4.

3. It is a great judgment upon men, when, through their own fault, they are deprvived of the benefit of human Society; as here it was a • l • gue upon these vagabonds, that their vicious lives, and their unwillingness to relieve their own necessit • es by a lawful Calling, made them seek to be solitary, and flee into the wilderness, in former time, (or, yesterday, even till of late that they went thither) desolate and waste, or barren and unfrequented. To enjoy the benefit of human Society is a mercy which men should improve while they have it. And albeit, in some cases and times, a cottage in a wilderness were to be chosen, if we had God's call to it, whereby we might be free of the contagion of evil company, Ps. 55.6, 7, 8. Jer. 9.2. Yet men should take heed that, upon no pretence, they choose such a lot without God's warrant, neglecting those duties to others, to which they are bound in their stations. For even Hermitages will not cure men's vices, but they may carry those with them to most retired places; as the experience of these persons, here designed, doth witness. If men's hearts be naught, they will find them bad enough there; and if they mind sincerity, they may, by the grace of God, attain it in any place where God hath fixed their station, were it in never so great a crowd

4. Such is the power of vice and idleness, over these that are addicted thereunto, that, rather than they will work, they w • ll endure greater toil and misery than any they would readily be put to in the use of a lawful Calling; For, these Vagabonds, being ashamed of their want and famine, did run to the desolate wilderness, and toiled for Mallows and Juniper-roots, to fill their hungry bellies, rather than they would work in a lawful calling, whereby they might, probably, lodge and fare better. Withall, albeit such as labor in a lawful calling have God's allowance for a more liberal use of the creatures than these wretches could attain unto; yet their practice, in living by that kind of food, doth intimate how men may subsist upon very little and course food; and that hunger is a very pinching trial, and will drive men to feed upon that which is scarcely food, such as these things were whereof they made use. See 2 King. 6.25. and 18.27.

In the third Branch of this description, Job demonstrates their vitiousness by this, That because thereof, they were expelled from among human Societies. Not only did himself, and other faithful Magistrates, expel and banish them, because of their idleness, and vicious lives; but when, at any time, these Vagabonds appeared among men, they were suspected that they would make some ill shift among them, and therefore Neighbors did hurry them away, and pursued them with clamours till they were gone from among them, v. 5. So that they were forced to live in a miserable condition, in holes, and caves, and rocks, v. 6. Where they brayed like Asses, being either hurt by the nettles and briars, where they convened to shelter themselves; or pinched with hunger, and cold, and other inconveniences, v. 7. And as this (as was marked before) was, in part, the cause of their solitary habitation, that they were pursued by Justice, and driven from among men; so it was also the cause of their Children's spleen against Job, that he had been so severe against them.

Doct. 1. Idle persons are very ready to take an ill shift, when they have opportunity; For, so is here supposed, that they were Thieves, and cried after as such.

2. It is an evidence of a well-governed and ordered Society, where idle Persons and Vagabonds are not permitted to find shelter; As here where Job bare rule, those persons were driven forth from among men, (or, from the middle, or body, to wit, of their Cities and Societies) they cried after them, as after a Thief. They had that mark put upon them, that they were unworthy of the company of men, and were hateful to all.

3. As the want of a commodious habitation is a sore affliction and trial, Heb. 11.38. So it is just that idle persons reap the fruit of their idleness in poor and sorry accommadations: As here again is marked to have been the lot of these persons, that they were driven forth — to dwell in the clifts of the valleys, in caves of the earth, and in the rocks, and among the bushes, and under the nettles, where they were gathered together.

4. Men who sin like beasts, are justly left to suffer like beasts; So that though they be sensible of their misery, yet they never seriously lay it to heart, nor study to remove the procuring causes of it; For, so much doth their braying, like beasts, and particularly, like Asses, import, that they felt the smart of their miseries, but did not make any use of them. See Hos. 7.14.

5. Such may be the strange revolutions of time, in the holy and wise providence of God, that these who have smarted for their crimes by the hand of Justice, or their posterity, may have occasion to insult over godly Magistrates, who executed justice upon them, because of their afflictions; As here the posterity of these base men have Job in decision, who had justly driven them forth from among men.

