Exposition of Job

IN this Verse, we have the Writer's Transition to the following Speech; Wherein is insinuated, that Elihu, having expected a while, to see if Job would answer, and finding him continue silent, goeth on to refute his expressions, and to check him for his failings. Whence, Learn,

1. It is no easy task to discover unto godly men all their failings in a day of trial, or to convince them solidly of the sinfulness thereof, when they are discovered; For, so much doth this renewed pains, which he taketh upon Job, intimate to us.

2. It is the duty of such as have a calling to it, not to weary in taking pains upon distempered Saints, to set them right; For therefore doth Elihu insist in this, as his duty and task.

Followeth, a new Accusation, or, a Proposition of what he is to refute as faulty in Jobs expressions. Wherein we have,

1. The way of propounding the challenge, v. 2. which is by way of appeal to Jobs own conscience, if he thought that right (or fit to appear in judgment with it, as the word will signify) which he is to mention.

2. The fault propounded, v. 2. That he had cried up his own righteousness above God's; which (because he had not said so much in express terms, in any of his discourses; Therefore)

3. He proves from his words, v. 3. That he had said, It (or, his righteousness) did not profit him, nor had he any advantage by being cleansed from his sin. Where, in repeating Jobs words (or at least the sense that might be put upon them) he changeth the person, and in the first part of the Verse directs his speech to Job, in the second person, and in the close of the Verse he repeats the formal words, as they are supposed to be spoken by Job: Or, this change of the person may import, That Job spake these words both to himself, (What advantage will it be to thee?) in his secret resentments and communications with himself: And to others, in his open complaints, What profit shall I have, &c?

For clearing of the words, Consider,

1. That the word, Righteousness, is to be repeated from v. 2. in v. 3. for it is of the unprofitableness of his righteousness that Job complains.

2. In the close of v. 3. instead of, cleansing from sin, there is only, sin, in the Original. But because in this Language, expiation of sin, or, sacrifices for sin, are sometime called only, Sin, therefore the word is so rendered here. Though the phrase (repeating the word, Righteousness, from v. 2. as hath been said) may as well be rendered thus, What profit shall I have (or, have I) by my righteousness, more than by my sin? That is, I would have met with no sharper measure, if I had been a gross sinner. Both these readings agree in one, that he complained that he reaped no profit by his study of piety, though the last reading expresseth it more bitterly and grossly.

3. Though Elihu charge Job with saying this; yet I find not that he uttered those express words in any of his complaints. This gives no ground to their conjecture, who think that Job said more in his complaints than is written in the former part of this Book: And that this is one of these expressions that are omitted by the Writer of the Book though it was well remembered by Elihu in the mean time. But though Job uttered no such words, yet Elihu might infer, from what he said, Chap. 9.22. and divers other places, wherein he had asserted, that himself and wicked men were alike dealt with; He might, I say, infer (not that Job spake untruth in maintaining that Thesis against his Friends, that all things come alike unto all; but) that such as narrowly marked his complaints, or were but weak persons and less able to distinguish, would readily stumble at them, as suspecting that he cried down all advantages that were to be found in piety. And it is not to be denied, that, however Job, in debating with his Friends, spake clearly enough of the eternal reward of piety, (whatever might befall godly men in this life, in common with the wicked, or in an harder measure than they felt) yet, in his fits of complaining, he sometime forgot that eternal reward, and complained too much that his righteousness and integrity were not regarded, seeing he was afflicted.

4. It being thus cleared, how he said this, it doth sufficiently make out that charge, v. 2. which it is produced to confirm, or, that he said also (upon the matter) that his righteousness was more than God's. For when he spake so much of his own righteousness, and complained of his afflictions, he was more careful to maintain his own righteousness, who was afflicted, than the righteousness of God, who had afflicted him; which was, in effect, to cry up the one above the other.

5. It is also to be considered, that, though Elihu mention only this challenge in the entry, yet in the progress of the refutation he reflects upon more of his speeches, which were to the same purpose, and had a dependence upon this great mistake and failing; Namely, upon his complaints that God heard not his cry, though he was a godly man, v. 9, &c. and that he could not see God, when he desired to find him, v. 14. Of which in their proper places.

From v. 2. Learn, 1. Such is the gracious condescendence of God, that some of Adam 's unrighteous posterity do attain to be righteous in their persons, and in some particular causes which they maintain; For, so is here supposed, that Job had a righteousness, for the asserting whereof he is not quarrelled, if he had done it modestly.

2. Not only may men attain to be righteous, but they may come up to know and be assured that it is so; As Job here was.

3. So much corruption and infirmity doth attend the most righteous of mere men, in this life, that very rarely do they manage their righteousness, and the testimony of their good consciences well under trouble; For, herein Job did miscarry.

4. It is an heinous abuse of men's righteousness, and of the testimony of their consciences, when, because thereof, they do any way reflect upon God, or his righteousness in his dispensations; Which was Jobs failing here.

5. When men, because they have a good conscience, do not stoop meekly under God's afflicting hand, they are guilty, upon the matter, of crying up their own righteousness above God's; For, so Elihu affirmeth, that Job, in effect, had said, My righteousness is more than God's.

6. However men may be furious in their passion, yet their consciences in cold blood will condemn their reflecting upon God, and their want of meekness and submission, in their carriage toward him; For, therefore doth Elihu appeal to himself, Thinkest thou this to be right, that thou saidst, &c? So that they may expect a sad after-game in their own bosoms, who fall into those evils.

7. When passion is up, readily conscience is asleep, even in most tender walkers; For, here there is a necessity that Elihu do put Jobs conscience to it, to condemn his own way.

From v. 3. Learn, 1. It is great injustice to raise calumnies, or cast reproaches upon men, but we should be able to prove what we allege against them; Therefore doth Elihu subjoin a proof of his former charge; For, thou saidst, &c.

2. Men, in their passions, are so little masters of themselves, that they will fall in evils, which not only they do not see, but their hearts do even abhor them, and yet they are committing them; For, so was it with Job. When any of his Friends laid any such reflections upon the righteousness of God to his charge, he not only denieth them, but out-strips them in commending his righteousness, and Elihu proves that charge, v. 2. from his words, or, what he had said, not to prove him wicked, (which was his Friends design) but to humble him.

3. When men let loose the reins to their passion, they must answer, not only for what they expressly say, or intend in their words, but, for all the consequences that may justly be fastened upon them, and for all the mistakes of others, occasioned by them; For, it is upon these two accounts that Elihu thus cites Jobs words, and makes use of them to prove that he had said, that his righteousness was more than God's, as hath been cleared. When men are in passion, they little consider what they say, or what may be made of it; and being out of God's way, and the way of their duty, they are justly made to answer for all those consequences and effects.

4. Albeit God will not enter into strict judgment with his people, for all that may be justly fastened upon them; Yet it is the part of a friend faithfully to lay their faults before them, in their worst colors, that so they may be humbled; For, it is upon this friendly account that Elihu deals so sharply with Job, and chargeth upon him, that his words imported (or might seem to others to import) no less than that he saw no advantage nor profit in his righteousness and purity, more than if he had been a gross sinner. And, indeed, it is better that a faithful friend do this unto us, than that either our enemy, or our own consciences alarmed with wrath, should do it.

5. It is one great evidence of passion in godly men, when they look too much to temporal events and rewards, forgetting what is eternal; And this may be the fault even of godly men; For, this made Job say, What advantage will it be, &c? Because he measured his advantages by his present temporal lot.

6. It is also an evidence of distemper, when godly men do not ponder and prize the advantage of a good conscience under trouble, seeing the conscience of sin would be much more bitter than simple trouble; For, in this also Job was faulty, that, though his righteousness gave him no privilege to be exempted from trouble; Yet, the mercy of being free from the challenge of unrighteousness was but too little prized by him: But when he should have blessed God, that he was righteous, and free of the checks of an evil conscience, however he was afflicted, he was complaining and quarrelling, that he, who was a righteous man, should be afflicted.

Followeth, Elihu 's Refutation of these expressions; To which (in this Verse) a Preface is premitted, Wherein he undertakes to answer those his speeches, v. 3. upon which he had grounded that challenge, v 2. He saith, he will answer also his compan • ons with him. (See also, Chap. 18.2.) Where, by his companions, we are not to understand his three Friends, for some of them spake to this same purpose with Elihu, though upon a wrong design. But we are to conceive, either, that there were some present, who (owning him rather in joining with what was faulty in him, than otherwise) by their gestures, or otherwise, declared they were of Jobs opinion, and encouraged him in it; Or (seeing it is most probable, that, till his trial was perfected, few or none did own him at all) by way of supposition, that though never so many took his part, he would enter the lists against them all.

Doct. 1. It is not enough to censure and challenge men for their faults, unless they be refuted also, and solidly convinced of the evil of them; Therefore he subjoins an answer to the challenge.

2. As a wrong cause doth oftentimes get most followers, so it is nothing the better, nor to be spared the more, for that; For, I will answer thee, and never so many companions with thee. What is culpable in one, is faulty in never so many, yea, so much the more faulty, as many are engaged in it.

3. As men who are honest and zealous will engage in defense of truth, were it against never so many; So one for truth is sufficient against never so many who are for error; Therefore doth Elihu undertake this cause his alone, should never so many join with Job against him.

These Verses contain the first Argument whereby he refutes Jobs complaints, or the first fault which he finds in his discourses; Namely, A too great conceit of his own righteousness, the very fault which the former accusation expressly bears. And this he refutes by laying before him the super-eminent excellency of God, who cannot be reached by our good or evil. Whence it followeth, that men should not look upon God, as obliged to regard them, or what they are, if he please to give a proof of his Sovereign Prerogative; and they should be sober in complaining of his dispensations, seeing he is neither bound to notice or reward their goodness, upon the account of any benefit or advantage he reaps thereby, nor to fear their evil, as if it could hurt him. Eliphaz had made use of this same Argument, Chap. 22.2, 3, 4. but his scope being unsound in it, Job (however he denied not the general truth, yet) could not digest his speech.

This Argument and Challenge is prosecuted in this order,

1. It is ushered in, v. 5. by a general Proposition, containg a comparison from the less to the more, That, if, when he looked up to the Heavens, or Skyes, and the Clouds, he would find them so high above him, that he could not reach them either to hurt or help him; (for none can reach the very Sun with his dart, or arrow, or offering) how then could man think to reach the most high God, who is exalted above the Heaven of Heavens, with his good or evil?

2. It is propounded in both the branches thereof, v. 6, 7. Where he speaks of man's sin, as well as of his goodness and righteousness, that he may illustrate the one by the other; and he doubles the expressions concerning everyone of them, to show the certainty of the thing, and to show that our want of good thoughts is not our only fault, but we are unfixed in them, unless they be thus frequently inculcated. In sum, he asserts, that men's evil can do no hurt or prejudice to God, v. 6. and therefore he needs not be afraid of them, nor afflict them for fear they should hurt him; Nor can their goodness profit him, v. 7. and therefore he is not obliged to reward it. This doth not import, that men, by sinning, do not offer what indignity they can to God, while they contemn his Law and Authority, and cause his Name to be dishonored; Nor yet, that he is not well pleased with, nor will reward piety, according to his gracious and faithful promise. But the meaning is, That no real prejudice nor profit redounds by these to God, who is infinitely blessed in himself; And therefore men should not entertain a conceit of their goodness, as if thereby they obliged him; which is, upon the matter, the fond conceit of everyone who complains of his affliction upon the account of his righteousness.

