Exposition of Job

THe scope of the first part of the Chapter is to prove that Job had cause to complain as he did; as is darkly expressed, ver. 5. and is to be understood throughout the rest of the verses. And his first Argument, ( ver. 2, 3, 4.) from the greatness of his trouble, may be put in this form; He whose great trouble presseth him so hard, as he must seek some ease by complaining, ought not to be censured as an impatient man or wicked. But such is my trouble, as will be found by any who shall weigh it impartially; Therefore, &c. As for the force of this Argument, in general, or, the first Proposition; This may be granted,

1. That men should not bewray their own unsubduedness, by making too much noise about ordinary and lesser troubles; But they should be put to it, before they complain: For Job doth not justify his complaints, if his trouble be not great.

2. That Saints, under great trouble, are tenderly pitied by God, when they pour forth their complaints, to seek ease to themselves; Provided they pour them out in God's own bosom; As we find Saints have laid their grievous temptations before him, Isa 63.17. Jer. 15 18. But,

3. Albeit God do tenderly pity the bitterness of his Children, as pondering their grievous temptations and great troubles, which extort those distempers and passions from them, and will be far from judging them hypocrites, or wicked men, because of these fits of passion, as Eliphaz did: Yet this is withal to be considered; that no greatness of trouble can excuse any impertinent complaint against God, or our birth day; but they ought to be mourned for, albeit God look tenderly on them. And herein did Job fail, as God afterward layeth to his charge.

But to follow the words in order; Job, passing the first part of the Argument, wherein the great error lay, doth prove the greatness of his trouble, (or the Second Proposition) by four instances and evidences thereof. Whereof the first ( ver. 2.) is taken from their not pondering and weighing of his trouble. This is indeed but an extrinsical addition to his trouble, yet he mentions it first, as having at this time brought all the rest sadly to his remembrance, which makes him begin so pathetically as a man over-whelmed, and bring in the other evidences of his great trouble, only to prove that they had not pondered it. For as their former silence, Chap. 2 13. occasioned (in part) that bitter sit, Chap. 3. So now, having heard Eliphaz speak (with the approbation of all the rest, Chap. 5.27.) and not ponder his great affliction, it rips up his wounds so much the more. In sum, his regret imports, That if Eliphaz had weighed his trouble, and felt it as he did, he would have found his complaints not equal to his sorrow and trouble; But since he did not so, he could not be a fit Judge of this case, nor be able to comfort him, but would rather increase his sorrow the more. And this is very true, Though he saw Job in great trouble, yet not only did he call it but a touch, Chap. 4.5. but he did not ponder the matter so, as to deal compassionately and tenderly with a distressed godly man; but judging him to be an ungodly and wicked man, did deal cruelly with him. As for the words here, of grief, or indignation, or anger, (for it is the word used by Eliphaz, Chap. 5.2.) and calamity, they may be thus distinguished; His grief may signify his complaint, and his calamity, his trouble of which he complained. And so his regret comes to this, That Eliphaz, who reflected upon his complaint, did not lay that in the balance with the trouble and temptations from which it flowed: For then he should have found that his stroke was greater then his cry. And however Job did err, if this be his mind; (For no stroke upon him did justify his complaints, already and afterward uttered) yet there is a general truth in it, That if we look to the troubles of distempered souls, we will find cause to pity many passions in them, which yet cannot be justified, 2 King. 4.27. But the following verse will not allow us to rest on this distinction: For there both his grief and calamity must be understood to be resumed, and declared insupportably weighty. Now it were contrary to Jobs scope to assert that his complaints were such; For his aim is rather to extenuate, then aggravate those. Therefore if we make a difference (for he speaks of them, ver. 3. in the singular number) his grief may point out his inward vexations and temptations of mind, and his calamity, his outward trouble, which (together with God's hiding of his face, and their unseasonable silence, and Eliphaz 's impertinent doctrine) did so disorder his mind. Both those may come under one common name of trial (which changeth the speech into the singular number, ver. 3.) and were the causes (mediate or immediate) of his complaint.

