Exposition of Job

THe first virtue whereof Job makes profession, is, Chastity as to a maid, or, that he was free of the sin of Fornication. This he not only asserts, but confirms his assertion, by giving an account of the reasons which pressed him thereunto, One whereof is couched in his very profession, or assertion, in this Verse, and other express reasons are subjoined, v. 2, 3, 4.

In this Verse, we have, 1. His profession, or assertion, That he was careful to avoid even thinking upon a maid, to lust after her; and that, for this end, he made a covenant with his eyes, or keeped them, as it were, under a Law, and firm resolution and endeavor, that they might not wander after, nor dwell upon, objects of his lust, lest, otherwise, they might prove a mean to poison and infect his heart.

2. The Reason of this resolution, here couched, Why then? Or, Why should I think upon a maid? This Reason concludes strongly, whether we consider it abstractly, and in itself, Why should I think, &c. That is, I considered that there is no advantage and profit, nor even true and solid pleasure, in such a course; and therefore would not follow it: Or whether we consider it relatively, and as it may have a respect to the covenant he had made, I made a covenant,— Why then should I think, &c. That is, being under such bonds and resolutions, it had been a double guiltiness if he had suffered his mind to wander. It is here further to be considered, That he makes this profession, of being free of uncleanness with maids; not as if he had been guilty of other kinds of uncleanness, whereof also he purgeth himself, v. 9. But because maids, when they were grown up, and become marriageable (as the word here imports) were apt to have proven a great temptation to him, especially in his youth; and therefore he begins first to clear himself of that, and that even in his youth he was kept free of that evil, to which men, in that period of their life, are very prone. And withal, he doth hereby testify his tenderness, in that he kept himself from that evil, which, ordinarily, is looked upon by many as a small sin.

In general, from the scope of this whole discourse, Learn,

1. As true piety and greatness are not inconsistent, so holiness is no reproach, but an ornament, to men in greatest dignity; For, Job the greatest man of these in the East, Chap. 1.3. is a very pious and tender man. Which may reprove these, who, because of their Grandeur, do look upon piety as below them, and must take liberty to prove their greatness, by breaking the commands of God; It also reproves them who are ready to look upon such accurate walking in any person (far more in great persons) as preciseness and needless scrupulosity. It is a very great evil, and a sad prognostic to a Land, when great persons are thus principled, Eccl. 10.16.

2. True grace, being tenderly entertained, will flourish wonderfully under many disadvantages; For, here we see a man hath so eminent knowledge, and is so careful of the practice of holy duties, even before the Law was written, that he makes conscience of very small things. Which may give a sad check to them, who are more loose in times of greater light; and those who lay all the blame of their many neglects, only upon their disadvantages, and external impediments.

3. True piety must not be measured by men's observing of any one particular duty, or other; but it is a very comprehensive task of many duties, all which must be made conscience of, or, at least, a respect must be be had to all the Commandments enjoining them, Ps. 119.6. For, here Job proveth his integrity and piety, by so many particular proofs and evidences. Men's tenderness (or seeming to be tender) in one duty, doth not warrant them to take a latitude to themselves in many other duties; as many do put on a mask of piety in some things, that they may walk as they please in many other things. See Jam. 2.10.

4. Such as would prove themselves to be truly godly, and would have the testimony of a good conscience, and be able to silence Calumniatours, in a day of trial, ought to make much conscience of the duties of the second Table; Therefore Job instanceth his integrity chiefly in those, as being undoubted evidences of his piety, and furnishing him with arguments to refute his Friends. See Mal. 2.13. Mat. 5.23, 24.

5. Where men have been, and are, tender walkers, that will afford them a sweet cordial in trouble, and when they are reproached by others; For, now Job finds it sweet, when he reflects upon his former life, that he hath so many things to say for himself. It is true, they who find, after such a reflection, that they have deborded much, have yet a remedy, if they go to him who is exalted to give repentance and remission of sins; Yet it is unspeakably sweet, when men's consciences afford them such an ample testimony, in a day of trouble, that they have walked uprightly in the general course of their life, Is. 38.3. And for attaining of this, men should examine their own ways frequently and seriously, that so they may be distinct in giving an account thereof, as Job is here. For confusion and indistinctness is a great obstructer, whether of humiliation and amendment of faults, that they may come up to such a testimony; or of comfort, if they have walked uprightly. And men should remember, that times may come, when applause may fail them, and prosperity abandon them, which bear up many against challenges, Hos. 12.7, 8. And that they will be driven to try what testimony their consciences will afford them, without which they will be in peril to sink, as here it was with Job. And therefore they should be accurate and sincere, that their consciences do not spting a leak upon them in their greatest storms.

In particular, from this Verse, Learn, 1. Fornication is an evil condemned by God, and which hath been hateful to godly men in all ages, when in a right frame; For, Job here avoided it. If we speak generally of unlawful lusts, they brought judgments upon the Old World, upon Sodom, and upon the Benjamites, Judge. 20. They draw men to other sins, as Uncleanness drew the Israelites to commit Idolatry with the Midianites, Num. 25.1, 2. And they waste men's bodies and estates, Pro. 5. And even Fornication is a transgression against the Law of God, and is a wrong done by men against their own bodies, while they make them, being members of Christ, to become the members of an harlot, 1 Cor. 6.15, 18. And this sin of Fornication, or other uncleanness, is yet more abominable, if it be committed when the people of God are, or should be weeping, as Num. 25.6.

2. Fornication is an evil, which even the people of God, who are sincerely seeking him, had need to guard against; For, holy Job was put to guard against it, and the Apostle bids us flee it, 1 Cor. 6.18. Even godly men have the root of all evil in them, and are prone to commit even the vilest sins, if they be left to themselves. And if there be any evil whereof we are least suspicious, that may most readily surprise us, And particularly, Fornication, and other Uncleanness, is a bewitching sin to corrupt nature, and may tempt men very violently, either in their youth (when lusts are very impetuous, so that it is no easy task to get safely through that part of our life) at which time, especially, it seems Job was upon his guard against it; or even afterward, when men live in ease and plenty, as may be seen in David, 2 Sam. 11.1, 2, 3, &c. and Sodom, Ezek. 16.49. with Gen 19 4, 5. Yea, some may be so strongly possessed with a Devil of Lust, that it will rage in them, even when they are in misery and poverty.

3. Such as would avoid other uncleanness afterward, would begin at avoiding of Fornication in their youth; and such as think lightly of Fornication, especially in youth, may be given up to more gross uncleanness afterward: Therefore, Job, who afterward was kept from Adultery, v. 9. begins with guarding against Fornication.

4. Such as would be free of uncleanness in the sight of God, and would prevent the actual committing of it, ought to watch over their very hearts, that they be not polluted with unchaste thoughts; For, Job did guard that he should not think upon a maid. There is, even in this, a filthiness of the spirit, as well as of the flesh, 2 Cor. 7.1. which is a sin before God, Mat. 5.28. And in respect of this, men may indeed be called filthy dreamers (as those Jude, v. 8.) because they act more filthiness in a short time, in the vile contemplations and dreams of their mind, than many bodies would commit in their life time. Whereby also they waste their own spirits, and so kindle the fire of lust, that it cannot smother, but must break out, as Jam. 1.14, 15. Hence there is so much need to take heed to our spirits in this matter (even to these transient thoughts that are antecedent to the consent of our wills, or to our purpose to perpetrate the evil, as well as these that are subsequent) Mal. 2.15. See also, Jer. 4.14.

5. Such as would keep their hearts free of these sinful and polluting thoughts, as they ought to avoid idleness (whether through the want of a calling, or not being diligent in it; or idleness of mind, and not keeping it busy with spiritual and useful thoughts) intemperance and pampering of their bodies, Prov. 23.31, 32, 33. Ill company, &c. So they ought, particularly, to set a guard upon their eyes, that they do not wander a • ter enticing objects: For, Job resolving not to think upon a maid, as he, no doubt, made conscience of other means, which might keep his mind from admitting, or fixing upon these thoughts; So he made a covenant with his eyes, that they should not entertain themselves with these objects which might let in, or give a rise to these thoughts in his mind. For as covetousness is called, the lust of the eye, 1 Joh. 2.16. because the covetous man is never satisfied with riches, but he would have everything he seeth (See Josh. 7.21. Pro. 27.20. Eccl. 4.8.) So wandering and wanton looks are the ordinary Panders to the heart, in the sin of uncleanness, and draw men to the committing of it, Mat. 5.28. Pro. 6.24, 25. 2 Pet. 2.14. And therefore Job proved his piety by submitting his senses to the obedience of God, and by making conscience even of an unchaste and wandering look of his eyes. And who so do not keep this guard upon themselves, will find the sad effects of it.

6. Men's Senses, and particularly, their seeing, are so corrupted by sin, and so prone to wander and debord, that they will not get them fixed in a right way without solid and settled resolutions; For, Job made a covenant with his eyes, in this matter, (or, cut a covenant, alluding to the ancient custom, of parties cutting, and passing between the parts of a divided calf, in making Covenants, Jer. 34.18.) which doth not only import, that he did not quarrel or repine at the Law of God, which sets limits to men's very looks, but did heartily approve and consent to it, in his own particular practice; But that he engaged in fixed resolutions and vows, to guard against the violation of that Law, and, for that end, to use his utmost endeavors in the use of lawful means. See Ps. 119.106. This should be the care of all, and, considering the instability of their inclinations and resolutions, they should depend upon God who can fix them, 1 Chr. 29.18.

7 Men's resolutions and engagements to holy duties should tie them firmly to the performance thereof; For, since Job made a covenant with his eyes, why then should he think upon a maid? Or, commit that evil which by that Covenant he had engaged himself to endeavor to prevent? Such practices contrary to men's engagements do speak them to have made Apostasy from their principles, as Paul speaks in another case, Gal. 4.14, 15. Or they do speak the great violence of their lusts and corruptions, which cause them burst all bonds, and transgress in those things wherein they had subscribed their own consent to the Authority of the Law of God; And they do leave men under a sentence of condemnation with their own consent, seeing their consent to the Law implies their consent also to the penalty, if they shall contraveen it.

8. The small benefit and advantage that is reaped by sin and lustful pleasures, might, in reason, deter men from them; For, thus also it concludes strongly, Why should I think upon a maid? Or, what contentment is to be found in it, to compense the hazard of the offense of God, and the many snares that follow it? It is true, men's corrupt hearts are prone to the vilest and emptiest evils; But if men will consult their very reason, they will judge it folly to buy so unprofitable a delight (which though it seem to be sweet, yet it is but an empty pleasure) at so dear a rate.

9. Men do therefore rush upon unprofitable and sinful courses, because they want serious deliberation, and because they do not reason with themselves, and seriously ponder what they are a doing; which is an evil to be amended by all who would order their conversation aright: Therefore doth Job, that he may avoid this evil, solidly reason with himself, Why should I think upon a maid? So also doth the Psalmist in other cases, Ps. 42.5, 11.

Followeth, to v. 5. a further account of these reasons which persuaded Job to avoid even these lustful looks and thoughts. And as in the former reason (couched in his resolution) he looked to the unprofitableness of that sin, and his engagements against it; So in this next reason (contained in this and the following Verse) he looks up to God, and considers the portion assigned by him to these who follow it, as a strong argument to dete • r him from it. Some do take up the scope of the Verses thus, That in this Verse Job looks to that eternal portion in Heaven, which he would fore-fault by this sin of uncleanness; and in the next Verse he considereth the sad portion of punishment which it deserves, and the hazard he would incur by it. So the force of the reason in this Verse would be this, That he abstained from this sin, because he knew of a better portion, which he would not hazard for that empty carnal pleasure. And it is indeed true, That, however Satan hide the snare, yet, even an unchaste thought or look (for of those he is speaking) doth hazard a man's portion and part of Heaven, Mat. 5 28. 1 Cor. 6.9, 10. And, That such as eye their eternal reward, will not hazard it for transient sinful pleasures; and such as mind the sweetness of Heaven, will judge no pleasure in sin sweet like that; and will judge it an infinitely sad loss to hazard Heaven for it, though they should avoid all miseries in this life.