3. It is further amplified, v. 8. from this, That man's good or evil may tend to the benefit or prejudice of a man like himself, but cannot reach God: And this is not only true in respect of the man himself who is good or evil, who will be rewarded by God according to his ways; (and so they should not be emboldened to sin; but encouraged to holiness, considering the rewards of both) but, especially, in respect of others, to whom a man may do hurt, by his sinful practices, and may do good, by his righteous walking. And this debaseth man far beneath God, seeing he can be hurt or benefited by others, as God cannot.

From v. 5. Learn, 1. It is man's duty to study the Book of the Creatures, which God hath set before him, for good and spiritual uses; For, so is Job directed to learn some lesson by looking unto the Heavens, &c.

2. Men are not only negligent to set about this profitable study, but very superficial, when they have set about it; For, so much are we taught by the repetition of this Exhortation, and by his requiring him not only to look, but to see, and behold, or, contemplate, till what he seeth take impression upon him.

3. It is one proof of the usefulness of this study of the Creatures and of man's short coming therein, that he hath that daily before his eyes, which might refute his folly in his exercises, and yet he discerns it not; For, Elihu brings a refutation of Jobs complaints from what he might see and behold in the Heavens and Clouds. Thus the study of the vicissitudes of day and night, and Summer and Winter, may refute the fears of God's people that their sad condition will never change. See Psal. 74.16, 17, 18

4. It may demonstrate the glorious excellency of God, that man cannot take it up, but by way of comparison with other things; As here it is compared with the height of the Heavens and Clouds, which it transcends.

5. It may abase man also before God, and silence his proud complaints, that, in some respects, he is inferior (not only to God, but) to other Creatures made by God; As here, he abaseth Job by letting him see that the Heavens and Clouds are higher than he, and much more is God infinitely above him. See Ps. 8.3, 4.

From v. 6, 7. (the subject matter whereof hath already been spoken to, in part, Chap. 22.2, 3.) Learn,

1. Truths must not therefore be cast away, because they are not seasonably applied; Nor must we reject them upon the account of any prejudices, or because we do not like them: Therefore Elihu bears in upon Job those truths which Eliphaz had propounded to prove a wrong Conclusion, and therefore had been rejected by Joh.

2. Whatever be men's thoughts of their own ways, or however God do recompense their attempts and endeavors in evil or good; Yet, neither of them do reach God, to hurt or advantage him; For, that is the Doctrine of these two Verses, That his sinning, and even multiplied transgressions, cannot do anything against him; and that his righteousness giveth him nothing, nor doth he receive anything thereby. Whence it may be inferred,

1. That God is All-sufficient, who seeks men to be holy, only for their own good, when himself cannot be benefited thereby. See Ps. 16.2. Rom. 11.35.

2. That when men have attempted to do their worst against God, by great and many sins, yet all those darts will fall back upon their own heads; For, What do they against him, or unto him?

3. That the consideration of this transcendent excellency in God should abase men, and make them sober in their complaints; and humble also, notwithstanding the good they are helped to do; For, Elihu 's scope in this Doctrine is to abase Job, and to check him for his complaints, and his conceit of his own righteousness.

4. It is not easy to keep even good men from somewhat of conceit, as if God were obliged to them; And as a day of trial will discover conceit and pride where men little dreamt of it; So where-ever men complain of their trials, because they have a good conscience under them, there wants not such a proud conceit: Therefore must this Doctrine be inculcated, to humble Job, though he was a godly man, and walked soberly in the day of his prosperity.

5. Whatever be God's gracious condescendence, yet when men are proud, and full of a conceit of their own righteousness, he will plead his Prerogative against them; Therefore, albeit he stoop to others, to assure them he delights in their piety, yet to a proud and passionate Job, he speaks in other terms, and tells him that he is not profited by his righteousness.

From v. 8. Learn, 1. It is an evidence of man's low and empty condition, that, as he needs and is capable of profit and advantage; So he is also obnoxious to hurt and prejudice; As here we are taught.

2. How little soever man's good or evil can do to God; yet they are of no small importance or concernment to himself; For, thus also his wickedness, or righteousness, may reach himself, being but a man, and the Son of man.

3. A man, by his wickedness or righteousness, may not only hurt or profit himself, but others also; For, thus he may reach a man who is like himself. So that men should look wherein they are hurtful to others, and what good they might do, which yet they neglect.

Followeth, to v. 14. the second Argument of refutation, or the second fault which he finds in Jobs discourses and carriage; That not only he conceited much of his own righteousness, of which before; but that he took not a right way of dealing with God, to get deliverance, while he did only exercise himself in useless complaints. This hath not so much a relation to what Job had spoken, of men's groaning under oppression, Chap. 24.12. as to all Jobs own complaints about his afflicted condition, and that he got not access nor audience with God. Those he frequently joined with what is censured, v. 3. and this challenge is well added to the former, because men's proud conceit of themselves doth usually produce such unprofitable complaints in trouble.

This Challenge is held forth in a general account of men's carriage under afflictions, and of the reasons why men so exercised are not regarded, leaving to Job to apply it, in so far as he was guilty. So that we need not be careful to charge all the faults that may be found here, upon Job, though he had some of them; yea, he might be concluded guilty, in some measure, of all of them. And although it be true, that God may delay to hear honest men in trouble, for their trial; and this was God's chief design (next to his own glory) in Jobs trial: Yet what is here recorded, is his ordinary way of dealing with the Sons of men; and Job had need to look to it in some respects. And if we look upon Elihu 's way of dealing thus with Job, it may teach in general, Not only how necessary prudence is, in dealing with men, general Doctrine, in some cases, being most effectual, and always more taking than bitter reflections; and, That the consciences of hearers should examine what they hear, so as they discern how far they are concerned in it, and accordingly apply, though it be not directed to them so part • cularly: But, That it is useful, even for godly men, to consider God's dealing in common with men, wherein they may read many spots that are upon their own faces.

The Discourse may be taken up in this general sum, That men are ofttimes taken up with an useless sense of their affliction, v. 9. which is accompanied with no thankfulness, v. 10, 11, nor humility, v. 12. but is a vain empty exercise, and therefore not regarded by God, v. 13. But I shall take it up in four branches; In the first whereof (in this Verse) is held out, both what is the lot of many men, and their usual carriage under it; Namely, That, being under much oppression (which also clears how men may hurt others, v. 8.) they cry out, but unprofitably; as is not only cleared in the following Verses, but is also insinuated here, in that it is only because of the oppression, and the arm of the mighty, that they cry out. Whence, Learn,

1. Oppression is an usual sin, and a suffering wherewith the Sons of men are frequently exercised; As here is supposed. See Ps. 12.5.

2. Ordinarily one oppression comes not its alone, but many of them come one after another, and deep calleth unto deep, Psal. 42.7. For, here is supposed, that there may be a multitude of oppressions.

3. Men are so corrupt, that readily if they have any power, they employ it to the oppression of others; For, so is here also supposed, that, if they have the arm of the mighty, they oppress, and cause men to cry. See Mic. 2.1.

4. To be sensible under affliction and oppression is no fault, for to be stupid is a sin, and God sends oppression to rouse men out of their Lethargies; For, in this men are not guilty, that they cry.

5. All the sad consequents of oppression will lie at Oppressors doors; For, it is charged on them that they make them to cry who are oppressed.

6. There may be much sense of affliction, and men may make much noise under it, when yet they are not right; For, they cry, and cry out, and yet are faulty.

7. Among other faults and miscarriages of men under trouble, these are particularly to be reprehended; When either they are excessive in their passions about worldly losses (as, when they cry, and cry out, or shout by reason of oppressions: ) Or, (which is the cause of the former) when all they resent, is, their outward loss, envying the prosperity of others; As here, the arm of the mighty, or, their smart under their hand, and their envying that they are mighty, while themselves are impoverished, causeth all this noise.

In the next branch of this Discourse, a more distinct account is subjoined of what is faulty in their crying.

1. In that, though they cry under trouble, yet, they inquire not after God.

2. That they take not God up aright in any address they make to him; while they take him not up as their Maker and Creator, who giveth songs even in the night (which may be understood, either properly, that he gives matter of songs by night, such as David had in contemplating the Moon and Stars, as would appear, Psal. 8.3, 4. See also, Psal. 42.8. Or, rather figuratively, that he gives matter of praise, even in a night of trouble) and who hath endowed man with the gift of reason, above beasts and fowls. In all which description of God, and oppressed ones their not enquiring after him as such, several faults may be pointed at in their way, either in not coming to God, or not coming rightly: Such as,

1. Unthankfulness, not only for common benefits, but special deliverances.

2. Not exercising of Faith to come now to God, who hath encouraged them to come to him by all these benefits and favors; which also speaks their want of humility, of which afterward.

3. Their giving little proof of that wisdom and reason, wherewith they are endowed above beasts and birds, to walk more fruitfully under trouble.

From these Verses, Learn, 1. It is a great fault, when men, under oppression, make more noise of their trouble, than they make errands to God; For, they cry, v. 9. but say not, where is God? See Ezek. 24.23.

2. As this fault is very universal and rife, so this heightens the evil of it; For, this adds to the challenge, that none saith, Where is God? Or, this exercise is generally neglected. In the Original it is, He saith not, intimating, that every ones carriage is marked, and that it is rare to find one of these many who are oppressed, v. 9. about this exercise.

3. Such as mind to employ God in trouble, should be very serious and affectionate in that undertaking, For, they should say, Where is God? Which imports, That God is their only refuge, who say so as they ought; That trouble may so confound them, as God may be a missing, and they left in the dark, in their distress; and, That they will have much earnestness to find him, and be at him.

4. Were there never so much of affection in seeking after God in trouble; Yet without thankfulness, men will not make a right address; For, they should inquire after God, having a sense and thankful acknowledgement of mercies. See Phil. 4.6. Col. 4.2.

5. Humble persons will find matter of praise in very common ben • fits; For, here it is matter of praise, that he is a Maker, and teacheth us more than the beasts of the earth, &c. Which imports, Partly, that those are great benefits in themselves; As, indeed, Man is a notable piece of work, the product of the whole Trinity (For, it is Makers, in the Original. See Gen. 1.26.) and the gift of reason, and use of wit, is a special mercy: For, God might have made us beasts or birds, when he made us men; And it is lamentable, when men so abuse that excellent gift, that it had been good they had been made brute beasts (who are gone, and have no more to suffer, when once they are dead) rather than men. Partly, it imports, that humility will prize even these common mercies, to get matter of praise. Thus, also, the mercies of every day, may sweeten the nights rest with songs; As his giving us rest by night, and preserving of us in our sleep, are also matter of praise.

6. Were common mercies well studied and improved, that would fit men for proofs of special kindness; as here there are songs to be given in the night of trouble.

7. God freely allows on his people, not only songs after dark trouble, but even in the midst of it, and if he were employed, will bring them about: For, of this they might have remarked experiences, he giveth (not only doth he allow, but is active in bringing about, and freely bestows matter of) songs in the night.

8. It is people's duty, when they get mercies, to make songs of them, and to bless for them; For, here God is said to give songs, when he gives matter of songs, to teach men their duty: Though it be also true, that when he hath given us matter, he must also give it to us to sing of them as we ought.