In the last Branch of this description, their baseness is yet further demonstrated from their base kind and descent, That they were Children of foolish, obscure, vile and contemptible Parents, whereof this was but too evident a proof, that they had educated these their children so ill. This may be indeed understood of these young men who derided Job, v. 1. That their Parents (of whom he hath already said so much) were foolish and obscure persons. But the context leads us rather to understand it of the Parents and Progenitors of these their Parents, that they also were vile and base, and so they were an ill race for several Generations.

Doct. 1. Albeit grace be free, yet ofttimes as Parents are, and as they breed their Children, so do Children prove; For, these being children of fools, &c. themselves prove like their Progenitors.

2. No low condition in the world, through want of wealth or honor, is a discredit to men, if they want not grace and virtue also; Therefore he begins with this, as the great reproach of these Progenitors, that they were fools; or, men who had no virtue nor piety, wherein man's true wisdom appeareth; unto which he adds, only in the second place, that they were also base men, (or, men of no name, repute, or esteem in the world) as being th • n a reproach, when it is joined with the former, and a reproach that might justly be charged upon them, when, being so basely born, they had not studied to ennoble themselves by virtue and piety.

3. Nothing can be more base and contemptible, in the judgment of right discerners, than wicked and lewd idle persons are; For, albeit the earth be vile, if we speak comparatively, as being the lowest and grossest of the Elements, and trod upon by all; yet, they were viler than the earth, upon which they trod, and out of which man was formed at first. This may be understood both of these fools and base men, of whom he speaks in the beginning of the Verse, and of their vicious and idle Children (of whom v. — 1, 2, 3, &c. ) whose Off-spring did now deride Job, that they were so laden and polluted with vices, as they became most vile, and were not worthy to tread upon the earth, as being unprofitable burdens upon it, as the Heathen Poet describes such.

Followeth, in these Verses, the third Aggravation of this trial of contempt and derision which Job suffered. And as hitherto he had aggravated it from the consideration of their youth, and base descent, who thus abused him; So this Aggravation is taken from the insolency and height of their scorn and contempt, and their very base carriage toward him. This is pointed out in these two.

1. They were so glad of his misery, that they made songs of it, and he became matter of table-talk to them. When they would be merry, they composed and sung songs of his calamity, and they made him their by-word, (of which see Chap. 17 6) or, their discourse and speech, which the word properly signifieth; they delighted in no discourse so much, as to repeat his miseries by way of reproach, v. 9.

2. Not being satisfied with abusing him thus behind his back, when ever they came in his presence (with the rest of the people, who, no doubt, flocked to gaze upon him in his calamitous condition) they expressed their abhorrence of him as an unlucky and ugly sight, so that when once they had seen him, they turned away from him again; yea, and spared not to witness their contempt of him, by spitting on his face, v. 10. This last may either be taken literally, that they had the impudence to affront him, by spitting on his very face, as the Jews did to Christ, Mat. 26.67. Or figuratively, that though they, or such as they, had reverenced him before, Chap. 29.7, 8 yet now they spared not to put some public affronts upon him, and so the phrase of spitting on the face, seems to be taken, Num. 12.14.

Doct. 1. The taking away, or disabling of faithful Magistrates, will soon make a strange change to the worse among a people; For, now when Job is in affl • ction, and una • le to manage his Government, the Children of these Vagabonds, who were before in exile with their Parents, come abroad out of their holes, and appear among men. People, ordinarily, prove such as their Magistrates are, as is frequently to be seen in the Books of Kings and Chronicles.

2. It may be the lot of the Lord's dearest Children, yea even of these who have been most eminent for faithfulness in Church or State, to b • come a table-talk to the world, and matter of mirth even to them who wish them worst; For, Job, a fai • hful Magistrate, was the • ong and discourse of these base m • n. See Ps. 35.15. and 69 12 Lam. 3.14. But godly men must learn to imitate Christ, who d • spised the shame, as well as endured the Cross, Heb. 12.2. And they should look upon popular applause as empty and uncertain.

3. It is an evidence of great impiety and inhumanity to rejoice at the calamities of godly men, and especially of faithful Magistrates, who will be respected by such as are truly godly, even when they are in affliction; For, it was an evidence of their perverse disposition, that they made him their song, &c. as judging, no doubt, that he had been an Oppressor, and therefore was justly plagued.

4. It is an addition to the godly's trials (and a lot they should also prepare for) not only to be reproached behind their backs, but affronted to their face; As here they put affronts upon Job in his presence, v. 10.