From this purpose, Learn,

1. It is the duty of godly men to maintain their own integrity; Nor is it any evidence that a man doth not stoop under God's correcting hand, when he will not yield to unjust accusations against him: For, albeit Job was now crushed under the hand of God, yet when Eliphaz reflects upon his integrity, he courageously replieth, But Job answered and said, &c.

2. When God permits Controversies to arise amongst his people, it may be expected that they will not only contribute to the • ul or clearing of Truth, and further manifesting of Error; But that thereby also men's passions and affections will be raised; yea, and even the weaknesses of the Friends of Truth discovered: For, so appears in this Debate, Not only is Truth cleared, and a gainer thereby, in the issue: But here, in the very entry, Jobs passion breaks out in a sad regret. And though he spake much truth concerning his great trouble (though it cannot be denied that his passion and distemper did heighten it, and make it more grievous) yet he stumbles in the very entry, while he insinuates that his troubles did warrant him to complain as he did: which the Lord doth not sustain, as we heard in the Exposition.

3. It is the duty of such as would be useful, by their counsel to the afflicted, seriously to ponder their case: Not to look superficially upon their troubles, but seriously to weigh them, and that thoroughly, (or, in weighing to weigh them ) in all their ingredients, circumstances, aggravations, concomitants, and effects; and together, in all the parts and branches thereof; whether inward griefs and temptations, or outward calamities. Yea they ought to put themselves in the afflicteds stead, before they resolve how to deal with them: For, Job looks for no good at their hand, or that they could speak to his case, who had not thoroughly weighed his grief, and laid his calamity in the balance together. See Psal. 41.1. Job 16.4.

4. It is very rare to find a tender consideration of the afflicteds case among men, even when they profess friendship; yea, and are really pious: For, Job may cry, O that my grief were thoroughly weighed, &c. when he finds few to do it; Yea, his regret insinuate • s that his godly friend had not weighed it. A man's own heart (and not a stranger) knoweth its bitterness, Prov. 14.10. Self-love and present ease make the sad afflictions of others to be lightly regarded by many, Job 12.5. Psal 123.4. Corrupt Principles concerning afflictions make others very cruel, as the practice of Jobs friends doth teach. Yea it is not easy, even for a Child of God, rightly principled, and who in his own experience hath known the sharpness of afflictions and temptations, but now doth only remember it as a thing long since past, to be so sensible of the same affliction in the person of another, as when himself was under it. And therefore the Apostles, who were to minister comfort to others, were kept under exercise themselves, 2 Cor. 1.3, 4, 5. This may teach Saints to lay their account that they may be left desolate and solitary, in their troubles, like Owls and Pelicans, Psal. 102.6, 7. that so they may make much use of Christ, who was a man of sorrows, and acquainted with griefs, Isai 53 3. Heb. 4.15.

5. It is a great addition to Saints troubles, to miss sympathy from friends, or any to give them so much ease and relief, as impartially to weigh their condition; For, this is Jobs great regret, and this did waken all his other troubles on him, that his grief was not thoroughly weighed by them. See Psal. 69.26. Lam. 1.12. This may warn all who are concerned in the afflicted, that it is no easy task to have to do with them; and that if they sleight them and their case, they must answer to God for causing all their other wounds to bleed. And it may assure the godly, whose lot it is to be mis-regarded, that God will ponder that addition to all their other troubles.

The Second Evidence of the greatness of his trouble (and a confirmation and enlargement of the former) is, the incomparable weight and grievousness thereof. If men look to his complaint, or, lamentation because of his sad condition, somewhat may be found heavier then it, or to which they might compare it: But had his trouble been weighed, it would be found incomparably heavy, even heavier then the sand, and that not of rivers, but of the Sea, which is more heavy then other; and heavier then the Sand of the Seas (as it is in the Original) or, then all the Sand of all the Seas. If we shall narrowly examine this aggravation of his trouble, it cannot be denied but God could have made it heavier then it was, and that it was his own distemper of spirit which added much to the weight of it. And if we urge this comparison hard, it may be alleged that some small part of the Sand of the Sea would have smothered him, whereas under all his troubles he was yet preserved in life; and though that was a part of his trouble, that he was not cut off, yet it was his infirmity so to judge of his case. Yet it is not to denied that his trouble was extreme and unsupportable, if God had not interposed. And though it was his fault to account death an ease, while he was under that cloud, and while it pleased God to employ him in that service; Yet it is not to be questioned but death, considered as the discharge of a godly man from his warfare and toil, had been easier then his present lot. And so his sense of the weight of his trouble may pass with a charitable and tender judger. And it teacheth us,