9. It is not unusual to see men, under trouble, not only full of diffidence, but forgetting even signal mercies, which have been conferred upon them in sad and dark times, and not undervaluing common favors only; For, None saith, Where is God, who giveth songs in the night? Which doth not only import their little believing that God can give them songs in the present night of their oppression; but their forgetting the songs that God hath given, even in the night. So naughty are men, and full of self-love, and so little reason have we to give credit to our own verdict of God's kindness in a day of distress, seeing then, we are ready to forget and undervalue all.

10. It is also necessary, that men, in enquiring after God in trouble, do believe and lay hold on him by faith; For, this description of God, doth not only point out matter of praise to be joined with our prayers, but grounds of faith, to encourage us to come to him; Which men do little consider how necessary it is in their addresses, both for bearing them up to their duty, and for being successful in it. See Jam. 1.6, 7.

11. Faith should make use, not only of former experiences of spiritual favors, but even of common mercies, to strengthen itself in coming to God; For, Faith must inquire after him as our Maker, and he who teacheth us more than the beasts of the Earth, &c. as well as because he giveth songs in the night.

12. Faith and Praise live and die together; Faith entertains the promise with thankfulness, till the performance come, and is so humble as to praise even for a promise, or any ground of hope; and Praise doth elevate men's spirits to believe yet more: For, here both of them have common grounds, upon which they stand and are supported.

13. It is one special act of men's prudence, in expressing their faith and praise, to remember, in a day of trouble, the special gift of reason bestowed upon them, and to improve and make use of it accordingly; For, therefore is that special proof of God's kindness mentioned, that he teacheth us more than the beasts of the Earth, and maketh us wiser than the fowls of Heaven, to show that men do never believe God's kindness in that mercy, nor praise him for it, so long as they carry like brute beasts under trouble, being only troubled about that which affects beasts, looking up no higher than the visible hand that hurts them, and carrying under trouble as brute beasts use to do, Is. 51.20. Jer. 31.18.

In the third branch of this Discourse, he subjoins an inference, That, because of these faults, God will not hear their cry, Our Translation reads it so, with a Parenthesis, as if they cried by reason of the pride of evil men (or because of their oppression, which flows from their pride) but are not heard. But if we set the Parenthesis aside, it may as well be understood of their own pride who cry; that, though they cry, yet, they are not heard, because of their pride. And so the Verse contains not only an inference, that they are not heard because of their faults formerly mentioned, but an account of a new fault concurring with the former, to obstruct their success. Some fault may be hinted at in that indefinite expression, None giveth answer, which may intimate, that they long after help and relief, get it from whom they will, or whatever way it come; but do not look to God alone for it. But the Original gives no ground for this, where it is, He, that is, God (of whom he hath been speaking, v. 10. and speaks of him, v. 13.) answereth not; and therefore I shall take notice only of that one fault, of pride, which hindereth their success.

Doct. 1. Men may be bad enough under trouble, though yet they make some cries to God because of it, and do neither neglect prayer altogether, nor weary of it, if they have used it formerly; Yea, men may be far enough wrong, though trouble for a time put them to cry, whereas they had neglected it formerly; For, so is supposed of those who are here found faulty, that there (in their oppressed condition) they cry. See Psal. 18.41. Hos. 7.14.16.

2. When men will not see the faultiness of their crying to God, in the glass of the Word, nor have they any checks and convictions of conscience to tell them of it, God doth justly cause them read it in the want of an answer and relief under sad pressures; For, so is here intimated, They cry, but he doth not answer.

3. Men may be under much oppression, and yet continue proud, their spirits being broken, but not humbled, and their evils crushed, but not subdued; For, here there is pride, though they be made to cry.

4. Where-ever there is pride, men are in so far evil, whatever they be otherwise; For, it is, be where it will, the pride of evil men.

5. Unbelief, Unthankfulness, and irrational brutish Carriage under trouble, do evidence men to be proud; For, where-ever those evils are, v. 10, 11. there is pride.

6. Pride, thus evidenced in men's carriage under trouble, is ••• eat obstruction to audience and relief from God, ••• o respects the lowly, Psal. 136.6. Is. 66.1, 2. Jam. 4.6. For, He doth not answer, because of the pride of evil men.

In the last place, This Discourse is summed up in this Conclusion, That there being so much of vanity and em ••• ness in that exercise which he hath before described, God will not hear, nor regard it. See Chap. 27.9. Prov. 1.28, 29, &c. Is. 1.13, 14, 15. Jer. 11.11.

Doct. 1. Vanity and emptiness is a great fault in men's exercises and addresses to God, when they are frothy, and not solid and hearty, in what they do; For, here it is a sad character of men's exercise, formerly described, that it is vanity.

2. Where Faith, Thankfulness and Humility are wanting in men's exercises, they are but empty, seem what they will; For, it is because of those faults, marked in the former Verses, that this exercise is concluded to be vanity.

3. It is not easy to drive men from a presumptuous conceit that they will come speed in a faulty way of addresses to God; Therefore it must be asserted over again (after what is said, v. 12.) that God will not hear. Thus the visible Church are apt to rest secure in their worst condition, Jer. 12.4. Mic. 3.10, 11.

4. Let men presume as they will, yet faulty addresses, and particularly, empty prayers, will not be heard; For, Surely God will not hear vanity. It is true, he hears whatsoever men say, yea, and may give men what they desire, in wrath, Psal. 78.29, 30, 31. and 106.15. Yet he doth not so hear, as to grant their desire in love.

5. It is the sad lot of those who are vain and empty in their addresses, that as their desires are not answered, so by this God evidenceth that he approves not of their way; For, neither will God hear, nor regard vanity. These two are distinctly mentioned, because there is a difference betwixt them, which is to be well observed in his dealing with his people who seek him in an approved way. For he may delay to hear or grant their desires, when yet he doth accept and regard them and their services; and they are bound to believe that it is so, and to comfort themselves in the faith and assurance thereof. But men in their vain addresses need expect neither of them; and Elihu mentions both here, Partly, to show how uneasily such persons are driven from their delusions, and that if God grant not their desires, they may, notwithstanding, yet fancy that he accepts and regards them; Partly, to show that the more lying refuges and delusions they run to, they will get but the more disappointments; if they look for hearing, he will not hear; if they fancy that he approves of them notwithstanding, yet, he will not regard.

6. Who so take up God aright, will see that (as he needs none of their service, and is above our best service, so particularly) he will not regard empty vain service; For he being God, a Spirit, how can he relish carnal addresses? And being Almighty, or, All-sufficient, how should he accept vain and empty service, when men presume to offer it to him? Therefore is he thus designed here, to enforce this Conclusion.

The third Argument of Refutation, or, the third fault he finds in Jobs discourses and carriage, is, his hopelessness under affliction, and that he despaired of seeing God under it, not simply (for he looked to see him in glory) but in this life. This is the usual result of useless exercises and vain addresses under trouble, that when men have wearied themselves in these; without success, they sit down at last discouraged and hopeless. The Challenge relates to that Complaint, Chap. 23.8, 9. and others the like, wherein he regrated that he could not have access unto, nor a sight of God. It is true, he sometime desired an odd way of access unto God, as a visible Judge, to decide this Controversy: But this Challenge doth relate more generally to what was at the bottom of that and his other complaints, that he could not see through that cloud of his trouble, nor had any hope of temporal relief from God; For Elihu would never bid him trust, but rather be humbled for his presumption in desiring God to appear in such a way, and for his complaining that it was not so. This fault Elihu tenderly reproves (and refutes his mistake) in a direction to trust in God, notwithstanding this his hopelessness and diffidence. Which he presseth from the consideration of what God is, even a God of judgment, in this Verse, and of the sad effects of the want of this confidence, v. 16.

In this Verse, Consider,

First, The Fault here challenged, Thou sayest, thou shalt not see him. He had not a comfortable sight of God in his trouble, nor expected to get it, which made him speak it out, and complain of it. Whence, Learn,

1. To be bemisted and lose a fight of God under trouble, is a very sad and humbling Ingredient in it; As here it was to Job, not to see God. Hence are those complaints of darkness under trouble, Lam. 3.2, 6. Is. 59.9, 10. Mic. 7.8. And God being his people's refuge in trouble, it must be sad when they can have no sight of him. See Chap. 23.3, 4, &c. Now not to see him in trouble (omitting men's want of hope to see God in glory, when their temporal troubles are over, and their not seeing his hand and providence in all their troubles; For, Job was clear enough in both these) may import,

1. Men's being in the dark about God's mind in trouble, and the causes of their affliction; as Chap. 10 2. Yea, when godly men see some causes of it (as they cannot but see sin, which deserves more than all they suffer) they may be yet ready to wonder, why the Lord suffers his people, whom he hath freely chosen and loved, to go to ruin, especially, if their stroke be inflicted by Instruments more wicked than themselves, as Hab. 1.13. And that he should give them up to be destroyed, when yet no advantage redounds thereby to him, as Psal. 44.12. In which case, we must learn (if we can see no more) to submit to his Sovereignty, who giveth no account of his matters.

2. It may import the want of his sensible and comfortable presence, as Chap. 13.24. In which case, we are not to think, that one trial will hide us from another, or, that God is engaged to give us sense, because he sends trouble.

3. It may impart no probable appearance of any issue, o • of God's appearing to clear the cause of his people, and to rid them out of trouble, but their night growing still the darker, and all the means of their relief being invisible, as Chap 23.8, 9. Of this afterward; Only it would be remembered, that this is made our lot, to heighten the trial of our faith, Hab. 3.17, 18.

4 It may import want of light in the matter of men's duty, and that, when they would resolve to follow their duty, in most difficult cases: whatever God do to them; yet they are left in the dark, and know not what to do. This is imported in these perplexing questions, Act. 2.37. and 9.6. From all these it may be inferred, that, however it be sad to be in such a case, yet it is our mercy to feel it a burden upon us, and to miss a sight of God most, in our saddest exercises. Only we should not only feel the smart of this, but should search out the causes thereof; Such as, Desertion from God, Chap. 34.29. Security and formality in the days of our ease, Is. 29.13, 14. and 59.9 — 13. The astonishing power of great trouble, Psal. 60.3. Jer. 13.12, 14 Our abuse of, and sinning against, clear light, in known and ordinary cases and duties; and, our prescribing unto God that he may appear, and be seen by us, in some odd way, as Job did, which makes us vilify and not discern his ordinary way and means wherein he appears to be seen by his people. If those causes were laid to heart, and the removal of them endeavored, the sad effects thereof would soon cease.

Doct. 2. Ordinarily Saints do judge of their future condition by what is present, and if it be evil, they make it worse by their apprehensions and diffidence; For, as Job did not see God for the present, so he concluded his case would continue so for the future, Thou sayest, thou shalt not see him. As in prosperity, even Saints are apt to promise to themselves a perpetuity of it, Psal. 30.6. So in adversity, they are no less ready to heighten their trouble, by fearful apprehensions of the continuance thereof, Psal. 77.7, 8, 9. Saints have still somewhat of a principle of fainting, and of a Spirit of bondage of their own making; And hence flow their great mistakes, either in passing their verdict upon the times that pass over them; (See Eccles. 7.10.) Or in making their present condition sadder and worse than indeed it is, by their reading it wrong; Or in their sad apprehensions for the future. This we should be sensible of in our perplexities, and should know that a change in the frame of our own hearts, and our getting of open eyes to discern things as they are, would case us of our greatest pressures. And particularly, in our apprehensions for the future, 〈◊〉 should not judge by our present condition, for 〈◊〉 can make a change, Psal. 77.7, 8, 9. with 10. not by our fears, Is. 51.12, 13. nor by probabilities, Zech. 8.6. nor even by our ill deservings, if we be sensible thereof, Ezek. 20.8, 9.