Yet it is more clear to understand this Verse more generally, thus, That there being a portion and heritage from God to all the ways of men; he considered what his portion might be, if he committed this sin; or, what God would think of it, or do upon it: And finding that no good would follow upon it from God (as these questions do import) but rather much prejudice (as is more particularly resolved, v. 3.) he durst not meddle with it. Hence, in general, Learn,

1. Acceptable obedience, or abstinence from evil, must flow from rational and solid principles; For, here Job gives an account, not only of his abstinence from this sin, but of the acceptable grounds upon which he walked, in this resolution and practice.

2. No shame, or fear of inconveniences from men, will recommend men, as walking acceptably in their forbearing of evil, unless they have also an eye to God's recompense, and be led by a principle of love and awe of God, in it; As here the consideration of a portion of God, either of evil to be incurred, or good to be lost, prevails with Job, to make him walk tenderly.

3. It is an evidence of grace and tenderness, when solid principles and reasons do command men's practice, and their lusts and affections are not like an impetuous torrent, which breaks over all banks; For, here it prevailed with Job not to think upon a maid, when he considered what portion of God there is from above, &c. appointed for such courses.

More particularly, Learn, 1, It is to be seriously studied, that, however men take liberty to choose their own ways wherein to walk, yet, God will choose their portion and reward, without asking their consent; For, Job considered, in choosing, his way, that the portion, or reward thereof, is of God.

2. It is also to be studied by men, that God's rewards and portions are permanent and eternal, as those baits which allure men to sin, are not; For, this portion is an inheritance.

3 Men ought also to remember, that God is Almighty, or, All-sufficient, to render portions to men according to their ways, and that from above, and, from on high; So that he can effectually cause men receive them, and make them complete, be they good or bad; For, so did Job reckon here. And it is, indeed, of great use to consider, That though men could not reach us when we sin, yet God can; though the bewitching promises and allurements of sin may disappoint us; and the terrors of men, if we will not sin, may be made of none effect; yet neither will God's promises, nor his threatn • ngs fail; And as his eternal comforts are full and satisfactory, so also are his eternal judgments complete.

4. Such as study the portion and heritage provided by God for sinners, will read no encouragement, but much terror, from them, if they do sin; For, so much do Jobs questions import, What portion of God is there, &c. that should encourage me to think upon a maid, and not rather persuade me to avoid it?

In this Verse, Job insists more particularly to explain the force of this reason; and having intimated, v. 2. That he looked to what might be God's portion and reward of his walking, and having insinuated in general, that the portion appointed for this sin was not desirable; He proceeds now in particular (as it were in answer to that question, v. 2.) to show • that destruction, and some tragical calamity, are the portion that are due to such sinners. Where it is to be considered,

1. That he propounds this assertion by way of question, intimating how certain and undeniable it is, and what need men have to be excited to consider it well.

2. Instead of speaking particularly of Fornication, or unchaste thoughts and looks, (which are the subjects he is treating of) he expresseth, in more general terms, that this portion is due to the wicked, and, workers of iniquity. Not only because indeed this is the portion of all wicked men, though they fall not into this particular sin; But hereby, also, he would show, that he looked upon these evils which he declined, v. 1. as wickedness, and working of iniquity.

3. By this strange punishment (or, strangeness, as the Original hath it only) some understand an estrangement from God by their sin; which, indeed, is a plague sad enough. But it is safer here to understand it of some stroke of justice (all of which, particularly, when they are inflicted upon the godly, are called God's strange act, Is. 28.21.) not every ordinary stroke, but some odd and singular stroke, whereby destruction is brought upon such, and not like these strokes which are inflicted upon the people of God. For such a stroke is the desert of all such transgressors, though it be not inflicted upon all of them.

From this Verse, Learn, 1. It is the duty of men to abhor and avoid all sin, and not these sins only which, possibly, are most odious, and prejudicial to their interests, in the times wherein they live; Therefore doth Job here speak in general, of the wicked, and, workers of iniquity, and not of that particular sin only of which he is now purging himself.

2. Even wanton looks and thoughts, if men delight and persist in them, are wickedness, and works of iniquity, and so prove men to be wicked; For the scope of Jobs discourse doth import, that he avoided these evils, v. 1. left he should run the hazard which the wicked, and workers of iniquity do incur, as judging that, by these acts, he would have put himself among the number of such. This is not so to be understood, as if truly godly men were not obnoxious to temptations and failings of that kind; But that such practices, being delighted and persisted in, do argue a wicked disposition, and will draw men to act visible wickedness. Hence vain thoughts are accounted wickedness, from which the heart should be washed, Jer. 4.14. And it were good men would give sins their right names; For then these courses would appear to be ugly, wherewith they are less affected, because they have learned to extenuate them, as if they were only infirmities.

3. Though men use to forget the hazard that followeth upon sin, while they dally with sin itself; Yet sin, and destruction for sin, are inseparable in God's appointment (unless the mercy of God in Christ interpose, which is only in the case of repentance and faith) nor are they to be separated in our thoughts; And, particularly, we are to believe, that, as all the wicked, so, they who give way to uncleanness in wanton looks and thoughts, do deserve destruction from the Lord; For, Job asserts it as an undeniable truth (and therefore propounds it by way of question, as defying any to disprove it) That destruction is to the wicked, &c. Which he speaks here with a particular eye to the sin of uncleanness, as hath been said.

4. Beside eternal destruction, or bodily death, it pleaseth God, sometimes, to testify his displeasure against wicked men, and particularly, unclean persons, by some remarkable judgments; such, as bodily diseases, and odd plagues upon Persons and Nations; For, there is a strange punishment to the workers of iniquity, and to these in particular. Sodom, Benjamin, Judge. 20. Zimri and Cozbi, &c. are remarkable instances and proofs of the truth of this. Yea, David, though a Saint, and a penitent, smarts for this fault, 2 Sam. 12.

5 Such as consider the punishment due to sin, and particularly to uncleanness, will tremble and be afraid to run so great a hazard; And men do therefore rush upon sinful courses, because they forget to study this hazard: For, these questions (Is not destruction to the wicked? And a strange punishment to the workers of iniquity?) do import, not only the evidence of the truth itself, but, that many have need to be excited by such rousing questions, to consider it; And that these who seriously do so, will be afraid to sin, as Job was, v. 1. when he considered this. And it is a sad case, when men have nothing but inadvertency, and forgetfulness of these and the like considerations, betwixt them and dreadful horror, which the conscience of their sinful ways would raise in them.

In this Verse, we have the last Reason whereby Job was persuaded to this resolution, which confirmeth the former; Showing that God knows and observes all the ways of men, and particularly, their sinful courses; and therefore he who hates such courses, will punish them where he seeth them; And the apprehension of this all-seeing eye of an holy and just God, being still in Jobs mind, made him careful to bridle his lust, and to watch over his eye and heart. This Argument is made use of to press this same Conclusion, Pro. 5.20, 21. And as for the various words here made use of, if we make any difference betwixt ways, and paths, the first may point out men's counsels and purposes for atttaining such ends; and the second, their deeds and practices tending toward these ends, be they good or evil. Or, the first points out the general course, or courses of life, to which a man betakes himself; and the second, these particular acts, steps and progresses (as the word signifieth) which a man hath in these courses; and therefore they are designed in their universality, all my steps, because there are many of them, in comparison of these ways, or courses of life, which a man chooseth. As for the other two words, God's seeing and counting, they point out, that this knowledge, which God hath of men's ways and actings, is particular and distinct, so that no vails of darkness and secretness (wherewith unclean persons, especially, please themselves, Chap. 24.15.) can hinder him from seeing, nor can any numbers of men's actings and deviations mar his exact counting of them all.

From this Verse, Learn, 1. God is Omniscient, to see and know all things, particularly, the things of man; For, what Job saith concerning his ways and paths in particular, that God seeth and counteth them, is an universal verity. See Pro. 5.21. 2 Chr. 16.9. Job 34.21. Only Job doth not satisfy himself, as many do, with an acknowledgement of this truth in general, while they forget it in their own particular walk; But he takes notice of God's Omniscience, as knowing and noticing his own ways in particular. So also doth David, Ps. 119.168. and 139.1.—5.

2. God is very accurate and distinct, in his taking notice of men's way; and looks not only to the general scope of their lives, but to every particular step thereof, and not only to their practices, but to their principles from which they flow; whether they be wicked, or miscarry only through infirmity, simplicity and ignorance; whether they be hypocritical, or sincere, in the good they do, &c. For, God looks to his ways, and all his paths. Thus God pondereth, or weigheth, all the goings, or turnings, of man, and his life, Pro. 5.21.

3. As no darkness, or secrecy, nor coverings and plausible pretences, will hide men's way from God, nor hinder him to see them as they are; so the multiplicity of their courses will not confound his knowledge; For, however men seek to hide themselves, and do run into confusion, so that they can keep no account of their ways, yet, saith Job, He seeth my ways, and counteth all my steps. The consideration whereof may alarm loose walkers with the fears of a sad after-reckoning, Ps. 50.21.

4. Albeit unclean persons do satisfy themselves with the secret conveighance of their ways; Yet they do not run these courses without a witness, but God hath a special eye upon them, while they go about them; For, that is the particular here, in reference to which Job considered that God did see his ways, &c.

5. It is usual for men to forget the all-seeing eye of God, when they are upon an evil course, especially, if it be closely conveyed; For, Job propounds this reason also by way of question, Doth he not see my ways, &c. Which imports, (as hath been said on the former Verse) not only the evidence of this truth, but that men need to be roused up to consider seriously upon it, they being ready to forget or sleight it. See Is. 29.15.

6. Such as do seriously mind the all-seeing eye of God upon them, will be afraid to sin in his very sight; For, this Argument persuaded Job to avoid Uncleanness, v. 1. because God did see his ways, and count all his steps. As gross sinners seek to secure themselves against hazard, by denying of God, Ps. 14.1, 2. and his Omniscience, Is. 29.15. Ezek. 8.12. So it evidences an height of impudence and obduration, when men do acknowledge there is a God, and that he is Omniscient, holy, just, &c. and yet they dare sin against him.

The second Virtue, whereof Job makes profession, is, Sincerity and uprightness in his conversation, That in his words and deeds, and particularly in his dealing with others, he followed right things rightly and sincerely, without guile or dissimulation, v. 5. This he propounds by way of supposition, If I have walked with vanity, &c. which may be read by way of Interrogation, Have I walked with vanity, &c. Surely not; Or it may be looked upon as a tacit Oath and Imprecation if he had done otherwise. But here it seems rather to join this with v. 6. wherein he confirms his profession by an express desire that God may be judge, whether (for so that, If, v. 5. may be rendered) he hath walked with vanity, or not; And then he is sure, that his integrity will appear in the sight of God. Here we are to consider,

1. That this even balance (or, balances of justice ) wherein Job desires to be weighed (or, that God would weigh him there, for it is, Let him weigh me ) is not to be understood of that rule of perfection, to which no mere man, in this life, can come up; but that rule whereby God judgeth of the sincerity of his Children.

2. While he professeth this as his scope in this desire, That God may know his integrity, he doth not suppose God to be ignorant what he is, till he weigh and try him. For though he be bold enough in this desire, yet we are not to think that he had such Atheistical thoughts of God. But he speaks of God in terms borrowed from among men; And as men use to try and weigh things, that they may know their worth and weight, so he desires that his integrity in this matter may be tried, that so God, who is Judge, may approve of it, and make it appear that he doth so, in so far as is needful. Thus God is said to know men's ways, and their integrity or unsoundness in them, when he takes a proof of them, and manifests them to be what they are, Gen. 22.12. Deut. 8.2.

From v. 5, Learn, 1. Among many courses of men which are an abomination in the sight of G • d, this is one, when men turn deceivers, pretending to be what they really are not, in the sight and matters of God, or pretending fair and honestly to men, that they may cheat and deceive them; For, Job looked upon deceit as an heinous evil, which therefore he made conscience to avoid. This name of deceit may be given to all sin, in so far as it deceives all these, in the end, who follow it, whatever pleasure or advantages it promiseth for the present, Rom. 6.21. Yet here Job is only speaking of the particular sin of dissimulation and deceit, and especially of fraud and deceit in his dealing with others. And as the Lord abhors dissimulation in the matter of Religion, and the profession thereof; guile and deceit, and the false confidences resulting thereupon, and accompanying the same, being inconsistent with true grace, John 1.47. Ps. 32.1, 2. an hindrance to the Words success, 1 Pet. 2.1, 2. and to conversion, Jer. 8.5. and 19.6, So he abhors men's dissimulation, and want of ingenuity, toward others, Ps. 12.1, 2. and 36.3. Pro. 12.5. and cheats and deceits in bargains, Hos. 12.7. All which are contrary to the Law of God, do make void the end and benefits of human Society, do render men more dangerous than very Thieves, and, in the issue, do tend to deceive the deceivers themselves, whose nimble wits will at last leave them in the mire.