5. Albeit men be apt to have strange thoughts of them who are under affliction, Act. 28.4. And albeit affliction will shake off time-serving friends and flatterers, Prov. 19 4. Yet men are in a great mistake, when they look upon the g • dly in their afflictions as abominable and unworthy to be looked upon, and they are nothing the less precious in God's sight, that they are under cross: For, Job was still honored and owned of God, and they did him an injury, when they abhorred him, and sled from him, as a plagued man, and unworthy of any company. But godly men must learn to bear what others would be affrighted to behold.

6. Godly men ought not to set limits to their own trials of any kind, but should reckon that there is no trial so sharp, nor ignominy so great, but they may meet with it, As Job here was not only abhorred and fled from, but they spared not to spit in his face.

In the fourth and last place, He aggravates this trial, of contempt and derision, from the oocasion thereof, and that the hand of God gave a rise to it. For God (who only conciliates respect to Magistrates (having loosed the cord of his Authority, (whereby he held them in awe) by afflicting and laying him low, they took occasion to break and loose all the reins of reverence and subjection, and that even to his face. Whence, Learn,

1. It is God who conciliates respect and credit to men, and maketh men in Authority to be reverenced and submitted unto by inferiors; For, so doth Job acknowledge, that the cord of his Authority (for so the phrase is taken, Ps. 2.3. Job 12.18. Is. 45.1.) is in God's hand, to loose or bind it, as he pleaseth. See Ps. 18.47. and 144.2. This warns them who are in any place of Authority, to keep near God, and mind his honor, lest he pour contempt upon them, 1 Sam. 2.30. Mal. 2.8, 9.

2. It is the character of wicked men, that they are kept in subjection, not from a principle of conscience, Rom. 13.5. but by outward restraints, of fear and punishments, which when they are removed, they break loose; For, when Jobs Authority was in vigor, these base men were held in as with a bridle, like beasts See Ps. 32.9. And now they let lo • se the bridle before him.

3. When God withdraws from his people, and afflicts them, they lie open to many flood gates of trouble, which are ready to break in upon them; For, so Job found in experience, that because God loosed his cord and afflicted him, they let loose the bridle before him. Godly men are not to expect, that one trial will come it's alone, but that deep will call unto deep. And bereby they are also taught to hold fast by God, who, if he have mercy, can make very enemies to have mercy, Jer. 42.12. 1 King. 8.50 2 Chr. 30.9. Ps. 106.44, 45, 46. And if he forsake them, they will get none to own them, Jer. 15.5.

4. It is the duty of afflicted persons to see God's hand in all their afflictions, and the rise of all of them to be from him; As here Job looketh up to this, as the rise of their insolent carriage, that God had loosed his cord. See 2 Sam. 16.10. This will put an edge upon trial, and make it affect us, will press submission to him who is supreme Lord, and will open a door of hope to godly men, that there is mercy in their lot.

In these Verses we have the second Branch, or, Head, of Jobs present miseries (and a consequent also of loosing this Cord, and afflicting him, v. 11.) which, being a distinct trial from the former, contains an account of the violence and oppression he sustained, Now after the Chaldeans and others had robbed him. The words are intricate and perplexed, as being the language of a man surcharged with afflictions; yet, they may be taken up in this order: First, He propounds his Case more generally, how he was oppressed and violented, v. 12. Wherein we have to consider,

1. The actors in this trouble, the youth, or, young blossoms, as the word purports. These were either some of those of whom he hath been speaking, v. 1. &c. Or some others who were yet younger than they, who were wont to hide themselves from him before, chap. 29.7, 8.

2. The insolence of their attempt, they rise up, in violence and rebellion, upon the right hand: which not only imports, that they thought themselves better than he; for the Right hand is the more honorable place than the Left, (unless it be when the Person on the Left hand is set upon a throne of Majejesty; for in that case to be upon the Right, imports only that one is next in dignity to him who is on the Throne, as 1 King 2.19. Psal. 110.1.) But that now they were able to assault him in his greatest strength (which usually is in men's Right hand) and to prevail against him, his power being now exhausted. Thus Satan is said to stand at Joshua's right hand, Zech. 3.1. when he had fair advantages to accuse and prevail against him, if the Lord, the Intercessor, had not interposed.

