Exposition of Job

THe second Instance (though the first in this Chapter) is, God's care to preserve the Species and Kinds of Creatures, in helping them when they bring forth, and caring for their young ones. This is instanced,

First, In the wild Goats which live among the Rocks, (of whom, see, 1 Sam: 24.2.) the time of whose bringing forth Job is ignorant of, v. 1—.

Secondly, In the Hinds; Concerning whom,

1. He declares that Job is ignorant how long time they are with young, and at what time they calve: v. 1, 2. The meaning whereof is not that Job is simply ignorant of this; for a man may learn somewhat of that by experience. But he doth not so know it as to prescribe it, nor doth he know when they gender and conceive, that he might come and be assistant at their bringing forth.

2. He declares that Job hath no skill in their natural Midwifry, v 3. When, they, who have great pain in bringing forth (and therefore it is marked as a singular effect, among others, of the Thunder, that it makes the Hinds to calve for sear, Psal. 29.9.) do not only make use of a certain herb to help them, as Naturalists write; but do bow their own bodies, that they may ease themselves of their pain: And so they cast out their sorrows, that is, they cast out their young ones which caused their sorrows, or, presently after they have brought forth, their pain ceaseth, and as (Naturalists also write) they make use of some other Herb for this end, and for recovery of their strength.

3. He declareth that Job had no hand in caring for their young ones, v. 4. Who, though they be brought forth with pain, yet do soon become lusty, and do grow up, being fed with Corn (or, as though they got corn) and go forth and shift for themselves. The meaning whereof is not, that their Dams cast them off (for the Hind is a loving Beast, Prov. 5 19. And it is an evidence of a great straight when they forsake their young ones, Jer. 14.5.) but that their young ones need no help, but are able to do for themselves.

From the Words and Scopt, we may gather,

1. God doth guide much well enough, without man; As he guides the wild Goats, and Hinds, without Job, or the assistance of any man. And therefore he may well have our consent to guide all things; as he will guide them, whether we consent or not.

2. Poor affrighted Creatures do fall into God's hand, to see to them; as here he cares for the timorous Hinds, who are afraid of men, and especially of other beasts. See, Psal. 56.3.

3. God, who hath a care of continuing the kinds of beasts, will not weary to continue his goodness with his own people, even to the end. Thus other Ordinances of Nature, Gen. 8.22. Psal. 119.89, 90, 91. are pledges of the stability of his Covenant, Jer. 31.35, 36. & 33.20, 21. And therefore he is not to be supected of casting off his People, as Job did complain. See, Psal. 23.6. & 77.7, 8, 9, 10.

4. They are not ill guided who are left upon God; for, he gives a good account of his care of Hinds in their Calving, and of their young ones. Which may not only encourage us to commit women in Child-birth unto God; but to rely upon him in every case, when we are poor and needy, Psal. 40.17.

5. God orders the exercise of his Creatures to be more or less, according as they have means and opportunities of help under it; for, the sorrows of Hinds are soon over, and the young ones of Beasts are soon able to care for themselves, otherwise they would perish; whereas it is otherwise with Children who have some to tender them. Thus according as God hath manifested more or less of himself to men, and according to the means they enjoy, and experiences they have had, they may expect that their exercises will be proportionable.

6. If Beasts, who do not well know their own burden what it is, yet do by natural Instinct labor to ease themselves, and do make use of means for that end; why do men, under pressures, resolve to lie down and die; neglecting all those means whereby lawfully they might make their own burdens more supportable.

7. If God care for the young ones of Beasts, what sinful folly is it in men to be anxious, and even to sell their souls, that they may provide for their Children?

The third Instance, is, the Liberty and untam • albleness of some wild Beasts, which yet are commanded by, and subject unto, God. This is instanced,

1. In the Wild Ass, of which, see, Jer. 2.24. Isa. 32.14. Hos. 8.9. A Beast much contrary in properties to the dull tame Ass; which is set free by God and loosed (not from any bonds that ever were actually put upon it by men, but) from those bonds which bind those inferior Creatures to serve man, and which are actually put and kept upon some of them, v. 5. Which hath its habitation chosen and assigned by God in the Wilderness, and in barren and brackish grounds; where it chooseth to dwell, rather than to serve man, v. 6. Which scorneth the City and all places of Commerce, or where men repair; Or, being very swift, it disdains to be taken by never so many men (were even the multitude of a City gathered for that effect) and to be made obey the driver, as other Beasts do, v. 7. And, which; instead of Parks, wherein tame beasts are k • pt and fed, hath the large Mountains whereupon to feed, and to search after green grass and herbs, v. 8. And yet however this Beast cannot be reached by man, God can reach it when he will.

2. It is Instanced in the Unicorn, of which, see, Numb. 23.22. Deut. 33.17. Psal. 22 21. & 92.10. Whatever Plintus write, yet some deny that there is any such B • ast in nature as an Unicorn, having (as the name signifieth) one horn in its forehead. And therefore they take the wild Bull to be here meant (such wild Bulls probably abounding in those places, and being very strong and fierce) which is opposed to the laboring Ox, as the wild Ass is to the tame, v. 5, &c. But whatever Beast be here meant, yet this is true of it, That though it be a strong beast, and stronger than these whereof men make use, yet, it is so undaunted, that it will not yield to serve man for its meat, nor will it be b • und to a Crib, as a Child may do with an Ox, v 9. Nor will any man, who hath his wits about him, trust his labor, of plowing, harrowing, and gathering in of his harvest, to it, v. 10, 11, 12. And yet God commandeth it at his pleasure.

From this purpose we may gather,

1. The liberty and bondage of Creatures is of God, and at his disposal; for, he hath ordered some beasts to be easily tamed, and others not at all. Much more doth the spiritual liberty of men come from him John 8.36.

2. Though many do desire a licentious liberty, and to be free of all yokes and bonds; yet that is but a poor advantage, as being no more than what many Beasts have; as here is to be seen in the wild Ass and Unicorn. Men should be far from placing their happiness in that which is common to them with Beasts.

3. Whatever liberty Creatures have, yet none of them are exempted from subjection to God's Dominion; for, he doth retch the wild Ass, Jer. 2. • 4. And Behemoth, Job. 40.19. And this most insolent men, who neither fear God, nor reverence men, will be made to find, Isa. 37.28, 29.

4. That God hath abundance of wild and untamed Creatures at his command, doth evidence that he need not be in man's reverence for service, or sacrifices, as Psal. 50.8.—12. Which may humble them who presume to quarrel God, because he seemeth not to notice them and their integrity and service, which was Job 's practice.

5. Mans indigence is continual • proclaimed, not only in his daily need of food, and that himself must be kept at a continual labor for his food; but in that he needs the help of other Creatures to labor for his meat; as here is intimated, that he needs beasts to drive with his burdens, v. 7. and to labor the ground, and bring in the fruits thereof for him, v. 10, 11, 12.

6. The untameableness of some Creatures serves to commend the love of God, who tames others of them for man's use; as here is intimated; That though the wild Ass and Unicorn will not, yet others will be driven, and will serve and abide by our Crib. It speaks somewhat of God when we see a little Boy lead and command an Horse or Ox, which are much stronger than himself.

7. Albeit everything be not for that use which we desire, yet they are not therefore useless; for, those beasts s • rve to set forth the Glory of God, albeit they will not serve man.

8. Creatures and Lots will prove, not according as they seem to promise in themselves, but according as God makes them to be; for, when one sort of Asses is dull & unserviceable, another sort is wild, and though the Ox be tame for labor, yet the Unicorn (which is stronger and might work more) is not.

9. As there are many Creatures fed without man's care (such as the wild Ass and Unicorn, beside these formerly mentioned) So even those of them who are not ravenous (like the Lion and Raven, Chap. 38.39, 40, 41.) yet get their food; as the wild Ass hath a large pasture. Their case is not desperate who can promi •• little for themselves; nor will all those go to wrack, who do not help themselves by violent means.

10. God can command even the wildest of Creatures; for, the wild Ass is at his command, and the Unicorn will serve him, though he will not s • rve man. Which may warn the stout-hearted and undaunted, to fear, and may encourage the Godly to trust in him when difficulties a • e impetuous and violent.

The fourth Instance contains an account of God's care in adorning s • me •• rds, and his care of the careless amongst them▪ This is cleared in the Peacock and the Ostrich; where we have to consider,

1. The beauty of the wings of Peacocks (or of the Feathers in their Tails, spread out like the wings of a Bird) and of the Wings and Feathers of Ostriches, v. 13.

2. The unnatural stupidity of the Ostrich; which leaves her Eggs, covered with a little Sand, to be hatched by the heat of the Sun, v. 14. Little considering that they may be crushed by the seat of men and beasts which pass by, v. 15. And which neglects her young ones, and runs the hazard (were it not for God's care) of losing all her labor, in laying of her Eggs, without any fear at all, v. 16. And that because God hath deprived her of that natural Instinct which other Creatures have, v. 17. See, Lam. 4.3.

3. That though she be thus stupid and unnatural, yet she is fitted to flee danger; and by lifting up herself on high, scorneth the Horse and his Rider who pursue her, v. 18. Which is not so to be understood, as if she were able to soar and flee high; for by reason of her large and unwieldy body, she scarce lifts herself from off the ground, but runs fleeing, and fleeth running, making use both of her feet, and of her wings, as sails, to help her forward. But the meaning is, that when she thus lifts up herself to escape a danger, she is not only bigger than Horse and Rider both (being very tall) but moves so swiftly, and withal (as some write) casts Gravel and Stones behind her, with her Feet, as she runs, that Riders on swif • Horses cannot overtake her, nor dare come near her. Hence it was that the Arabians tried the swiftness of their Horse • , by their running after the Ostrich.

From the Instances, gather,

1. God is to be seen and acknowledged in the beauty he hath put upon some Creatures; such as the Wings and Feathers of the Ostrich, who have goodly Plumes, and the goodly Wings, or Tail, which God, and not man, hath given to the Peacock, and which hath so many changing colors, that no Art can imitate it. Thus he hath adorned the Lilies with beauty above what Solomon had in his Glory, Mat. 6.28, • 9. A look of those things should not be passed without a spiritual use; seeing therein we may read how beautiful God is, in himself, and in his dispensations, and what beauty he can put upon any of his Creatures he pleaseth; as will be verified upon the vile bodies of his people, Phil. 3 21.

2. There is no excellency in the Creatures but it is attended with some imperfection, which may show that they are but Creatures; as here, the beauty of the Ostrich is attended with stupidity.

3. God hath deprived some Creatures of a natural Instinct to care for their young ones (which is here called Wisdom and Understanding, v. 17.) That so we may observe it as a mercy in others of them; as Children should be sensible of the mercy they received, in their Parents care of them, when they could not care for themselves, and should labor to require it, 1 Tim. 5.4. And that we may beware of provoking God to cast us into those difficulties which will deprive us of that natural Affection, Lam. 4.3.10.

4. God hath a care even of these Creatures which are cast off by Parents; as here, the Eggs and Young ones of the Ostrich are tendered by him. Much more will he care for Saints in such a case, Psal. 27.10.

5. As the unnatural Ostrich is yet secured by her swiftness, v. 18. So evil doers may prosper; nor should Saints stumble at it, as Job by his complaints did evidence he was offended thereat.

The fifth Instance, is, the Strength and Courage of the Horse which serveth man, especially the Horse bred for War. It is God, and not man, who hath given him great strength, so that with his Neck and Breast he runs down what he rusheth upon, as if a clap of Thunder had fallen upon it, v. 19. And his Courage is no less than his Strength; so that he will not be affrighted, as a Grasshopper, but his Snortings and Neighings are terrible, v. 20. This his courage appeareth, especially in War; for it maketh him paw on the ground with his feet, and glory to run without fear among armed men and weapons, v. 21, 22, 23. And he digs the earth with his feet, or runs so quickly over it to come to the Battle, as if he would swallow it up; and finds nothing terrible, in the Trumpet, sounding the deadly Alarm to the Battle, more than if it were a Whistle, and not a Trumpet, v. 24. But resounds to it by his Neighings, when he perceiveth, by the dreadful noise of Officers and Soldiers, that the Battle is approaching, v. 25.

From this Instance, gather,

1. The creatures want of one kind of advantage is, ordinarily, made up with some other; as the Ostrich outstrips the Horse in swiftness, v. 18. and yet, here, the Horse excels in courage.

2. Albeit God hath appointed some creatures to serve men; yet that should not hide the Glory of God which shines in them; As here, the Lord points out his Glory by this Instance of the Horse, to convince and humble Job.

3. God, who giveth strength and courage to very Beasts (as here he doth to the Horse) can very easily furnish his Saints therewith, and keep them from fainting as they have need: as Job had found by experience, being made to triumph by faith in the midst of danger, however he complained.

4. If the Horse, being so strong and courageous a Beast, doth yet serve man, and is subject to him, Jam. 3.3. why should Saints be diffident but they may manage and overcome great difficulties, in God's strength?

5. As the Horses courage appears eminently in War, and in the midst of hazards; so should Saints study to acquit themselves in a day of trial, Job 4.3, 4, 5, 6. Prov. 24.10. And God can furnish them against such a time, above anything that they could promise to themselves (consulting their own dispositions and courage) before it came.

6. This strength and courage of the Horse is a great Excellency, yet God hath no pleasure in it, nor in the like excellencies which are in men, Psal. 147.10. Which should teach us, not to conceit of our common excellencies and endowments; but to delight more to be Saints, than to have all that courage, strength, wisdom, &c. which are in men or beasts, Psal. 147.10, 11. Jer. 9.23, 24.

7. This fierce courage of the Horse must be managed and guided by men, Jam. 3.3. To show, that fierceness is but a beastly disposition, if it be not well managed, Psal. 32.9, 10. And if men with a small Bridle do command the fierce Horse, how much more should men be pliant to God? And if they will not, he hath Hooks and Bridles also for them, Isa. 37.29.

The sixth Instance is, those noble Birds of Prey, the Hawk and the Eagle. For the first, Albeit men have learned an art of training Hawks, so that they flee after their prey when they let them loose, and they return to them again because of their food; yet it is not by any wisdom from men that they do flee, but they know how to follow their prey before ever men take them, who do but put them to the exercise of what they have by nature, for their own recreation. And particularly, It is from God that the Hawk hath an Instinct to flee toward the South, v, 26. as wild Hawks, in cold seasons, and when they cast their old Feathers, do flee into warmer Climates, till their new Feathers grow up. As for the Eagle, it is from God that she hath that instinct and strength to mount straight upward an higher pitch than any other Bird can do; and that for this end (among others) that she may build her Nest upon the high and unaccessible Rocks, for the security of her young ones, v. 27, 28. And it is from God that she is able to discern her prey at so great a distance (as some report, that she not only seeth sar, but will smell dead Corpses very far off) and comes to it for blood and flesh to herself, and to her young ones, to whom she brings food, till she can get them brought to it, v. 29, 30.

In these Instances we may observe,

1. So much of God may be seen in everything, that even the recreation of hawking, and the flight of Birds, may afford profitable and edifying Instructions; as here, the Hawk and Eagle are Instances of that glory of God which shineth in his Creatures.

2. Since God • i • ects all things, even the flight of Birds (as here is sh • wed, that it is God's wisdom, and not Job 's, that directs these Birds in their several motions) who should presume to direct him, or exempt themselves from his directions, or orders concerning them and their Lo • s.

3. Since he directs very birds well (sending hawks to the South, when they need warmth, and Eagles to • he Rock, for security of their young ones, and that they may the more easily discern their prey) who can justly suspect him in his guiding of men?