3. Though it be a great fault to entertain discouraging and fainting thoughts, though they should be smothered within men's own bosoms; and a much greater fault, when they are brought forth and expressed to others; Yet, they may be dear to God, and may get a good issue at last, who may be so over-poured with temptations, as they must speak out their fears and apprehensions; For, so was it with Job, though it was his fault, Thou sayest, thou shalt not see him. Thus he was made to cry out in the Congregation, Chap. 30.28. as Christ did also among the multitude, Job. 12.27. with 29.

Secondly, Consider, The Refutation of this Mistake, or the remedy prescribed for cure of it, Although thou sayest, &c. Yet trust thou in him, or, hope for him, and expect him, which are the effects of faith and trust.

Doct. 1. Trust in God is the Sovereign remedy of distempers, fears and darkness, under trouble; Therefore is it here prescribed as the mean of Jobs relief in such a case. As Faith is the commanded duty in most sinking and dark times and cases, Is. 8.17. Luk. 8.50. So it is thereby that men come to be established and prosper, 2 Chron. 20.20. Is. 7.9. To clear this truth, it will be necessary to clear three Questions.

Quest. 1. Is this all that the people of God may expect in their sinking and hopeless condition? Shall they have no sensible refreshment, nor actual deliverance, but be lest to naked Faith, and closing with the naked Word of God, and that, it may be, with much wrestling?

Answ. Whatever else God allow upon his people, either in the time of their trouble, or in delivering from it; Yet they must first give glory to God by believing, in the hand whereof sensible comfort and deliverance will spring forth in due time. Therefore we must hope upon the account that we shall yet praise, Ps. 42.5, 11. and 43.5.

Quest. 2. But is there nothing else to do but presently believe, when God is chastening so sadly? When God's afflicting hand, especially in so singular a way, is upon any of his people, should not they (as Elihu hath already been instructing Job) be sensible of their miscarriages, and repent of them, and turn from them, without which, their pretending to lay bold on God by faith will prove but presumption?

Answ. This direction here given is so far from warranting men to neglect and omit any of those other duties, that it sets them upon the only right and possible way of attaining them. For in such desperate cases, unless men do fix themselves by faith in God, they will get but a woeful and sad account of the fruits of unbelief, Psal. 27, 13. for they will be quite laid by from all duty. But when they cherish Faith, it is the mean to produce Repentance, Reformation, and every good fruit. For Faith looketh to Christ, who is exalted to give Repentance, Act. 5.31. and draws virtue from him for purifying of the heart, Act. 15.9. which will soon reform the conversation. And when a Child of God doth essay Faith for attaining of those benefits, of Repentance and Reformation (as also of comfort and refreshment) and yet is not the better; that should indeed humble him, but doth not warrant him to cast away his confidence. For it is unquestionable, that unbelief will never help any of these faults. And therefore there is no remedy, but he must believe, and though he find not himself the better, yet he must believe and wait on, resolving to lie at that door till his relief come.

Quest. 3. But what shall a Child of God believe in such a case as Job is now in? When he hath lost a sight of God, and all probability of getting it helped, what hath Faith to fasten upon? And may not a man think that his believing then is nothing else but a blind guess and conjecture, and a cheating of himself with a delusion?

Answ. I confess, in such a sinking case, it is hard to determine the particular encouragements to be believed and expected; Yet, there is still ground enough to trust, or, hope in him. And albeit we know not what particular mercies may be believed and expected; Yet, there are general principles and foundations (to allude to David's phrase, Ps. 11.3.) which, if they be believed and held fast, will support the believer, whatever his particular case be. Thus when our Faith knoweth not what to expect, we may yet believe,

1. That we are still in God's hand, and that whatsoever befalleth us, cometh to pass by his especial Providence, who numbereth the hairs of our head, and carveth our all our lots. The lose of a sight of Providence emboldeneth wicked men to sin, Ezek. 9.9. Zeph. 1.12. But the faith of it is comfortable to the godly in deepest distresses. See Deut. 33.3. Joh. 6.20.

2. That go matters as they will, it will certainly be well with them that fear God, even because they fear him, were there no other evidence or proof of it; as it will be ill with the wicked, even though they prosper, Eccl. 8.11, 12, 13. Is. 3.10, 11. When this is believed, we need fear nothing, if we find grace to keep the way of God, and to continue waiting and depending upon him.

3. That though we do not see him in our dark conditions, yet he seeth and noticeth, and taketh care of us; as Job believed, Chap. 23.8, 9. with 10. and the Psalmist found in experience, Ps. 73.22, 23. So that, though we be like the blind men who could not see Christ, yet if we call upon the Son of David in our blind and dark condition, he will own and answer to his own name.

4. That our hearts are liars, and will be made to recant what they say in their hast, as David often found in experience, Psal. 31.22. and 116.10, 11, 12. Which if we do believe, we will not be so easily alarmed with those fears and apprehensions which temptations do suggest unto us.

5. That we may be well enough, though we obtain not all our desires (not only in temporal deliverances, but even) in spiritual things. Thus David was made up by the everlasting Covenant, though his house was not such with God as he desired, and it ought to have been, 2 Sam. 23.5. The faith of this will comfort Saints, sensible of their short comings, when they get but humbling sights of their own condition and walk.

6. That it is God's way, oftentimes, to bring about his people's mercies by very improbable, yea, and contrary means; as when he gave Sampson meat out of the eater, and sweetness out of the strong, and sent his already-afflicted people out of the City, yea, even the length of Babylon, that there they might get deliverance, and gathers enemies about her, as sheaves to be threshed by her, Mic. 4.9, 10, 11, 12. When we believe this, it will help us to look upon great and growing difficulties, as things which may be made means of great good to us, and as a presage of deliverance, as the dark hour before day is a fore-runner of the morning.

7. That God is concerned in the condition of his people, as well as (if not more than) themselves. They do not suffer, but he sympathizeth, Is. 63.9. Yea, a touch upon them, be where it will, toucheth the apple of his eye, Zech. 2.8. He is concerned in his glory to make them monuments of his praise, and to give proof of that infinite wisdom and love which hath taken them in guiding. And Christ is concerned to see to their condition who are committed to his care, not only to bring them safe to glory, but to order and prescribe every step in their journey, and every lot which may befall them by the way. All which, if we do believe, may encourage us to entrust ourselves to him, and to sleep in his bosom, in our sad and dark lots.

8. That it is God's glory and prerogative to have the sole guiding of his people; So that either we must commit and resign all to him, or do all ourselves, for he will not share it with us. The belief whereof will persuade us to resign ourselves entirely to his will, as we would not be wholly left to ourselves, and so become a burden to ourselves.

9. That it is the will of God we never cast out with him, but believe his love, whatever he do, Psal. 77.7, 8, 9, 10. Job 10.13. The faith whereof will make us shut our eyes upon whatsoever would breed mistakes and quarrels with God. These are some few of the common principles, which may feed Faith in most dark and sad conditions.

Doct. 2. Our Discouragements ought not to give a check unto, nor impede our Faith, in relying upon God, in dark and sad conditions; Therefore, saith be, Even although thou sayest, thou shalt not see him, yet trust in him. Faith is still a commanded duty, whatever difficulties and discouragements interpose; and therefore Christ pressed faith upon the Ruler of the Synagogue, even albeit his Daughter did die, while he is employing him to recover her of her sickness, Luk. 8.49, 50. And Faith is called to step over all improbabilities, Psal. 46.1, 2. Hab 3.17, 18. Yea, difficulties serve to stir us up to believe, Faith being given us for such a time as that, and then especially called for, Psal. 56.3. Rev. 13.10. and the want thereof at such a time being especially culpable, Prov. 24.10.

Thirdly, Consider, The Ground upon which he presseth this Direction, and encourageth to believe; Judgment is before him, therefore trust thou in him. Some read it, Do judgment, and trust in him, or, expect him. But if we take the phrase, To do judgment, strictly, for judging and dealing righteously with others (as it is, 1 King. 3.28. and 10.9. Prov. 21.3. though the words in the Original be different from that which is here) that cannot be the right reading here. For, whatever was the opinion Jobs Friends had of him, yet I find not that Elihu ever judged that he had been an unjust man, that he needed advise him to amend that fault. Others read it thus; Judge (to wit, thyself, which they add) before him, and trust in him; that is, repent and believe. And it is true, That none can warrantably believe, but those who are self-judgers, and who do abase and condemn themselves before the Lord in the sense of their sinfulness; And, That even those who find cause thus to judge themselves, have yet a warrant to believe and trust. But, beside, that the word here is rather a Noun, Judgment, than a Verb, to judge; (which makes against both these readings) and that this last reading requires a Supplement to make out the sense; all this self-judging may be imported and pre-supposed in trusting, as hath been cleared. And therefore, according to our own Translation, I take the words to hold out this ground of encouragement to trust in God, That Judgment is before him, as his scope and design is in all his dealing, especially toward his people, and that which he will be careful to have observed. Where, by Judgment, we are not only to understand his strict justice, and that he is a righteous Judge, and will prove so at last to Job, in deciding of his cause, and in the mean time will do him no wrong; But his tender moderation in his dealing with his people, and that he tenderly considereth their condition, to deal moderately with them as there is cause; as he speaks of Jobs lot in the next Verse. Thus the phrase (though the word in the Original be different) is used, Is. 30 18. Psal. 99.4. See also Job 34.23. and 37.23.

Doct. As the sound knowledge of God is a sure bottom for Faith to rest upon, Psal. 9.10. So, particularly, it encourageth Faith, to know that he is not only righteous, but full of tenderness and moderation in all his dispensations toward his people: So that no s • verity takes away his tender consideration of his people's condition; For, saith he, Judgment is b • s ••• him, therefore trust thou in him. Hence he is said to know our mould and frame, Psal. 103.13, 14, 15. Is. 57.16. to remember mercy in wrath, Hab. 3.2. Judge. 10.13, 16. to pity, even our sinful disposition, if ourselves be sensible of it, Gen. 8.21. to make use of the strokes which he hath inflicted in displeasure, as arguments of his sympathy and pity, Jer. 31.20. and, to measure our burdens by our strength and ability, Is. 28.27, 28. 1 Cor. 10.13. Hence, God's people are to blame, when they complain of his severity, to the weakening of their own confidence. The causes whereof are, their inordinate love to ease, which makes them to be vexed when they get not leave to sleep securely; their love of their lusts, which imbittereth their Spirits when those are crushed; their want of spare strength, which dissatisfieth them, and rendereth them still jealous, even notwithstanding that they are supported; and, their not looking in to his tender heart, when his hand is sad upon them, nor considering that (as a faithful Chyrurgian) he may wound with the wound of an enemy, and the chastisement of a cruel one, Jer. 30.14. when yet he minds nothing but love to them.

This advice and remedy of Jobs evil is here further pressed from the sad fruits of the want of it; and that, because of his despondency and neglect of faith, he was chastened in displeasure, though yet moderately. Whence, Learn,

1. It is nothing strange to see Saints deficient in their duty, especially, in the matter of trusting in God; For, here it is not so, as he hath advised. As we come always short in duty, especially, in times of trouble and temptation; So there is no duty wherein we are then more deficient, than in believing.

2. Want of humble trust in God, in trouble, is so great a sin before God, that it is just cause of a quarrel against these that are guilty of it; For, Because now it is not so, he hath visited. This they ought to advert unto, who think they do well, and have a call and warrant to distrust, because they are in trouble.