3. A general account of their attempts against him, in two expressions: One is, They pash away my feet; which may be understood literally, that when he went at any time abroad to take the air, they laid blocks in his way (in contempt and malice) to make him stumble and fall. But it is rather spoken Metaphorically (as this part of the discourse is full of figurative expressions) that any means of standing and subsistence he had yet remaining, they tripped and turned him out of it; and when he would have sought redress, they supplanted him that he could not proceed. The other expression is, They raise up against me the ways of their destruction; Which is a Metaphor taken from a Siege, (of which see chap. 19.12. Lam 3.5.) wherein Soldiers besieging a place, do draw lines, and build forts, to hem in and annoy the besieged; and when they are about to make an assault, they do fill up the ditches, that they may make an easy way whereby to enter in at the breaches, to make havoc of the besieged, and plunder their wealth. So they (as the Metaphor is insisted upon, v. 14.) did omit no skill nor activity, in falling upon him and oppressing him. Secondly, He gives a more particular account of the effects their violence and oppression had upon him, v. 13. Where we have to consider,

1. The effects themselves; whereof one is, They mar my path. Th • s doth import (in prosecution of the Metaphor) That as besieged persons are shut up on all hands, that they cannot stir abroad; So they deprived him of any comfort, or way to escape these violences; and withal, that they so disturbed his Spirit, that he was put out of a good frame of patience, and driven from these paths of tender walking, which would have been comfortable to him. The other effect is, They set forward my calamity; that is, They added to the many afflictions that were already upon him: not only by robbing him of what had been left with him, but by their perverse judgments, false accusations, and bitter reproaches, of him, whereof they made use as a pretence to palliate their violence.

2. The facility which was in bringing these effects upon him, which made them successful in their undertaking; Which he sub-joins in these words, That in doing all this to him, they have no helper. This imports that, though they had no persons of respect to countenance and stir them up to their violence, Yet, these Youths were eager enough, and able enough, of themselves, to undertake and effectuate it.

3. He subjoins a more particular account of their proceedings against him, which produced these sad effects, v. 14. Where he prosecutes the former Metaphor of a Siege, v. 12. and (as our Translation hath it, though it be not so express in the Original, which hath only, They came as a wide breach, or, at a wide breach ) illustrates it by a new Metaphor, of the Sea, or, a Flood, breaking in at a breach, and overflowing all the Country: Showing, That, as when Besiegers have levelled the way for their assault, and made a breach whereby to enter, they do enter in at the breach in great numbers, even like a flood of waters, and do overwhelm the defenders, as if they tumbled and rolled themselves upon them, and do plunder all their goods; So, these Oppressors, having now access to deal with Job, (by reason that God had made a breach upon him, and brought him to desolation, or, a desolate condition) they break in upon him, and overwhelm him in this day of his calamity; and seek all occasions against him, (as the word, rolling, is translated, Gen. 43.18.) to render him odious and suspected of Injustice, that they may spoil him of what he hath. The meaning of all which, is, That they violently invaded his possessions, which were left by the Chaldeans and Sabaeans, or not taken away by the immediate hand of God, and spoiled him of all, under a pretence of seeking reparation of former injuries. They who either were poor, or alleged that he had wronged them in the exercise of his office, did all come upon him and assault him; taking what was in his House, dividing and possessing his land, and making profit of his loss.

From v. 12. Learn, 1. When the Lord lets loose one trial upon his people, they may look for others upon the back of it; For, here he hath yet more trials to endure, beside that of derision, v. 1. And of God's afflicting hand upon him, v. 11.

2. Youth is but a flourishing blossom, which soon and easily fades; For, so much doth the word in the Original import. Which may warn youth not to glory in it.

3. As youth are ordinarily prone to much ill, (as here they were) So it is an evidence of a youthful disposition, and of unacquaintedness with the vanity and revolutions of time, (be in whom it will) to be insolent and violent against the afflicted: For, he complains, that the youth rise up against him, as a prank that would be committed by none, but those who were young, either in years, or in their dispositions and humors.

4. When God exposeth a man to trouble, very weak Instruments will be able to prevail against him; For, even the youth rose upon the right hand.

5. It is a piece of trial, to a great Spirit, to be trod upon by his inferiors; As here it was to Job, that the youth should rise upon the right hand, as better than he, and able to prevail against him.