2. As all sinful ways are but vain, in regard they will do men no good, but much evil, 1 Sam. 21.21. And as men do but hunt after vanity, in these designs which they drive by deceit, Ps. 4.2. Is. 44.20. Particularly, in their deceiving of others to gain the World, Ps. 62.9, 10. Pro. 21.6. And all their pretences, whereby they think to justify their courses, and silence their own consciences, will prove lighter than vanity, Ps. 119.118. So the great snare enticing men unto, and entangling them in, deceit, is, the pestering of their hearts with these vanities, or a fancy of felicity to be found in these things which they hunt after: For, here a walking with vanity (or, a musing and frequent contemplating upon the advantages they propose to themselves, and the excuses whereby they think to justify themselves, which are all but really vanity) is premitted, as leading to this deceit. For, the dis-junctive, Or, should be read, And, to point out this deceit as an effect and evidence of walking with vanity, So that here wise and serious consideration might avail much, if men would but ponder, that they do but labor for the wind in all those undertakings, Eccl. 5.16. Yea, that they labor in the very fire, and weary themselves for very vanity, Hab. 2.13. For when a man hath used all deceits to gain the World, he doth reap only vanity; if ever he come to repent, he must restore all his purchase; if he repent not, God can easily blast all his enjoyments, and bring him to shame for them; And though God do not thus plague him, yet he will still find himself far enough from true happiness. From all which we may see, what self-deceiving hearts men have, which drive them upon such unprofitable, yea, hurtful courses.

3. It is an evidence that hearts are plagued with vain imaginations, when they become violent and furious in driving men to evil courses; For, upon walking with vanity, it followeth, that the foot hasteth to deceit. Not that it is lawful for men to use deceit, though they should walk at leisure to it; but that it is a great aggravation of their sin, and an evidence that their hearts are poisoned with vanity, when they run to it. See Pro. 6.18. Rom. 3.15. And this is abominable, especially, in a Child of God, who, though he may, through infirmity, step aside unto vanity, yet should not walk with it, as his companion and delight; and though his heart, sometimes, be haunted with vain thoughts (which yet he ought to hate and mourn for, Ps. 119.113.) yet they should not have such power with him, as to drive him to sinful actings, far less, to be violent in them. Therefore men ought to look, not only to the evil which they do, but, to their violence and impetuousness in doing of it; which (though, sometimes, it prove Satan's last fits, before he be dispossessed, as in Paul, Act. 26.11, 12, 13. yet in itself it) is an evidence of strong corruptions, and that men are posting to Hell. See Pro. 4.16. Jer. 50.38. Mic. 7.3.

4. Men may be very upright and sincere in their way, who yet are little believed in the World that they are so; For, it is here made a question, If, or, Whether, Job have walked with vanity, &c. And he is put to prove his uprightness (if not by Oath, as some understand this form of expression, yet) by an express desire that God may be judge, and by arguments and reasons. Thus David is put to vindicate his own integrity, Ps. 7.3, 4, 5. And Paul was accounted a deceiver, though yet he was true, 2 Cor. 6.8. And it is not to be thought strange, though godly men be oppressed with calumnies and mistakes, and be put to make Apologies for themselves. For hereby the Lord leads them to eye him, and his approbation, which they usually forget when men are satisfied with all they do; and self-seekers may read God's mercy in such a lot, if they improve it well.

From v. 6. Learn, 1. It is not men's opinion, or conceit of their own uprightness, that will bear them out, unless God do see it, and approve it; For, saith he, Let him weigh me, as it is in the Original. See 2 Cor. 10.18. Men had need to try well their condition, before they rest satisfied, and they have cause to suspect their own blindness and self-love in this trial.

2. It is an evidence of true piety and sincerity, when men are willing to have their condition tried, as knowing the deceitfulness of their own hearts, and being unwilling to be deceived, in that matter; For, saith he, Let him weigh me. See Ps. 139 21, 22. with 23, 24.

3. That wherein godly men are able to approve themselves, and which God noticeth in trying of them, is, not their perfect conformity to the Law of God, but, their integrity and sincerity; For, it is his integrity which here he offers to trial. And this may be attained by these who are not perfect, if so be that, having fled to Christ for righteousness, they endeavor a sincere obedience and respect to all the Commandments, Luk. 1.6. Ps. 119.6. do mourn for, and set themselves in opposition unto, the remainders of corruption in themselves, Rom. 7. And do close all these endeavors with a renewed closing with Christ, in whom they are complete.

4. Sincerity will be judged and tried, not by the great bulk, or fair shows of duties; but by their real and solid worth; Therefore he desires to be weighed, alluding to the practice of skillful Merchants, who will not be cheated with the bulk of Commodities, but will try their real weight in balances.

5. There is a Standard of the Gospel, according to which a godly sincere man needs not fear to be tried; For, this, Let him weigh me in an even balance, or, in balances of justice, imports, not only his desire to be tried, but, his confidence that, being tried, his integrity shall appear. See Ps. 17.1, 2, 3.

6. If God know and approve men's integrity, it is the less matter what men do think or judge; For, this satisfies Job, If God know his integrity. It is true, when godly men are misconstructed by others, it cannot but be an exercise unto them, even albeit they have the testimony of God's approbation; Yet if God's approbation, and the testimony of a good conscience, do not support them under that exercise, it is just they be deprived of these also.

The third Virtue, whereof he makes profession, is, Justice and Righteousness in his conversation, and particularly, that he was free of unjust purchase and gain. He professeth, in general, That in his practice he did not debord from the way, or rule, set before him; and that his heart did not follow the lust of his eyes, when they were allured with any pleasant or taking object. And particularly, he professeth, that no blot of unhonest gain, or what was not his own, did cleave to him, v. 7. The confirmation whereof ( v. 8.) is by way of Imprecation (or, consenting to it as equitable) that another should eat what he had sown, and pluck up what he had planted, if he had done otherwise than he saith. As for what he saith, v. 7. that his heart had not walked after his eyes, it must be understood of a full consent of his heart; For no doubt he had temptations, and might sometime be over-powered with temptation, though it prevailed not to make him do unjustly. And for his Off-spring, v. 8. if we understand it of his Children, as some do, the meaning must be, That if he had been unjust, he grants it had been equitable his Children had been cut off in wrath and judgment; which way of their being cut off he did ever deny, as being conscious to himself of his own integrity: Or, That if yet he had any Children, it were just they should be cut off, if he had be • n an unjust person. But the word seems more clearly to point at his plantings, which in justice might be rooted up, if he had deprived others of 〈◊〉 lawful possessions.

From these Verses, Learn, 1. Men are not left to walk at random, and as th • y please, but have a way prescribed wherein to walk; For, here Job acknowledgeth, there was the way whereof he was bound to take notice.

2. It is the duty of such as would approve themselves to God, not to walk presumptuously, as if they had not a Lord over them; but to keep themselves, in all the steps of their practice, within the bounds of the rule presc • bed to them; For, Jobs step turned not out of the way He looked to ev • ry particular step, that he might not debord in it God is supreme Lord, and if we acknowledge him not to be so in his directions, he will prove himself to be supreme in his providential d • spensations, punishing our presumption.

3 It is not sufficient before God, that men look to their outward practice, unless also they guard their hearts, the enslaving whereof, by corruption and lusts, is both a sin in itself before God, and may tend to grossest out-breakings; Therefore, as he looked to his step, so, also to the walk (or, frame and inclinations) of his heart. See Pro. 4.23.

4. Beside the inward corruption and inclination of men's hearts toward evil, they are obnoxious to baits and temptations from without, which their Senses, and particularly their eyes, are ready to let in to their hearts; For, so is here intimated, That as the heart doth sometime command and draw the eye, Ezek. 20 16. with 24. So the eyes may draw the heart, to walk after them. See Ezek. 6 9. This is too frequently seen in experience, in the matter of wantonness and covetousness (of which see on v 1.) and in the administration of Justice, when men are swayed by their eyes, or respect to the persons of men, whom they see or notice mainly in judging their causes.

5. As men should watch over their own Senses, and particularly, their eyes, that they debord n • t; and, for that end, should be much in prayer to God, Ps. 119.5. and should keep them employed about better objects, Num. 15.38, 39. So it is a proof of men's integrity, when they keep their hearts from wandering, even when their Senses pres • nt alluring temptations to them; For, so did Job, his heart walked not after his eyes. It evidenced his integrity, that he was not led by his Senses, as wick • d men are, but walked upon better grounds; and that his heart was straight, not only when he wanted temptations, but in the midst of them.

6. Out-breaking in sin, particularly, in injustice, is a blot and reproach, especially in godly men; For, therefore doth Job call miscarriages a blot.

7. Whatever humbling toil men may have about the corruptions and inclinations of their hearts within; yet, it is good when they are so far victorious, that their practice is not defiled with any scandalous miscarriage, or, injustice; For, no blot cleaved to his hands, or, was to be seen in his practice. Where this general, of a blot, is to be understood particularly of dishonest gain, by taking away of other men's goods unjustly, or receiving of bribes to pervert Justice, as the following Verse cleareth, where a retaliation is submitted unto, in the taking away of his goods. And so some instead of a blot, do read it thus, If anything (to wit, which is another man's, and not my own by just right) hath cleaved, &c. And whereas he saith, this did not cleave to his hands, it doth not import, that ever he took any such thing, when he was over-poured with temptation, but he kept it not, at such ill purchases use to cleave fast to wicked men; but that he would never touch nor meddle with such purchases; Whenever he had to do with other men, he was sure nothing that was theirs stuck to him; and whatever bribes might be offered, or thrust upon him, he would receive none of them. See Is 33 15.

8. Such as are unjust to others, do deserve that utter and bitter ruin should come upon themselves, in all their enjoyments; For, Job acknowledgeth it to be just, that such sow, and another eat, (which is a very bitter trial, Lev. 26.16. Deut. 28.30.38) and that their Off-spring (whether Children, Cattle, or Planting) be rooted out, without hope of restitution or recovery. Thus God frequently useth retaliation in punishing of sin, Is. 33.1. Hab. 2.8. Rev. 16.5, 6.

9. Though men, in following sinful courses, would desire to sin, and yet be free of punishment, and may be ready to murmur, if they be afflicted; Yet Consciences, when put to it, cannot deny but it is equitable that punishments follow upon sin; and it is an ev • dence of true piety, to justify God when he corrects for sin: For, Jobs consenting that he sow, and another eat, &c. if he had sinned, doth import, that he submitted thereunto as just and equitable, and that he was ready to justify God under such a dispensation of providence. See Neh. 9.32, 33. Lam. 1.18. Dan. 9.7, 8.

The fourth Virtue, whereof he maketh profession, is, Conjugal Chastity, and that he was free of Adultery. His profession, v. 9. is, That his heart was not so drawn away with the unlawful desire of a Woman, or his Neighbors Wife, as to seek opportunities to perpetrate folly with her. This profession he confirms,

1. By Imprecation, or consenting that his wife should requite him in the like kind, not with one, but many others, v. 10. Where this grinding is not to be understood literally, of his wifes serving as a slave to others, as Judge. 16.21. Lam. 5.13. But it is a modest expression of the conjunction of man and woman (as the upper and nether millstone) for production of issue; and so it is more clearly expounded and expressed in the latter part of the Verse. And this he wisheth, or consenteth unto, not that he would approve of this sin in his wife, or wish that the punishment of his Adultery should fall upon her; But to show that he thought it just and equitable, if he had been an Adulterer, that God should serve him in this kind, which would bring him much shame and grief.

2 He further confirms this profession, by giving an account of the reasons dissuading him from this sin; which were taken, partly, from the nature of the sin, being an heinous crime, to be punished by the Judges, v. 11. partly from the effects thereof, that it would kindle a fire of God's anger and vengeance, which would destroy him and his substance, v. 12.