1. Afflictions and troubles, especially those inward afflictions of spirit, whether alone, or joined with other troubles, are very unsupportable, and the heaviest burdens that can be laid upon men: For, so doth Job complain of his grief and calamity, ver. 2. It would be heavier then the Sand of the Sea. See Prov. 18.14 Trouble of mind ought not to be slighted and undervalued by those who would approve themselves before God as tender sympathizers.

2. Not only weak Saints, but even the strongest, will prove so frail under trouble, if left to themselves, that the weight of troubles will over-charge them; For, an eminent Job finds his troubles so incomparably heavy. The best of men have need of more then inherent strength, if they would bear out under great trials; They are injurious to God and themselves, who cast away what strength they have, by impatience and bitterness, when they have so much need of it: And weak Saints may be encouraged, notwithstanding their weaknesses, when they see the strongest Cedars thus made to bow.

3. Not only when Saints are chastened for their faults, but even when God is but trying their faith and other graces, They may expect to be pressed above their own strength; that they may be humbled and tried indeed: For, Job is only tried by God, and hath the testimony of a good Conscience, and yet his trouble is heavier than the Sand of the Sea. As God doth measure out trials according to men's growth and progress, and even the testimony of a good Conscience may be put to the test by a greater degree of trial: so none ought to judge of their sincerity before God by the greatness of their trouble. Only it would be remembered, if trouble be so heavy upon a sincere Saint, when only tried; How much more heavy must it be, when they are chastened for their sin and folly? Psal. 38.3, 4. & 39.11. and yet more heavy, if their stroke be the fruit of gross wickedness, and of their not finding the burden of sin, nor caring to burden God with it, Amos 2.13?

4. Whatever other ingredient contribute to make the trouble of Saints heavy; Yet such as either bring on the trouble which gives a rise to their manifold temptations, or who mis-regard them under trouble, will bear much of the guilt of it: Therefore, saith he so emphatically, Now it would be heavier, &c. Now, when his Friends made all his troubles grievous and bitter, by their not pondering of them, but rather adding to them.

5. This comparison, instituted betwixt his trouble, and the sand of the sea, is very apposite; and may point out somewhat concerning this trouble of Job, or the like trouble of other Saints. As,

1. Sand is very weighty, Prov. 27.3. so was his trouble and so may the troubles of others be. And here it is remarkable, that though sand seem to be a very light thing, driven with every wind; yet it proves very weighty: So that which is light and easy, in contemplation, may prove very heavy, when it cometh to be our exercise, and that which seemeth easy in itself, will prove a sad exercise, if God command it to be so.

2. Sand is made use of to point out what is innumerable, Heb. 11.12. So were Jobs troubles and temptations many. And as it is impossible to enumerate all the fears, temptations, and perplexities of a troubled soul; so, however everyone of those, by themselves, might be easy; Yet all of them, being put together, and everyone of them crowding upon the back of another, are very unsupportable; as the small parcels of sand are of no weight by themselves yet, being put together, are very weighty, especially if the sand of all the Seas were gathered together.

3. Sand is also made use of to point out what is large and comprehensive, as Solomon's wisdom, 1 King. 4 29. So Jobs troubles were not only very many of one kind, but did extend to all that concerned him, to his body, mind, name, goods, servants, children, friends, &c. so that he escaped only with his lips, or the skin of his teeth, Job 19.20. A child of God may, possibly, bear out, even under many troubles of one kind, be they inflicted on his name, body, goods, children, or even on his mind. But when he can turn him nowhere to any enjoyment, but he meets with a trial, and many trials in it, his case cannot but be very sad, and much to be pitied.