4. The sagacity of the Eagle being an Emblem of what godly persons and Christians should be, Mat. 24. 28. Luke 17.37. We should learn at them, to flee above things below, and contemplate things above, as they look upon the Sun; To build sure upon the rock, where hazard cannot teach us, Isa. 33.16. Mat. 7.24, 25. To discern and smell our mercies, though they be very far off; as Job did, Chap. 19.26. And, to flock continually about Christ crucified; and cleave to him; as the Eagle doth to the slain, or, Carcase.

Having ended all those particular Instances, save we remarkable Ones which are added in the next Speech; we may Ones them all up in these three general Remarks.

1. God cannot fully be seen in any one of his Creatures; all of them together are little enough (and too little) to point him out.

2. Yet somewhat of him may be seen in everyone of the Creatures, even the least of them.

3. Then do we observe God well, in one or all of them, not when we think we may boast of our skill in knowing them, their causes, properties; &c. But when we see God in them, and are not such Naturalists as turn mere Atheists; and when we so study them, as we see cause to be abased and humbled before God, whose Glory shineth in them: For, that is the scope of all those Instances propounded unto Job.

WE may gather from what is said by the Writer of this Book, v. 1. That the Lord had stayed a little after the former Discourse, waiting if Job would make any further Reply; but finding him silent and astonished, He quickens him up, by this superadded Conclusion. Wherein,

1. He propounds a general Question concerning his Complaints and Quarrellings, shall he that contendeth with the Almighty, instruct him? or, instruct? which is only in the Original. Some read it thus; Is contending with the Almighty Instruction? or, Erudition? that is, however Contenders pretend to have Wit and Reasons on their side, yet is it any evidence of Wisdom and Skill, and of a man well instructed, to offer to contend with God? The words may also be read thus; Shall contending with the Almighty instruct? or, shall it be any edification so to do? But according to our Translation, the words point out the sinfulness of his complaints, as being, in effect, a contending with him who is Almighty, and that such a contending, as if he would presume to instruct, guide, and direct God, and not be directed by him. And so, in sum, He would have him forbear his complaints, unless he would presume to be wiser than God.

2. He layeth before him the hazard and difficulty of such an undertaking, That he who offers to reprove, or, argue with God, must answer; that is, either he must answer these former Questions, to prove himself able to debate with God, which would be too hard for him; Or he must answer and give an account for his presumption, which he durst not do.

In general, Learn, 1. When much is said to men's condition, it will be to no purpose unless it be applied; that so they may be convinced, or otherwise affected, as their case requireth: For, God must lay the former Doctrine home, and answer (not to anything Job spake, but) as his need required. It is our great fault, that we see and hear much, which we neither perceive nor observe; and if we could observe the penetrating power of the Word, and the particular eye that God hath upon hearers, when he sends out his Word, Heb. 4.12, 13. we would be more tender in applying: Whereas, ordinarily we pass what we hear, as if we were not at all concerned, but it were spoken at random by men.

2. No hearing of seasonable Doctrine (and that even by godly men in affliction, who need that a word should be spoken to them) will make them take it home, unless God himself apply it; as here, he rowzed up Job. See, Acts 16.14. We should employ God much in hearing, were even himself speaking immediately (as he did to Job ) much more when men speak, that he may put forth his hand to apply the word which he sends. Nor should we lean to our own dispositions under affliction, which may either prove stupid, or tempt us to misapply the Word.

3. God is very faithful in dealing with his wayward people; for, he will not let Job pass without applying what he had heard, but ro • zeth him up out of his dumpish and confounded frame, to lay his case to hear. It is one of our covenanted mercies, not to get away with our faults, Psal. 89.30, 31, 32, &c. and that blunt and stupefying convictions are not taken off our hand, till they work better. Of which more afterward.

4. As God is faithful, so he is tender in waiting upon his distempered people; for, he waits upon Job, and takes leisure to produce all the former Instances, and now to lay home his faults very mildly. Thus did he wait upon Jonah, in his peevish Fits. Which may assure us, that God doth not handle his people roughly, beyond what they need, however they may complain that it is otherwise, and they may be cruel to then selves by their own distempers: And it may warn us to deal patiently and mildly with others, with whom we have to do, so long as there is hope of doing them good.

5. That he propounds this Challenge in Theft, or, in general, without naming Job in particular, may teach,

1. Men should be upon their guard, that their own self-love do not sway them, in looking upon their way; but they should judge of themselves, as they will be ready enough to judge of others: For, whatever Job might think of his own practice, yet he could not but condemn this fault in general.

2 Whatever difference God put betwixt his people and others, yet this allows them no particular privilege to sin; and, particularly, to mistake and quarrel God: Therefore he propounds this Challenge in Theft, to show, that he would not so respect any good thing in Job, as to assoyl him from a fault in this.

Doct. 6. His laying this charge home to Job 's Conscience (as his Conscience hath been often posed before in the dispute) by way of Question, as being assured that the Cause will be decided there in his Favors, doth teach,

1. Even the dear Children of God, and when they are in their most tender exercises, do not always act according to the Principles and Dictates of Conscience; but, as wicked men do detain the truth in unrighteousness, Rom. 1.18. So, their Tentations, Passions, and Lusts may over-drive their light, which is a sad Spectacle; for, it is here supposed, that in the throng of Job's exercises, his Conscience was not acting its part, but needs to be rowzed up.

2. Men's Consciences will not still lie by, but when God puts them to it, they will judge righteous judgment; and then men who have miscarried, will have a sad game of it with their own Consciences: For, this Question • mports that Job 's Conscience will at last speak.

In particular, From the first Branch of this Conclusion; v. 2— Learn,

1. Whatever hazard there be in a sinful course; yet it will never be laid to heart as it ought, unless the sinfulness of it be first noticed; therefore he begins with letting him see the evil of his complaints, and then informs him of the hazard and difficulty in his way.

2. Man, especially being under trouble, is a quarrelsome and fretful Creature; as here is supposed, that man is ready to contend. That which breeds all this is, man's missing of happiness within time, or his taking it ill, that all things should not go according to his mind (which is a fruit of his aspiring to be like God, Gen. 3.) and his ignorance and self-love, while he knoweth not what is good for him. And there is no cure for this evil, but by Humility, Mortification, much Trust in God, and submission to him, and much of the Spirit of the Gospel.

3. It may deter men from their quarrelsome unpatient humors, when they consider that passion doth not spare to reflect even upon God; for, it contends with the Almighty. And this is done, either directly, when complaints are ven • ed against God's dispensations, which was Job 's way; or indirectly, when, God's dispensations having imbittered us, we do wreck ourselves upon, and are imbittered at, what is nearest us.

4. The sin and folly of this quarrelling (and that there is no Instruction or edification in it, according to the other Readings) may appear, if we consider,

1. It is a contending with him who is Almighty, and so doth argue great presumption, and that we do neither know him nor ourselves.

2 It is a presuming to instruct him, who is infinitely wise, whereas we are but foolish; as if it become us to guide, and not to follow and submit.

3. It is a presuming to reprove God (as it is in the end of the v. ) or, to argue him out of all his defences; as if we did well in complaining, and he had nothing to say for justifying his dealing. See Jon. 4.9. All which, were they well considered, might make us abhor ourselves for this evil.

Doct. 5. Though this evil be thus heinous, yet men are not easily convinced of the evil of it, when they are in their fits of Passion; for, it must be thus born in upon Job. Men will be afraid to commit other sins, who make no scruple to mistake God, and to read all his dealing wrong. Pride sets them on work to complain hat all is not to their mind, and their passion blinds them, that they see not the evil of it. And beside, they are ready to put a fair face upon their miscarriages, pretending that they are only sensible of their own ill condition, &c. when in effect they are murmuring against God. And therefore we are not to trust our first thoughts about our accession to this fault.

From the second Branch of the Conclusion, v. —2. Learn,

1. If the Conscience of sin will not, the sense of difficulty and hazard may deter men from sin, particularly, from quarrelling of God; therefore is that consideration subjoined, because the former, ofttimes, doth not prevail.

2. Though men got their will to debate with God, yet they would not thereby gain their cause; for they could not answer all the Questions wherewith God could pose them.

3. Quarrellers of God will not escape, but in due time they will be called to an account for their presumption; for, he that reproveth God must answer for it.

4. Whenever God calleth Quarrellers to an account, they will not be able to abide it, but must succumb, since they make their best friend their party; for, let him answer, imports, that God will not own him in it, but let him take his own hazard, which will be too heavy for him. So that it is a folly for men to meddle with that which they are not able to maintain, when God dealeth seriously with them.

In these Verses, we have Job 's Answer to this Proposal, or, his taking with, and confessing of, his fault. Wherein, Consider,

1. The Rise of this Confession, is, That he, who was resolute enough to fill his mouth with Arguments, chap. 23.4. if once he could meet with God, is now so damped with God's immediate Parley, and his unexpected and terrible appearing in the Whirlwind; so confounded with the former non-plussing Questions, and so affrighted with his discerning God to be angry; that he, is at first stricken silent, and now when the Lord rowzeth him up, and layeth the matter home to his Conscience, he uttereth this Confession; and then brings out this Answer.

2. The Confession itself; wherein he confesseth his vileness, and that he hath nothing to answer; and therefore will be silent from complaining and disputing, v. 4. and will not persist in that which he had already, once, and twice, (that is, too much, and too often) dwelt upon, v. 5.

3. As for the quality of this Confession; as (no doubt) it was; for substance, sound and sincere; so the Lord's not taking of it off his hand, till, by a second speech, he draw out a fu • ler confession, Chap. 42.1, 2, &c. doth evince that it was defective in somewhat. Somewhat of this defect will come to be marked, on v. 6. And we will find what his confession should have been, when we come to consider what afterward it was, Chap. 42. Only this, in general, appears, That though he was confounded, and his Reason silenced, yet his passions were not calmed; and therefore he promiseth only to stop his mouth, v. 4. And though he acknowledge his former folly, v. 5. yet not so humbly or fully as afterward he doth.

From these Verses, Learn, 1. Whatever be the high bended thoughts of men in their, passion, yet God's appearing and interposing will soon cause them stoop: As here Job passeth from his Compeerance, and renounceth his former bold resolutions.

2. Whoever be stubborn, yet it is the duty and property of Godly men, that they are soon convinced by God: whereof here we have some begun evidences in Job.

3. When a Child of God gets a right sight of his own distempers, it will breed an admirable change, and will make him wonder at the thoughts he is made to have of himself and his way, different from what he formerly had, and how incredible that seemed to be, which now he finds to be really true; for, behold, saith he, by way of admiration, when he cometh to reflect upon his former way, and to discern it as indeed it was.

4. Men do never get a right sight of their particular faults, till they be led up thereby to see their pollution, and their vile disposition from which they flow; for, now, when he is convinced, he begins at that, I am vile, or, light, vain and empty.

5. As all men by nature are vile and empty things, so godly men do best discern that they are so, especially when they get a sight of God; for, then with he to God, I am vile, being compared with thee. See Isa. 6.5.

6. Such as study their own vileness, will find, that there is no cause for quarrelling of God for anything he doth, but they must be silent before him; nor can they sustain, if he be the pursuer: For, what shall I answer thee? either by way of defense, or to any of those puzzling Questions which thou hast propounded? His Question imports a puzzling perplexity, and the utter impossibility of the thing.

7. It is not sufficient that men have clear light to know what reverence is due to God, unless they put their light in practice, by silent submission to God under his hand; therefore it is subjoined to the former Question. I will lay my hand upon my mouth, or give over the Plea.

8. Even convinced Saints may be so far under the power of distemper, that it is much if they get their Reason satisfied, and their evil humors buried in silence, albeit for a time they continue boiling within; for, laying the hand on the mouth, is not only a sign of simple silence, but sometime of compelled silence, when there is much distemper within; such as Aaron's was, Lev. 10.3. and Jobs, Chap. 2.10. And Saints are bound to glorify God with their tongues, (which are their Glory ) when they cannot get their hearts commanded.

9. Such as do in sincerity reform their evils, will be sensible of their former debordings; for, so was Job here, Once have I spoken, in my foolish passion, complaining of thee, and desiring to dispute with thee.

10. Such as have a true sense of former debordings, will look upon them in all the aggravations thereof; and particularly, how frequent they have been therein; for, Once, yea twice, have I spoken, not definitely so many times only, but frequently.

11. However men's corrupt hearts do look upon their being, engaged in an evil way, as a reason why they cannot come off, Jer. 2.25. Yet it is rather a strong argument persuading them to put an end to their frequent wanderings; For, so doth Job argue, Once have I spoken, but I will not answer; yea twice, but will proceed no further. See, 1 Pet. 4.3.

In the rest of this Chapter we have a part of God's second Speech to Job, to press him to be yet more humbled. And in these Verses, we have the Introduction to the Speech. Wherein it is declared,

1. That God (not acquiescing in what Job had said, as satisfying) proceeds to convince him yet more by a new speech, uttered with wonted Terror and Majesty out of the Whirlwind, which was commoved of new, that the Speech might have the deeper impression upon him, v. 6. Where it is not needful to conceive (as some do) that, because the Emphatick Article which was prefixed to the Word rendered, Whirlwind, Chap. 38.1. is here wanting, therefore it was less terrible now than before; for that Article is not always prefixed where the thing spoken of is remarkable enough.

2. That God renewed that former provocation to the Dispute, v. 7. Of this, see Chap. 38.3. It is in sum, a provocation to Job, to prepare himself to defend against his pursuit. And it is here again repeated by way of Irony, in answer to Job 's declining to answer, or speak anymore as he had done, to this sense; What I wilt thou, who wast so keen and eager to dispute with me, now resile and start back, when thou hast the opportunity? It cannot be, but thou wilt make good thy word and undertaking; therefore set to it again.

From these Verses, Learn, 1. Even many convictions of real Saints are not so sound, or, at least, not so solid; through, and serious, as they ought to be; for, God doth not acquiesce in what Job had said, nor takes it off his hand as a sufficient confession of his former miscarriages, and declaration of his sense thereof. His speech evidenceth that he was indeed silenced, but not that he was satisfied. He had quit the Plea, as being sensible that he was no fit party to grapple with God; yet he had not confessed his fault fully enough, nor repented sufficiently, and sought pardon for it, as he doth afterward. Though he was silent, yet had he not commended and justified God, as afterward. And what good things were begun in him, were not yet solidly enough rooted. All which may be of use to us to consider them, that we be not deceived in the matter of our Convictions and Repentance; remembering, That Corruptions may remain after we are convinced of them; That passions and corruptions may be silent and quiet for a time, when yet they are not subdued: that evil courses may be abandoned, when yet they are not mourned for; that fits of good motions, wanting a root and solidity, are little worth; and, that, when we are humbled, It is good to be holden going at that exercise; and, therefore we should not mistake, though, after we have been taken with our faults, God yet heap challenges upon us, that we may be yet more humbled and convinced.

2. God is a Judge of men's Convictions and Repentance, who will not be deceived, however we please ourselves; for, whatever Job thought of his former Confession, God will not take it off his hand.

3. It is of God's mercy that he followeth his people, not only when they are stubborn, to convince them, but when they are not thoroughly convinced, to bring them up to be more serious; as here, he casts not off Job, first nor last, for his stubbornness before, or his defects now; but deigns him with his second speech; to perfect his cure, and to break the neck of his pride, and root out all his scruples.

4. As a sight of God's dreadful Majesty is needful to abase man; so even a Child of God may expect to be kept (as we say) at the staffes end, and not to be admitted to a comfortable sight of God, till he repent: for, he speaks to Job with wonted Majesty, out of the Whirlwind, and keeps his won • ed distance, bidding him gird up his loins like a man, &c. and either stand to his plea, or else be more humble.