From v. 9. Learn, 1. Even such as have got cleanly through their youth, and have been kept from lesser debordings, have yet need to be upon their guard against grosser evils, especially in the matter of uncleanness; For, Job, who had avoided Fornication, v. 1. doth here also purge himself of Adultery; intimating, that it was an evil he was in hazard of, if by grace he had not been enabled to resist temptations to it.

2. The rise and spring of all evil, particularly of Adultery, and other uncleanness, is from the heart; As here he intimates, that his perpetrating of this wickedness would have begun at his heart. See Pro. 4.23.

3. Whatever men's deceitful hearts promise to them in sinful courses; yet they are but deceived and cheated themselves, and the enticements of sin are but deceits, and will prove so in the end: For, in these courses, the heart (which is the great deceiver, Jer. 17.9.) is itself deceived by a woman. This is not only to be understood of the woman's active deceiving of the man, by her wanton looks, alluring speech, whorish dresses, and apparel, and gestures, Is. 3.16. Pro. 2.16. and 7, 10, 13, 21. But of the man's active deceiving of himself, by admitting of these allurements, by being taken with a woman's beauty, Pro. 31.30. and, especially, by promising to himself great contentment and satisfaction in those sinful pleasures; whereby a man may deceive himself, though the woman contribute nothing to it by any act of hers.

4. Whatever vain thoughts may arise in the hearts of most godly men, for which they ought to mourn, and be humbled; Yet, it is an evidence of honesty, when conscience is made of smothering them, that they break not out in practice: Therefore Job subjoins that he gave no evidence of his hearts being deceived, by laying wait at his Neighbors door.

5. It is an unquestionable evidence of an heart over-poured by lust, and proves a man to be guilty before God of a sin, when not only there are inclinations to it, but fixed resolutions to follow it; and when he is so vehement in his desires, and pertinacious in his resolutions, as he watcheth all opportunities to fullfil his desires; Therefore Job describes the adulterous attempts of those whose hearts are deceived, by this, That they lay wait at their Neighbors door; which imports, not only their endeavor to convey their design closely, as Chap. 24.15. But, their vigilant observing of all opportunities to enjoy their Neighbors wife. This argues strong inclinations to sin, when men go about it with deliberation, and take so much pains for these forbidden pleasures; and it proves them guilty of Adultery, when they set themselves in a sinful way to go about it, although they have not actually committed it.

From v. 10. Learn, 1. It is just with God that men's sin be written in their punishment, and that they be requited as they have served others; For, Job subscribes to it, as just, that his wifes Adultery were a punishment of his committing Adultery with other men's wives. See 2 Sam. 12.10, 11. Thus also doth it justly fare with Oppressors, Deceivers, and other sinners, Is. 33.1.

2. It is a sad, though a just, punishment, when sin is punished with sin, either by giving up the persons who sin to commit more sin, Rom. 1.26, 28. Ps. 81.11, 12. or by giving up their nearest relations to bring dishonor, shame, and other miseries upon them, by their sinful miscarriages; For, thus his wifes Adultery would be a punishment of his uncleanness, as Absolom's rebellion and incest were the punishments of David's sin. If this were considered, many who see no punishment of sin, if they be free of outward plagues, would find themselves sadly plagued of God, even in that they are permitted and given up to sin.

3. Unlawful lusts are violent and growing, where once they get access; For, if once his wife grind to another, others, in the plural number, will be admitted to bow down upon her.

4. It is the will of God that men be modest, particularly, in their expressions about uncleanness; For, so much doth Jobs expression of his wifes Adultery teach us. See Eph. 4.29. and 5.4.

From v. 11. Learn, 1. No other consideration will be so effectual, or acceptable to God, in restraining of sin, as when men study the sinfulness thereof, and, upon that account, avoid it; Therefore Job subjoins his consideration of the nature of this sin, as a strong and acceptable motive to keep him from it.

2. As there are degrees of sin, so Adultery with with another man's wife, when it is well considered upon, will be found one of the most gross acts of sin, and a very horrid and flagitious evil; Not only because it is contrary to an express Law of God, and is supposed here ( v. 9.) to be committed with deliberation (for these are common to it with many other sins;) but because it is a violation of the strict bond of a Marriage-Covenant; it breeds discord and want of peace in families; abuseth men's families, by substituting a spurious issue to succeed them in their inheritance or possessions; and, breeds many quarrels among men: Therefore it is here called, an heinous crime. See Pro. 6.30, 31, 32, 33, 34, 35.

3. It is one proof of the heinousness of Adultery, that in all ages and places, even before the Law was written, and where it bare no sway, it was punishable by the Magistrate in all Societies which pretended either to piety or civility; For, in Jobs time and country (who lived before the Law) it was an iniquity to be punished by the Judges, or, an iniquity of the Judges, that is, which belongs to the Magistrate, to cognosce upon, and punish it. Thus was it also looked upon by Judab, Gen. 38.24 and in Babylon, where the written Law of God had no place, Jer. 29.22, 23. And where this sin is not punished by a Magistrate, God justly causeth a Land smart for it, Hos. 4.2.

4. It is a great evil, and a shreud proof that men have no integrity (or, at least, that it is dreadfully over-poured) when men commit even these gross evils which are punishable by the Magistrates; For, as Job made conscience of all sin, that thereby he might prove his integrity; so particularly, of iniquity to be punished by the Judges. So that it must be very sad, and evidence a very sinful frame, at best, when men make no conscience even of most scandalous or abominable sins, were it even of these which are abhorred among the very Heathen, 1 Cor. 5.1.

From v. 12. Learn, 1. The sense of God's anger against sin, and his vengeance which will pursue it, is a very special motive, above the fear of hazard from men, to persuade men to avoid it; Therefore, after his considering what this sin might produce from the hand of Judges, v. 11. he subjoins this, as yet a stronger motive, that it kindles a fire of God's anger.

2. Though some may commit Uncleanness and Adultery whom the Magistrate cannot reach, and Magistrates may be prone to spare others; yet, God will be about with all of them for it; So much doth this argument, subjoined to the former, import. Thus many other evils which men do not notice (such as disobedience to Parents, profanation of the Sabbath, &c. ) do provoke God, either to punish them by his own more immediate hand, or to give them up to other sins which will bring them under the lash of justice.

3. God's anger against sin, particularly, Adultery, is formidable, in that it is never quenched (except the sinner repent, and flee to Christ) but in the destruction of the sinner; For, it is a fire (or, this burning lust kindles a fire of God's anger, and judgments flowing there from) that consumeth to destruction, alluding to the destruction of Sodom, which was destroyed by fire from Heaven, as a meet recompense of their burning lusts.

4. As Adultery is justly punished, not only with eternal, but temporal consumption and destruction of men's bodies, Pro. 5.8, 11. their reputation, Pro. 5.8, 9. and 6.32, 33. and of their understanding, Hos. 4.11. So, particularly, with the destruction and ruin of their estates, Pro. 5.8, 10 and 6.26. Therefore he remarks, in particular, that this fire, which consumeth to destruction, would root out all his increase.

5. To shut up this purpose, it would be considered, that though this, with these preceding, were arguments to dissuade Job from committing this folly; Yet, we see by experience that many are so mad, that (though they know and cannot deny these truths) they are not thereby deterred from these wicked pranks, but do rush into them upon all hazards. Which may be a document to us of the corrupt nature of man, who will hazard upon sin, though he purchase his imagined satisfaction at never so dear a rate, unless the grace of God renew and restrain him.

The fifth Virtue, whereof he maketh profession, is, meekness, and his moderating of his power and authority in the exercise thereof. He hath asserted, Chap. 29. That he was just in the exercise of his Office as a Magistrate; Here he asserts, more particularly, his justice and moderation in his carriage towards his very servants and hand-maids, whereby he refutes, in part, that charge of injustice which was fastened upon him, Chap. 22.5, 6, 7. The sum of his assertion, v. 13. is, That, however servants were then bond-slaves, who had no power to enter into judgment with their masters; yet, he would not deal as he pleased with them, but did give them free liberty to plead their cause against him, when at any time they thought he wronged them. This is not necessary so to be understood, as if Job had at any time wronged his servants, or they did ever convene him (who was a supreme Magistrate) before an inferior Judge; But, that when, at any time, they desired himself to hear them make their complaints of his carriage towards them, though it was not required by God that he should endure their saucy gainsayings, Yet he meekly heard what they had to say, and did endeavor to satisfy them as justice and equity required. Unto this assertion he subjoins an account, of the reasons persuading him to this meek and moderate carriage; which were,

1. His fear of God's judgments, to whom he and his servants were equally subject, and who was more high above him, than he was above his servants, v. 14. He considered when God should arise to visit him (whether by death, and judgment following upon it, or, by some trial and affliction in this life) he could expect no favor from his supreme Judge, if he, because of his eminency, should sleight these his inferiors; nor could he stand in judgment, if God should visit him for his neglect of duty

2. His consideration of his Original and way of conception, common to him with his meanest servants, v. 15. When he considered that both he and they were formed by one God in the womb, and that in one womb, (as the Original may read) not the same individual womb, but the same for kind; When, I say, he considered this, he durst not abuse his power to hurt them, how mean soever they were.

From Verse 13. Learn 1. Distinction of stations and degrees, as betwixt other Superiors and Inferiors, so also betwixt Masters and Servants, hath been in all ages of the world; as here Job had man-servants and maid-servants, who were subject to him, and so it still continueth, though the condition of servants be not so servile, and low, in many places, as then it was. And as this distinction of estates is for the good of human society, and the low condition of some is a document of man's misery, and matter of humiliation to all, seeing God might have laid others low, as well as those with whom he so deals: So all ought to keep their stations, 1 Cor. 7.20. Considering, that it is in so doing they are allowed to expect a blessing, that they may do service to Christ in the meanest station, as well as if it were more eminent, Eph. 6.5, 6, 7. Col. 3.22, 23, 24. And, that every station is blessed to these who are in Christ, 1 Cor. 7.21, 22.

2. Even godly men, when they are in eminency, may expect to meet with provocations, and irritations from very mean persons; For it is supposed here, that these his servants were ready to contend with him. Not so much because he was apt, through infirmity, to do them wrong (though godly men have need to take heed how they walk, especially in their families and toward their inferiors, and how they manage any power they have) as because, that might be his lot which is common to others, that the humors of some servants may prove sharp trials to godly Masters and Heads of Families; Yea, they may take the more liberty, that they have to do with masters who are tender walkers. Hence, godly men, had they never so much power, must resolve not to want trials, but that some will be raised up (even within their own doors, if others be wanting) to scour and exercise their graces; And servants should take heed how they walk, that they disturb not the peace of families, especially if they profess piety themselves, and have to do not with froward Masters (to whom, notwithstanding their frowardness, they owe subjection,) but with godly men, who are unwilling to interrupt their own peace, and the peace of their families, by meddling with them. S • e 1 Pet. 2 18.

3. Grace will teach men to walk tenderly, even where usually men take most liberty (as in their families and retirements,) as considering that God especially remarks what their carriage is there; For so was Job here.

4. Grace will teach men to walk tenderly in their families, not only by studying to have their servants acquainted with the ways of God, but by avoiding insolency in their families, among their Inferiors, not doing them wrong, or refusing to hear their complaints, because they are under their power; For Job would not despise the cause of his very servants and slaves; as being sensible of his own proneness to miscarry toward them, And not being willing to persist in it, if it were found to be so; and, desiring to satisfy them with reason, if they complained without cause, rather than to bear them down with authority. A tender conscience will not suffer a man to oppress the meanest by his power, and will be a strong bond upon him, when no other can reach him. See, Gen. 42.18. Neh. 5.15.

From Verse 14. Learn 1. Godly men do avoid evils upon religious accounts and motives, and with an eye to God, and his approbation, and condemnation, and are not carnal Politicians in their walk; For, Job here was restrained from this evil by the fear of God.

2. Godly men are taught to entertain serious thoughts of being called to an account by God, and of an enquiry to be made, what their ways have been, either in this life, or at death; For, Job is put to think of God's rising up, and visiting him. See Eccl. 11.9. and 12.14. The consideration whereof may excite men to call themselves frequently to an account, and to judge themselves, that they may not be judged, 1 Cor. 10.31.