6. Insolency and cruelty will pursue men, even when they are in a low condition, with new indignities and troubles; For, to push away his feet, now when he was afflicted, was a great indignity, and an evidence of their insolency and cruelty, whatever way we understand it.

7. It aggravates men's cruelty and violence yet more, that they go about it deliberately, and with resolution, As here, they made as it were a formal siege about Job, and raise up against him the ways of their destruction, as resolving to ruin him.

8. When God's people are near-by spoiled and deprived of all they have, and are thereby made objects of compassion, they may yet resolve to have more trials, so long as anything is left; For, so they pursued him with destruction upon the remainders of his estate, as hath been explained.

From v. 13. Learn, 1. When God is trying his people, and while it is his pleasure that the trial continue, they may expect that all their endeavors to redress and relieve themselves, will be in vain; For, they marred his path, and shut him up, that he could find no out-gate, or means to be free of their violence.

2. Disturbance of spirit, by irritations, provoking to impatience under trouble, brings a great loss to the afflicted; For, thus also they marred his path, and he resents it as a great prejudice.

3. Crosses upon the back of crosses, and cruel usage of the afflicted, especially by unworthy persons, will readily disturb these who otherwise are very calm; For, this marred his path, and discomposed his spirit, that the youth should so violently pursue him with new injuries, who had already suffered so much.

4. It is great cruelty, in the sight of God, to be obstructers of the comfort or ease of afflicted godly men; For, Job complains of it as a great cruelty, that they marred his path.

5. It is yet greater cruelty to help forward, and add unto the calamities of godly men in affliction; For, he complains that they set forward his calamity. It is a great sin to add to the affliction of the afflicted, were it but by an insolent and untend • r look, Ps. 22.17. Obad. v. 12. or an insolent word, Ps. 69.26. But much more to add thereto by cruel deeds, Is. 47.6. Zech. 1.15. God will reckon with such, not only for what they actually inflict themselves, but for all the wounds which they cause bleed afresh, by their super-added cruelties. And it being the usual lot of God's people to be exercised with such cruelty, it may invite them who find any sympathizers in their troubles, to esteem of it as a singular mercy.

6. When God hides himself, and leaves godly men to be tried, Instruments will be very eager, and weak Instruments will need but little help, to carrry on their trial; For, though these were but the youth, yet they have no helper, in doing all this.

From v. 14. Learn, 1. Wicked men are kept from doing evil by no inward principle, but only by some external restraints; For, they are like waters, that must be hemmed in by banks, otherwise they will overflow the Country; or like Soldiers, that are only kept from entering a besieged place, till a breach be made.

2. God, in his holy providence, doth sometime minister opportunities to wicked men, to discover themselves, and bring forth these dispositions, which at other times are restrained in them; For, now a desolation makes a breach upon Job, and then they discover their cruelty.

3. God's people may find trials very sad, both in respect of the measure thereof, and of their own crushed spirits, which are not able to bear much; For, they came upon him as a wide bre • king in of waters, or, at a wide breach, numerously, unanimously, and with impetuous violence; And they rolled themselves upon him, when he is already desolate, or, made him feel their weight, that they might overwhelm h • m, both by calumnies and unjust censures of his former carriage and administrations, and by violent oppression, under pretext of seeking reparation. It is not to be thought strange, albeit much trouble, and little inherent strength, tryst together.

4. God takes notice, and will reckon with cruel persons, both for the measure of their violence, for their timing of it, and for the affliction it brings to godly men, who are already crushed; All these are imported in this complaint, as aggravations of their cruelty, to be noticed by God, that they came upon him, as at a great breach, that they timed it in the desolation, and that they rolled themselves upon him, and overwhelmed him.

In these Verses, we have the third Head or Branch of Jobs present miseries; Namely, the Soul-terrors, or, affrighting fears, which pressed him. This he propounds, v. 15.— That terrors are turned upon him, or, have taken hold of him, after his peaceable frame of spirit, and do frequently recurr to vex his Soul. The sadness of which condition is amplified from a four-fold effect of these terrors.

1. That they did impetuously drive and toss his soul, as an impetuous wind driveth chaff or stubble, or a • eeling cloud (as it is afterward) before it.

2. That his welfare (or, his strength, health, and prosperity) is gone, not only so swiftly as a cloud is driven before the wind, but so totally as a cloud is scattered by an impetuous wind; so that there is no more hope of recovering it, than there is of fixing a reeling cloud, or of getting rain out of a scattered cloud.