5. When God appears terrible to his people, it is not against their persons, but their faults; whereof they shall have proof so soon as they abandon their faults; for this distance is kept up, only to testify how God was dissatisfied with Job 's miscarriages, and to bring him to repent for them; after which he speaks kindly to him.

6. Proud daring to contend with God is a fault wherewith he is highly offended, and which he will not easily let pass; for, this, in particular, is the fault which here again he reflects upon in that Ironical Challenge, Gird up thy Loins like a man; I will demand of thee, and declare thou unto me.

This Verse contains the Sum and Scope of this second Speech of God; which is to convince Job that he had done ill in disannulling (or making void, and of none effect) God's judgment, or, his procedure in the world and toward himself; which is made void and disannulled, when God's purpose and determination is reflected upon as an unjust Sentence, and such as ought to have no effect; or when men so complain, as if they would have the guiding of Affairs taken out of God's hand, and put into their own. This the Lord not only chargeth home upon Job as a great fault, even himself being Judge (as the Question imports) but propounds it very emphatically, Wilt thou also disannul, &c. Where the Emphasis may lie in the Person, Thou: Wilt thou, a godly man, do so as the wicked are ready to do? Or, in the Particle also (which is most emphatick in the Original) wilt thou not be content to plead in defense of thine own Righteousness, but thou must also disannul my judgment? And this is prosecuted in the latter part of the Verse, That Job was not content to plead that he was righteous (which God did not quarrel) but he would needs also condemn God's way of proceeding with him, that thereby, as by an Argument, he might prove his own righteousness. In sum, this Challenge imports, as if God had said; O Job, as the case now stands betwixt Me and Thee, thou being a righteous man, and yet afflicted by me, and thou complaining that I should deal so with thee, a righteous man; There is no Medium here, but either I in my proceeding with thee, or thou in thy Complaints of me, must be wrong. Now I refer the determination of this Case to thy own Conscience in cold blood; whether it be seemly to raise thy Righteousness upon the Ruines of the Glory of my Righteousness in governing the Affairs of the World; or whether it were not sitter that thou maintained thy righteousness some other way, and so as thou forbear to quarrel my righteousness, who have afflicted he?

I we consider this purpose generally and abstractly, it imports,

1. God hath a Judgment in the World; not only a Sentence, or Verdict, concerning the ways of men, to which they ought to submit; but a determination and purpose, daily manifested in his Providence and Procedure in and about all things. And this, as it is comfortable to the Godly, Psal. 11.3, 4 So it is terrible to the Wicked. And therefore they shift the thoughts of i • , not only when Providence doth not act according to their mind, Mal. • .17. But in their evil courses, Psal 10.11 13. & 14.1, 2. & 59.7. & 94.5, 6, 7. Ezek. 8.12. & 9.9. which is but a poor shift.

2. As a Providence is to be acknowledged; so it is to be looked upon as a Judgment, or, a righteous procedure, not to be disanulled, nor God, who is the Author of it, to be condemned. See, Psal. 145.17. Gen. 18 25. Here it is that men fail and stumble, before they turn gross Atheists; And none are more ready to carp at Providence, than Hypocrites, Isa. 58.3. Mal. 2.17. & 3.14, 15. Therefore it should be their care, who believe a Providence, to commend God in all he do • h, Psal. 22.3. with v. 1, 2. And that we may cure our Mistakes, we should study,

1. That God is Sovereign and absolute in all that he doth, and not to be contended with.

2. That seeing godly men have corruptions, which need purging, they must not expect that their lot, within time, will ever be fully to their mind.

3. That when providential dispensations are most dark to us, ordinarily God hath most special purposes of Love to manifest thereby.

4. That he makes everything beautiful and useful in its season, Eccles. 3.11. And when he seems not to be a God of judgment, or compassion (as he is called, Isa. 30.18.) yet he is a God of knowledge, weighing actions, and what our condition requires, 1 Sam. 2.3. and will prove a God of Judgment to them who wait for him, Isa. 30.18. Rev. 13.10.

In particular, If we consider the Plea as it stands here betwixt Job a righteous man, and the righteous God afflicting him; it teacheth,

1. When men are indeed righteous, whatever be their lo • , or failings, yet God allows it, as acceptable service, that they stand to the maintenance thereof; for, here he concedes that Job is righteous, and doth not find fault simply that he maintained it, had he done it fairly. It is true, righteous men should not desperately, and Roman -like, bear out the testimony of their integrity under trouble, without humbling of themselves under it; nor yet should they who are truly righteous, fancy themselves sinless, or that they can be wrong in no cause, or that they should not be afflicted in Fatherly displeasure, seeing they are truly Godly. Yet they should not so eye Providence in their afflictions, as to let cross dispensations disturb the peace of their Consciences concerning their Integrity.

2. However God allow righteous persons to maintain their integrity; yet when they do not cast away their Confidence, they do hardly manage this claim well; and beside their Pride and Vanity in ordinary, they do especially miscarry in defending their integrity under affliction: As here Job did. A good Conscience, and a Cup of bitter Affliction, are seldom well carried, when they meet together. This miscarriage of Saints under cleanly trials, causeth them meet with many foul Crosses, Psal. 51.4. And where Trials are most cleanly, men will never carry right under them, unless the Conscience of sin and daily failings be their daily exercise; for, herein Job failed.

3. Saints do then manage the testimony of a good Conscience under trouble ill, when they make too many complaints under Afflictions, and cannot stoop that God should exercise them so much as he pleaseth; blessing him, that they have a good Conscience to support them; for, here God reflects upon Jobs complaints as disannulling his Judgment, &c. The root of which, is, men's conceit, which makes them think they should be dealt with according to their own mind, because they are righteous: and their love to ease, which makes them dislike afflictions upon any terms.

4. Albeit in in our passions we think little of complaining; yet such complaints are terrible reflections upon God, a pleading of our own righteousness to the prejudice of God's Righteousness, and a condemning of his proceedings, as if he were not fit to sit upon the Throne; for, thus doth God expound his Complaints, as disannulling his Judgment, and a condemning of him that he may be righteous. So also doth unbelief reflect upon him, 1 John 5.10.

5. Those Complaints, when well pondered, will be found to be most unjust, seeing God is to be justified, whoever be condemned, Psal. 51.4. Rom. 3.4. Therefore doth the Lord challenge them here as a great fault.

6. Though we think lightly of those escapes under trouble, yet they are heinous provocations, highly displeasing to God; for, here they are the matter of a sad quarrel, and God rejects all his confessions, till he be more sensible of this fault.

7. As the Consciences of all men cannot but condemn those presumptuous reflections upon God; so a Child of God, especially, will take it ill, in cold blood, that he should entertain wrong thoughts of God; for, he refers this case to be decided by Job himself, when he is sober. So that such a tender disposition may be an evidence of a godly man in a good frame; and they who do miscarry in this, will find sad company of their Consciences, when they are put to it to speak impartially.

In these Verses, the Lord proves the Justice of the former Reprehension, That since there is no comparison or equality betwixt him and Job, therefore Job should not debase or impeach His Righteousness to cry up his own, nor offer to contend with him as his Equal. This inequality betwixt God and Job is held out, partly, by way of Question, if he could claim to any Majesty like God's, v. 9. Partly, by way of Proposition, that if he would compare with God, he behooved to do what God doth, v. 10-14. And particularly, this inequality is instanced,

1. In the matter of Power, v. 9.—That there is nothing in Job like God's Power and Arm.

2. In the external signs of Power and Greatness v. 9, 10. Jobs Voice (which would scarce affright a petty Creature) is nothing like God's thundering voice; and he, who was lying now full of Boils, could put on no Majesty and Glory, like unto that wherewith God is seen to be attended and surrounded in his special apparitions unto men, and that which shines daily in the Creatures, proclaiming his Excellency, Psal. 104.1.

3. In the effects of Power and Greatness, v. 11, 12, 13. Jobs wrath is very impotent, v. 11—He cannot (as God doth) know the proud everywhere and reach them and abase them, v. —11, 12.—and all wicked men, to tread them down everywhere, and where they are most insolent, v. —12. Nor can he bury them in death, and hide their faces in secret oblivion (as the faces of Malefactors, Esth. 7.8, and the Dead in their Graves, John 11 44. use to be covered) v. 13. From all which God draweth this Inference, v. 14. That when Job doth all those things, as he doth, and not till then, he will acknowledge that his own right hand can save him; that is, that he is self-sufficient, and so may enter the Lists with God as his Equal. Hereby also intimating that, since he needed often to be saved and delivered, and could not help himself, but behooved to depend upon God for it, it became him not to be so proud.

In this purpose, Observe, 1. In general, That those who contend with God, about his Righteousness in his Dispensations, do little know God or themselves, and do little consider, his Greatness, and the Inequality that is betwixt Him and them; for, so much doth this Argument, in the scope thereof, teach, that Job, when he quarrelled God, little minded what He was, and how unlike himself was to God. For this greatness of God doth not only prove that he can do no wrong, but doth intimate, that opposition to him will be full of hazard to the opposer.

Obs. 2. In these Questions and Proposals of what Job should be, or do, if he would prove an equality with God, we have several Instructions concerning God, which are to be well studied. Such as,

1. God is of great and incomparable power and force, to support some, and crush others, as he pleaseth; for, there is no Arm like God's. See, Psal. 89.13. Deut. 33.27. Isa. 51.9.

2. God's strength is attended with incomparable, Majesty, Glory and Beauty, to conciliate reverence and to affright all from opposing of him; for, no man can thunder with a voice like him, nor deck himself with Majesty and Excellency, and array himself with Glory and Beauty, as God doth,

3. Though God's tender mercies be over all his works; yet he is not all mercy, but hath wrath and displeasure, when he is provoked; for it is a part of his praise, that he hath rage of wrath.

4. God's power and anger are not idle, but are let forth in effects, everywhere, all the world over, as there is cause; for, he casts abroad the rage of his wrath, and compenseth all delays with the severity thereof, when it cometh, Isa. 42.14.

5. As the humble need not be afraid of God's Power, Majesty, or Wrath; So the proud shall not escape the effects thereof; for, here the proud are singled out, as his especial party. See, Psal. 138.6.

6. As no man can know all that are proud, as God doth (for they are but few men that any one man can know, in respect of the multitudes that swarm upon the earth, and among these they know many may mask their proud and lofty hearts from them, under a show of humility) So neither can any man overtake all the proud men he knoweth, to punish them, seeing they may flee from him; nor dare he grapple with every proud person who stayeth beside him, seeing many of them may have more power than himself: But God hath perfect knowledge of every proud person, can overtake them wherever they flee, and can crush all of them, were they never so strong; for, he beholds everyone that is proud, and abases him; and locks on everyone that is proud and brings him low, or makes him crouch. Where the expressions are doubled, not only to confirm the truth of the Assertion against all the presumptuous Dreams of proud men, Obad. v. 3. But to show that, as he beholds and sees every proud man, so, with a look he can confound the proudest of them, and bring them low, Exod. 14.24. See, Dan. 4.37.

7. Though God have a special quarrel against proud persons, yet he will not spare any wicked person, though pride be not their predominant evil; for, after the proud, the wicked are propounded to be punished.

8. God can reach the wicked, wherever they are; and even where they think themselves most secure, and are most insolent (as a Cock on his own Dunghil) there he can crush them; for, he can tread down the wicked in their place. See, Exod. 18.19.

9. God can, and, when he pleaseth, doth pursue the wicked even unto death, and till he lay them in the dust, and bury them in obscurity, and make them calm with their Swords under their heads, Ezek. 32.27. For, he hides them in the dust, and binds their faces in secret, and that together, not all of them at one time, or in one place, but all of them are thus reached, and put in a like condition, the great and mighty ones, as well as the weaker, Isa. 14.9, 10.

10. God is self-sufficient, and his own right hand can bring salvation, and effectuate all his purposes for his people, and against his enemies; for, this is not to be yielded unto Job, but upon the former impossible terms; and if it should be yielded, it were to make him equal wi • h God, whose own right hand can save. See, Isa. 59 16.

Obs. 3. These Questions and Proposals made to Job, if he would aspire to an equality with God, do also afford several Instructions concerning men.

1. Men by nature aspire no less than to be God's, and equal to the true God, seeking to do whatsoever themselves will, and to have all things done to their minds; for, so much doth this parallel betwixt God and Job import, that he aspired to no less, though he was nothing like God.

2. N • ne do more proclaim this presumption than Murmurers at God's providence, especially in afflicting righteous men; such, do, in effect, declare that they would gladly usurp God's Throne, to guide better than they think he doth; for murmuring Job, v. 8. would be like God, though indeed he have nothing like him.

3. Men will soon see the evil and folly of this bold presumptuous attempt, if they consider the dreadful Majesty of God, and the distance which is betwixt him and his Creatures; for, God here propounds his Arm, Thunder, Majesty, and Excellency, Glory and Beauty, and his proceedings with the proud and all wicked men, not only to convince Job of his folly, in seeking to be equal with him who was so infinitely above him, but to let him see the hazard of such an attempt, seeing his strong arm, dreadful thunder, and glorious Majesty, and his proceedings against proud and wicked men, might let him see that as God can reach, so he will not endure such presumption.

4. Howbeit men do thus presumptuously aspire, yet their own Consciences, when put to it, will soon discover it to be a foolish attempt; therefore doth he begin with Questions, v. 9. as knowing that his Conscience (if he were serious) would so resolve them, as might contribute to his own abasement for what he had done.

5. Albeit men's Consciences may be blindfolded, in their fits of passion; yet they are able to do no acts that may prove they have a right to aspire to any equality with God: Therefore, after the Questions, v. 9. he propounds, in the following Verses, what is to be done by Job, before he aspire to that which his Complaints insinuated he thought of himself.

6. Men are not soon brought to be serious and solid, in studying and practically improving that distance which is betwixt God and them; therefore God doth not content himself with a naked proposition of this distance, but insists so long to give Evidences and Instances of his Power and Majesty, that Job may lay it better to heart.

7. It is an evidence of men's afficting a D ••• y, when they would help and relieve themselves in all conditions, without depending upon, or employing of, God; so that they are vexed when they are left upon God, and put to that exercise of Dependance; for, it is a divine property (communicable to no Creature, nor to be affected by them) that his own right hand can save.

8. When men consider how often they need help and deliverance, and are put to depend upon God for it, it may keep them from proud competing with him; for, if Jobs own right hand cannot save him, there was no reason why he should carry so proudly as he did, but his being so absolutely in God's Reverence should have kept him humble.

Followeth, to the end of Chap. 41. the confirmation of the former Proof, or of this inequality that is betwixt God and man, by two remarkable Instances of God's works, Behemoth on the Land, to the end of t • is Chapter; and Leviathan in the Sea, Chap. 41. His Scope in both which may be taken up thus;

1. It points out God's greatness, and the infinite distance that is betwixt him and man, that he is the Creator and Governor of those vast Creatures, as well as of others; to the like whereof man cannot pretend.

2. Though those Creatures be great and terrible, yet the first (at least, some sorts of them, for some are more untameable than others) is made tame, and more peaceable than others, by God, as the description will clear; and God can reach him, v▪ 19. And so can he reach great ones, v. 11, 12.

3. If this Creature were not tamed by God, none durst meddle with him, as none dare grapple with the Leviathan, Chap. 41.9, 10. For less dare any grapple with God, as is there inferred.