3. Piety also teacheth men to consider, that their miscarriages (unless they prevent them, or repent of them) will not only meet them in their greatest straits, and take them at a disadvantage; but, may provoke God to arise and visit them with judgments: Therefore Job mentions God's rising up, and visiting, in case he had failed in this, and puts a perplexing question, What he shall do, or, answer, if God do rise up? To intimate, not only that such a miscarriage might sadly trouble him, when God riseth up to visit, Jam. 2.13. but, that it might justly provoke God to arise and plague him, Ps. 12.5.

4. It is also seriously to be studied, that, however some men be set on high above others, yet, God is infinitely more high above them, and able to reach them; For, so much doth the scope of God's argument import, that though he needed not regard what his servants could do to him, though he wronged them, being so eminent above them; Yet he durst not grapple with God above him, when he should arise to plead their cause. See Eccl. 5.8. No eminency of men should make them forget the super-eminency of God, or cause them say, Who is the Lord? Exod. 5.2. But they should abase themselves daily before him, lest he make them know, upon their own expenses, that these that walk in pride he is able to abase, Dan. 4.37.

5. Such as do rightly study the super-eminent Majesty of God, will tremble to do wrong to the meanest; as considering that all sinners, and particularly Oppressors, will be at their wits end, when he calls them to an account; For, this persuaded Job not to despise the cause of his man-servant, &c. v. 13. For if it had been otherwise, What then (saith he) shall I do when God riseth up? And, When he visiteth, what shall I answer him? See Is. 10.1, 2, 3. Eph. 6.9. Col. 4.1.

From v. 15. Learn, 1. God is the curious framer of man in the womb, as well as he created man at first; For, saith Job, He made me in the womb. This doth demonstrate the perfection of God (this little World, Man, pointing out what a God he is who made him, as well as the greater World, is full of his glory) Ps. 139.13, 14, 15, 16. is a ground upon which we may claim an interest in him, when other grounds do disappear, Ps. 22.9. and 119.73. Job 10.8. &c. and an argument why we should not employ what he hath made, as weapons wherewith to fight against him.

2. God is the framer of all mankind, the small as well as the great, and that equally of the same kind, and in the same way, whatever difference of state there be afterward; For, He that made me, made him, and one did fashion us in the womb, or, in one womb. The meanest have favors of this kind, which they should acknowledge, albeit they want other things. See Pro. 22.2.

3. The greatest of men, if they be gracious, will not forget their Original, common to them with others, though they differ in degrees of Civil dignity from them; For, so did Job here, and propounds it by way of question, as a certain truth, and a truth which he seriously thought upon. Humility is the Ornament of Eminency, and it is sweet to see men a base themselves, when God exalts them, and not swelling up with pride, because they are raised out of the dust, and set above others.

4. Such as do seriously consider their Original, common to them with others, will bear a low sail toward the meanest; as considering they are their own flesh, Is. 58.7. That by slighting or wronging them, because they are mean, they reflect upon God who made them, and who carved out their lot, Pro. 14.31. And that God can soon cause those who are insolent, because of their eminency, know themselves, and that they are but men, Ps. 9.19, 20. Ezek. 28.9. For, this was an argument dissuading Job from slighting or wronging of his servants; Did not he that made me in the womb, make him, &c.

The sixth Virtue, whereof he maketh profession (whereby also he refutes that challenge of injustice, Chap. 22.6, 7.) is, Humanity toward all distressed and indigent persons, and that he was so far from wronging any of them, that he was helpful to all of them. This he instanceth in several particular branches, to v. 24. according to the several sorts of distressed persons, and their several necessities, which he supplied: Confirming those several assertions by tacit asseverations (intimated in the form of expression, If I have done so and so) which imply an Imprecation, or submission to God's judgments, if it were not as he said; and subjoining to the last an express Imprecation and Argument.

In this Verse, we have the first branch of that Humanity, whereof he professeth to have made conscience; That not only he appeared for the righteous cause of the poor, and of widows; but having promised to assist them in their cause, he did not disappoint and kill them with delays, but cheerfully and speedily performed what he had promised. Or it may be understood more generally, That whatever were their lawful desires, whereof rationally they might expect satisfaction from a man of his piety, wealth, prudence, or authority; or wherein he had promised to give them satisfaction, he cheerfully and readily satisfied them. Whence, Learn,

1. Men's Consciences, in a day of distress, will find as much peace in their humanity and tenderness toward others, as in any other fruit of faith, and act of piety: Therefore doth Job insist so much upon that here. See Jam. 1.27. When men are thus tender and compassionate, it evidenceth that they are humble, and have a sense of the common miseries of mankind that have entered by sin; and that they do read their own deservings in the sad lots of others. It is also an evidence that they are sensible of Christ's kindness to them, which kindleth these bowels of compassion. Yea, this is the touchstone whereby men will be tried in the last day, Mat. 25.54, — 55. And therefore it cannot but be refreshful, when men find this fruit of the Spirit in themselves.

2. The Lord hath so ordered, that poverty, widow-hood accompanied with distresses, and other miseries, will not be wanting among the children of men; both for the trial and exercise of those who are under these lots, and to be a trial to others also, and a touchstone of their sympathy and humanity: For, so were there poor and widows in Jobs days, who were afflicted with their miseries, and driven to seek relief from others, and who gave Job occasion to give proof of his disposition. See Deut. 15.11. Crosses, of all kinds, will not be wanting in any time, and who so are free of these particular afflictions here mentioned, may yet look for others, no less searching and trying to them.

3. Albeit poverty, or widow-hood, or any other affliction, doth not warrant any to countenance men in an ill cause, Exod. 23.3. Lev. 19.15. And albeit men may pretend many excuses, why they should not pity such, even in a just cause (such as, their multitude, unworthiness, ingratitude, &c. ) Yet it is the will of God, that men who have wealth, skill to advise, power or authority, do help them in what is right, and as they need; For, so did Job here satisfy the desires of the poor, and the expectation of the widows. Men ought to consider, that they are advanced, not for themselves only, but, for the good of others also, as Mordecai said to Esther, Est. 4.14. And as it is an evidence of the grace of God in them, to be helpful to those whom God doth compassionate, Ps. 68.5. So the neglect thereof is a cause of God's controversy against great men, especially, Is. 1.23. And doth provoke him to cause themselves smart under the like difficulties, Pro. 21.13.

4. It is not sufficient in God's account, that men do somewhat for the poor, widows, or others in distress, unless (as the desires and expectations of the indigent are earnest and pressing, so) it be cheerfully and speedily done; For, Job was so active in doing good, that he caused not the eyes of the widows to fail, or did not out-weary them with expecting and looking for relief, before he gave it (for so this phrase signifieth in Scripture, Ps. 69.3. and 119.82, 123. Lam. 4.17.) nor did he cause them weep out their eyes with complaining of his backwardness. See Pro. 3.27, 28.

5. Men should walk so straitly, and deal so ingenuously in the matter of their carriage, as if they were to give an Oath upon it, that they are what they declare themselves to be, and as if they were to undergo a present curse and judgment, if it be otherwise; For, so much is imported in this taci • e Oath and Imprecation, If I have withheld, &c. whereby he confirmeth this assertion, and many others in this Chapter. Which is both a tacit Oath and appeal to God that he speaks true, and implies a consenting to what God shall please to inflict, if he do lie; though he do forbear to express it, as elsewhere he doth. Men's want of seriousness, and their putting of an evil day far from them, make them very loose in their walk and professions. But if they would look upon Nadab and Abihu consumed by fire, Lev. 10. Zimri and Cozbi cut off by Phinehas, Num. 25. Jeroboams hand withering, 1 King. 13. Uzziah smitten with leprosy, 2 Chr. 26. All of them in the very act of their sin; If, I say, they would look upon these as beacons warning all what they deserve, and (for ought they know) what they may meet with, they might see cause to look better to their way.

The next branch of this profession of Humanity (confirmed also by a tacire asseveration) is, That he was a liberal Communicator of his own substance to the indigent, both in food and apparel. As for his meat, he professeth, not only that he did not eat it alone, but Orphans shared with him in it, v. 17. But, that he had been habituated from his youth to tenderness, and fatherly care of Orphan boys, and had also been a Guide, Conducter, and Patron to Orphan maids (whose weak Sex exposed them to many hazards) even from his infancy, v. 18. Where it is to be considered, that Job speaks of persons of both Sexes, of whom he had been tender and careful, He was brought up, and, I guided her. Which some understand thus, That by the first are meant the fatherless, spoken of, v. 17. and by the second, the widow, of whom he had spoken, v. 16. And it is not to be doubted but Job was liberal to all those, and many others in distress. But the words run more smoothly, if we understand them of fatherless boys and girls who were poor, and that, having spoken in general of the fatherless, v. 17. here he points out, more particularly, his tenderness to every sort and sex of them. It is further to be considered, that while he professeth he was thus tender, not only from his youth, but, from his mothers womb, the meaning of that hyperbolick expression is only this, That as the grace of God began early to work in him, and (which probably was a mean of that) his parents began soon to instruct him in the principles of piety, compassion and charity; so the fruits of his tenderness appeared very early, as if it had come into the world, and been born, with him. As for his humanity and liberality in the matter of clothing, he professeth that he gave apparel to the naked and poor, who were ready to perish through want, v. 19 So that they had cause to bless him, being warmed by the apparel that was made of the fleece of his sheep, v. 20. It is said, the loins of the poor blessed him; where, the loins, are put for the whole body, that was clothed (possibly, because their garments were girded upon their loins;) and the meaning is, that the poor man was excited to bless him, when he found his loins, or body, warmed with the apparel he had given him. Or, whatever the poor man did, the very covering of his loins and body spake Job to be a blessed man, who had done that act of compassion.

From Verse 17. Learn, 1. It is not enough that men be liberal of their power, credit, and authority, to do good thereby unto others, unless they expend of their wealth, and meat also, as need requires; without which, neither professions of love, ( Jam. 2.15, 16.) nor of piety, ( Isa. 58.5, 6, 7.) will avail; Therefore, beside what is professed, v. 16. Job adds this, that he had not eaten his morsel alone.

2. As it is the commendation of great men, if they be sober in their diet; So albeit, men had never so little, they are bound to communicate of it to others, as their need requires; In both these respects he calls his allowance his morsel, because he was sober in his diet, and because he was charitable, Not only because he was a great and rich man, who might well spare somewhat to others, but he was ready to have given a share, even of a little. Nature needs but little to maintain it; and charitable men will straiten themselves much, that they may be beneficial to others. And if men would indeed be sober, their very supersluities might relieve many who are in distress.

3. As hospitality is a commanded duty, Rom. 12.13. and ought to be performed to these who are really indigent, not to the rich only, who are able to requite us, Lu • e 14.12, 13, 14. far less to sturdy vagrants and idle persons, 2 Thess. 3.10. So especially poor Orphans and fatherless persons are great objects of charity and hospitality, seeing their distress is great, and we know not what service God may have for them in the world; Therefore he adds, in particular, that the fatherless did eat thereof, or, of his morsel. Not that he did always bring everyone of them to eat with himself, or, fare as well as himself, (for that is not required by God as the hands of great persons to be done to every orphan) but that they had a share of what he had provided for his own and his families maintenance.

From Verse 18. Learn 1. It is not enough that men at some sits be charitable, especially to the fatherless; but it is required that they be constant in such undertakings, as they are able, and as the need of such distressed persons shall require: For, saith he, from my youth he was brought up with me. As men are tried how really they are in every duty, by their perseverance, so, particularly, in the duty of charity, Gal. 6.9, 10.

2 As good education is ofttimes (though not always) blessed with good fruits (as here Job begins early to do well, who probably was well ed • cated; which condemns them who neglect the education of their children • , and concludes them under double guilt who are not answerable to the good education they have received:) So it is good to begin early in youth to do well, which will make it still the longer the easier, that men are habituated unto it; For Job began to be charitable and tender, from his youth, and, from his mothers womb, and he gives this as a reason why he was so constant in it, and had hitherto continued, v. 17. for from my youth he was brought up with me. See, Eccl. 12.1.