3. That hereby the remainder of his strength is so melted and exhausted, and his soul (the fountain of life and courage) is so emptied of its strength, that there is nothing left to support him, but it is rather become a burden, and himself ready to succumb and faint.

4. That his afflictions, and his thoughts of these evils, do so gripe and hold him fast, that he knows not whither to turn him.

From. v. 15. Learn, 1. The dear children of God, and even these who have a good conscience, and assurance of reconciliation, may yet, in a day of trouble, be assaulted with many terrors, or affrighting fears, about God's dispensations towards them, and the issue of them; For, Job, who never quit his integrity, hath terrors. It is true, Terrors are threatened to come upon the wicked, as one of their plagues, Lev. 26.16. Deut. 32.25. Job 18.11. Jer. 20 4. and frequently else-where: Yet truly godly men may come under this sad lot also; As we see in Jobs experience, here, and Chap. 6.4. and 7.14. In Hemans, Ps. 88.15. and others. This is not to be thought strange, if we consider, That the dispensations of God toward godly men may be so strange, as they cannot reconcile them with the testimony of their own consciences, which cannot but affright them; That their being crushed with other trouble may make them fea • fully apprehensive of everything; That while they look out to what is come upon them, through the perspective of their present distressed condition, they will be ready to multiply fears and terrors for the future; And, That God may shake a rod of terror over them (as, Chap. 7.14, 15.) to exercise their faith, and quicken them to their duty.

This, 1. Warns us to judge wisely and charitably of souls that are under terrors; those may speak their weakness, or God's purpose to excite them to their duty, and humble them, but they do not evidence their being graceless, if they run to God, and cleave to him, under them.

2. It warns us not to judge, not only of men's grace, but even of their present reconciled and good condition, by their fits of terrors; For, Job was not only a converted man, but his way and condition were approved of God, however terrors did assault him.

3. It war • s us to be moderate in our apprehensions of what may befall us for the future, when for the present we are crushed by trouble, lest those contribute to beget and multiply our terrors and fears.

4. It teacheth, That if this be done in the green tree, and if godly men, walking tenderly, may be thus assaulted with terrors; what may be expected in the dry tree, and what terrors may they expect who are wicked, or (being converted, yet) do wander in sinful courses.

Doct. 2. Soul-affrightments and terrors are very sad and humbling, especially, when men are also under other pressures; For, it is a sad branch of Jobs complaint here, that he is under terrors, whereof he rehearseth sad effects in the rest of the purpose. And though the Noun, Terrors, be plural, yet the Verb, To turn (as also that which followeth, To pursue ) is singular, to intimate how distinctly he felt everyone of them in particular. Thus they did distract, and cut off Heman, Ps. 88.15, 16. And they put Job to choose any death, rather than endure them, Chap. 7.14, 15. And no wonder; For terrors are fears in their height and extremity, and therefore will confound and surcharge men; We are apt to multiply them, even as fast as we can imagine and apprehend things, and so every thought breeds us a new terror; And, if God be our party, and our spirits be already crushed beforehand, what wonder if terrors carry all before them, as will afterward be marked?

This, 1. Shows, How great their mercy it, who have a sound and quiet Spirit, whatever their other troubles or pressures be. See Pro. 18.14.

2. It warns men to be afraid of exposing themselves to terrors, by walking in sinful ways. See Chap. 31.23. Such will find it a fearful thing to fall into the hands of the living God, who is a consuming fire, Heb. 10.31. and 12.29.

3. It serves to excite us to pity those who are under soul-terrors, as being under a sharp trial, above any other pressure.

4. It warns the people of God to take heed of voluntary crushing of their own Spirits, and that they entertain fortitude of mind, and endeavor to keep their fears from growing to the height of terrors; lest, otherwise they breed themselves the saddest of troubles.

5. Such as are under these terrors, may look upon themselves as special objects of God's compassion, if they will go to him with their grievances. Only they should learn to seek their cure in strengthening of their own crushed Spirits, which is the method God prescribes for relieving of themselves.