This being the general Doctrine pointed at in both these Instances, I shall unfold the Description of the Beast in this Chapter, and draw out some particular Remarks from it. And in the entry, waving the idle Allegories of men, who understand this of Satan; I do, by this Behemoth, understand the Elephant, and not a Complex of all Beasts together (as the name, Behemoth, signifieth, Beasts, in the plural number) for God speaks of it as of one Beast. And (as the Latins ofttimes call it Bellua, so) it gets this name in the Hebrew, because it is as great as many Beasts put together; or because it wants a name in the Hebrew, therefore it gets the common name by way of excellency, to show that it is the most excellent of Beasts. And so some understand it, as if it were called, the Beast of Beasts. Thus Wisdomes (as it is in the Original, Prov. 1.20.) is put for most excellent Wisdom.

Unto this Beast, the following Description, in all the parts of it doth agree. And in this Verse we have a general Proposition, of the greatness, and yet the peaceableness, of this Beast. He desires Job to consider and behold this Beast, which is as great as many Beasts put together, yet,

1. It is made with him, that is, his Fellow creature, made by God as well as he. And not only so, but a Beast that cometh very near man in teachableness, and other properties, and created on the same day with man, and living on the Earth with him, and not in the Waters, as the Leviathan doth; yea, a Beast excelling other four-footed Beasts, as man doth excel other Creatures.

2. It is a peaceable Beast, though great, so that it lives not upon prey, as Lions and other ravenous Beasts do (which if he did, he would devour much) but feeds upon Grass as an Ox.

Doct 1. It is one of man's great weaknesses, that he is slow in taking up of God and himself; therefore must his truth be inculcated over again.

2. It doth also evidence man's great inadvertency, that he must be sent out to the Creatures to learn this Lesson, concerning God and himself; (as Job is here) whereas, by studying himself, he might both see what himself is, and what God, who made him, is.

3. This defect of man, in studying himself for that end, is supplied by much of God, and of man's frailty in comparison of God, shining in his works about man; as here, by these instances we are taught. And this is one right use of the Creatures, when by studying of them, we are helped to know God and ourselves, Psal 8.3, 4.

4. When many proofs of God have been seen in his works, there is still more to be studied, both in the same, and in o • h • r of his works; for, after all the former Instances, God yet adds these two remarkable ones, as teaching yet more of him. And by adding these Instances, God doth teach us how to study him in many more of his works, though they be not here named; from everyone of which we may either get a new Lessen, or have former Lessons inculcated, and may know that wh • n we have studied most, we are still ignorant of God, and of what may be known of him.

5. Because little of God is, ordinarily, seen in ordinary and lesser operations, God lets forth some great and signal operations; as Behemoth is here subjoined to the former Instances. And this is also his method in the dispensations of his Providence.

6. It demonstrates and commends the greatness of God, that the most excellent of Creatures are but his handy work; as here Behemoth is. So that if they be remarkable and singular, much more is He so.

7. God's very work of Creation, and his making of his Creatures, is an excellent study, as well as his providential dispensations; as here, he bids him behold, I have made Behemoth. Our not studying and improving of these may provoke God to hide from us a comfortable sight of his providences.

8. No length of time, wherein we are conversant with the Creatures of God, should diminish the luster of his glory shining in them; for, though Behemoth was made long before this time, yet Job should still behold him, as but beginning to study that work, or not having studied it enough.

9. It may humble man, if he consider that, notwithstanding his excellencies, yet, he is but a fellow-creature with all the rest. All the Creatures are made of the same nothing, and whatever difference is, betwixt one creature and another, It is of God: for, saith he, he is made with thee, thy fellow-creature. And God might have made man another thing than he is, if it had pleased him.

10. The more opportunities men have to take up God in his works, their guilt is the greater if they neglect them; for, saith he, since he is made with thee, and lives upon the Land with thee, thou shouldst study him well. Though yet men should not neglect to study those works, also which are further from them and in the Sea, as the Leviathan i • .

11. It speaks the emptiness of the greatest of Creatures, that they need daily provision and supply from God; as here, the Elephant must have food.

12. God, who is the maker of all the Creatures, is also their preserver, and giveth them food to eat; for, he provides food for the Elephant. See, Psal. 104 27. & 145.15, And in this God is to be adored, that he preserveth man and beast, Psal. 36.6

13. As the Elephant, notwithstanding his vast bulk, is not ravenous, as some lesser beasts are, but feeding on Grass, like an Ox; so this may teach, That things will not prove as they seem to promise or threaten in themselves, but as God makes them to be; for, the huge Elephant doth live harmlessely upon grass.

In these Verses we have a particular Description of the great strength of this Beast, to set forth the glory of God, who rules him, and ha • h power over him. This his strength is instanced in his Loins, and in the navel of his belly (though some read it, that he hath Pains, and may be easily hurt there) where the Channels of the Veins and Arteries do meet, v. 16. It is also instanced in his moving of his Tail, v. 17. Which, because it is not great in Elephants, some understand of his Instrument of generation, because of that which followeth, of his Stones, which are not visible, but wrapped up at his R • ins. But because that is not proportionable to the rest of his bulk, therefore I would rather understand it of his Proboscis, or, his Snout, which is very long, and when he pleaseth, he can stretch it out, or erect it, like a tall Cedar. And it may be called his Tail, because it hangs at his body, as tails do on other beasts, though not at the same place of the body, and because he moveth it, as other beasts do their tails. As for what is added in the end of the Verse, the word, Stones, is not in the Original, but Terror, or, Fear; and so I read it, His terrible sinews, (or, the sinews of his fear, or, terror ) are wrapped together, like twisted Branches; to wit, in his Snout, which is the cause why he moves it so nimbly, though it be long, and why it is terrible to those whom he smites, or lifts up, and throws where he will, with it. His strength is further instanced in his bones, v. 18. Where some do understand both the expressions, of his Teeth, or, Tusks; but that seems to be too narrow an interpretation. And because the Expression is doubled, and there are two words in the Original to express his Bones; we may thus conceive it, that not only his great bones are like Biass, but his smaller bones, and very gristles, are like Iron; or (because the words in the Original import no such difference of bones indefinitely, all his bones, greater & lesser, are like brass or Iron. All this Description of his strength is briefly summed up in this v. 19 that he is the Chief, or first of the ways, or, works of God; to wit, among Beasts, not that he was created first of all the beasts, but that he is chief inexcellency of strength among them. Now though this Beast be thus great, and strong; yet God's dominion and power over him, doth not only appear in this, That (however his • nout be terrible to others, yet) his strength, for most part, is not in his offensive parts, not hath he any horns on his head, &c. but in his bones and loins, whereby he is able to bear those great Towers which men build upon him in time of War, that out of these they may fight against their enemies; and in the Navel of his Belly, about which this Tower is girded on him; but further, in this, That God, who made him, can reach him with his sword, or stroke, v. —19. And that either immediately, or mediately, by Dragons, and some lesser Creatures, which (as Naturalists write) do kill or annoy him.

From these Verses, Learn, 1. It is not sufficient that men, in taking up of God, do take up a general view of his works, wherein his glory doth shine, that they must be distinct and particular in that study; therefore after that general Proposition, v. 15. he descends to this particular Description.

2. Men should follow their study of God in his works, with renewed and repeated admiration, and exeltation of their own spirits for that effect; therefore, after that Behold, v. 15. the Note of Admiration, Lo, is here prefixed to this particular Description.

3. It hath pleased God to endow some of his Creatures (as the Elephant here) with very great strength; That so we may consider how strong a God we have to deal with; may commend his kindness, who makes such vast and strong Creatures so useful to men; and may learn not to glory in excellencies which are common to us with Beasts, such as bodily strength and force are.

4. God hath so ordered, that, as no Creature is perfect in any excellency, so, none have all excellencies; but some are eminent in one kind, some in another: As here, the Elephant is chief of the ways of God in his kind, as other Creatures (and even other Beasts) are excellent in their kind.

5. No excellency in the Creatures doth hinder God to dispose of them at his pleasure, were it even to cut them off; as here, he hath a sword for this Beast. Which may help to silence Murmurers at herd dispensations, as if their excellencies and privileges did exempt them from God's Dominion, who, when he pleaseth can reach the greatest and most excellent Creature; as he can make his Sword approach to this Beast.

6. That God is the Creator and Maker of his Creatures, doth prove his power and right to dispose of them as he will; for, since he made him, he can make his Sword approach unto him.

In these Verses, the Lord proceeds yet in the Description of this B •• st.

1. In his peaceableness (though he live wild from among men, till he be tamed) as to his food and converse with other Beasts, v 20. and that he feeds upon grass among other Beasts, who play without fear about him. The Original may be more emphatically rendered thus; Because the mountains bring him forth food, therefore all the beasts of the field play there; that is, because he feeds on grass, other Beasts do feed about and beside him, not fearing to be devoured by him.

2. In the place of his Repose, v. 21, 22. Though he feed upon the mountains, v. 20. yet the hot Climate, and his own natural heat, make him come to repose himself under the shade of Trees, Reeds, and Willows. As for what is asserted by many (that he doth not lie, but lean to a tree, when he resteth, otherwise, wanting Joints in his Legs, he could not rise again) it is refuted by later Writers, both from Reason and Experience. And as those two branches of the Description speak something of God's taming of so vast a Creature, in that he is peaceable in his repast and repose; so,

3. The next speaketh his terrible vastness in himself, evidenced by his great drinking, v. 23. That (not only doth he press a River with his bulk, as some understand i • , when he goeth to drink, but) drinks so much (even many hundred pound weight of water at one time, as Naturalists write) as it he would drink up a River, and oppress it, by swallowing it up, and swallow up Jordan (a River known to Job, who lived in Arabia ) as it is swallowed up by the Dead Sea. This he doth, and hasteth not, as being afraid of no interruption, as Dogs and other Beasts, when they drink of the River Nilu • , are afraid lest the Crocodile should surprise and take them. Or, he hasteth not to drink the clear water, till he foul it first with his feet, as Naturalists do write. As for that which is added, v. 24. Some read it by way of Interrogation, Will any take him in his fight, or bore his Nose with a Snare, or Gin? that is, he cannot be taken by open force, but only by Wiles and Stratagems. But our Translation rendereth it better, as an amplification of his Drinking, that he taketh it (or the River, v. 23.) with his eyes, that is, by reason of the greatness of his thirst, he looks greedily on a River, as if he would drink it all; and his nose pierceth through Snares, that is, though, in thrusting his Snout, or Nose, into the water to get drink, he pierce through Weeds and other Blocks in the bottom of the River, yet he cares not for that, so he get Drink.

From these Verses, Learn, 1. Very common passages of God's works do need to be looked upon again and again; for, after what hath been s • id, v. 15. his food is here again spoken of. Spiritual minds will never find such Subjects barren.

2. Whatever our delicate appetites lust after, yet Nature is content with what is very common; for, as this vast Beast is nourished by Grass brought forth on the mountains, so might men be satisfied with less than they lust after.

3. God provides for the necessities of his Creatures, and can help them, when he pleaseth, without the assistance of man; for, the mountains bring forth food for him, and for many other Beasts. See Psal 50.10. Which may help to cure the anxieties of Saints, Mat. 6.26.

4. That all the Beasts of the field do play about the Elephant, doth not only tell us, That vast and dreadful things will not prove terrible, if God please; which may be of good general use: But this their playing, may also point out, partly, that sweet life which freedom from sin brings, however they be also made subject to vanity, Rom. 8.20, 21. Partly, that Play and Recreation is not man's happiness (however many spend their time that way) it being common to Beasts also.

5. Creatures are concluded under many necessities, that much of God may be seen in their supply; as this Beast needs rest and shelter, as well as food.

6. God hath accommodated and provided the world with what is necessary for all his Creatures; as here he hath provided this Beast a fit place for food, and a place of repose, and to be a covert from the heat, whereby he lets us see that he is all-sufficient for all cases and necessities.

7. Whatever God make of our Lots, we should still remember what they would be in themselves, if he interposed not; therefore, after an account of the peaceableness of this Beast, it is subjoined how vast he is in himself, as is evidenced by his great Drinking.

8. Our Affections should be often rowzed up, in our meditating upon the works of God, that we fall not asleep in the midst of our study; therefore is Job again excited with a new behold, v. 23.

9. The excellencies of Creature, are still attended with eminent wants and necessities, that they may be known to be but Creatures; as here this beast needs a great Drink, though he drink not often, and can endure thirst, and live without Drink, for divers, (some write, eight) days together.

10. We may here see a reason w • y God hath made great Rivers, and many other things whereof man hath no special need; even (beside other ends) for the supply of wild Beasts; as here for the Elephant. Thus the Beasts in the Wilderness had benefit by the Water which God gave to his people out of the Rock, Isa. 43.20. And we should hence learn, not to inquire after a reason of everything that God doth, and not to measure, or judge of all things according as we reap particular satisfaction and benefit thereby.

11. The appetite and lust of Creatures is far greater than their real necessities; for, that hyperbolical Expression, v 23. of his drinking up a River, is expounded, v. 24. of his greedy look, and that he would be at more than he can drink.

12. That God giveth this Beast a natural instinct to see his own preservation and health, evidenced by his drinking at leisure, and after the Water is troubled, (which is judged to be healthful for him) may teach us, That a lawful care of bodily health is needful and allowed; the health of the body being a great mercy, and helpful to the exercises of the Soul.

13. His not standing upon Snares and Impediments, so he may get Drink, may warn us, that all our Advantages and Mercies are surrounded with Thorns and Difficulties, which are not to be regardded in our necessary and lawful pursuit after them. Much less should we be deterred, by difficulties in our way, from pursuing after more choice and needful refreshments.

In these Verses, we have an Account of the vastness, untameableness, and terribleness of this Creature; which may be taken up in these particulars.

1. That there is no taking of him, as of other lesser fishes, which are angled out of the Waters with a Hook and a Cord, v. 1. And which, when they are taken, are strung together upon Hooks, Cleeks, or Thorns, that so men may keep them, and carry them home, v 2.

2. That (upon an impossible supposition of his coming into men's hands, or being taken) there is no taming of him; neither will he supplicate, as one that is vanquished, for his Liberty, but will fight it to the last, v. 3. Nor, if he cannot escape, will he covenant to work or serve for his Life, as Elephants, and other Wild Beasts do, v. 4. And as he would decline to work, so, neither would he be taught to play to Boys and Maids, as himself playeth in the Sea, Psal. 104.26. and as Birds and some Beasts make sport to men, when they are tamed, v. 5.

3. That since he cannot be taken, men's expectation of advantage by him doth fail. When Fishers take a great prey at Sea, the Society make a Feast, and sell the super-plus to Merchants for gain; as is usual in Whale-fishing: But no such advantage is to be got here, v 6.

4. That, as he is not to be taken as men do take small fishes, v. 1. So neither can men take him as they take Whales, or other Sea-Monsters, by shooting Darts to wound them, v. 7. For if any would offer to lay their hand upon him, to take him, the remembrance of that battle they would have with him, might make them give over their attempt, v. 8. yea all hope of taking him is in vain, seeing the v • ry sigh • of him is enough to confound the stoutest, v. 9. If, against all this, it be objected, that all sorts of Creatures, even in the Sea, may be tamed, and consequently taken, by men; Jam. 3.7. It is sufficient, for verifying of that Assertion, and the scope thereof in that place, that so many of all kinds of Creatures have been tamed, albeit some be still excepted.

From all this, Observe, 1. If we look upon this Instance in the Sea, as it is added to all that are before, it may point out.

1. God hath still more and more Evidences and Instances, to demonstrate what he is, as men are able to take him up; for, here is another Instance more.

2. Such is man's Stupidity, and his Distemper when he is under Tentation, that he needs that much pains should be taken upon him, to inculcate what God is; and he hath reason to suspect that he is not serious and solid enough in that study, even when he observeth most; therefore doth God insist so much to take pains upon Job.