Doct. 6. The Lord doth so order the trials of his own children, as they may be monuments of his glory, and much of him may shine in their support; For, here in the entry of this trial, Job finds his trouble heavier then the sand of the Seas (a little part thereof would crush and smother whole Armies) and yet when it is much augmented, by its continuance, and renewed provocations from his Friends, he is made to subsist under all of it.

The third evidence of the greatness of his trouble, is taken from an effect of its weight that it swallowed up his words, or, it put him to silence, and he wanted words, when he spake, to express the greatness of his grief. This must not be understood so as if Job could justify himself that he complained too little; For how little soever he spake, he complained too much. But in this respect, it is true that his trouble went above his expression, though he ought not to have reflected on God because of that. And the truth of this evidence may appear, not only from his seven days silence with his Friends, before he spake, Chap. 2.13. with, 3.1. But, that when he spake, his speech was interrupted with sighs and groans, and what he said was far short of his case. It is true, his own distemper and bitterness had no small hand in this; yet it is no less true, that his real afflictions were so vast and great, that it was nothing to be wondered at, if he could nor express them fully.

Doct. 7. It is a great ease to an afflicted person, to get liberty to express and pour out his grievances; whether in the bosom of a confident tender friend, or, especially, to God: For, so much doth this regret import. Such as get their heart poured forth (with Hannah, 1. Sam. 1.15) have reason to be thankful.

2. It is the great aggravation of some afflictions, that they are above all complaints and expressions of sorrow; that silence is the best oratory that can express them; and, that they who are under them, do sadly feel them, but cannot utter them: For, so was it with Job, my words are swallowed up. They who are in this case, ought to look much unto God, who not only hears what we lay, but observes what we need; Hos. 14.8. and ought to believe that, when they are full of confusion, he will see and ponder their affliction. Job 10.15.

The fourth evidence of his great trouble (clearing and confirming all the rest) is taken from the cause and kind of his trouble; That it was the Almighty God with whom he had to do, and that in apparent severity. Whose dealing with him he expresseth in two Metaphors.

1. Of poisoned arrows (made use of by some Nations) which had not only given him a piercing wound, but the poison of them had proceeded further, even to the inflaming of his vital spirits, to the hazard of his life. By which poisoned Arrows we must understand, not only his boils, the heat and inflammation whereof had dried up his moisture, vigor and strength; but all his other outward troubles also, which stuck fast in him; and his inward temptations and sense of God's wrath flowing there-from, which, like the inward deep wound of the arrow, had, by the furious poison thereof, so exhausted him that he was ready to faint and give it over. See Psal, 38.1, 2.

2. Of an Army set in Battle-array. By which he understands the terrors of God, showing that he had not only present temptations, but future fears mustered up before him; and that not in a tumultuary way, but as in Battle-array, so that he could not think to escape.

In this sad description of his case, there want not some weaknesses and mistakes. For he doth apprehend God more terrible then he was, or intended to be in his dealing toward him. Nor wanted he special proofs of God's love (if it were but that he had grace given still to cleave to God) which he ought to have observed and ackowledged, amidst all his resentments. And albeit his case had been really no less terrible then he apprehended; Yet it had been no argument to justify his bitter complaint, Chap. 3. which is his scope in this Narration. But, on the other hand, we ought to avoid the error of Eliphaz, in censuring too rigidly the complaint of this deserted Saint; who doth here represent his case truly, as his present sense and deserted condition represented it to be. For as he did well, in not noticing of Satan, but eying of God, in all that befell him; So the multiplicity of his strokes on every hand, and his inward desertion, could not but make him apprehend that his case was thus deadly.

Hence Learn,

1. Though to quarrel and complain of God, in any case, be a great fault; Yet it pleads for much compassion to Saints when they do not make a stir about their lot, except when their trouble is extreme; For, so doth Job prove the former general evidences of his great trouble, by producing real instances thereof, For the Arrows of the Almighty are within me, &c.