3. God's quarrel against his people, for their unbelief, may be prosecuted, and appear in sad strokes and chastisements; For, because of this, he hath visited, or, chastened. Few do read their condition thus, and that their diffidence may have an hand in bringing on, or continuing, of their strokes.

4. The want of trust in God doth provoke God to displeasure, which should be read and observed by Saints in their most cleanly trials, when they are guilty of this sin; For, though Jobs trials were cleanly, yet because of this, He, that is, God, hath visited in his anger.

5. Moderation and tenderness is to be seen in God's dealing toward his people, even when he is angry at them, and is chastening them in displeasure; For, though he hath visited in his anger, yet he (that is, Job) knoweth it not, (or, hath not felt it) in great extremity. Which doth not import Jobs stupidity, and that he was not sensible of his afflictions, though they were upon him in great abundance, as the word will also read, (for he was sensible and complained but too much, however he made not a right use of them) but God's moderation in his dealing toward him, considering his deserving and miscarriage.

6. Others are, oftentimes, fitter Judges of God's dealing toward his people, and particularly, of his moderation in afflicting them, than themselves are; Therefore, in this matter, he turns to the hearers, and speaks of Job in the third person, He knoweth it not in great extremity.

Followeth, the Conclusion of this Speech, wherein he asserts, that Job had spoken much in vain, and without knowledge. He propounds this also to the Auditory, as most fit Judges, and deduceth it by way of inference and conclusion from what he had said, Therefore doth Job open his mouth, &c. Which may relate, either to the whole Speech, from which this Conclusion may be inferred, or, particularly, to v. 15. that because he was moderately dealt with, therefore he dared to be so rash in complaining.

Doct. 1. It is a proof and evidence of men's faithfulness, to tell others their faults, as they have a calling and opportunity; For, here he freely points at Jobs miscarriages.

2. Even godly men may need to hear of their faults over and over again, and especially, of their miscarriages under trouble, before they take with them, and be sensible of them as they ought; Therefore, he doth here tell him over again, what he had told him before, Chap. 34.35.

3. It is required, both in justice and prudence, that we charge upon men only their true and real faults, and do forbear, either unjust surmises and aspersions, or, unjust aggravations of their real faults, which may tempt them to reject all admonitions; For, he tells Job his faults as they were, and doth neither charge wickedness upon him, nor fasten blasphemy upon his complaints, as Eliphaz did, Chap. 22.13, 14.

4. When men do charge their friends with faults and miscarriages, they should walk upon solid grounds, and then they may be free in their censures, and those who are reproved will be more easily convinced; For, he concludes this from the premisses, wherein he hath been scanning Jobs expressions and carriage, Therefore Job hath opened h • s mouth, &c.

5. As trial will waken men's passions, so when they are any way moderately dealt with in trial, they are ready to miscarry the more; For, so may this be inferred from what immediately preceded. Men under trial have need to watch, especially, that by their miscarriage they do not provoke him to tame them with more trouble.

6. It is a great, though usual, fault under trouble, to speak in vain, or to no purpose, and that which will not help or profit us in our distress; For, Job is challenged, that he opened his mouth in vain.

7. Ignorance and want of knowledge hath a great influence upon men's vain expressions and carriage in trouble; Therefore is it added to the former, that his words were without knowledge.

8. Very wise men may have their wits to seek in trouble, and so may be exercised to little purpose; For, Job, a wise man, opened his mouth in vain, and had words without knowledge.

9. When men are under trouble, and in their fits of passion, readily they are most eager upon that which is to least purpose, and which proclaims their folly most; For, in this distemper, Job multiplieth words. So that we have cause to be jealous of that course and way to which we have strongest inclinations, at such times.

10. When men are in their fits of passion and folly, every addition to their words is but an addition to their sin; For, it added to Jobs fault, that he multiplied words without knowledge.

IN this Verse, the Writer of the Book premits an Historical Transition to this Speech; showing that Elihu proceeded, or, added this Speech to the former, wherein he speaks more generally to the whole cause. Whence, Learn,

1. It is necessary that men, who would inform or convince those who are in the wrong, do inculcate their instructions much, that so they may take them up when they hear them, and they may be riveted upon them, notwithstanding the • r dullness or aversion, if they understand them; Therefore doth he proceed and say, after all that he hath formerly spoken. See Phil 3.1. Such as would speak to the condition of Souls, have not only their judgments to inform, and their prejudices and mistakes to clear, if they be in an error; But their hearts to fix on what they hear and understand, and their affections to excite, that they may improve and make use thereof. And as all this will require much pains and inculcating of truths, and should quicken them to their work, who have a calling to teach others; So, the consideration thereof should humble men in the sense of their need of all this pains about them, and of the obstructions which must be removed thereby; and should excite them who hear much, and have truths frequently inculcated upon them, to see how they improve such a mercy.

2. Saints ought to be tenderly waited upon in their fits of passion and distemper, and will be so tendered by spiritual and discerning persons, Gal. 6.1. Yea, God will tender them in the furnace, so as to lose none of their good metal, though he will not spare their peevish humors: For, Elihu, by his thus insisting to deal with Job, when his other Friends had given him over, Chap. 32.1. doth both give evidence of his being a tender friend, and of God's care of him by his means, whom he had employed for that effect, as to cherish what was good in him, so to discover his dross, that it might be purged. The consideration of which tenderness in God, notwithstanding our follies, may serve to commend his kindness, Act. 13.18. and humble us, Ps. 73.21, 22, 23.

3. Men will never be sufficiently convinced, by taxing their particular faults as they fall in them; unless they be well principled in general truths concerning God's dealing with his people, whereby their particular escapes may be healed at the root: Therefore here at last he comes to this more general Doctrine, whereby Job might see the evil of all he had said amiss, or might say hereafter of the like nature. So that in dark cases, wherein we are readily bemisted, we should see that our principles be right, concerning God and his dealing, the lot of his people on earth, &c. And then try how our carriage suits with our principles, whereby we will find, that ignorance, or ill improvement of our principles, doth us much hurt.

Followeth, the Preface itself, to v. 5. wherein he craves attention, and subjoins such Arguments to persuade him to attention as gives an account of his scope in the following Speech, that it is to plead for God. His desire is that he may be heard in what he is to say. His first Argument pressing attention, is, that he will be brief, and now, after a little more discourse, will draw to a close. The second Argument (propounded in this Verse, and amplified, v. 3.) is taken from the subject matter of his discourse, that he is to plead for God yet more than he hath done. While he intreats Job that he would suffer him, or, wait upon him, (or, surround him, as the word signifieth, as we use to surround men from whom we expect news of worth) it is not necessary to suppose, that either Job offered to interrupt him, or expressed any sign of dissatisfaction; But it is rather to be conceived, that Elihu, out of his tenderness, and being sensible how sharp he had been to Job in his former Speech, (and particularly, Chap. 35.16. where he had charged him with folly who was a wise man) doth now labor to take off any impression which that might have left upon his spirit, with a new Preface.

Doct. 1. As it is men's weakness which causeth them be easily hurt by what is sharply spoken to them; (as ordinarily we stand most in need of that which we relish worst, and it is a part of the efficacy of some messages, that they hurt and grieve us, as when Physic makes us sick in order to our cure) So it is the duty of Speakers, in justice and prudence, to sweeten their necessary sharpness with all lawful insinuations: For, therefore doth Elihu premit this new Preface. Though it were unfaithfulness to •• atter men in their faults, yet sweetness should be •••• ed with our faithfulness and freedom, by assuring them of our love to whom we speak, working upon their affections (which ordinarily bear the keys of men's hearts, so that if they be gained, there is hope or doing them good) hearing with ill usage, and coming all things to all men, if so be we may gain some.

2. The miscarriages, even of Saints, under trouble, are, oft times, so many, so gross, and yet so intricate and involved, that they have need of patience, if they would hear them all laid open to them: For here Elihu needs to be suffered, when he undertakes this task, both in respect of the time he behooved to take to do it, and the sharpness he behooved to make use of: See Heb. 13.22. It is the duty of all (and the property of Saints, when they are in a right frame) to be passive and submissive in receiving instructions and reproofs, and not prescribers of what God should say unto them. And they should love not to be deluded, but faithfully dealt with, however it may grieve them. And they may be quickened to suffer a word of exhortation, when they consider how apt they are to miscarry, when yet their passions and partiality do hide it from them; and when they raise their expectations (as the word doth signify) of good by those means. Only this should further be adverted unto, that to suffer admonitions and instructions, doth not import, that we should suffer ourselves to be hammered upon by the word, while yet we regard not what is said; but that we should be meek in hearing (to which this careless stupidity is opposite, as well as our mad rage) Jam. 1.21. 1 Pet. 2.2. And as not to repine at the matter of the message; so, neither at the frequent repetition thereof, as knowing how uneasily these things do sink into our hearts, to reach the bottom of our wounds.

3. As it is the duty of those who stand in need, not to weary while God keeps them under cure by his word in the mouths of his Servants; (For, this exhortation relates also to his long continuance in speaking to him) So it is prudence in God's Messengers not to be tedious and wearisome to them, 〈◊〉 th • n is absolutely needful; For, saith he, sup ••• me a little, as promising now to come shortly to a l •• e. See Heb. 13.21. So weak are we, that prol • xity even of good and necessary purposes, may 〈◊〉 us: And it may humble us, that while we 〈◊〉 • here, we 〈◊〉 endure little even of what is good and necesssity for us. Yet men ought in prudence 〈…〉 ever 〈◊〉 this weakness, especially if it be 〈…〉 with willingness.

4. As we presume, oft times, to bring God to our Bar, by censuring his dispensations, Hab. 1.13, 14. So it is very laudable service to plead for him, whether against ourselves or others; As here, it is Elihu 's commendable scope to speak on God's behalf Thus did Jeremiah plead for God against himself, Jer. 12.1. And whoso do otherwise, will get cause to repent of it, Ps. 73.21, 22.

5. Such is the perversity of some, and the weakness of others, of the Sons of men, that they can very frequently tax God, but will need the help of others to clear their mistakes; otherwise they cannot do it themselves; For, Job needs one to speak on God's behalf. Which may warn us, when we are in trouble; to suspect our own judgments, and that our passion, haste, self-love, &c. may readily bemist us.

6. Albeit, in our passions, we think we have reason for our mistakes, and that little or nothing can be said against our apprehensions; yet, God is so holy, and so just, that when men have said most, there is still more to say for him; whereby we may be convinced, that it is not an act of charity, but of justice, to have a good opinion of him and his dealing; Therefore saith Elihu, after all he hath spoken formerly, I will show thee that I have yet to speak on God's behalf, or that there are yet words, to be spoken, for God. So that they sin heinously who have wrong thoughts of him, and his holiness in his dispensations may be cleared upon more accounts than one: And when the tide turns, and the children of God cool of their fevers, they will have thoughts of God's dispensations far different from those they entertained in their distempers; as the Psalmist found by experience, Ps 73.3. &c. with v. 16, 17, 18, 19, 20. and Ps. 77.7, 8, 9. with v. 10, &c. And they will see cause to admire those infinite perfections of God, which shine in his guiding things below, and are every way so holy and unreprovable.