3. As the Earth, so also the Sea, is a Store-house full of God's Riches; wherein Travelers may see much of God, both for the variety and vast greatness of Creatures in it; so that Seafaring men (who, ofttimes want Ordinances among them) are without excuse, if they reap not much edification by their Journey. Therefore is Leviathan instanced in the Sea, that we may be led to study God in all his Works th • re. See, Psal. 104.25, 26. & 107.23, 24.

Obs. 2. This Description serveth to point out the the fruit of man's sin, in his loss of that primitive Dominion over the Creatures, Gen. 1.26, 28. So that albeit, in the indulgence of God, some of them are tamed by their continual converse with men, yet many of them are wild, and not usually, if at all, tamed. This should excite men to lament their own slavery under sin, which hath caused this change, and should make them endeavor to recover a right to all things in Christ, 1 Cor. 3.21, 21, 23. Heb. 2.6, 7, 8.9.

Obs. 3. When we consider this fierce and untameable Creature; we may be helped to remark many advantages we reap by other Creatures, which cannot be expected by this. As,

1. It is a mercy that other Creatures, though wild, are yet taken by men for their use; as is insinuated, v. 1, 2. though the Leviathan will not be taken. Thus many men have their Dinner to • etch out of the Sea in the morning, and others live by hunting of wild Beasts, and yet are provided for.

2. It is a mercy, that so many of the Creatures as we need, serve us, yea, and fawn upon us, and do their service so willingly, as if they had covenanted to do it; all which Leviathan declines to do, v. 3, 4.

3. It is a mercy that we have, and may lawfully use Recreations, and Refreshments by some of them, as we have not by the Leviathan, v. 5, 6.

4. It is a mercy that men's labor about the Creatures doth not only furnish them with plentiful Allowances of food, but gain also, by their Traffick; neither of which Leviathan will afford them, v, 6.

5. It is a mercy that even some fierce Creatures, may be taken for the use of man, without any inevitable hazard, which they run, who grapple with Leviathan, v. 7, 8.

6. It is a mercy that God hath not made the sight of every Creature a terror to us; as Leviathan would be, v. 9. All which may be useful meditations to us, when we read this Scripture.

In these Verses, we have an Inference from, and an Application of, this Instance, to convince Job of his Folly in thinking to enter the Lists to grapple with God, and so to stand before him, or, set himself before him, in judgment, as a Party able to contend with him. This is propounded in Thesi, or, in a general Interrogation, leaving to Job to see how it concerned him; And it is confirmed,

First, From this Instance, v. 10. That if no man, were he never so fierce, dare stir up, or provoke, this Creature, how much less dare any offer to deal with God?

Secondly, From other Arguments, v. 11. Such as,

1. That God oweth no man anything, whereby he might be obliged to guide him as he likes, and not as himself pleases.

2. On the contrary, all things are his by Right of Creation; so that he may dispose of them as he pleaseth, and they have no cause to quarrel.

From these Verses, Obs. 1. This Application, considered in general, points out,

1. There is nothing which God speaks, nor any parcel of Scripture, that is barren, but hath profitable and special Instructions in it, if we could discern them; for when God insists on this Subject, concerning this Sea-Monster, to an afflicted sick man, it shows, that there is somewhat in it, as here he clears.

2. It is not enough that we hear what is spoken in Scripture, unless we make some application and use of it; as here God teacheth Job.

3. God must be employed, not only to point out what is seasonable to our condition, but to apply it also; as here he doth to Job.

Obs. 2. The Challenge or Proposition v. 10. imports,

1. We are forgetful of the Greatness of God; for this is the point here inculcated.

2. This our forgetfulness appears much in our thinking to stand before God, or, to enter the Lists with him, as a party, in our complaints.

3. When men's Consciences are well informed, they will decline this undertaking; as this Question imports.

4. Men are far more clear and • ound in acknowledging general Principles, than when it cometh to their own particular; for this cause doth he propound the Challenge in general.

5. No personal Advantages, of one man above another, will bear them out in their Quarrelling with God, therefore, also, is it propounded in general, Who is able, &c? to show that none can undertake this, but the mighty man, and the godly man, must give it over as well as others.

Obs. 3. The first Argument, v. 10. Imports,

1. Men are naturally fierce and violent, and that appears eminently in some; for, here, there are some fierce and daring. And though many do not evidence that they are of daring disposition, by running upon hazards; yet there is no man but by nature he is a Bullock unaccustomed to the yoke, be the hazard what it will.

2. Even some of the very Creatures are sufficient to give a check to the pride of fierce men; for, none is so fierce that dare stir him up.

3. The dreadfulness of some Creatures may convince men of their Folly, in their fierce and stubborn way with God; for, since none is so fierce that dare stir him up, or grapple with a Creature made by God, Who then is able to stand before him? Hence,

4. Such as would walk before God as becometh, whenever they see any Glory, Beauty, Strength, Terror, &c. among the Creatures, they ought to be spiritual minded, and ascend up to the Fountain whence those Excellencies flow; as here God leads Job from the study of this Creature, to the study of himself.

Obs. 4. These Arguments, v. 11. do teach,

1. What men see of God, they should dwell upon it, till it be rooted and fixed in their hearts; for, therefore is that truth, which is cleared by this Instance, v. 10. here confirmed by new Arguments.

2. Men have, ordinarily, a great conceit of themselves, as if God were some way or other obliged to them, and bound to repay and requite them; as here is supposed.

3. Such as complain that they are afflicted, being righteous, are not free of this proud and vain opinion; this is reflected upon as Jobs fault, though it be generally propounded for the Reasons formerly marked.

4. Such proud complainers should know, that God was never prevented by a good turn done him by any man, which might put him in his debt; and that this may silence all their complaints, that God oweth them nothing, for the want whereof they may complain; for, who hath prevented me that I should repay him? See, Rom. 11, 35, 36.

5. All things under heaven being God's, by right of Creation, Psal. 24.1. He not only needs not man nor his services, to be obliged thereby; Psal, 50.8,—13. But he may dispose of men as he will, without doing them any wrong, or giving them any cause of complaint; for, this both proves that he cannot be prevented by man, or obliged to him, and that Job hath no just cause of complaint, that whatsoever is under the whole heaven is his.

6. Whatever be God's condescendence to his humble people, yet he will plead his Sovereignty, even against them, when they are stubborn: As here he pleads against it Job, because of his stubbornness, though otherwise, he was a broken and afflicted man, and so seemed to need more tender usage.

Followeth a more particular Description of this Leviathan; to which this is a Preface, wherein God showeth, that he will not conceal what he is, nor forbear to set him out in his particular members, or parts, in his great strength, and comely proportion, or, proportionable greatness and suitableness of every part to so vast a bulk of his body. Whence Learn,

1. God is a faithful revealer of what concerns his people, and may be for their good; for, he will not conceal from Job what is necessary to be told him concerning this Creature. See, also, John 14.2. Thus also may he be trusted in his dispensations toward his people, wherein he is faithful and tender.

2. When God speaks to us, it engageth us to look upon what he speaks, as worth the marking, whatever it be in itself; for, his not concealing of this Description is an Argument why Job should hearken to the Discourse, how barren soever it seem to be, since God insists to speak it. Thus also his dispensations should be observed and improved, because they are his, of how little soever moment they seem to be in themselves.

3. We ought frequently to remember how much need we have that our Lessons be inculcated upon us; for, so here, what is already said of this Creature is not enough, without this further addition.

4, Even the vastest, and most monstrous-like of Creatures, have their own beauty and comely proportion, which should be observed; as here is said of Leviathan.

Followeth the Description itself, which may be taken up in six Branches. The first whereof (in these Verses) is, That he is terrible, inaccessible, and untameable. This is expressed in terms alluding to men's taking off the sheets or coverings of Horses, when they bridle them or take them forth; and he showeth, that none dare deal so with Leviathan. None can draw him out of the Sea, wherewith he is surrounded as with a garment, or offer to bridle him, though with a double Bridle, v. 13. for though he were otherwise accessible, none durst open his mouth (which is big like a door, or gate) to bridle him, his teeth being terrible, v. 14. This Branch of the Description doth demonstrate and point out,

1. That it is a mercy those Creatures whereof we have need, are accessible.

2. That it is a mercy they suffer themselves to be approached unto, and bridled, and otherwise commanded, by us, Jam. 3.3.

3. That it is a mercy, that God hath given man skill to tame and manage those other Creatures, for his necessary use and affairs.

4. That if Leviathan be so terrible and inaccessible, much more is God inaccessible and incomprehensible; whose counsels are deeper than the Sea wherein Leviathan haunts, and who hath more terror, than what appears in the teeth of Leviathan, which may affright these who dare hazard to contend with him.

In the second Branch of this Description, it is declared, that he is strongly armed for defense, with thick Scales (like Shields, as the word signifieth) wherein he glorieth; which are so joined, as if they were sealed together, v. 15. So that no air can get in betwixt them, v. 16. Nor can they be sundered by force, v. 17. This points out,

1. The Providence of God, who hath guarded his Creatures with natural defences, against cold, and other injuries; as here he hath guarded Leviathan with Scales, formerly united together. Hereby he showeth that he is the Preserver of man and Beast, Psal. 36.6. And so delights not in their destruction, however men be often apt to quarrel; and, that we ought to admire and commend him, who makes up that to other Creatures, in strength, beauty, &c. which man can hardly reach with all his Art and Industry. See, Mat. 6.26, 28, 29.

2. Pride is an evil very incident to the Creature; as here is said, by way of Analogy, of Leviathan, that his Scales are his pride, or, he glorieth in them; as we may observe also in other Creatures. And though irrational Creatures do not sin, yet in that their way they are a Document to man.

3. Excellencies, though never so poor or mean (as the Scales of Leviathan ) are apt to beget or occasion pride; so that it is hard to have any excellencies, and not to be proud of them.

In the third, Branch of the Description is pointed out, How his appearing any way above the Water is full of Majesty, his neesings, or casting up of water into the air, appear bright as light to observers, and his eyes appear bright and sparkling, like the morning-light, or Day-star, v. 18. His mouth casts out Vapours, or Waters, so commoved and broken, that they are like Lamps and Sparks of fi •• , especially by the irradiation of the Sun (as broken waters in Tempests appear as if they were all on fire) v. 19. Sometime his Nostrils cast out waters, or Air and Vapours, so gross and plentiful, that they appear like the smoke of a boiling Pot or Caldron, v. 20. Yea, his very Breath is so hot as fire, and as a wind that is able to kindle coals, v. 21. By all which may be pointed out,

1. God's glory in his working is sometime hid from our • ight, that it may be the Object and Exercise of our Faith; as Leviathan is ofttimes under water, and then those Sneezings, &c. appear not.

2. However God do thus sometime cast a veil upon his working, and upon his Glory shining therein; yet at other times, it is made convincingly to appear, to silence the Atheism, and confound the pride of men; as sometime Leviathan appears above water, with all those actings and qualities, which do demonstrate the glory of God who made him.

3. When God, at any time, manifests the glory of his working, it should be improved, to make his glory be remembered and believed at another time; as the use of those appearings of Leviathan should last longer than the sight of him, or of his Sneezings, &c. do continue.

4. If Leviathan, even when he appears but a little above the water, be so terrible; how much more terrible is God, when he appears but a little displeased? Psal. 2.12. And if his Neesings, and what appears at his eyes and mouth be so dreadful; how much more dreadful is it, when God threatens and testifieth that he is angry? Psal. 18.8, &c.

In the fourth Branch of the Description, is pointed out his firmness and strength in all his parts. His Neck being strong, v. 22. His Flesh firm, and solidly joined, v. 23. And his heart full of courage, and firm as the nether Mill-stone, v. 24. This his strength is amplified from an effect, v. 22. (which though it be subjoined to the strength of his Neck, yet flows from all the rest also) that sorrow is turned into joy before him, or (as it will read better) sorrow skippeth out before him; that is, at the sight of him men do skip (as they do in dances) and are made to start for sorrow and fear. This is further explained, v. 25. That when he is seen in the Sea (by such as sail there) the stoutest are afraid; and when by the Breakings and commotions of the waters, they know he is near, they purify themselves; that is (not that Nature calleth itself, and they purge and empty their Belly, through fear; for the word here will not signify that; but) they run to be cleansed from their Offences and Sins, and to have them expiated, as fearing to be overwhelmed. This may point out,

1. God can furnish Creatures with multitudes of advantages, which yet are but his Creatures, and can be reached by him; as here, strength and courage are added to the rest of the Properties of this Creature; whereby we may be helped to consider how infinite these Excellencies are, which are in God.

2. If men will not fear God, as he reveals himself in his Word, he hath wherewith to affright them; as here, he doth affright some with the sight of Leviathan.

3. God can make the most stout-hearted of men afraid, by a Creature; as the Leviathan makes the mighty afraid. Yea he can make Lice and Worms terrible to them, if he please; as Pharaoh and Herod found.

4. Fears and sorrows are so much the sadder, when they come by a surprise upon men; as sorrow skips out, or, suddenly starts out, and makes them to start, upon the unexpected sight of Leviathan. So that it is good for men to be upon their guard, and to know what they may expect.

5. It is good, especially when men are in hazard, that they make their Peace with God; as here they purify themselves.

6. Men who are graceless and have no Religion, may yet set about it in straits: as here, these Mariners do, when they apprehend hazard. And this unquestionably proves the worth of Piety, that its greatest Enemies, and Neglecters of it in ordinary, are forced, if they be not mad, to see the worth of it in a strait.

In the fifth Branch of this Description we have an effect of the strength of his Scales, and of the firmness of his body, and an aggravation of the cause of men's fear because of him: In that no Habergeon for defense can secure against him; nor any Weapon offend him. But Swords, Darts, Arrows, and Sling-stones, are all as Straw, Wood, and Stubble to him, and he scorns them all, v. 26, 27, 28, 29. Yea so firm is his body, that he lieth on sharp pointed Rocks in the Sea, as on Mire, and by his bulk and weight tumbleth them down into the mire which is in the bottom of the Sea, v. 30. This points out,

1. Men's defences against hazards, and the means whereby they think to help themselves, may soon be made vain, and of none effect; as no Armor or Weapon will avail against Leviathan. Whereby man is taught, that his strong refuge and rich supply are without him, and to be sought in God.

2. As there is no prevailing against Leviathan, by fighting with him, who crusheth the sharpest rocks; so many of our vexing Lots are not overcome by wrestling and resisting, but by submission.

In the last Branch of this Description it is declared that his bulk is so great, that by moving his body, he makes the Deep to tumble and boil, like a pot of Ointment, or, of the composition of the Apothecaries, which cast up a great Scum when they boil, v. 31. Which is further explained v. 32. That he leaveth a path of Foam behind him, wherever he moveth, as if an hoar-frost were upon the Sea. This points out,

1. That the very motions and tumblings of Creatures, especially those vast and great ones, are remarkable, and somewhat of God may be seen in them; for, the motions of Leviathan are here produced to prove this.

2. If this Creature do thus tumble and toss that part of the deep Sea where he cometh, how much more should the Majesty of God move and affect us, who are but weak things in comparison of the Sea, which yet is moved by a Creature?

These Verses contain a summary Conclusion of this Description, That he is singular above all the Beasts on Earth, and fearless, v. 33. And that he looks on every high thing with contempt, in comparison of himself, being indeed King, or Chief, of all fierce irrational Creatures, v. 34. This points out,

1. When we have studied God's works, we should fix somewhat of the excellency of them in our hearts; as here, this Conclusion sums up the Description for that end.