2. It is the duty of those in trouble, to turn their eyes off all Instruments, that they may look to God; For, Job hath not a word of Sabaeans, Chaldeans, or, of Satan, but of the Almighty God. They who see and eye him little in trouble, their trouble will do them the less good, or, rather, no good at all.

3. As it is our duty always to entertain high and reverent thoughts of God, Gen. 14.19, 20, 22. So trouble will cause men to know his Almighty power; Therefore is Job, in this particular, made to see him, the Almighty.

4. A sight of God, as a party, and of his great power put forth in trouble, will make it very formidable; and this may be represented to the truly godly, for their trial and exercise: For, this affects Job, that he hath seen God as the Almighty in his trouble.

5. It is an humbling sight of God's Almighty power in trouble, when his strokes are like Arrows, and do not only pierce deep, and come suddenly and swiftly upon men, as an arrow doth; But, especially do speak God angry at them, in that he makes them his Butt at which he shoots, and God at a distance from them, in smiting of them; as Arrows are shot by an Enemy at a distance: And all this may a Child of God apprehend in his trouble; As Job here doth, while he compareth his trouble to the Arrows of the Almighty.

6. In this case, the number of troubles doth contribute much to afflict the Child of God, every particular stroke adding to the weight; So Job resents that there was, not one Arrow only, but, Arrows of the Almighty, shot at him.

7. When God, in his power and displeasure, appears to be the godly's party, his strokes cannot but pierce deep, and wound even the soul; For, saith he, the Arrows of the Almighty do not only touch, or hurt and wound me, but, are within me. As an Arrow shot by a strong hand makes a deep piercing wound, so do strokes coming thus from God's Almighty hand. For if it be a fearful thing to fall unto the hands of the living God, Heb. 10.31. it is no wonder if it affect the godly much, when they see that it is not man, but the great God, with whom they have to do.

8. Albeit sharp troubles, inflicted by the hand of God, be very sad to the people of God; Yet all that is easy in comparison of the apprehension of God's anger in the trouble, and perplexities of spirit, and temptations, arising upon those troubles: For, this is the deep wound of the Arrow, and the venom of the poisoned Arrow, which inflames the wound, and makes it deadly.

9. Tentations, and sense of divine displeasure under trouble, will soon exhaust created strength, and make the spirits of men succumb; For, saith he, the venom thereof drinketh up my spirit. See Prov. 18.14. And this is an argument whereby we may plead with God for moderation. Isa. 57.16.

10 It is a great addition to the present troubles and temptations of Saints, when terrors and fears for the future do assault and perplex them; especially when they apprehend that God is pursuing them by those terrors: Therefore doth Job add, that the terrors of God were against him. See Psal. 88.15. Jer. 17.17. And albeit, in these cases, we may safely repel them with this, Sufficient for the day is the evil thereof, Matth. 6.34. and many of those fears prove, in the issue, to be but mere apprehensions, and not real: Yet broken crushed spirits can hardly get them avoided.

11. When once a broken mind is haunted with terrors and fears, their wit and fancy may multiply and aggravate them, far beyond what they are, or will be, in reality; For, Job here doth apprehend the terrors of God, acting against him in an hostile manner, yea, so set in array against him, that he seeth no way to escape: and yet in all this he was mistaken.