7. It beseems the people of God, as to hearken to all that God saith unto them by his Messengers, so, particularly, to give good ear to what is said for vindicating of God from their misconstructions; For, the subject matter of his discourse, and that be is to speak on God's behalf, is here propounded as an Argument to press attention. Saints should delight to hear that subject of the commendation of God; and particularly, they should not be obstinate and willful in maintaining of their own mistakes, as if they were unquestionably right in them; But, being sensible of their own ignorance and weaknesses, and loathing to live in such terms with God, they should be glad of any mean and help which may clear them to them.

This second Argument, taken from the subject matter of his discourse, is here further prosecuted and amplified. And 1 He showeth what way he will take in his pleading for God; and that he will fetch his knowledge from afar. Which may both point at this, in general, That, in managing this cause, he will not bring forth what first comes to hand, what his human reason suggests, and his weak judgment fancieth; but what he searcheth into, and gets by inspiration from above: And at this, in particular, That, in debating this cause, he will not break in at first upon Jobs particular ease, but will fetch a rise to his discourse from more remote and general principles and grounds, concerning God's nature and Attributes, and his ancient works and proceedings, which when they are well studied, will easily furnish light for clearing of Jobs case. And this we find to be his way and method throughout this Discourse.

2. He declareth what his scope will be in pleading, even to ascribe, or, give righteousness to God; that is, to plead that he is One who can do no wrong, nor ought he to be complained of, as if he had done any.

3. He insinuates a reason why he will thus plead; even because he is his Maker; of which see, chap. 32.22. Which doth not so much point out, that God's being a Creator, and his making of all his creatures (among which Elihu was one) so holily, and wisely, pleads for him against all our misconstructions and quarrels about particular dispensations of Providence: As, that his being God's creature did engage him to own his Makers quarrel; Yet so, as this Argument was not peculiar to him alone, but Job himself had the like engagement to have joined with him in the same cause.

Doct. 1. Such as do speak in God's name, or for him, should make conscience to speak that which is worth the hearing, and in some measure suitable to the purpose treated of; As here Elihu promiseth to fetch his knowledge from afar. See Psalm 78.1, 2, 3.

2. If men would speak aright for God, they must not speak at random, nor trust their corrupt reason or sense, but they should search well into matters, and especially should seek light from God himself, and study to be near him; For, in this respect doth Elihu promise to fetch his knowledge from afar.

3. If men were but true to their common principles, they would easily refute their mistakes of God in their particular cases; As here Elihu fetcheth his knowledge from afar, or, from general and acknowledged principles, to refute Job, who, otherwise was ready to mistake in his own particular.

4. What ever we think of God's dealing in our particular case; Yet, his common and general way of working pleads for him; and whoso are not satisfied with his common way of proceeding, but would be singularly dealt with, they are in the wrong: For, therefore also makes he use of knowledge from afar, or, of an account of God's ancient way of working in the world, in this cause.

5. Whoever have due and right thoughts of God, or do plead • ightly for him, must exalt him as holy and righteous in all his proceedings; For, this is his scope in pleading, to ascribe righteousness unto him

6. Were there no other engagements lying upon us, our very being, which we have from God, obligeth us to plead for him, and that against any who dare oppose him, were they, otherwise, never so great or dear to us; For hereby he showeth himself to be engaged in this quarrel, (and indirectry taxeth Job, that he joined not with him) because God was his Maker. And if this be a strong engagement upon men, how much more ought they to plead for God, who are engaged to him upon the account of many special favors?

The third Argument, pressing attention, is taken from the manner of his handling this subject, and that he will speak truly and sincerely to Job, and not as he charged his other Friends to have done, Chap. 13.7, 8. and, 17.5. This he confirmeth from his perfect knowledge of the matter, he is to treat of. Where he speaks of himself modestly in the third person; and doth not claim any absolute perfection of knowledge, but only asserts, that he was so versed in that subject, as he knew his Doctrine was free of error.

Doct. 1. Whosoever crave attention, or have access to speak to others, they ought to deal truly and sincerely in God's matters, especially with the afflicted; For, he professeth it his duty and resolution to speak truth, and that his words shall not be false, if Job will hearken to him. It is a great cruelty in men to be venting errors, when they are allowed and welcomed to speak to others.

2. It is not enough that men pretend to truth, nor should their pretences be taken off their hands, unless they do really as they pretend; And it is a double sin in men to deal falsely, while they pretend the contrary: Therefore saith he, truly my words shall not be false, professing his sincere resolution to deal singly, and intimating that it were a great sin to belie so grave a profession.

3. Men who would speak truth, especially in dark cases, ought to have (not a superficial, but) a solid knowledge of what they speak; For, he supposeth, they should be perfect in knowledge.

4. As there is no necessity that men should be Skeptics, but they may attain to such a measure of knowledge as they may be assured of the truth which they own; So it is no evidence of vanity in men, modestly to avow their certain knowledge of the truth, that thereby they may gain ground upon those with whom they deal: Yea, it is their duty to commend themselves to their consciences, as having knowledge, and as being sincere in seeking and holding out of truth; Therefore doth Elihu profess, He that is perfect in knowledge is with thee.

5. When truth is spoken from God, men are bound to hear it with attention, whether it please their humors, and be fitted to their interests, or not; For, that his words shall not be false, and that he speaks from perfect knowledge, is an Argument persuading to attention.

Followeth, to v. 22. the first part of Elihu's discourse, subjoined to this Preface; Or, a vindication of the righteousness of God in his dealing with men. It may be taken up in four heads; In the first whereof (in this verse ) is contained a general proposition of this truth, or, the sum of this part of his discourse, That God is righteous in all his dispensations and proceedings with, and about, man. Wherein (beside the note of attention, Behold. )

1. We have the Proposition itself, which he is about to clear, That God despiseth not any (as this word, any, is added to the indefinite Proposition, God despiseth not ) or, sleights them not so far as to neglect to do them right; for so despising is taken, Chap. 31.13. with 14. And this imports, both, That he doth not slight any, upon the account of their low condition, so as not to do them right, but he giveth right to the very poor, v. 6. and, That he doth not despise or reject any, but upon a just and relevant cause; as is after cleared, v. 11, 12.

2. This Proposition is amplified, That God is mighty and great, and yet he despiseth not any; that is, though he be great, yet he is just. And this meets with Jobs complaints, that God was too great a party for him, and took no notice of him. See Chap. 10.3. and, 19.7. and, 23.13, 14, 15, 16. and, 30.21. and elsewhere.

3. This amplification is yet further enlarged, That he is mighty in strength and wisdom, or, heart, (See, Chap. 34.10. Whereby, we are not only to understand, That, seeing God is not only mighty in power to do what he will, but in wisdom also, and all other perfections; therefore he will not employ his power tyrannically, to do wrong to any; But further, That, though he have not only strength, but wisdom also, to bear him out against all the world; Yet, this speaks his commendation, that, notwithstanding these advantages, he will not despise any, nor do them wrong.

Doct. 1. It is ignorance of God that is the root of men's distempers, failings, and mistakes of his dealing; For, therefore he seeks to cure Jobs evils, by curing his ignorance. And we find ignorance is the root of unbelief, Ps. 9.10 of slavish fears, Is. 51.12, 13. of oppression of God's people, Exod. 5.2. of pride and self conceit, and risings of heart before him, Is. 6.5. Job 42.5, 6. and of all sinful courses, and men's secure presumption in them, Psal. 50.21.

2. Who so know God aright, will take him up as mighty, great, potent, and abounding in all perfections; For, God is mighty. The word imports a multiplication, to wit, of all perfections in God; and so this general is branched out both in strength and wisdom, in the end of the verse. Hence, Great service is due to him, Mal. 1.14. and particularly, great praise, Ps. 48.1. We may expect great, yea, and marvelous things, from him, according to the tenor of his promise, Joel 2.21. His people serve a great Master, who will not see them wronged. Is. 49.24, 25, 26. Jer. 50.34. And, he is not to be opposed nor contended with, but submitted unto in everything, Job 9.4. Is. 45.9

3. It is not ordinary thoughts of God's greatness that ought to satisfy, but we should think upon that subject with admiration; For, saith he, Behold, God is mighty. Ordinary thoughts of this Subject do but proclaim our contempt; and hence it is that Saints are so much affected, when they sometime fall upon the commendation of God; as may be seen Psal. 145. throughout.

4. God is a just God, and it is an admirable conjunction, that he who is great, should be also just, and will not do wrong to any; For, this is propounded as admirable, Behold, God is mighty, and despiseth not any. See Job 23.6. Ps. 99.4. and, 145.9, 17. Is. 57.15, 16. The very meanest may come to him, notwithstanding his greatness, and expect justice and equity. This should humble us, and make us ashamed, when we think otherwise of any of his dispensations; His greatness should make his condescendence admirable in our eyes, and that he should be kind to us, when he needs us not, and in whose reverence we still are; and much more should this warn great men, not to be insolent and unjust, since the great and absolute Lord is so condescending.

5. This assertion, concerning the righteousness of God, is not easily received and digested, even by godly men in their fits of temptation; For, it must be asserted against Job, and he must be excited to behold it. And this may humble us, that a little distemper will soon make us quarrel God, and will obscure his praise.

6. God's power is attended with infinite perfections, and particularly, with wisdom to guide all well; For, he is mighty in strength and wisdom. See Job 9.4. Hence it is, that his infinite perfections cannot be celebrated as they ought, Psal. 106.2. And Saints are happy who have a portion so infinitely perfect, and all whose perfections are attended by wisdom, which may very well be trusted in his ordering of all things.

7. Who so study the perfections of God, they may blush at their carping and quarrelling of his dispensations; For, this is the scope of this enlarged commendation of God. And, particularly, his wisdom doth vindicate his righteousness, and cleareth, that it is but our ignorance and folly that maketh us quarrel. See Psal. 92.5, 6, 7. Mic. 4.9. — 13.

8. It may also heighten our admiration, when we consider God's condescendence, that he, who hath his creatures at such advantage, doth yet stoop to do them no wrong; For, Behold, saith he, he is mighty in strength and wisdom, and yet, despiseth not: The more we study of him, we will see his righteousness the more clearly, and will admire it the more. So that low thoughts (not only of himself, but) of his righteousness will not be accepted; Nor is it enough, that we be silent from murmuring, or give him charity, or nakedly acknowledge his righteousness, unless it be admired and wondered at.

In the second Head of this Vindication (in these Verses) this Proposition is more generally confirmed from God's way of dealing both with righteous and wicked men. And,

First, He gives an account of his dealing with both conjunctly, v. 6. That he cuts off the life of the wicked, and rights the afflicted and poor oppressed by them.

Secondly, He gives, more particularly, an account of his dealing with righteous men (especially them who were wronged by the wicked, v. 6.) v. 7. Whom,

• 1. He attends with his care and providence.
• 2. Exalts them, even to great dignity.
• 3. And establisheth them, when they are exalted.

For clearing of this purpose, (wherein Elihu seems to speak the same things that Jobs other Friends had said concerning the godly and the wicked; yea, the exaltation of godly men to so great dignity is above what they asserted, of their prosperity) Consider,

1. Elihu 's Doctrine, concerning the prosperity of godly men, must necessarily be understood with his own exception (which he subjoins, v. 8 — 12. and is insinuated also in their being poor, v. 6.) of their being sometime under the rod, and that even unto death. And so also his Doctrine, concerning God's plaguing of wicked men, must be understood with an exception, of their prospering at sometimes, when God hath themselves to ensnare, or, others (and particularly, godly men, as their being poor, or, afflicted, doth also import) to try and exercise thereby.