3. It is not enough that men perform duties of charity and compassion, unless they be done tenderly and affectionately; For, the fatherless was brought up with him, as with a father. Without this, men do lose the benefit and free reward of the good things they do, and they make them bitter and grievous to others, who cannot well digest their grudging in doing of them.

4. A special regard is to be had, by compassionate men, to these of the weaker sex who are in distress, be they widows or orphan maids; For Job speaks of his care of these in particular, I guided her, &c.

5. It is the duty of compassionate and charitable persons, not only to allow of their means for the relief of orphans, but to see, so far as can be, to their education, and to afford them conduct and counsel, protection and defense, especially to these of the weaker sex; For, sa • th he, He was brought up with me, and, I guided her, that is, I took the managing of all her affairs, and defended her against all injuries. The variety of their necessities must not deter us from meddling, nor will warrant us to weary in well doing.

From Verse 19, 20. Learn, 1. Many are the necessities of the children of men, everyone of which will easily ruin them, if they be not relieved and supplied; For, as some are ready to starve for want of meat, So, here, others are ready to perish for want of clothing, or some covering to put upon their nakedness: Hereby the Lord humbleth man; considering how many ways there are to make him miserable, and what need he hath to depend upon God for everything.

2. Such as would prove themselves to be truly compassionate and charitable, ought to put forth themselves in supplying all the necessities of the poor, as they are able, and that indifferently to all sorts of them who are real objects of charity; For, as Job relieved them with his meat, v. 17. So here also with apparel, he could not see any (whatever they were, so they were really indigent, and unable to help themselves) perish for want of clothing, nor any poor without covering. The more men give out this way, (so it be given prudently, according to a man's ability, to fit objects, and for a right end) the more they lend to the Lord.

3. As all men ought to be content if they have food and raiment, 1 Tim. 6.8. So the Poor especially, who are beholding to the charity of others, ought to be sober, and content with a mean allowance of those, that they may not burden others needlessly; For, he supposeth the poor were bound to be satisfied, if they did not perish for want of clothing, or, wanted not a covering.

4. Such as taste of the charity of others ought to be thankful, and bless their benefactors, when they feel the good effects of their bounty and charity; For, that the Poors loins did bless Job, or the warmth of his body did excite him to bless his benefactor, doth import, that it is the Poors duty so to do, and not ingrately to forget these who have been beneficial to them.

5. Whatever be men's ingratitude, yet Charity is a blessed work, and speak, the charitable man to be blessed, if he have been sincere and single in what he did; For, thus also, the Poors loins blessed him, or proclaimed him to be a blessed man, as hath been explained. See Mat. 5.7.

6. Truly charitable persons will not be liberal upon the expense of others, or of what they have unjustly taken from others, (which they they ought to restore to the true owners, if they can be found, Luke 19.8.) But of their own means and lawful purchase; For, saith Job, he was warmed with the fleece of my sheep.

The last branch of this profession of his Humanity is, That he was no oppressor of the poor and fatherless, nor took any advantage of them, to wrong them, because he saw the Judges in the gate were ready to favor him, v. 21. This branch of his profession (especially, though not secluding these that have preceded) he confirms,

1. By an imprecation, or, by his consenting that his arm were broken, or rotted from him, if he had lift up h • s hand against the poor, to strike, vex, or threaten them, v. 22.

2. By giving an account of the impulsive cause of his tenderness; which was, that he stood in awe of God, who is a party against them who inhumanly neglect, much more, who proudly oppress, the poor and fatherless, whose supereminent excellency cannot be prevailed against, no • can men endure to make him a party, who consider it.

From the Verses, Learn, 1. As to neglect Orphans is a sin, so it is a much more heinous crime to oppress them, or any way to carry insolently toward them to vex them; For, Job declined to lift up his hand against the fatherless. The phrase, when spoken of Subjects, imports a rebellion and hostile opposition against their sovereign, 2 Sam. 20.21. Here it imports any malicious opposition, or act, o • threatening to strike, vex or oppress them. All which Job avoided, even the least shadow of oppression.

2. Even these who sometime have been compassionate and charitable to the poor and fatherless, have need to be upon their guard that, in an hour of temptation, they do not crush and oppress them; For Job, who had been a very charitable man, v. 16, 17, &c. doth here purge himself, that he did not lift up his hand against the fatherless, not only to refute his Friends mistakes, but to intimate that sometimes he had temptations to that evil, if the fear of God had not restrained him, as his argument, v. 23. doth show. Thus Asa, a godly man, is sometime overtaken with an oppressing humor, 2 Chr. 16.10.

3. It is not unusual to see Judges swayed with partial respects to great men, whose causes come before them; so that they are apt to pronounce sentence in their favors, against poor men or orphans, even albeit their cause be not just: For, Job intimates that he saw his help in the gate, or, the Judges were ready to favor him, who was a great man, if he would have engaged against the poor, or had already wronged them. Judges ought to look upon this as a very great temptation, when such causes come before them.

4. Albeit power and opportunity to do evil be a a great temptation, to drive men to act it, Mic. 2.1. Yet grace will teach men not to make use of their power and credit to do wrong to any, and it is an evidence of piety to walk so tenderly: For, Job would not lift up his hand against the fatherless, even when he saw his help in the gate, or, in • he courts of judgment, which were kept in the gates of •• ties. He was a faithful man, who would not satisfi • himself with the countenance and concur • nce • f men in any course which he knew the Lord did not approve.

5. Whosoever employ their power to oppress others, are justly crushed themselves, and bear the marks of it; For if Job had done so, he consents to it as just, that his arm fall from his sho • lderblade, and his arm be broken from the bone. Th • s may be understood, figuratively, of his Power, (which was already gone) that if he had been an oppressor, it behooved to have been taken from in justice, and as a punishment, which he would never grant; But rather literally, that if he had lift up his hand against the fatherless, it were just he lost his whole arm, and that the flesh rotted from the bone, or one bone of it were broken from another, See Is. 33.1. Jer. 50.23.

6. God is a party to see oppressors crushed, and the poor righted, though all men else should neglect them; Therefore doth Job subjoin, v. 23. That God was ready to appear in this Cause. See Ps. 12.5▪ Eccl. 5.8.

7. As God is able to destroy whomsoever he is pleased to oppose, J • m 4.12. So oppressors of the poor and fatherless delerve not only to be crushed in their power, but utterly to be destroyed; For, unto what he submits to, as just. v. • 2. he adds, that he apprehended acstruction from God, as the due desert of this sin. And God may suspend to bridle the power of some oppressors, till he pay them home with this destruction once for all.

8. Such as ponder the dreadfulness of God's vengeance against oppressors, may be terrified from it; And it is not unbeseeming the piety of Saints, nor inconsistent with their love to God, that they study his dreadful power, to deter them from sin: For, Job found destruction from God a terror to him.

9. God is super-eminently glorious and high, having an universal and absolute jurisdiction over all; For, highness doth belong to him, See Is. 57.15. Which calls for humility before him, a low esteem of all other things in comparison of him, and an endeavor to perform services in such a way as it becometh creatures to serve such a Majesty.

10. God's super-eminent excellency is no impediment to his noticing of the poor who are oppressed; But because he is the high and sovereign Lord, therefore he will see to the wrongs they sustain: Therefore doth he mention God's highness as concerned in in this matter. See Eccles. 5.8. Psal. 107.41. & 138.6.

11. Such as do study the highness of God, will find that they are not able to withstand his power and vengeance (as the presumptuous do dream) and so will tremble to engage against him, were they never so high; For, saith Job, by reason of his highness I could not endure, that is, neither durst he sin, nor could he think to subsist, if God plagued him for it. See, Exod. 18.11. Psal. 75.4, 5. Isaiah 2.11, 12.

The seventh Virtue whereof he makes profession, (and which also he confirmeth by a tacit oath and asseveration) is, his contempt of wealth, and that he was not covetous, or an Idolizer of great possessions; which he evidenceth by his not confiding, nor rejoicing in his wealth. Whence Learn,

1. God is, sometimes, pleased to allow wealth upon godly men, when it is for their good; For, Job, a godly man, had gold, and fine gold, and great wealth. When it is otherwise with godly men, they have, ofttimes, too much lusting after the things of the world to blame for it. Yet they are bound to believe that God knoweth what is best for them, and to improve their lot to the best advantage.

2. Wealth is a very great snare to men's corrupt hearts, and an idol upon which they are ready to doat; For Job looks upon his wealth as that which was his trial, to get well through the snares of it. Which showeth that men will not want trials, though they be not poor.

3. Wealth doth then, especially, become a snare, and men make an Idol of it, when their confidence is taken off God, and placed upon it; So that they have an high esteem of riches, and an eager desire and serious endeavor after it; they are filled with anxieties if they speed nor in their endeavors, and do set up their rest upon it, if they prosper, Luk. 12.19. For, Job declined this, as a snare, to make Wealth his hope and confidence. This is the practice of wicked men, Ps. 52.7. whereas godly men have not their hope in this life, 1 Cor. 15.19. And the Scripture doth frequently dissuade men from such a carnal confidence, 1 Tim. 6.17. Ps. 62.10. Not only because it is injurious to God, who should be our hope, and can only prove a refuge in a day of trouble, Jer. 17.17. But because it is a great vanity and folly for men to place their confidence so low. For Riches are uncertain, 1 Tim. 6.17. Prov. 23.4, 5. They cannot satisfy men, nor make their lives comfortable, Eccles. 5.10. Luk. 12.15. They cannot relieve men in a day of distress, Prov. 11.4. and are apt to hinder them in every good work, Mat. 19.23, 24. Luke 14.17, 18, 19.

4. No excellency of worldly enjoyments warrants men to place their confidence in them, nor is any degree of this carnal confidence allowed by God: for fine gold (as there were different kinds of Gold, see Chap. 28.15. — 19.) did no more warrant Job to make it his confidence, than if it had been but simple gold; and he declined to place the least hope, as well as the strongest confidence, upon these things. Where it is also to be marked, that he speaks of hope in reference to gold, and of confidence in reference to fine gold, (as afterward, of rejoicing in reference to great wealth, or abundance of gold and other riches;) To show that it is an evidence of carnal confidence, when men's hope and trust groweth, as they increase in wealth.

5. Albeit there be a lawful moderate joy in the enjoyment and use of the good things of this life, Deut. 12 7. Eccles. 2.24. and 3.12, 13, 22. and 5.18. and 8.15. when men are so satisfied with God's bounty, as take them off from murmuring and anxiety; Yet carnal joy and cheerfulness, because of worldly enjoyments, is sinful, and an evidence of carnal confidence: Therefore Job subjoins rejoicing because his wealth was great, as an evil following upon the former, which he also declined. This is an evil to which men's carnal hearts are prone (and therefore Job noticeth it, as a fruit of the grace of God in him, that he was delivered from it) Luke 12.19. Jam. 5.1, 5. And it may easily be discerned to be sinful, by men's abating of their joy in God, and their tenderness, when they prosper, Deut. 6.10, 11, 12. by their wanton kicking against God, Deut 32.15 and studying only to satisfy their lusts, Rom. 13.14. and, by their want of patience and submission when, at any time, God strips them of their wealth; For, Job proved he had been no carnal rejoycet because of his wealth, by his patience when God took it away, Chap. 1.21. All these are clear evidences of a carnal joy, and do prognosticate that dis-satisfaction and vexation will follow upon the back of it. And who so would keep free of it, they ought to acquaint themselves with rejoicing and encouragement in God; For, if the heart of man seek not satisfaction there, it must either crush, or else delude and spot itself with some carnal delight or other.

6. Carnal confidence and joy in wealth are never alone, but attended with other evils; and particularly, with a sacrificing to their own net, and an ascribing of all their success and wealth to their own diligence and endeavors: For, Job also avoided rejoicing because his hand had gotten (or, found) much. See Deut. 8.17, 18. Hab. 1.16.

7. It is possible, through grace, for a man to enjoy wealth, and yet be kept from carnal confidence and joy, or satisfaction, in it: For, here Job seriously asserts, that it was so with himself, and that with a tacit Oath, If I have made gold my hope, &c. If I rejoiced, &c. So that men need not blame their condition, or lot, for their miscarriages under it.