2. God hath replenished the Sea with Creatures of a vaster bulk than those on the dry Land; whereby is intimated, that there is much more of God's glory unseen by us, than anything we do see: for, upon the earth there is none like Leviathan in the Sea, considering his vast bulk, fierceness, and other things.

3. To be without any fear, is but the property of an irrational Creature, and so no excellency proper to man; for, Leviathan is made without fear, being created so by God.

4. To contemn others who are in any eminency, as nothing in respect of ourselves, is also but a brutish quality; for he beholdeth all high things, or, looks upon them with contempt.

5. Beasts do outstrip some men in this, that their loftiness flows from some real ground, or excellency in them; whereas many men are proud, while they are really nothing, Gal. 6.3. For, Leviathan is indeed King, or, Chief over all the Children of pride, or over all these irrational Creatures which are high things, (as the word signifieth) and carry themselves loftily because of some excellency in them. Not that he exerciseth any dominion over them, at least all of them, particularly, those on the Land, but that he is indeed chief and excellent above them, as a great King is above inferior Princes, or common Subjects.

IT is to be remembered, that when God appeared to decide the Controversy betwixt Job and his Friends, Chap. 38. before he enter upon the principal Cause, He (as Elihu had endeavored before) deals first with Job, to humble him for his failings. And albeit God's first Speech brought Job to some sense, Chap. 40.3, 4, 5. yet the Lord not being satisfied therewith, he dealeth with him of new; which now produceth a fuller answer, witnessing his through conviction and humiliation; wherewith God is satisfied, as appears by his insisting no longer on the Debate with him.

In this Verse it is recorded by the Writer of the Book, that Job did answer, or return a satisfactory acknowledgment of his folly and miscarriage. Whence Learn,

1. When God takes man to task, to humble him, by Word or Rod, or both; man must down to the dust so low as is meet. God will carry his point one way or other, with all men whom he thus takes to task, and will cause them either bow or break; as here, the Lord never gives over dealing with Job, till he mould him to his mind: So that he who formerly raged at his Afflictions, is now calmed; he who looked only to his integrity to kindle his passion, looks now on his folly and weakness, to lay him low in the dust. It is sad when God's Cures are not operative, and it doth speak his Patients to be reprobate silver. And it is a folly to be long in stooping to God, seeing Jobs experience tells we must do it at last, one way or other. And it may humble men, though they stoop at last, as Job did, that these need so much pains to be taken upon them, before they be brought to it.

2. Whatever become of the wicked, who may be broken before they stoop; yet the Lord's pains to humble his Children will not be in vain, but they will be thoroughly convinced at last: As here Job was. As it is a true evidence of pity, to be easily convinced by God; so they who find that an hard work, should not be diffident of what God can do, who brought Job so low after all his stiffness; and they should look upon his continuing to take pains, as a pledge of what he is about to do, and that he purposeth to prevail at last.

3. God's convincing of Job by his former Doctrine concerning Beasts, Birds, and Sea-Monsters, (which, however it was most pertinent and suitable, to refute a proud man, who would comprehend God's counsels, by these obvious things; yet he could have spoken infinitely more sublimely, and of more sublime things, to this purpose) may not only put us to try, if we reap so much by reading, or hearing of it, as Job did; But further, it may teach,

1. It is not Doctrine (how sound soever; as it ought to be sound) of itself, but God's presence with it, that makes it effectual. God appearing with such Doctrine, concerning plain and obvious truths, as the former Discourses were, will convince men, and without that presence no Doctrine will avail.

2. Men of weak parts and abilities may be bold to go forth in God's hand, having his Gall; seeing he can bless their weak endeavors, as he blessed his own discourse, about obvious things, to Job.

3. It may humble men to whom the Lord hath spoken of more sublime Subjects concerning Christ, his Fulness and Righteousness, &c. and yet they have not profited so much as Job did by this Doctrine.

Doct. 4. When men are convinced and humbled for their folly, it is their duty to bring it forth by confession, when God calleth for it, and the nature of their miscarriage requireth it; as here Job doth by this solemn Answer, wherein he made that Return, which God designed in all his Questions to him. See, Jer. 3.12, 13. Hereby,

1. Men do evidence their taking with; and repenting for, their miscarriages, as is their duty.

2. They evidence the soundness of their Convictions, when they do, not only check them within, but make them willing to take shame to themselves, by their free Confession.

3. Confession is a mean to fix men's Convictions yet more in their hearts, and to prevent a relapse, when they have openly taken with their folly.

4. Hereby, also, they glorify God, justifying him in all that he hath done to humble them, & in all his proceedings, which they carped at before they were humbled. See, Neh 9.32, 33. All which may give a check to them who are often convinced of their folly, and would pass from it, but never do make conscience to repent, or give Glory to God by Confession; which occasioneth many Relapses.

Followeth, to v. 7. the Answer itself, or, Jobs Confession; which may be reduced to these two Heads.

I. He gives an Account of three Principles and Lessons which he had learned by this Speech and appearance of God, contrary to these Principles which had led him upon his Miscarriages,, or, had appeared in them, v. 2, 3, 4.

2. He professeth his Repentance for his Miscarriages, which hath followed upon this new discovery made unto him, v. 5, 6

The first Principle, or, Lesson, which he professeth to have learned (in this v. ) is, The Sovereign power of God to do all things, whatsoever he pleaseth; and that this is so absolute, that none of God's purposes are controulable, nor can be hindered by men. Whence Learn,

1. True Convictions, Repentance, and Humiliation, do not consist only in some pricking of the heart and affections, but must flow from sound principles, first fixed in the Judgment and Understanding; for, Job begins at these hire, in professing his Repentance. Thus the Prodigal is said to come to himself, when he repented, Luke 15. And where Ignorance, or false Principles possess the Understanding, they will either hinder Repentance, or m ••• it prove like the morning cloud, or early dew.

2. God's Power and Dominion is absolute, to do whatsoever he willeth and purposeth; as here Job professeth, Thou canst do everything; of which we have heard frequently in this Book. Hence, we ought not to doubt of his power, seeing nothing is too hard for him, Jer. 32.27. See also, Ezek. 37.11, 12. Neither is he to be called to an account for any of his matters, whose Will is a Law. Our voluntary submission to his Sovereignty would bring us much peace, and prevent many sorrows; seeing we must come to that at last when we have striven never so long; as here befalls Job. And when we come to that, we may expect a more comfortable account of what is sad in our Lot; as Job also found.

3. God's absolute Dominion and Power is not exercised in the world without some endeavors of m • n to control it; while they either resist, and stand (so much as they are able) in the way of his power, or do fret and repine at what he doth according to the pleasure of his Will: For, it is supposed here, that there may be endeavors to withhold, or hinder his Thoughts and Purposes. Men ought to mourn for their frequent opposition unto God, their standing in the way of his powerful operations, by crossing what is good, so far as they can, and (when they can do no more) their fretting at everything he doth, and being pleased with nothing.

4. Men's opposition unto, and endeavors to control, God's purposes, will not avail; for, no thought of his can be withholden, or, hindered. Opposition to his power, will but crush the Opposer, and opposition to the exercise of his Sovereign Dominion doth but evidence our ill frame, which needs to be crossed, that it may be cured.

5. As men who would walk aright, or repent of former miscarriages, ought to be well rooted in sound principles; so, in particular, it is necessary that they know God with whom they have to do, in his Power, Dominion, and Sovereignty, as well as in his other Attributes: Therefore saith he, I know that thou canst do everything, &c. Ignorance of those those things breeds us much trouble and needless pains. See, Psal 9.10. Jer. 5.22.

6. If it be alleged that Job knew all this before, and doth largely commend the power and sovereignty of God in several of his Speeches; and therefore it may be inquired, how he comes now only, after God hath spoken to him, to say, I know this? The answer to this doubt may afford us divers Instructions concerning this knowledge of God; And,

1. He knew this before, but now he knew it in a greater degree and measure. Which paints out, That so much is still to be known of God, that they who know most of him, ought to be sensible of their ignorance, and have need to be daily making proficiency in that Study. See, v. 5. And, that when afflictions are sanctified, and God teacheth us under them, Psal. 94.12. we will be making progress in knowing of God; as here Job did. And this may put men to try whether their growing knowledge of God doth evidence that their trials are blessed, and that they 〈◊〉 with God in them.

2. If we 〈◊〉 to the manner of his knowledge, he know thi • 〈◊〉 •• w experimentally, at least more ex ••••• 〈◊〉 h ••• h • knew it before. And whatever 〈…〉 •• w, or do really know by common illumin ••••• 〈◊〉 God, or the things of God; yet they do not 〈…〉 as they ought, till they know them; 〈◊〉 , so as may leave some impression upon th • 〈◊〉 . See Psal. 139.14.

3. As for the Nature and Effects of this knowledge, he knew and did acknowledge this truth before; yet in his practice he walked not according to his knowledge; but his passion did over-drive him, and made him to speak as if he thought otherwise, and as if he had judged that God is not absolute in his power and dominion. And this teacheth, That practical Knowledge, or, Knowledge which appears, and is improved, in practice, is not easily attained, even by godly men, who are sound in their Light and Principles. And, That, whatever men know, yet, nothing is rightly and fully known but what is improved in practice; not at sometimes only, but in their greatest exigencies, and when Tentations are strongest to the contrary; as Job ought, when his passions were strongest, to have acknowledged and improved this Truth, which he did not.

The second Principle and Lesson which he learns, is, Mans inability to dive into, or comprehend the counsels of God. Of this he makes profession.

1. In Theft, or, in general, that man doth but obscure the counsel of God, by his ignorant and shallow Conceptions and Expressions of it. Which he propoundeth by way if repetition of what God had said, Chap. 38.2. As if he had said, Lord I well mayest thou say, Who is this &c? Or, ask, who is this that is so presumptuous, as to obscure thy deep Counsels, by their Babling? For I am now of the same opinion, that they do but hide Counsel without Knowledge, and I have the same low esteem of any who shall attempt it, that thou hast. As for the difference betwixt God's Question and Jobs, in that what God calleth Darkning, Job calls it Hiding; and whereas God said, that man darkens counsel by words without knowledge, Job saith only, that he hides it without knowledge; all comes to one purpose. For darkening and hiding are both one, and this hiding without knowledge must be understood to be done by words, though it be not here expressed. Or it may be conceived that Job aggravates the fault, now when he is sensible (as is the way of godly men, when they come to see their folly) so, to be simply hid, is more than to be only darkened; and whereas God had mentioned only his foolish expressions, he reflects upon the ignorance from whence they flowed, and upon the folly which was in them, in that he ran so great a hazard by his presumption.

2. He makes profession in hypothesi, or, in particular, That himself was the man who had vented his Ignorance, and had uttered his raw conceptions, of these marvelous and wonderful things which were above his reach.

This purpose having been before spoken to, on Chap. 38.2. we may here briefly Learn,

1. Whatever men think in their passion, yet when they come to themselves, they will subscribe to the Verdict of God in his Word; as here Job repeats and subscribes to the truth of what God had said.

2. It is a truth which cannot be contradicted, That there is deep counsel and wonderful wisdom, in the providences of God about men, and especially about the godly; as here is supposed. Which is both matter of encouragement to them, and of caution, that they seek not to pry into these things.

3. It is also a certain truth, That no man can reach the depth of God's Counsels in his Providences; Particularly, in his singular dispensations toward the Godly; as here Job confesseth, that men do but hide counsel without knowledge, and that himself had uttered that he understood not, &c. when he spake of these things.

4. It is not enough that men do acknowledge, in general, that there is ignorance, and short coming, in taking up the Counsels of God, unless they be sensible thereof in themselves, and be affected with their own particular miscarriages in that matter; as Job here subjoins his particular Confession of his own miscarriage, to the general Challenge; Therefore (because I was one of these without knowledge ) have I uttered that I understood not, things too wonderful for me, which I know not: Men may be clear enough in general Truths, who yet will miscarry when they are under a particular Tentation; and it is in that case and time, especially, that men ought to be upon their guard.

5. Though men, ordinarily, think but light of their mistaking of God, and of their babbling when they speak of his Counsels; and particularly, do think lightly of what they have done of that kind, if they give it over for the future; yet when Saints are tender, such miscarriages will leave an humbling conviction behind them, even after they are abandoned; as here we may see in Jobs Confession of the evil of that course, which now he hath given over.

The third Principle and Lesson he hath learned, is, to decline to be a Quarreller of God, and (instead thereof) to betake himself to be a Disciple and Scholar unto God. Those words (however they sound) are not a Preface • o any new purpose he is now to speak or propound; But they are relative, (as v. 3. also was) to somewhat that had passed before. And for finding out his meaning, we are to reflect on Ch. 13.21, 22. Where Job had desired to debate with God, and was content that God should either be Pursuer, or Defendant as he pleased. In answer to which proud Proposal, God had taken him at his word, Ch. 38.3. & 40.7. And, in the two preceding Speeches, had acted the part of a Pursuer, or, Demander. This Job now finds so hard for him, that he declines to defend any longer, and betakes himself to the propounding of Questions, that he may get Answers from God.

Quest. But is not his offering to demand no less proud, than when he offered to answer; as being (as well as the other) one of these two Offers which he had proudly made to God? Chap. 13.22.

Answ. That is not the demanding, or, questioning, formerly undertaken by Job in his passion, which here he means to insist upon; for, when he gives over answering, he doth also give over to demand in these terms. But that which he intends here is only thi • , That hereafter he will give over all such proud quarrelling and debates, and will now learn humbly to propose his difficulties unto God, that he may receive information, concerning his case, and his duty, from him.

Doct. 1. Such as know God aright, will decline to pursue and challenge him, or to call him to an account for his dealing; nor will they offer to teach him, as Carpers and Murmurers would do; for, this Job now declines.

2. Albeit men may no more pursue God, to seek satisfaction concerning everything he doth, or the Reasons thereof, than they can defend themselves, if he pursue them; yet man is so great a Stranger to himself, and his case is ofttimes so intricate, that he still needs information from God, to help and remedy his ignorance, to make him know himself and his case, what it is, what to make of it, and how to improve it: For, when Job gives over all thoughts of debating with God, yet he hath need to demand of God, that he may declare unto him.

3 Sound and right Information must be had from God only, not from our own hearts, nor from suggestions, temptations, or outward probabilities and appearances; for, it is to him, that Job hath his recourse, I will demand of thee, and declare thou unto me.

4. Such as employ God for Information and Instruction, ought to seek it earnestly, knowing that many distempers, mistakes, and fears, will be cured by his opening of his eyes; and humbly, learning to adore and trust him when they are kept in the dark, and being sensible of their own ill deserving, and unworthiness to receive any good thing from him; for, saith he, Hear, I beseech thee, and I will speak; whereby he evidenceth his estimation of, and desire after the thing he seeks, and his humility and submission to God.

5. It is an evidence that men are truly humbled under their sad and humbling pressures, when they renounce their own wit and skill, and to give up themselves to be Scholars to God, in all things: as here Job doth, resolving to be a Demander, and to take his answers from God.