2. Hence, Albeit the Friends general Doctrine was much of it true in a sound sense, (Namely, in so far as it contained the Sentence of God's Law against wicked men, and gave an account of the godly's Charter, to whom all things belong, 1 Cor. 3.21, 22 23.) And accordingly, Job doth own their Doctrine as true in some respects (as may be seen by what hath been said on Chap. 21, and 27.) and Elihu here speaks something like it: Yet neither of them do understand it in their sense, that all and only, either godly or wicked men, are actually dealt with as is here expressed. For Elihu supposeth the contrary, that godly men may be poor and afflicted by wicked men. But,

3. This is to be understood according to the tenor of Scripture-promises and threatenings, That those things are recorded, concerning the godly and wicked, as the allowance of the one, and the desert of the other; That the wicked lie under the lash of those threatenings, which may keep them in a continual terror, even in the height of their prosperity; and the godly lie under the drop of those promises, which may comfort them, even in their lowest condition; That sometime God gives signal proof of the truth of these promises and threatenings, for the terror and comfort, both of these to whom they are accomplished, and of others also; And, That what is here recorded, contains an account of God's final design both concerning the godly and wicked, which he will execute in due time, and delay no longer than is fit.

4. According to this rule, we may expound the words in particular, That God (sooner or later, here or hereafter) will cut off the wicked, and redress the wrongs done to the poor, v. 6. And, that, in like manner (in the way, and at the time, which he thinks fittest) he will not only have an eye upon the righteous, but exalt and establish them, v. 7. As for what is said of their being with Kings on the Throne, it is very far from the fancy that some have of a Kingdom of Saints upon Earth; In pursuance whereof, they not only appropriate Saint-ship to themselves, that so they may enhaunce all advantages; but do not stay till God exalt them by lawful ways and means, (as here is promised) but will set themselves on high by wicked and sinful courses. Yea, whereas the Text saith, that they are with Kings upon the Throne, they are not contented to be exalted with and under lawful Authority, but they will thrust off Kings, that they may set themselves there. All which practices do argue, that such men do little mind Heaven, and have forgotten what is the usual lot of Saints within time. And it were much better for them to be Kings over their own lusts, covetousness and ambition, than to sway the Scepter of many Kingdoms. See Prov. 16.32. But as for the words here, they may be generally verified in this, That righteous men are made Kings and Priests unto God, Rev. 1.6. That they are in no less esteem with him, than if they were Kings, and he will give even Kings for them, Is. 43.3, 4. That their allowances are so rich, that they need not envy Kings, but Kings may desire to share with them, Psal. 72.10, 11, 12, 13, 14. And, That he will make them reign, and sit with himself upon his Throne, forever, Rev. 3.21. And beside all this, the words may also be understood, more literally, That, at sometimes, Saints are advanced unto, and established in, a very royal dignity, or great power with Kings; as Joseph, Daniel and Mordecai were indeed exalted with Kings upon the Throne. Which the Lord is pleased to do, not to warrant or excite all to aspire after, or expect the like; But to be an evidence of what he could do for all, were it for their good, (wherein he reserves the dispensation to himself) and a pledge that he will hereafter exalt them to Thrones and royal dignities in Heaven.

From v, 6. Learn, 1. The commendations of God are not only recorded in his Word, but proved by his works, which are witnesses for him; For, what is said of God, v. 5. is here proved by what he doth. Saints get not always Faith to live by, but Performances to confirm them, Is. 25.9. And they will be made to observe and bear witness to what is said of God, Ps. 139.14.

2. Albeit the most holy God govern the World, yet in all ages there have been both godly and wicked, the seed of the Woman, and the seed of the Serpent, in it; And he, who is bound to none, seeth it not meet to convert all: For, here there are the wicked, and the poor, who are afterward declared to be the righteous. God serveth himself, even of the vessels of dishonor, and bringeth about his own ends and purposes by them; and they serve for trials to the godly, not only by reason of their cruelty against them, but of their wickedness also, and their success in it.

3. It is the very frequent lot of the godly, to suffer hard things at the hand of the wicked; and of those who are born after the Spirit, to be persecuted by those who are born after the Flesh, Gal. 4.29. Therefore are the godly here designed by their being poor, or, afflicted. See Act 14.22. 2 Tim. 3.12. This lot is very necessary for godly men, to try their faith, and purge their dross, 1 Pet. 1.6, 7. and to put them in mind that they are not at home: So that it is their great folly to expect and doat upon another lot.

4. God is, and will continue, a party against wicked men; as here we are assured. Their prosperity and success doth not speak his approbation of them, or that he is a friend to them; and were there none else, he will be their party, to appear against them. See Obad. v. 3, 4. Hence it is that God so frequently avoweth that he is against wicked men, Jer. 21.13. and 50.31. and 51.25. Ezek. 5.8. and else-where.

5. Albeit the Lord do not always evidence his opposition to the wicked by sad dispensations, but, sometime, by raining snares of prosperity and success upon them; Yet the opposition still continueth, to be in due time visibly manifested, and in the mean time, they lie continually under the lash, without assurance of safety for a moment: For, his not preserving the life of the wicked, imports, not only that he will reach it in due time, but in the mean time, it is not continued in favor, or preserved out of any special respect to them, (however it is of him that it is continued) not have they a moments assurance of the continuance thereof, but their enemies may arise very suddenly and inexpectedly, to cut them off, Hab. 2.7. Which is a sad case, were it well seen and considered.

6. It is not only the petty concernments of the wicked that are in God's reverence, and obnoxious to his stroke when he pleaseth, but even their very life: as here we are taught. So that, whatever else befall them, Justice hath never done with them, so long as their life, which they employ so ill, is in them.

7. The Lord is not more opposite to the wicked, than he is favorable to the righteous, even though they be brought low by oppression; Yea, so much the more favorable as they are so; For, here, a good word is subjoined to the former threatening, concerning the righteous and poor; who should neither quarrel God, because of their sad lot, nor apprehend that all is gone, because they get not their will in the petty things of time; But should judge of God's favor by their righteous and reconciled estate, Eccl. 8.12, 13. Is. 3.10, 11.

8. Godly men, in expecting proofs of God's favor in particular exigence, should make sure, not only that they are truly godly, but that they have right upon their side; otherwise, piety will not warrant men to expect that God will own them in every cause; And that they be sensible, humble and poor under afflictions, otherwise, God will be a party against them (as well as man is) to humble them: So much is imported in that he giveth right, and that to the poor.

9. Whoever have right on their side (especially if they be godly men) may be sure to have it, sooner or later, vindicated by God, and to get right done them; For, he giveth right to the poor. Honesty and right will bear out in end, and will be a planck to bring ship-wracked men to shore.

10 Albeit, ordinarily, all things come alike to all, Eccl. 9.2. yet, in due time, God will put a difference betwixt the godly and the wicked; Yea, sometime, he will even make it conspicuous in this life; As here is imported in the opposite sentences concerning them. See Exod. 14.28, 29, 30. Psal. 58.10, 11. Mal. 3.18.

From v. 7 Learn, 1. Those are truly godly men who are righteous, both by Justification (without which, no moral changes will suffice) and by righteous and straight walking, particularly, in the matter of their trials, and in those causes about which they are called to contend with others; Therefore are godly men here designed, the righteous.

2. As God's Providence is universal, and taketh notice of all things whatsoever; So especially, his care is about, and his eye upon, the godly, to see to all their conditions, and that he may do to them, and provide for them, according as their case requireth; For, he withdraweth not his eyes from (but they are still intent upon) the righteous. See Matth. 6. from v. 25. to the end. This is a great comfort to them, when they come short in their prayers, that God hath an observing eye, as well as an hearing ear, toward them, Psal. 33.18, 19. and 34.15. Hos. 14.8. And it may ease them in their solicitudes, seeing their help may come where they least expect it, as Hagar sound for Abraham's sake, Gen. 16.13. And may make them answer many perplexing Questions, with, God will provide, Gen. 22.7, 8.

3. Albeit we think little of this observing eye of God, and improve it but little; Yet it should be more prized, seeing we would be in a sad plight if we wanted it; Therefore is this encouragement propounded negatively, He withdraweth not his eyes from the righteous, to put us in mind, how sad it would be, if he withdrew his eye and care from off us, and about us, as is intimated, Deut. 32.20. Zech. 11.9. And we do enjoy many mercies whereof we do not see the worth, but by God's withdrawing of them.

4. It is, also, the mercy of the Lord's people, that, whatever be his dealing toward them, or their apprehensions of it; Yet, his eye is ever upon them, Is. 49.14, 15, 16 to notice who wrongs them, when his displeasure gives them an opportunity, Is. 47, 6. Zech. 1.15. to notice their miseries, that he may pity and moderate them, Judge. 10.16. Is 57.16, 17, 18. and, to give them a good issue, even though they should be cut off in the trouble, Psal. 31.23. and 94.18. and 116.15. For, it is still a certain truth, that however he deal with the visible Church, Deut. 32.20. yet, he withdraweth not his eyes from the righteous.

5. Albeit we are little comforted, especially in the time of our trouble, that we have God's eye upon us; yet, there is much mercy in it, which will be actually manifested in due time; As here, there followeth no less upon it than high exaltation. See Exod. 3.7, 8, Zech. 9.8.

6. God's love to his people is so infinitely rich, that no mercy will be thought too great for them, if it be for their good to have it, were it even to be with Kings on the Throne; As here that is put in their Charter. See 1 Sam. 2.8. Psal. 113.7, 8. Some proofs of this are given even in this life, as the instances formerly mentioned do show (and it is not only the duty, but the great advantage of Kings, to exalt such, who may be Instruments of good to them and their people. See Psal. 101.) But it will be fully cleared hereafter. And in the mean time, righteous men are no less precious in God's esteem, whatever their lot be, than if they were thus exalted; Even a Lazarus on a Dunghill is precious, as a Joseph in his Grandeur. They will also be no less honorable in the eyes of right discerners, Eccl. 4.13. And it is no less love which with-holds these advantages from some of them, than that which conferreth them upon others.

7. Instability is one of the great Moths which attend men's enjoyments within time; For, it must be added, to make it a complete mercy, Yea, he establisheth them forever, and they are exalted; that is, when he exalts them, he establisheth them in that state, and that doth indeed give it the name of exaltation, that being unworthy of the name which is not stable. See 1 Cor. 7.29, 30, 31.

8. The godly have a promise of stability, when the wicked shall reel, and be like a rolling wheel, Psal. 83.13. which is a judgment upon them; And albeit the godly must not think to settle within time, yet they have the promise of it, to be performed as shall be good for them; they will be kept stable in the midst of shakes and reelings, Ps. 112.7, 8. and eternal stability abides them; For, thus he doth establish them forever.

Followeth, to v. 16. the third Head of this Vindication, or, a more particular Vindication of the Righteousness of God in the matter of his afflicting godly men, which is the case in hand. This consists of four branches; In the first whereof (in this Verse) we have the condition wherein it is supposed righteous men may sometime be, that they may be arrested under trouble, as a man that is bound and held in cords and fetters. Whence, Learn,

1. It is neither inconsistent with the righteousness of God, nor with the piety of men, or their privileges being godly, that they be sometimes afflicted; as here is supposed. God's Sovereign power to dispose of his creatures at his pleasure, is so absolute, that men's holiness cannot exempt them from being subject thereunto. And, seeing he may, if he please, put even sinless creatures to exercise, and impose upon the being he hath given them, what it is able to bear; much more may he exercise Saints, who in this life have still some remainders of sin in them. And if Saints need rods, he will not spare them, whomever he spare, Amos 3.2. Rev. 3.19. Yea, it is their mercy that God makes use, even of such a remedy, to cure their diseases and distempers. And therefore they should not quarrel God, nor cast out with him, because of afflictions.