The eighth Virtue, whereof he maketh profession, is, Purity of worship, and avoiding of Idolatry. Where, we have to consider,

First, The Object of this Idolatrous worship which he declined, The Sun (called here, the Light, by way of eminency, being the great Luminary of this visible World, from which the lesser Luminaries borrow their light) and the Moon. The worshipping of these Creatures is an Idolatry that hath been ancient in the World, among many Nations; for which they wanted not specious pretences, that they were glorious and splendid things which they worshipped, that they were very comfortable and refreshful to this inferior World, by their light and influences, &c. Hence this way of Idolatry was so taking, that frequently in Scripture we find the Church of Israel infected with it, so that they are worshipping all the host of Heaven, and particularly, the Sun, Ezek. 8.16. and the Moon, Jer. 8.2. which is conceived to be called, the Queen of Heaven, Jer. 7.18. and 44.17.

Secondly, The Idolatrous acts of worship performed to these Creatures, which he avoided; where he gives also, an account of the several degrees of this Idolatry, or of the gradual procedure of men in exhibiting undue reverence to them, As,

1. When they do seriously study and contemplate these Creatures, in their excellency, brightness and beauty, contemplating the Sun when it shineth, and the Moon walking in brightness, or, going forth precious, for they esteemed it precious because of brightness. Hence it was that Idolaters did ordinarily worship the Sun at its rising, and the Moon when full, because then their brightness and splendor were more taking and alluring.

2. When this study and contemplation of these Creatures doth affect the heart, so that it is allured with the thoughts of their excellency, and drawn to admire them for their beauty, and other properties, and to attribute Divine power to them. This is meant by the hearts being enticed secretly, or, in secret, whereof Job was free. Where some do understand his assertion (That his heart was not enticed secretly, or, in secret ) thus; That he was not enticed to perform religious service and worship to them (such as that kissing of the hand, after-mentioned) in a secret and clandestine way, Deut. 27.15. while yet he made open and public profession of the true Religion, with, and before others. And it is, indeed, a truth, that godly men (such as Job was) are no time-servers in the matter of their Religion, so as to be in public what may please others, while they are what themselves please in secret. But the meaning of the phrase here seems rather to be this, That he was not secretly, or, unawares, and as by stealth, enticed to have an undue estimation of these Creatures; or, so enticed, as secretly, or, inwardly to Idolize them.

3. When these inward deviations of the mind and heart break forth in external signs of religious worship, such as, the mouth kissing of the hand, before them; or, (as it is in the Original) the hands kissing of the mouth, because the hand made the travel in this business, and was brought to the mouth, to be kissed. Where we are to consider, That kissing is a sign (as of affection, Ruth 1.9. 1 Cor. 16.20. and of Civil subjection, 1 Sam. 10.1. so) of religious worship, Ps. 2.12. And in the performance of Idolatrous worship, if the Object were near the worshippers, they kissed it, as was done to the Image of Baal, 1 King. 19.18. and to the Calves of Dan and Bethel, Hos. 13.2. But if the Objects were further off (as the Sun and Moon are) the worshippers first held out their hands toward these objects, and then brought their hand to their mouth, and kissed it, in testimony that they honored these objects, and that they acknowledged they held their breath of them.

Thirdly, We have to consider the reasons persuading Job to avoid compliance with this Idolatry, v. 28. Namely, because it was a capital crime, and a denial of the most high God, in giving that glory to the Creatures, which is due to him only.

From these Verses, Learn, 1. Albeit some men little regard Principles of true Religion, in doctrine or worship; and albeit many make use of a blameless civil conversation, to commend their errors and superstition: Yet God requires purity of Religion, as well as of conversation, without which, men will never be truly pure in their conversation (for faith must purify the heart, Act. 15.9. that the conversation may be pure) nor will God accept of what they pretend to of it; Therefore Job finds it necessary (in proving his integrity) to vindicate himself in the matter of his Religion, as well as in the duties of the second Table. Hereby showing, that faith, and a good conscience, must not be separated, 1 Tim. 1.19.

2. So far have the posterity of Adam degenerated, that not only many of them, who have some knowledge of him by his Word, do corrupt his instituted service and worship, by their own superstitious devices and inventions; But others of them are so far blinded and plagued, that they worship the Creature instead of the Creator; For, Jobs Apology intimates, that to worship the Sun and Moon was frequent in his days. Yea, not only did they worship these more glorious and excellent Creatures, but even the basest of them, and the very herbs in their Gardens. See Rom. 1.23, 25. This is the just fruit of men's not retaining God in their knowledge, and of their not glorifying him as God, when they know him, Rom. 1.21, 28. And a sad document of the bruitishness of man, and what he will prove, if he be given up to his own hearts lusts. And it should be matter of Humiliation to us, that God is so little glorified in the World, and the Creature put in his room.

3. Even the most godly men have need to be upon their guard, lest the grossest Idolatry infect them, if it prevail where they live, and be set off with rational and specious pretences; For, Job purgeth himself of this, as an evil to which he had strong temptations, if grace had not restrained him, considering that it was generally in practice in the Countries about, and that the splendor of these Luminaries, and the light and influences that come from them, were specious reasons to plead for religious respects to be paid to them. However men at this distance may think Pagan-Idolatry no temptation, and may wonder that Israel was so often infected with it; Yet if it were our temptation and trial, we would find it more taking, and men within the visible Church, who are taken with the evils prevailing in it, have just cause to fear, that they might be overtaken with that also, if they had a strong temptation to it. And particularly, as in the Church of the Jews, formality in performing God's instituted worship drew on superstition, Is. 29.13. and from that they fell ofttimes into gross Idolatry; So every formal and superstitious person doth witness his inclination to follow these abominations, if he were tried. And if a covetous person be an Idolater, Eph. 5.5. Col. 3.5. he would readily (being tempted) worship the very creatures, rather than be deprived of his Idol. And therefore Job joins Idolatrous confidence in wealth, v. 24, 25. with worshipping of the Creatures, v. 26, 27 because they are evils which have some affinity, and because the one would readily draw men to the other.

4. Albeit the Sun and Moon (as well as other creatures of God) may and ought to be studied and meditated upon, for profitable ends and uses, Ps. 8.3. Yet men ought to guard, lest, in contemplating of them, their minds be diverted and drawn off God, and be fixed upon them as the fountain of these benefits they receive by them; For, Job declined thus to behold the Sun when it shined, and the Moon walking in brithtness, as the first degree of Idolizing them, and tending to draw him to perform religious worship to them.

5. Albeit men be not come to that length of declining, as to commit any outward Idolatrous act; yet they may commit Idolatry inwardly, if their hearts and affections be so taken up with any excellency in the Creatures, as to dote upon them; For, Job was careful that his heart should not be enticed secretly, or, inwardly, though as yet it appeared not in any external practice. For when the heart is thus possessed (as when the World wondered after the Beast, Rev. 13.3.) it is Idolatry in the sight of God, and draws men to outward acts of Idolatry, Deut, 11.16. And God, who searcheth the heart, and looketh to the heart, especially, in worship, is provoked to jealousy, when he finds an Idol placed there. See Ezek. 6.9.

6. Men have so much more need to guard against Idolartry, especially in their hearts, that is of a very insinuating and enticing nature, and, men by nature liking it better than the right way of worship, they may be easily stolen off their feet by it; For, Job intimates that the heart is apt to be enticed in this matter, and that secretly, ere men be aware.

7. Albeit some be ready to think that they are not guilty of Idolatry, whatever communion they have with Idolaters in the external performances of their worship, so long as they keep their hearts free from approving or concurring with them; Yet these very external practices are Idolatry in the sight of God; For, Job not only kept his heart, but was careful that his mouth should not kiss his hand, otherwise he would have judged himself guilty of Idolatry. For it is upon this, and the like practices, only, that Judges do cognosce, and for th • se do they punish men as Idolaters, v. 28. Such practices are sufficient to evidence men's obedience to injunctions of Idolaters, Hos. 13.2. and therefore cannot, be free of Idolatry. And if it were otherwise, the three Children, Dan. 3. had very foolishly exposed themselves to such an hazard, for not falling down before the Image; seeing they might easily have pretended to worship before the Image, but without any respect to it.

8. External signs of respect and reverence, g • ven to any Creature upon a religious account, is Idolatry; For, so did Job account of kissing of the hand, from a religious respect to the Sun and Moon. So also, 1 King. 19.18. Men may whe • their wits, to invent distinctions, which are but little (if at all) understood by the most part of those who are engaged in these practices; But the Second Commandment doth clearly condemn all such religious expressions of reverence performed to the Creatures, or, with a respect to them.

9. That corrupters of Religion, especially Idolaters, ought to be punished by the Magistrate, as well as transgressors of the second Table of the Law, is not an injunction peculiar only to the Mosaica Paedagogy; For, in Jobs days (who was not an Israelite, and who lived before the Law was given upon Mount Sinai ) it was a received Maxim, That Idolatry is not only an heinous iniquity, but an iniquity to be punished by the Judge, as he had said before of Adultery, v. 11. It is also fore-prophesied that such will be punished, when the Spirit is poured out, and the Fountain made use of which is opened for the people of God, Zech. 12.10. with Chap. 13.1, 2, 3, &c. And it will be eminently accomplished when the Kings shall hate the Whore, Rev. 17.16.

10. Such as do choose the most excellent of Creatures for their portion, or the object of their worship, they do pre-judge themselves by their choice, and forsake an infinitely better portion; Therefore is God here designed to be the God that is above; not only to terrify Idolaters with the apprehensions of his vengeance, who is above all, and who can reach them, even where they deal most proudly, Exod. 18.11. But to show, that however the Sun and Moon, which these Idolaters do worship, be high and glorious, yet, God is infinitely above them, and therefore they make a foolish choice, who forsake the Fountain of living waters for any broken cisterns, Jer. 2.13.

11. As it is an heinous crime to deny the true God, in words or thoughts, Ps. 14.1. or, in practice, Tit. 1.16. So, Idolaters, in special, are guilty of this crime; As Job intimates here, that, by committing this Idolatry, he should have denied the God that is above. For,

1. It is the Prerogative of God alone to be adored and religiously worshipped by the Sons of men, Mat. 4.10. And therefore they who withdraw this worship from him, and give it to any other thing, do in effect deny him.

2. It is God's Prerogative to institute all the means and ways of his own worship, and not to let men devise them out of their own hearts; And therefore when men do institute objects of their worship (though pretending ultimately to direct it to God, as the wisest of Pagans did also, in worshipping their Images and Idols, and do devise Ordinances of worship, they are guilty of laese-Majesty, in counterfeiting the Kings Coyn, or setting their stamp upon false Coyn; and they do deny the true God, and confess another God, while they fancy such a Deity as will approve and accept those their inventions; which certainly is not the true God, for he will accept no worship but what himself prescribeth.

3. The true service of God, and those inventions of men, are incompatible and inconsistent, however men think otherwise, Josh. 24.22, 23. 1 King. 18.21. Mat. 6.24. 2 Cor. 6.16.

The ninth Virtue, whereof he makes profession (and which he confirmeth by a tacit Oath) is, Freedom from private revenge, or a vindictive Spirit; So that he durst neither rejoice, nor behave himself insolently, when his enemies were ruined, v. 29. Nor durst he sin, by wishing a curse to them, before their ruin came, v. 30. As for that which followeth. v. 31. it is diversely understood. Some understand it of some wicked Slaves in his house, who were so malicious, when at any time he corrected them, that no less could satisfy them, than the tearing of his very flesh, if it had been in their power; And yet Job bare all this, as well as he bare injuries from others, v. 29, 30. Others refer it to what is spoken of his Hospitality, v. 32. and understand it thus, That his servants, being toiled with preparing meat and other accommodations for strangers, wished they had his flesh to tear, because they could not get leisure to satisfy and refresh themselves with meat, by reason of their attendance upon others; Or, they wished they had that flesh to eat which he gave to others, fearing to want themselves, because he was so profuse in providing for others. But (however it is supposed, that sometimes his servants were ready to contend with him, v. 13.) none of these are very probable; either that Job (who was so kind to strangers) was so cruel to his servants, or so careless in providing for them, or that his servants were so malicious against him. Therefore I look upon these words, as containing an amplyfication of what he hath professed in the preceding Verses; That he was so free of maliciousness, and a vindictive spirit, that when his Domesticks were so enraged at his enemies, that they wished they had their flesh to tear, and would have eaten them (as we say) with their teeth; nor could they be satisfied that they were not destroyed, and so provoked him to revenge himself; Yet he remained unmoved in his resolutions.