Followeth Jobs practice of Repentance upon this new discovery; wherein we have,

1. The ground and Rise of his Repentance; which is, a more clear sight of God than formerly he had, ver. 5.

2. His practice of Repentance, resulting upon this ver. 6.

For the first of these, v. 5. He speaks of his present sight and knowledge of God, by way of comparison instituted betwixt what formerly he had, and now hath attained; and showeth, that this doth so exceed the other, as a sight of God doth transcend men's hearing of him only by report. Where it is to be well observed, that he doth not institute the comparison betwixt God's manifesting of himself, and that sight of him which is had, in and by the external means only; and that manifestation and sight of Him, which is attained by the internal illumination of the Spirit, accompanying these means; which doth indeed surpass the other no less than ocular inspection excelleth a flying report. For, if that were Jobs meaning, then he should deny that ever he had known God before this, by the inward manifestation of the Spirit; which is not to be admitted, seeing he would never admit that to be called in question, that he was regenerate (and so had known God savingly) in the midst of his temptations, nor doth God allow him to make any such Confession, Nor yet doth he institute the comparison betwixt the ordinary means whereby God makes himself known to man, and this extraordinary appearance of God to convince him; to intimate that he had never the like before. For, however it may be true, that he had never any manifestation of God so solemn as this was; yet extraordinary Revelations were not unusual, in those times, to godly men (as Eliphaz showeth, Chap. 4.12, 13, 14, &c. and is intimated by Elihu, Chap. 33.14, 15.) and probably also to Job himself, before this time. And however, this sight of God, here spoken of, may be attained by God's blessing upon ordinary means. But Jobs scope in this comparison is, not so much to speak of different means, whereby men come to know God, as, of the different effects of means, according as men are diligent improvers thereof, and God blesseth them unto them. And particularly, his scope is to show, That by God's appearing in so great Glory and Majesty, and by his Speeches to him, he had received a measure and degree of Illumination and Knowledge of God, as far beyond what he had before, as the seeing of a thing (which affords us more clear and certain conceptions of it) is beyond the hearing tell of it only.

From this v. Learn, 1. As it is a duty to know God; so Saints are not altogether ignorant, but do know somewhat of him; for, it is supposed here, that Job had heard of him.

2. It is not inconsistent with the real humility of Saints, or with the sense of their many miscarriages, that they do discern, and profess, what they know of God, though it be but little; for, Job, when he is professing his humility and repentance, doth yet profess that he hath heard somewhat of God.

3. Albeit we are not to expect any new means of knowing God, while we are within time; yet there is so much to be known of God, and so rich and full will experimental discoveries, and sensible manifestations of God, be found to be, that the most knowing of Saints, when they attain to these, will be sensible of their ignorance and short coming before; for, now, all that Job had before, was but as an hear-say, or, hearing of the ear, in comparison of this, which was as if his Eye did see him. By this is discovered the fullness of God, and we are invited to press for these discoveries of him; and we may also try our nearness to God, by our growing in the sense of our ignorance of him.

4. The more that God is known, he will be the more esteemed; for, this is the rise of his Repentance, and of all his right behavior before God, that he seeth him at a nearer distance. It is otherwise with the Creatures, whose emptiness is discovered by familiarity, and so the more they are known, the less are they esteemed. But our estimation of God is a touchstone of our nearness to him, and of what we know of him.

5. Here we may also, further, remark somewhat concerning our knowing of God.

1. That we should not content ourselves with Hear-says and Reports, unless we see and feel somewhat of what we hear. We ought, indeed, to take the Verdict of his Word concerning him, and rest upon it, without seeking any Revelations, beside, or above it; yet we should study to have what is revealed in the Word brought into our hearts, and made lively upon them.

2 If Job do institute this comparison betwixt these two measures of Knowledge within time, that the one is but an Hearing, and the other a Seeing; much more may it be instituted betwixt the highest pitch of our Knowledge here, and that fight which we will get hereafter, 1 Cor. 13.12.

As for his practice of Repentance, following upon this sight of God, v. 6. Wherein he abhors himself, and repents in a very humble pasture, usual in these times, Chap. 2.8. It teacheth,

1. Manifestations of God, when they are in mercy, will be practically improved, and not gazed upon, or plaid with only; as here appears in Jobs practice.

2. When God is indeed seen, the most holy of Saints become loathsome and vile in their own eyes; so that they will not get leisure to be puffed up because of the manifestation: For, when Jobs eye seeth God, it followeth, wherefore I abhor, to wit, myself, as is added in the Translation. So was i • with Isaiah, Isa. 6.5. And so did God prevent Paul, 2 Cor. 12.7

3. Abhorrency of ourselves, upon a sight of God, ought to be more eminent, when we have miscarried through our ignorance and mistakes before; for, that was Jobs fault, for which he now abhors himself, when his eye seeth God. Whatever we think of these faults in the heat of temptation, yet they will lay us low in our own eyes when God appears; and they ought then to be looked upon as very sinful, and not as ordinary failings.

4. I • is not enough that men be convinced of their follies and mistakes of God, unless they also repent of them; for, Job adds that here, I abhor, and repent.

5. Repentance, particularly for such faults, ought to be very deep and serious, and lay the penitent very low, for, he repents in dust and ashes, wallowing himself there in his sorrow, and covering himself therewith, according to the custom of those times, Mat. 11.21. And it is no wonder that convinced men do thus repent of these sins, when they reflect upon the injuries thereby offered to God, and what persons they are who commit them.

6. Whoever see God aright, and most clearly, they will not run away from him with their guilt, but will humbly and penitently run to him, which is an act of Faith; for, so doth Job here, when he gets the clearest sight of God, and of his own vileness; See, 1 Sam. 12.20. No sight of God, in his Holiness, Justice, Dreadfulness, &c. nor of our own sin, in his injuriousness to God, warrants us to run away; for that were (instead of seeking a remedy) to add that sin to all the rest, whereby the remedy is neglected, and they become incurable.

Followeth to v. 10. the second part of the Chapter, wherein (God having now ended what he had to say to Job about his particular miscarriages) the great controversy betwixt Job and his Friends is decided in Jobs favors, and upon these terms which were premitted in the Introduction to Chap. 4. and so the Dispute ends. And this decision of the Controversy may, in the entry teach us, That albeit God suffer Controversies and Debates to arise, and continue, even among his people; yet, in due time, they will be cleared in Truths favors, Psal. 94.15. And so the truth will, at last, set its asserters free, John 8.32.

This part of the Chapter may be taken up in three Branches; the first whereof (in this v. ) is the decision of the Controversy, held out in a Charge against Eliphaz and his Companions; wherein God testifieth his displeasure against them, for their unsound Doctrine concerning Him. Here (for more distinct handling of the words) we are to consider,

First, The time when this Sentence cometh forth; After the Lord had spoken these words unto Job. Where no mention is made of Jobs speaking to God, recorded in the former Verses; not because God did not accept it, or because that, while Job is preparing to repent, and to make that Confession mentioned in the preceding Verses, God had, in his audience, sent this Message to Eliphaz, to encourage him yet more to repent. But this doth also take in his Repentance, as a fruit of God's speaking to him; wherein the power and efficacy of his Word did much appear. And this Circumstance doth teach,

1. It is a sweet property of godly men, that they are not ill to convince, but are soon brought to •• e and be sensible of their faults; for, this immediate connection betwixt God's former Speech to Job, and this decision of the main cause, doth intimate that Job was not long from setting about the duty of Repentance, and from bringing forth the former confession, after God spake to him.

2. When God doth most sharply reprove his people, he is not seeking their ruin, nor yet that they should make an amends for the wrongs they have done, but only to humble them; for, after his former words unto Job, which he improves by humbling himself before him, he speaks no more against him.

3. When the Godly have cleared what is betwixt God and them, they will soon get a comfortable account of their trials from others; for, It was so, that after (and not before) the Lord had spoken these words to Job, and he is humbled thereby, the Lord said to Eliphaz. &c. and began to clear his cause with his Friends. Whence the people of God may observe how far they sit in their own light, by their neglecting of this Method.

4. Whatever change be wrought in God's people, antecedent to his appearing for them in their trials; yet the glory of all that is done to them, or for them, is to be ascribed to God only; so much may be imported in this, that no mention is made of Jobs confession, but only of God's speaking to him, antecedent to God's passing sentence in his favors. Whence we may gather, that his Confession and Repentance were no cause of God's appearing for him; but the glory of all is to be ascribed to God, whose free love prevented him, by speaking to him, when he was in his passionate and stiff humor; whose efficacious grace and power made these words work upon him; and whose graciousness, in a Redeemer, appeared in taking that Confession off his hands.

Secondly, Consider the persons who are challenged; Eliphaz, and his two Friends, who are also expressly named with him, v. 9. Where it is to be observed, that Elihu is not comprehended in this Charge, as having spoken amiss of God. So that his Doctrine may be admitted without any scruple, as hath been cleared in the Introduction to his Discourses. It is also to be observed that, though all the three Friends were guilty, yet the Lord directs his speech to Eliphaz concerning them all; and that because he was (as appears) the oldest and most eminent among them, and had first breached those Errors in the Dispute, wherein the rest did follow and concur with him. This teacheth, That, however all be guilty who engage in an ill course; yet, the more eminent persons be in themselves, and the more eminently they appear in that evil course, their fault is the greater; for which causes Eliphaz is here chiefly spoken unto.

Thirdly, Consider the sentence past in the Cause; Ye have not spoken of me the thing that is right, as my Servant Job hath. Where the Sentence is pronounced.

1. Absolutely; Ye have not spoken of me the thing that is right. Not that they had not spoken anything right of God, but that their Principles, which they managed in the dispute, were injurious to God, as Job also had told them, Chap. 13.7.8. For they set limits to his Sovereignty, prescribed rules to his Justice in his proceedings with men, judged amiss of his dispensations, represented him as terrible, and dealing in wrath with an afflicted godly man, asserted that God did always in this life visibly reward men according to their ways, &c. In all which they spake not of God the thing that was right, as hath been cleared in the progress of the Dispute.

Doct. 1. Right Thoughts and Interpretations of God's ways and proceedings are good in trying times; so, here they are missed.

2. Those right thoughts of God should be spoken out, as we have a calling and opportunity, for glorifying of God, and edifying of others; for, they should have spoken of him the things that are right.

3. They may seem to be much for God, and for his Holiness and Justice, whom yet God will find to be otherwise employed; for, these Friends made it their chief Plea, to plead for God against Job, and yet, saith he, Ye have not spoken of me the thing that is right. So that fair pretences, if there be no more, will not avail before God.

4. In particular, we may from this censure conclude, That such Principles as are maintained by these Friends (wherein Job opposed them, and which have been marked in the progress) will never be approved of God, let men set them off as they will; for, of these God saith, Ye have not spoken of me the thing that is right.

2. The Sentence is pronounced comparatively, Ye have not spoken—as my Servant Job hath. Whereby an Objection is obviated; for, they might be ready to say, If we be wrong, so also may Job be. In answer to which, he asserts that they had not spoken right as he did. The Comparison is not instituted betwixt Job and them, with an eye to what Job had lately spoken in his Confession, to convince them that they had not repented of their Errors and Mistakes, as he had lately done. But it is instituted betwixt Jobs Principles and theirs in the dispute; wherein, albeit Job be not simply assoiled, for he had spoken rashsy of God in his passion; yet, in the main cause he is declared Superior, and that his Principles concerning God were sound, in what he had maintained against them.

Doct. 1. Godly men are right at all times, when they cleave to God, and his love and an interest in him, whatever befall them; for in this Job is assoiled and approved.

2. Men's being in the right ought not to be called in question, notwithstanding any stream of Providence, or opposition from godly men, against them; for, here, Job is approved in speaking out his interest in God, against all these.

3. Men may be right in their main cause, who yet have their own failings; as Job also had, who, though he be commended above them, and declared to have spoken right of God in the main cause, yet he is not simply assoiled, as may be seen in God's challenging of him, in the preceding Discourses. God would have us to look not only to faults, but to degrees of our accession to them; that we may neither please ourselves in gross evils, because others are, some way, involved in them; nor yet satisfy ourselves that we are more right than others, when yet we are not right as we ought to be.

4. When we do rightly consider and compare faults, we will find that unsound Principles (such as the Friends had) are worse than sinful and rash expressions in a Fit of Passion; which were Jobs fault, wherein he is assoiled in comparison of his Friends. For unsound Principles are like a corrupted Fountain, which doth send forth corrupt waters; whereas rash Expressions do only evidence weakness, and not a corrupt disposition, and men's sound Principles will help them to retract them.

5. Whatever be the failings of God's poor people, and whatever God do or say to them for their faults, yet the reconciled estate of their persons is not altered thereby, as they will find when they take with their faults; for, Job here is his Servant still, as at the beginning, Chap. 1.8. & 2.3. and this is again thrice repeated here, v. 8.

Fourthly, Consider how God pronounceth in the merits of the Cause; or, how he relisheth this their miscarriage. My wrath is kindled against thee, and against thy two Friends, for ye have not spoken, &c. Whence Learn,

1. It is not enough that men know their way, what it is, and whether it be right or wrong, unless they ponder also the hazard of it; which here is intimated to them.

2. It is sad enough, and imports hazard enough in a way, if God be angry at it, whatever he do further upon it; for, however, ordinarily, men regard this little, yet God propounds it as a certification sad enough, that his wrath is kindled against them for their fault. See 2 Sam. 11.27.

3. Even God's Children may fall in miscarriages whereby they will incur his displeasure, though their persons be justified; for, his wrath is here kindled against those godly men.

4. It is a mercy when God, by his Word, doth evidence that he is displeased, and doth not keep it up, till some Judgment intimate it; as here he tells them that his wrath is kindled against them; and so doth he by his Word daily, to them who hear it, if they would be attentive.

5. It is also a mercy, when God distinctly points out, and makes his people know, the sin he is angry at, and doth not leave them under displeasure and confusion at once; as here, he tells them the quarrel. Such distinct Convictions are a singular mercy.

6. Maintaining of Errors, and, particularly, Errors concerning God, and the crushing and discouraging godly men under their troubles, are evils which provoke God to anger; for, here his wrath is kindled because of these faults in Jobs Friends.

In the second Branch of this Part of the Chapter, we have God prescribing a way to these Friends of Job, for preventing the hazard which they incurred by their sin; namely, That they should bring Sacrifices to Job, as a Priest, whom he would accept, in his sacrificing and praying for them, as a godly man, and especially as a Type of Christ. Here we have to consider,

First, The general Connection betwixt the former Challenge and this Direction. Which teacheth,

1. It is supposed, as the duty of all, and the property of godly men, that when God passeth sentence against them, and tells them he is angry, they will take with their faults, for, this Direction, subjoined immediately to the Challenge, doth intimate that they would not, nor did stand out, excepting and disputing against God's Challenge. It is not easy to make some guilty (as the Original hath it, Hos. 5.15.) or to make them give over to say that they are innocent, Jer. 2.35. But it is an evidence of a good disposition, to give over all such pleas and reasonings.

2. When men do rightly take with their faults, and are sensible of God's displeasure, it will be their serious study and endeavor to get out from under the pressure of guilt; for, so much also doth this Direction, subjoined to the former Challenge, import. It is dangerous for men to lie sleeping under convictions, without renewing of Repentance and Faith in the Messiah, or to habituate themselves with a custom of neglecting and treading upon their light.

3. The true remedy, for purging and pacifying of guilty Consciences, must be described and taught by God; for, he prescribes it to them here. No device of our own (wanting the stamp of divine institution) will satisfy, or serve the turn; nor will the penitent decline whatsoever the Lord shall be pleased to prescribe.

4. It may encourage us to set about those means which may free us of guilt, if we consider that God, when he reproves and threatens, intends not to drive us away, but is willing to be reconciled, and to pluck us out of the snare; as this Direction, after the former Challenge, doth intimate.