2. Saints may expect that their afflictions and trials will be very sharp, in their season; For, they may be bound in fetters as captives, which is explained to be, that they are holden in cords of affliction. Some of them may be made captives and slaves (as the letter here bears) which is a very sharp trial; and others may have no less trial, though they be free of that. See Heb. 12.11. Lesser trials would neither try our Faith, and other graces, nor yet reach our corruption to purge it out, nor rouse us up from our security, and be an exercise unto us. And when we pretend that we do not simply dislike trial, but only that trial which is upon us, and do like the rod that is upon any other better than our own; we do but reflect upon God's wisdom, who hath thought our own cross fittest for us; and would, in effect, have no trial but that which would touch none of our corruptions, and yet no trial will ever do us good, unless it do humble us, and vex our corruptions.

3. It is one of God's special ends in sore afflictions, to arrest men, and hemm them in with pressures, that they may be kept from wandering, and made to look over their case, and amend it; So much doth this binding and holding of men (or, taking of them as a City is taken) import. Men are by nature like wild Asses, till their Month come, Jer. 2.24. And when they turn like wild beasts, which need a bridle, it is no wonder that many sorrows do follow, Psal. 32.8, 9. And therefore when we are under sharp afflictions, we should remember that our neglect of the furnace of self-examination, provokes God to set up his furnace of affliction; and that it is no wonder that troubles do not only take, but hold us, considering how long it is before affliction work upon us, Dan. 9.13. and how long (after it begins to work) before it produce kindly fruits, Isa. 51.20. Jer. 31.18. In which case, an issue were no mercy.

4. Albeit God be most just and righteous, even in afflicting godly men; Yet it is not easy to satisfy them who are under the rod, that it is so; For, in this case, there is need that God's righteousness be vindicated. And that we may be helped in this case, we should learn to suspect our own judgments, and to look upon mistaking and quarrelling of God as the scumm of our own Spirits, and Satan's great Engine and design in our afflictions, 2. King. 6.33. Ps. 73.10, 11. Mal. 3.14, 15.

In the second branch of this part of the Vindication, we have an account, of God's end in afflicting righteous men, and of the use they should make of it; Namely, That God afflicts them, that he may give them a sight of sin, wherein they have exceeded, v 9. and may excite them to repentance and conversion from sin, v. 10. This doth clearly vindicate God's righteousness in afflicting them, seeing he doth thereby chasten them for their faults, and take pains to reclaim them. And it is very applicable to Jobs case, in respect of his failings (not gross hypocrisy, or wickedness) especially under trouble. Though as to what was mainly intended in his trial, we are to remember another Argument, taken from the Sovereign Dominion of God, which clears the case yet further.

From v. 9. Learn, 1. It is not simply our being afflicted, and made miserable by trouble, that God doth mind, Lam. 3.33, 34. nor is it that which we should be chiefly affected with, under afflictions; but we should mind another lesson taught by it, which if we neglect, our sense of trouble will be to little purpose: Therefore here is subjoined an account of God's end in afflicting, and of the lesson we should learn under the cross. See Josh. 7.8, 9. with v. 10, 11. It is the property of beasts to feel only the smart of a rod; but men, and especially godly men, should make another use of it. And yet many fail in this, and do long for deliverance, when they really obstruct it, by their negligence, or their fair promises in trouble, which they would soon forget if they were delivered. But (whatever God be pleased to do, according to his Sovereignty in grace) we should still remember that sad process that may justly pursue us, till we mind some other thing in our trouble beside our afflictions, Lev. 26.14 — 40, 41, 42.

2. This may sufficiently justify God, in afflicting his people, that the best of them have sins which deserve, and may procure affliction, and especially miscarriages under trouble, which may continue them; For, they have work, which is transgression, and Job did sl • de in the hour of his trial. Such as are imbittered because of trouble, do prove that they have little sense of sin. And they who look not upon their lesser sins of infirmity as sufficient to procure any trouble that cometh upon them, are justly given up, under the Cross, • o miscarry more grossly, as Job did. Whence it cometh to pass, that afflictions, which were but simple trials before, become real chastisements for sin, as here he intimateth it fared with Job.

3. No affliction should be accounted bitter which may help to cure and purge out sin; For, upon that account is God's righteousness here vindicated, that he afflicts to discover and purge out sin. They evidence their love to sin, who repine at rods; and they who would find trouble easy, ought to be diligent in purging of sin, and that will make it sweet, Ps. 119.67, 71.

4. When God afflicts his people most sharply, his aim is only to cure their sin, and it will have no worse effects, unless they turn incorrigible; For, he binds them in the cords of affliction, v. 8. for this very end. See Is. 27.9. He intends not their hurt, but only the destruction of sin, unless (as we say • ) they will take the ridders-strokes, by interposing to spare their lusts.

5. The right cure of sin must begin at the discovery of it, and at convictions for it, without which, there will be no reformation, or it will not prove sound; For, this work begins at showing them their work; and where this root is not, the fruits will not follow, or they prove but withered and blasted.

6. Men do not readily see sin, nor are solidly convinced of it, till they be in trouble; For, when they are bound, v. 8. then he showeth them their work. Either the affliction, must point it out (men's sin being written upon their rods) or when they rage and fret, or will not stay to admit of, or digest reproofs, affliction tameth and holdeth them. So that it must be sad when convictions decay under trouble.

7. Whatever men attain of convictions under the rod, yet it is not the rod of itself, but God by it, who worketh and produceth them; For, he showeth them their work.

8. Conviction is wrought by God's leading men through their work, by examination, till they find out what transgression is in it; For, he showeth them their work, and their transgressions, which he discovereth to them in their work, when they see it well.

9. True and solid convictions under trouble will discover sin in its aggravations, both in the frequency thereof, that there are transgressions; and in the nature thereof, that there are transgressions wherein they have exceeded, or, prevailed and run violently • ver all bounds and limits, as waters overflow their banks. If the Law should discover sin to be sinful, Rom. 7.13. much more when the rod is joined with it, should sin be seen in its aggravations, Jer. 2.19.

10. When God comes to plead against sin by the rod, it is an evidence of the greatness of sin, were there no other thing to prove it, but that he must plead his quarrel that way; For, when they are bound, v. 8. then he showeth, that they have exceeded. They must be no small faults which provoke God to plead against his people in the public view of all; and therefore they should beware of extenuating sin at such a time.

From v. 10. Learn, 1. Conviction of sin, were it never so great, is not all the fruit that should follow upon chastisements, but there should be also conversion and turning from sin; For, this is subjoined to the discovery, formerly mentioned, that they return from iniquity, without which, it will be to little purpose to sigh and turn backward, Lam. 1.8.

2. Men will never be brought to turn from sin in earnest, till first they be brought under discipline and order; which is opposite to that inbred opposition, which is in their hearts, to Christ's Kingdom and Bonds, Psal. 2.3. and 12.4. to that excessive love of pleasures, which causeth men behave themselves as bullocks unaccustomed to the yoke, Jer. 31.18. Job 21.14. and, to that wild fruit of security, which, meeting with affliction, drives men further away: Therefore they must first be under discipline, before they return from iniquity. And no particular practice or endeavor will thrive well, or be to any purpose, till first we set ourselves to come under this yoke of discipline, and to submit to the will of God in everything.

3. For bringing men under this york of discipline, there is need of an open discovered car, that a passage may be opened to instructions to get in to the heart; For, he openeth also (with that discovery, v. 9.) their ear to discipline. Of this see, v. 15. Chap. 33.16. Is. 50.4, 5. Psal. 40.6. And it imports,

1. That our advantage cometh not simply by our being afflicted, but by some instruction (conveyed to the heart by the ear) accompanying it, Psal. 94.12.

2. That there are many impediments in the way, to hinder out receiving of this instruction, such as laziness, Is. 50.4. subtle wiles, Psal. 58.4, 5. habitually contracted indisposition, Matth. 13.15. rebellion, Jer. 22.21. and 44.16. and divers others, of which see, on Chap. 33.16.

3. That, as a time of affliction is a time of teaching many lessons, Psal. 94.12. So, the Cross should help to pierce our ear, and make us tractable, as Act. 9.6.

4. As this is the scope of afflictions, so when God sends the rod, he will, one way or other, cause men to hear, Is. 26.11. Jer. 1.15, 16.

5. As men's seeing of God to be their party, in teaching them by rods, should quicken them to receive instruction; So it is himself who maketh those means effectual; For, he not only showeth men their work, v. 9. but he openeth also their car to discipline.

Doct. 4. Such as come under discipline will be opposite to iniquity, because it is iniquity, and so to all of it; and will not be opposite to some iniquity only, because it is prejudicial, or upon other byrespects: For, here there followeth, a returning from iniquity, be what it will.

5. Persons brought under discipline, will, also, see that nothing will avail, unless they turn from sin, and that it is not enough they hide it, Job 20.12. or lay it by till another time; For, then they will see that they must return from iniquity.

6. Albeit the Lord do always interpose his Authority, to command men to abandon sin; Yet in afflictions, especially, he is said to command this, because afflictions come, when entreaties and milder messages do not avail, Jer. 22.21. And then he will have his Authority take place, and sends a Messenger which is peremptory, and will not go away without his errand: For, then he commandeth that they return from iniquity.

In the third branch of this part of the Vindiction, we have an account of the Certification subjoined to this Instruction, and what shall be the consequences of men's improvement thereof, well or ill; Namely, That if they obey, they shall have a sweet and comfortable life for the rest of their time, v. 11. And if not, they shall be cut off by some judgment, v. 12. Whereas it is added, that they die without knowledge, which would seem to speak them utterly ignorant of God, and so cannot agree to Elihu 's scope, who is speaking of God's afflicting righteous men; The words may be read, They die, because they have no knowledge, or, are cut off because of their folly and miscarriages; which may suit well enough with the condition of some persons, who yet have true piety. Or, this may be understood of the lot of wicked hypocritical Professors (of whom be hath occasion also to speak in this part of his Vindication, for reasons to be marked on v. 13, 14.) which he propounds that he may deter righteous men from their courses, by showing what their lot will be.

From v. 11. Learn, 1. Though afflictions be curses in themselves, yet they are blessed to the people of God; As here is verified of some, who are supposed to obey and serve, when they are chastened and instructed.

2. The blessed fruits of affliction begin at tenderness, and hearkening to the Word of God, particularly, to those lessons, which are inculcated by the rod; For, they obey, or, hear.

3. Where men's hearts are made tender, and to tremble at the Word, they will not only amend bygone faults, but will engage themselves to serve God, by doing or suffering, as they shall be called; For, they obey, and serve him, or, become servants, to wit, to God to whom all service is due, as the relative, Him, must be understood, though it be not expressed.

4. Men's changing of their way, from evil to good, brings a sweet change in their lot, from adversity, to prosperity and pleasure; For, if they obey and serve him, they shall spend their days in p • osperity, and their years in pleasures. This is sometimes verified in temporal deliverances, according to the tenor of the promises made to righteous walkers, Lev. 26.3 — 13. and Deut. 28.1 — 14. and particularly to the people of God repenting of their sin under the rod, Jer. 31.19, 20. And so Job