From v. 29. Learn, 1. Even most tender and straight walkers will not want un-friends, nor will the seed of the Woman want a seed of the Serpent to malign and oppose them; For, Job had enemies, who not only dis-liked, but hated him; which they would have evidenced further, if his power and authority had not secured him against their malice. See Ps. 69.4. Gal. 4.29. Godly men must resolve to be persecuted, 2 Tim. 3.12. For however a conscientious and upright conversation prove, sometime, a mean of making men friends, as Abraham found, Gen. 21.22, 23. and 23.5, 6, &c. And in reason it should be so, 1 Pet. 3.13. Yet, ordinarily, it proves otherwise, that even a man's nearest friends become his enemies, upon the account of his piety, Mat. 10.34, 35, 36. So that ordinarily it speaks men to be in a woeful condition, when all men speak well of them, Luk. 6.26. And godly men should look upon such a lot as useful, not only to prove that they are not of the World, Joh. 15.19. and to put them to try if they be indeed right in that wherein men oppose them; but to be a mean to quicken them in their journey to Heaven, where they will be above the malice of enemies.

2. As troubles are incident to all the Sons of men; So, in particular, such as malign and oppose godly men, in the course of piety and righteousness, and because they are godly, do lie very near destruction and ruin: For, Job intimates, that not only some evil, but, destruction, befell him that hated him. It is an evidence that men are abhorred of the Lord, and near to ruin, who are left to themselves, to hate righteous and godly men, Ps. 34.21.

3. Wicked men, and particularly, such as do oppose godly men, may expect to be surprised with destruction, and that they shall not be able to shift or avoid it, when it cometh; For, this destruction and evil finds him, when he little dreams of it, 1 Thes. 5.3. and finds him out in all his hiding places, whether he thinks to flee for refuge. See Num. 32.23. To be thus surprised with trouble is a sad addition to it; and however wicked men seem confident enough before trouble come, yet all refuge will fail them when it seizeth upon them, Is. 10 3.

4. Albeit the Pharisees thought that men might lawfully hate their enemies, Mat. 5.43. And albeit some do look upon that injunction, to love our enemies, &c. Mat. 5.44. as a Counsel only, and not a Command; Yet even in Jobs days, a vindictive Spirit, or to thirst after private revenge, was looked upon as a sinful transgression of the Law of God: For, therefore doth Job purge himself of it, as such, in this and the following Verse; where he showeth, That whatever the Lord was pleased to inflict upon his enemies, yet he was not malicious nor revengeful against them. See 1 Sam. 24.12, 13. We find Christ and his followers very exact in this, Luk. 23.34. Acts 7.60. And when the Disciples gave evidence of such a malicious frame of spirit, they are very severely rebuked by Christ, Luk. 9.54, 55, 56. Men might see the evil of such a disposition, if they considered, That, thereby, they encroach upon God's Prerogative to take vengeance, Rom. 12.19. and do take their cause out of his hand, who can give them a better account of it, than they can make to themselves, Pro. 20.22. That they obstruct their own success with God in prayer, by it, Mat. 6.14, 15. That they evidence they will be but cold in God's matters, while they are so hot in resenting injuries done to themselves; and, That they declare that they little consider God's hand in their trouble, and are little careful to improve it, while they are so much taken up with thoughts about the instruments employed in it. See 2 Sam. 16.1 • , 11.

5. Not only to seek or procure the ruin of our particular enemies, but even to rejoice and insult when God brings them down, is an evidence of maliciousness, and of a vindictive Spirit; For, Job would not rejoice at the destruction of him that hated him, nor lift up himself (or, express his inward joy by any insulting speech or carriage) when evil found him. It is true, godly men may rejoice at the ruin of the public, obstinate, and incorrigible enemies of God and his people, Ps. 52.5, 6, 7. and 58.10. Not at their destruction simply, but because God is glorified in his justice, and the Church of God fares the better that they are destroyed: Yet it is unlawful, and an act of revenge, to rejoice at the destruction of men's private particular enemies, Pro 24.17, 18. Obad. v. 10, 11, 12, 13. Withall, it is to be considered, that Job, by asserting only that he did not rejoice, nor lift up himself, doth not deny that he had these other evidences of a Spirit that is not vindictive, which God requireth in his Word; Such as, mourning for enemies in their distresses (as David mourned for Saul, 2 Sam. 1.17, &c. See also Ps. 35.13, 14.) which may be comprehended under his not rejoicing; and relieving of them when they are in misery and distress, Rom. 12.20 Exod. 23.4, 5. But he mentions this especially, to show that men are apt to fall in that evil of rejoicing upon such an occasion, Mic. 7.8. Even albeit they should palliate it with some specious practices which might seem to speak the contrary; and to show that he made conscience of ordering his passions and affections, as well as his external conversation.

From Verse 30. Learn, 1. It is not enough that men pretend to sobriety and moderation when their trial is over; unless also they be sober when the trial is incumbent and pressing; For, as Job did not rejoice when evil found his enemy, v. 29. So he did not wish him evil, before it came. Both of these are times wherein men's sobriety and meekness is tried.

2 It is an evidence of maliciousness, and an act of revenge, for men to curse, or wish the ruin of their particular enemies, whom they ought to bless, and to do them good, and pray for them. Mat. 5.44. Rom. 12.14. For, Job durst not wish a curse to his soul, or person; or, he durst not desire his soul (or his life to be taken away) by a curse, or imprecation. Whatever he thought such deserved, yet he durst not use curses and imprecations, as desiring them to be cut off. We find, indeed, many imprecations of godly men in Scripture; But these are directed against the wicked courses of public incorrigible enemies, and flow from a prophetike spirit, and so are prediction rather than prayers; and consequently, are not to be imitated by men in reference to their private enemies.

3. As these who curse, and wish evil to their enemies, do sin against God, (as here Job intimates;) So the consideration of the sinfulness of a course is the most cleanly motive to dissuade men from it; For, this was an argument which prevailed with Job, He would not sin, by wishing a curse to his soul. If men make not conscience of sin, as sin, (abstracting from their interests, or the cons • quents that may follow upon it) they will not be sufficiently armed against every evil course.

4. Godly men want not corruptions pressing them to sinful courses, and particularly, to maliciousness; In which case, it is their duty to resist their own inclinations, and suppress them; For, Job would not suffer (or, give up) his mouth to sin, which is contrary to the practice of many, who, instead of wrestling, or resisting what they might, through grace, avoid, do suffer every temptation to carry them away, Do tempt temptations by rushing upon snares, do give themselves to evil, Ps. 50.19. Yea, and fell themselves to work wickedness, 1 King. 21.20.

5. Whatever boilings of corruption there be within; Yet it is good if it be kept from breaking forth, And particularly, it is a great mercy, if passion be not let loose to break forth in bitter and malicious speeches; For, Job did not suffer his mouth to sin, in this, whatever stirring of passion were within; See Ps. 39 1. &, 141.3. Not that men should approve themselves in any sinful frame of heart, so long as it breaks not forth in practice; But that, having mourned for, and wrestled against, that which they find within them, if they cannot get it totally subdued, their care should be that it break not out publicly, to the dishonor of God, and the scandal of others. And particularly, men should take heed to their mouth, or tongue. Jam 1.26. &, 3.2, &c. as being the instrument of much evil, in idle discourses, Mat. 12.36. unseasoned and unsavory language, Coll. 4.6. Eph. 5.4. proud speeches, Ps. 12 3. flattery, Job 17.5. unjust censures and malicious slanders, Ps. 50.19, 20. malicious imprecations (as here) and many the like debordings.

From Verse 31. Learn, 1. It is a commendable practice in servants and domestics, to be affectionate to their masters, faithful to them in their just and lawful interests, and to resent injuries done unto them; For, whatever excess was here, yet it is praise-worthy, that the men of his tabernacle, (or, domestics, who dwelt with him in his house, which he accounts but a tabernacle) love him so well, that they cannot endure that any should wrong him. So was Abraham's servant faithful to him, Gen. 24.

2. As the sons of men are apt to miscarry in all they do, and to mix their own corruptions with what they go about; So they are in greatest hazard to miscarry, when they manage a good cause, and have cleanly pretences for their debordings; For, they exceed here, in their vindictive humor (as revenge is always violent and cruel) in that they said, O that we had of his (that is, Jobs enemies) flesh, we cannot be satisfied. See Ps. 27.7. And this was their pretence for it, that they stood for an honest master, and in a just quarrel. But it is to be remembered, that a wrong done to us by man, doth not warrant us, to wrong him again, far less, to wrong God. And therefore we have especial need to be upon our guard, when, in our contending with men, our cause is just.

3. There is no good course, wherein a godly man engageth, but he may expect to meet with temptations to divert him from it; For, Job, having resolved not to be vindictive, wants not temptations to set him on edge. So that men must not lie by from a good course, because of difficulties and temptations, but must resolve on a fighting life in all the good they undertake.

4. Among other temptations, to divert or retard men's progress in a good course, ill counsel from friends and relations is most dangerous and ensnaring; For, the men of Jobs tabernacle are here spoken of, as a strong temptation to drive him from his resolutions of meekness. Thus, frequently, the servants of David were a trial to him (as too often the servants of great persons prove snares to them,) 1 Sam. 24 4. and 26.8. 2 Sam. 16.9. Thus also Ahab's wife was Satan's instrument to prevail with him, 1 King. 21.25. And Satan thus assaulted Christ himself, by borrowing Peters tongue to give him an evil counsel, Matt. 16.22, 23. which may assure them who are thus exercised, that their Head Christ knoweth such a lot in his own experience.

5. It is not commendable, nor an evidence of grace, that men simply abstain from an evil course, unless they abstain when they have strong temptations to the contrary; For, by this Job proves his integrity, that when his enemies provoked him, and his domestics, by their clamours and resentments, would have set him on edge, yet he stuck by his resolution not to be revengeful. Thus David also overcame the solicitations of his Servants and Followers. So that they have but a poor excuse, who cast the blame of all their miscarriages upon their temptations, whereas temptations are let loose to be touchstones of their honesty.

The tenth Virtue, whereof Job makes profession, is, Hospitality. In those Times and Countries they had (as yet in some Countries there they have) but few public Inns, wherein Strangers and Travelers might be lodged and accommodated; So that Travelers behooved to carry their provision with them, and were necessitated to lie without, unless some Hospital persons did invite and receive them into their houses, as we may read in several passages of Scripture-history, and, among others, Judge. 19.15. — 21. Now Job was a very charitable man to such, so that he did not let strangers lodge without in the open streets; yea, he opened his doors to the Travelers, or, toward the way, where Travelers used to pass by; that is, he not only secluded them not who came and sought lodging, but he kept open house and open doors for all that pleased to come in, and waited, or caused some wait, at his doors that looked toward the way, to invite Travelers to come in, as was the practice of Abraham, Gen. 18.1, 2. and of Lot, Gen. 19.1, 2.

Doct. 1. Among other exercises of the Sons of men, this is one, That they are put to travel and wander through the World, either to avoid persecution and other hazards, or, upon their lawful affairs; whereby they come to be strangers, and to want these accommodations which they had at home; For, here there were Strangers and Travelers, who were objects of his Hospitality, otherwise they were likely to lodge in the street. These were of those who travelled in these Countries about their callings; For we read not of any persecutions which might drive men then to wander in exile; And in his days that humor of travelling, out of curiosity to see other Countries and People (whereby, ofttimes, men improve their vices more than their virtues, and many going abroad full of prejudices against the true Religion, they return open enemies to it) was not, probably, come in fashion. As all men are but strangers and pilgrims upon earth, even when they are at home; as godly men do well discern, 1 Chr. 29.15. So strangers and travellers have a special opportunity to learn and improve this lesson well.

2. It is the duty of all (particularly of the Office-bearers in the Church of God, 1 Tim. 3.2. Tit. 1.7, 8.) to be Hospital, and it is an evidence of piety and tenderness to be so; For, Job produceth this his practice as an evidence of his piety and honesty. See