Secondly, Consider the remedy and duty here prescribed to them, for taking away of their guilt, and putting an end to the quarrel. Where we are to observe,

1. What the remedy is; namely, a Sacrifice, or, seven Bullocks, and seven Rams, offered up for them in a burnt-offering. Whether these were to be offered for them all jointly, or so many for everyone of them, is not so clearly expressed, though the first seem most probable. And for clearing hereof, consider,

1. Albeit by the Law of Moses, a Sin-offering, or a Trespass-offering, was to be offered for particular faults, according as they were committed in ignorance, or against light through infirmity, Lev. 4, & 5, & 6. and a whole Burnt-offering was added to them, to expiate men's sinful dispositions, evidenced by those particular escapes: Yet here only a Burnt-offering is commanded, because, it seems, the rest were not yet instituted.

2. Albeit by that Law, Lev. 4. a lesser Offering than what is here, is required for the Errors and Ignorances of one or more persons; yet here a number of perfection, seven Bullocks and seven Rams, is appointed, to point out the heinousness of their sin, as being an injury offered to God, and to his afflicted Servant, and that it was so much the greater, that it was committed by them, who were great, wise, and holy men.

Doct. 1. Since the fall of Adam, there is no expiating of sin but by Sacrifices, or by Christ's blood typified thereby; as here, this Injunction, even before the Law, doth intimate, no forgetting of sin, or God's forbearance towards sinners; yea, no sorrow for sin, or abandoning of it, can secure the sinner, or make him happy, unless the sin be pardoned through the blood of Christ, Psal. 32.1, 2.

2. Christ is to be made use of with an eye to all the aggravations of our sin; as here, the Sacrifice, pointing at the heinousness of their sin, doth intimate.

3. Sins, which seem to be very small, may, yet, be very great in God's eyes; for, their Error, whereby (as they thought) they pleaded for God, doth need this great Sacrifice. God's Verdict concerning our sin may be very far different from our thoughts of it. And, particularly, Errors in Judgment, and unsound Principles, are more abominable in the sight of God, than erroneous persons, ordinarily, judge them to be; especially if they be eminent, wise, and holy men.

2. By whom this Sacrifice is to be offered; even by Job, who is also to pray for them all, as the man whom God will accept. If we consider Job as a Priest, He was a Type of Christ, who hath offered up himself a Sacrifice for the sins of his people, and maketh continual intercession for them; into whose hand all our Offerings and Services must be put, seeing without him we can have no access unto, nor acceptance with God, Heb. 4.15, 16. If we consider Job in this as a godly man, drawing near to God for himself or others, it points out, That Acceptance must be looked unto in our services, without resting on the work wrought; for, this is the motive to persuade them to employ Job, seeing, otherwise, they would not be accepted, and without that, their service would afford them no comfort: And, That, in order to the acceptation of our service, our fa • e (as it is in the Original) or person, must first be accepted; (for, he saith, Him will I accept. See, Heb. 11.4.) And Prayer must be joined with any other service we go about; as Job is to join it here, when he offers up the Sacrifice. But further, the scope here points out,

1. They who would have God's peace, and their service accepted, must first be reconciled with their Neighbors, whom they have injured; for, so must they go to Job, and be reconciled with him. See Mat. 23.24.

2. Godly men are ready to forgive Injuries, when those who have injured them are sensible of their miscarriage: For, it is supposed here, that Job will offer the Sacrifice, and pray for them. See, Mat. 18.21, 22. Col. 3.12, 13.

3. God will, in due time, put honor upon his reproached people, who cleave to their integrity; for, not only doth God, here, thrice call Job, my servant, but (according to the custom of those times; wherein the chief person of a Family, or Society, was the Priest to the rest) he is made Priest to them; and declared to be the man whom God will accept. See, Zeph. 3.19.

Thirdly, Consider the Certification subjoined, to press this Direction; wherein he intimates that, consideering their Error in the Debate (which he again repeats) he will deal with them after their folly (or, attribute folly to them, in sad effects) if they flee not to this remedy. It teacheth,

1. True Penitents should be serious, in looking again and again upon their sin, and the heinousness thereof; for therefore is their sin laid here again before them, ye have not spoken of me the thing which is right, &c.

2. The folly that is in sin should be seriously laid to heart; what vain comforts it promiseth; what folly men evidence by following it, and expecting to prosper in it; and, what ignorance and folly men bewray in their unsound opinions: Therefore doth he put them in mind of their Folly in this their way.

3. It should, particularly; he looked upon as an act of man's folly, to think to measure God's deep counsels by their shallow conceptions; for, that was their folly in particular.

4. When men have their sin discovered to them, and they do not flee to Christ, they lie under great hazard of reaping the fruit of their folly; for, so is here intimated, that if they will not do as he directs, he will deal with them after their folly, in that they have not spoken of him the thing that is right, &c.

The 3. & last Branch of this part of the Chap. contains an account of their obedience to the former Direction, with the issue of all. Both they and Job do obey what was commanded, and God accepts Job offering and praying for them, and, consequently, accepts them also. It is not needful to inquire how this acceptance was evidenced, whether by Fire from heaven consuming the Sacrifice (as was usual at other times, Lev. 9.24. Jud. 6.21. 1 King. 18.38. 1 Chron. 21.26. 2 Chron. 7.1.) or otherwise, seeing the Scripture is silent.

Doct. 1. It is a Character of godly men, that they are easily convinced, and do tremble when God threatens; as here, they lay aside all their height of Spirit, and do stoop, and go to Job, according as God had commanded. And albeit it be hard to draw off men, when they are engaged in a course; yet if God interpose, the stiffest will be made to stoop.

2. God is still as good as his word to his people; for, he promised to accept Job, v. 8. and here he performs accordingly.

3. It sufficeth to assure poor sinners of acceptance with God, if their Intercessor, Christ, be accepted in their stead and name; as here Job is accepted for them.

Followeth, the third part of the Chapter, and the last part of the Book; wherein a Close is put to Jobs sharp trials, and an account is given of his prosperous estate afterward, till his peaceable death. This restitution of Job is spoken of in general, in this Verse, and then it is branched out in some particulars, v. 11-17,

In this general sum and account of his Restitution, we have to consider,

First, The substance and sum of the mercy; The Lord turned the Captivity of Job. Where the term, Captivity, doth not import (as some of the R • bbins dream) that all Jobs losses, of Children, Servants, and Goods, were only an Illusion of Satan, blinding the eyes of the Messengers who brought him word of these Losses, which they thought they saw really lost according as they represented to him. And that those Persons and Goods were only carried away by Satan and his Instruments, and kept in safety, till now they are restored again. But the plain meaning is, That, whereas Job had been delivered up to Satan's power to afflict him, Chap 1, & 2. who held him under the pressure of troubles, as in a prison (as himself complains, Chap. 13.27. And David in the like case, Psal 69.33.) Now the Lord did liberate him, and set him at freedom. And albeit this General be afterward instanced only in his Restitution, as to his external state; yet it include • more, That his bodily sickness was healed, that he was restored to serenity of mind after his perplexities, that the aspersions of his Friends were wiped off, and he was delivered from their bitter encounters. These are all supposed here, if not principally intended in this General.

Doct. 1. Whatever affection the Lord bear to the persons of his own Children, and whatever be his ultimate design in afflicting them, yet their afflictions will be sharp in their season, and will hem in their spirits and humors, and shut them up on every hand; for, Jobs Trouble was a Captivity. See, Job 36.8. Heb. 12.11. This is the way to make afflictions operative; so that the sharpness thereof is no evidence that God doth not own his Children under it, or that he will not deliver them from it.

2. There is no sharpness in the affliction of Saints but God (how long soever he continue it) doth notice and ponder it; for here, after all this long tract of trouble (wherein Job was ready to think he was forgotten) the Lord noticeth that it was a Captivity. His Sympathy doth not weary, though we weary to look to it; nor is his sympathy so fond as we desire, but he can let them lie long under trouble, with whom he doth sympathize all the while.

3. As the Lord will give all his people proofs of his sympathy, by putting an end to all their troubles, sooner or later, Psal. 34.19. So, sometime, he seeth it meet visibly to deliver them in this life: As here Job, who had been a pattern of sharp trials, is now made a public and visible monument of God's kindness, and God's dealing to him is a pledge to all, that a good Cause and a good Conscience will still have a good issue. See, Jam. 5.11. And the Lord is pleased thus to deal with some of his people, not that all of them should always expect the like; But,

1. To give some public Documents to the world of the advantage of Piety, Psal. 58.10, 11.

2. To humble them who obstruct the manifesting of such kindness to themselves, by their not walking fruitfully under trouble.

3. To excite us to guard against miscarriages, and diffidence under trouble, seeing God may humble us, by refuting all those by his gracious dealing, such as he shown to Job.

4. To assure tender walkers that, whatever the Lord do for them in their particular trial, yet he wants not power nor good will to do for them as he did for Job.

Doct. 4. Men are not warranted to cast away their confidence, because there is no probable mean of their deliverance, to which they may look; for, the Lord turned the Captivity of Job, when nothing else could promise it. See Esth. 4.14. Dan. 3.16, 17, 18.

5. Albeit unbelief be the great fault of Saints; yet God is so gracious, as to send deliverance when they little expect it; for, Job looked for no such thing as this, Chap. 17.13, 14. It is of the Lord's great mercy that he passeth over the unbelief of his people, Psal. 77.7, 8, 9, 10. Isa. 40.27, 28, &c. & 64.3. Yet we should not presume, because of this, to cherish unbelief, nor suffer ourselves (through want of hope of deliverance) to be driven on such courses as may make us ashamed when deliverance cometh.

6. The more sober men are in their expectations, the more near are they to deliverance; and the less weight they lay upon prosperity as a reward of piety, they are the more like to get it: For, not only did Job, in his si • s, lay his account never to be restored but cut off; but he reasons solidly against h • s Friends, when they spake of temporal prosperity as the reward of piety, and maintains that God may cut off a man, who yet is truly godly and approved of him, Chap. 9.22 & 13.15, 16. And here we see a man of such a temper restored. When men have too high an esteem of worldly enjoyments, they do thereby declare that they are their Idols; and therefore it were no kindness to bestow them upon them.

Secondly, Consider the time of his Restitution. As for the time of the continuance of his Trouble and Trial, some of the Jews have limited it to a year. Others have made it three, others, seven years: But without any grounds for their Assertions. This is certain that at the very beginning of the Dispute there had months of Vanity already passed over him, Chap. 7.3. But how long time was spent in the subsequent Debates, betwixt all parties, is not determined in Scripture. Here it is certain that his restitution trysted with his praying for his Friends. And it teacheth,

1. A time of blessed and sanctified deliverance is a praying time; as here it was with Job. See, Zech. 12.9, 10. Ezech. 36 37. And when God prevents our prayers with his Mercies, we should be he more busy afterward, that they may be blessed unto us.

2. As even godly Friends may be ready to act unfriendly toward a godly man in his trouble, that his trial may be complete; (as they did to Job. ) So it is an evidence of Grace, especially marked by God, to pass over these Injuries; as here, God marks that Job did so to his Friends; who are called his Friends, notwithstanding their miscarriages toward him. (See also, Chap. 6.15. & 19.21.) Not only because they were of his Kindred, but because he, in love, thought them Friends, and because they minded to express friendship in all they did, however they mistook the way.

3. It is not enough that men seem to pass over injuries, that so they may more closely pursue a revenge; but they should pray for them who have injured them; as here Job prayed for his Friends. See, Mat. 5.44. Rom. 12.14. If Conscience w • re made of this duty, it might be a mean to reclaim those who wrong us, from their evil courses; and however, it would bring much peace to ourselves, Psal. 35.13.

4. As our forgiving of others is an evidence that ourselves are pardoned by God (which malicious vindictive spirits do little mind) Mat. 6.14, 15. So when men are in a tender frame, and ready to pardon Injuries, it is a pledge that their deliverance is near, and that it is blessed to them, when it cometh: For, the Lord turned the Captivity of Job, when he prayed for his Friends. So that, as those who have done wrong to others should imitate Jobs Friends, in taking with their faults; so, they who are wronged, and would evidence that they are approved of God, and that their deliverance is blessed to them, should imitate Job, in their tender passing over of injuries; which also was not only the practice of David, 2 Sam. 19.21, 22, 23. but even of Saul before the Lord departed from him, 1 Sam. 11.12, 13.

Thirdly, Consider the measure of Jobs prosperity, now when he is restored; it was twice as much as he had before. And albeit this be instanced only in his goods, v. 12. where a remark like to this is premitted to the particular account of his substance, and there we may speak to it; yet the Original hath it, God added to all that Job had, to the double. Where the Universal All, may be restricted to all of that kind, or, to all the particulars of his wealth, mentioned, v. 12. Or it may, also, be further extended, and taken more absolutely. What was verified of this in the matter of his Children, will come to be considered, on v. 13. Only here it may safely be extended both to his body and mind, That the Gifts and Graces of his mind were notably improved by this trial; and such Gifts of body and mind as he had before, and he was now repossessed of, were double mercies in his esteem. And so it teacheth,

1. Saints restitution after trouble will be with advantage; as here Job • ound. So that they shall have no cause to repent, or to quarrel, that they were in trouble. See, Psal. 1 19.71. Isa. 61.7,

2. Whatever other advantages men reap by trouble, yet they are great gainers, if they learn to prize mercies, as double mercies when they are restored; and if the Gifts and Graces of their minds be thereby improved: In which respects Jobs mercies were now double to him.

Followeth, to the end of the Chapter, a more particular account of his prosperous condition after his restitution. By which is intimated, That the Providence of God toward his people ought not to be superficially viewed, but distinctly marked. Here, this account of his prosperity is branched out in five particulars; the first whereof (in this v. ) is, his restitution to his Honor and Reputation among his Friends and Kinsmen. Where it is declared that all his Kinsfolkes (called Brethren and Sisters ) and his Acquaintance (who had formerly forsaken him, either because of his poverty, or their suspicions of his Hypocrisy) do now flock unto him; and do eat and drink, and sympathize with him, and comfort him over all his sorrows. They do also give him some money (which hath its name from a Lamb, which, it seems, was stamped upon the Coin, as we call some pieces of Gold, Angels, for the like reason) and Jewels; which they did, both in testimony of their Love and Kindness, and (it is likely also) toward the reparation of his ruined estate. For albeit we read not that in lost what Gold or Wealth he had in the House; yet that could not so soon have purchased so much wealth as he had again, v. 12. And if he had many Friends, every ones Mite might contribute somewhat to set him up again. It is further here to be considered,

1. This eating of Bread with him, doth not only import that they were familiar with him, but hath some hint also of those Feasts of Consolation, which of old Friends were wont to give to the afflicted, Jer. 16.7, 8.

2. If it be inquired, what need there was of their sympathy and comfort, now when the Lord himself had appeared for him?

Answ. However it was now with Job, yet they testified their good will; and what they did, might help to confirm him, and heal any scars that were left, especially when they confessed their fault, in abandoning him in his trouble.

Doct. 1. Godly men may expect to be stripped of all comfort from their friends, in the day of their trial; as here is supposed, that Jobs Brethren and Sisters, and all they who had been of his acquaintance before, had forsaken him in his trial, of which he complained, Chap. 19.13-18. Of this also Heman complains, Psal. 88.18. And David frequently. This is great inhumanity, and contrary to the Law of Friendship and Kindred, Prov. 17.17. Especially when godly men are deserted in a trial, when they maintain a righteous cause, or are quitting a bad cause. For otherwise, even godly men cannot expect to be owned in a wrong cause; though yet love to their persons should make us careful to take them off their ill cause. However, in this that usually befalls godly men, in their most cleanly trials, they may read, partly, how little friends are to be trusted in, who may fawn upon them in their prosperity (as here they do) and yet fail them in their adversity. Partly, That God will strip them of all means of comfort, that they may depend upon himself, and that he alone may have the glory of supporting them.