Doct, 3. Soul-terrors are so much the sadder, when they arise after a calm, and serenity of mind, as it may come to pass; For, saith he, they are turned upon me, after my former sweet days, and do recur, after some intermissions. Albeit men be little sensible what a trial it is when their ill condition is changed into a good condition (though it be indeed a trial) yet they are ready to take it ill, if a cloud come after a sun-shine, and godly-men, who have tasted of God's kindness, will not easily digest it, if afterward he exercise them with terrors. However, This,

1. Warns us that there will be changes in the conditions of the godly within time; and albeit they sometime enjoy good days, yet they should not expect to die in their nest.

2. Hence, we should not be surprised with such changes, lest the surprisal be worse than the trial itself: Nor ought we, having formerly tasted of kindness, become thereby more unfit to endure an hard lot, than if we had never enjoyed it.

3. Yet it may be expected that the trial, or terror, that cometh after a long calm and tranquility, will have so much the sharper edge; For God purposeth to sift and search us by these changes of his right hand.

4. It is to be looked on as an evidence of our love and desire after God's favor, it terror from him, and our being put to that school after sweeter enjoyments, be our burden and affliction, as Jeremiah 6.6.

Doct. 4. The Soul of man is a precious Jewel, in a right discerners account; For, the word here rendered, my Soul, signifieth, my Princely one, or, ingenuous Princess. So David speaks of it (rather than of his animal life only) as his Darling, or, only one, Ps. 22.20. It were a mercy if men would once learn to set a price and due value upon an in mortal Soul; for then they would make it their chief care to secure its interests, and would not hazard it for trifles.

5. It is a sad and humbling fruit of Terrors, that, as the Soul of man is not able to abide or bear them, so, they they take away the Souls rest, and do so violently toss it, that it knows not what to do; For, saith he, they pursue my Soul, (which dare not stand, but is forced to flee, when they assault) as the wind, even as the wind driveth and tosseth clouds, and other light bodies, before it. Thus Job was tossed throughout the night, Job 7.4. The Psalmist was confounded with a multitude of thoughts reeling in his mind, Ps. 94.19. And Jeremiah was not able to extricate himself from the heart-faintings that came upon him, Jer. 8.18. This may speak somewhat to these who would be free of drawing on this sad exercise. And,

1. As they should guard that they do not crush their own Spirits; So, they should avoid all sin, (seeing every sin tends to disturb peace of mind and conscience) and especially, sleeping in security, which justly provokes God to send those tossings to awake such sleepers.

2. They should be careful to rest and acquiesce much in God, when they have case; lest, otherwise, this restlesseness be made their lot and exercise.

3. They should also avoid idleness and vanity of mind; the bitter dregs whereof may prove to be terror and restlesseness. Somewhat also is to be spoken here to these who are vexed with these tossing terrors. And,

1. It is their advantage not to slee before them, but to set their faces against them, and sleight them in God; For when men flee, they pursue the more eagerly.

2. They should be looked upon, while they are their lot, as needful to keep them going, and to purge them from their folly and vanity of mind. And to improve them is an effectual mean to take off their edge.

3. It must be their care, while they are thus tossed, to see if they can rest as a Ship rests an Anchor; keeping their grip however they be tossed, though they cannot rest so quietly, as an House rests upon its foundation.

4. Even in this tossed condition, they are bound by faith to bless God, who will guide them through this storm, to a safe Harbor.

Doct. 6. It is not only a cause, but another humbling fruit of terrors also, that the Soul can find no welfare, where they are; For, saith he, my welfare passeth away; where, by his welfare, we are to understand, especially, his Health and Prosperity. As it is very suitable that all things look sad and desolate upon a Child of God, when God seems to be a terror; So here we may also observe the emptiness and vanity of all worldly contentments, which will fail us when we have most need, and when God cometh to deal in severity with us. Only we ought to be careful, even in the midst of terrors, to observe and acknowledge the mercies that are continued with us, and not to undervalue them.

7. When terrors get place, and prevail upon men, ordinarily there is a little hope of what is to come, as there is contentment in what is present; For, Job looks upon his welfare not only, as passed away, and gone for the present, but that it is passed away, as a cloud, which, being once scattered, can promise no rain for the future. Men's fears and terrors do not only make them a sad life for present, but do bring up an ill report of all that may befall them for the future. Yet such reports are not to be trusted, for Job was mercifully disappointed.

8. If we consider Jobs case, we will find that these two things add much to the disquiet of troubled Souls.

1. When they have too high an estimation of what they want; For,