These verses may be taken up, as the same in substance with the former, thus; It being natural for Beasts to complain when they are afflicted with the want of food, why might not he also complain of his affliction? and his Friends having enough, like Beasts well provided for, could not be sensible of his desolate condition, ver. 5. For he could be content to bear his affliction, if it were sweetened with anything, But could not force his mind (more then a man can force his appetite) to think that savoury and seasonable, which was nothing so, ver. 6. For now he was made to feed upon these torments, the thoughts whereof would formerly have affrighted him. ver. 7. This interpretation cannot well be admitted; for albeit Job took but too much liberty to complain, yet we cannot justly charge upon him, that he did so utterly abhor afflictions as this interpretation would bear. Therefore, comparing it with ver. 24, 25. I take the verses to contain a second Argument justifying his complaint; That he could not but complain of his great trouble, seeing Eliphaz by his Discourse, had ministered nothing which might have mitigated his sorrow, but rather contributed to increase it. For, saith he, (to give a brief sum of the words) I were worse then the wild Ass, or Ox, yea and cruel to myself, if, in this straight, I should not accept any counsel that would prove wholesome food to my mind. ver. 5. But your doctrine, which ye offer as food and medicine to my afflicted soul, wanting the Salt of Prudence and Charity in application, and being (like the white of an Egg) but frivolous and not substantial, cannot but be unsavory and tasteless unto me, ver. 6. Especially considering that those things ye now suggest to me to feed upon, in my adversity, are such a • he very thought of them, in my greatest prosperity made me abhor and tremble at them, ver. 7. Or, (as some read it, and it agreeth as well with the Original) My soul refuseth to touch them, they are my sorrowful food. That is, I cannot now digest those things, they being so sad and sorrowful food for a man in my case.

This censure passed by Job upon Eliphaz 's doctrine cannot well be contradicted. For albeit he spake sound Doctrine in some (and but in some) particulars; yet it was very impertinently applied to Job, and upon an unsound Principle, that he had been a wicked man, and so behooved to begin of new to seek God.

Hence Learn,

1. This Metaphor taken from the Beasts, ver. 5. shows, That even nature itself teacheth men, that they ought to be content when they have what may supply nature: For, Doth the wild Ass bray (out of discontent) when he hath grass, or loweth the Ox over his fodder? The question imports a Negative, that they will not. And so men who are not thus content, do offer violence to Nature, See 1 Tim. 6.8. As men's anxieties are also thus refuted, Matth. 6.26, 28.

2. As an afflicted soul ought to be sober; so it ought to be very hungry after sound doctrine, and a seasonable word to it ought to be as food, which refresheth and strengtheneth it; For, so the comparison imports, that sound doctrine would be to him, as grass to the wild Ass, and fodder to the Ox, over which, if he had it, he would not complain. It is an evidence of an unsanctified trouble, when it makes not the word precious, Psal. 119.71.

3. Everyone is not fit to deal with a troubled spirit; For not only unsound doctrine, but even misapplied truth, will be unsavory to such; Therefore doth be account his doctrine unsavory and without salt. See Isa. 50.4. Prov. 15.23.

4. These who would speak a right to souls in trouble, ought to propound substantial doctrine; for whites of Egges, and Moon-shine, or empty airy notions, will not then bear them up; as Job here asserts, Is there any taste in the white of an Egg?

5. Though men speak truth, and substantial truth; yet that is not enough (especially if the doctrine in itself be sharp to flesh and blood) unless they prudently take up the afflicteds case, that they may speak to the point, and unless there be much discretion and tenderness, much warmness and charity, in applying it; For, through the want of these, the best of Eliphaz 's doctrine was but unsavory, and could not be eaten without that Salt.

6. Such may be the Revolutions of Divine Providence, that what men have greatest antipathy against, may yet be made their sad exercise, and so ordinary as their daily food: For so were those things charged on Job, to him; his soul refused to touch them, and yet they were set before him as his sorrowful food. This may befall the godly, both in their inward and outward condition; Which may teach them to stoop to a Sovereign Lord, and to labor for dispositions suitable to their condition, whatever it be.

Followeth to ver. 14. Jobs desire of death; which he laboreth to press and justify by divers Arguments. He bringeth it in upon the back of the former debate, thus, That though they would not give him leave to complain, or desire death; yet, he seeing no comfort within time, nor hope beside, would take leave. His desire is propounded, ver. 9. That God, who is Sovereign Lord of life, would be pleased to destroy him, and would not measure out affliction by piece-meal, and with a bound up hand, but would let loose his hand and make an end of him, which he might easily do: any death, so it were speedy, being better (as he thought) then his present condition. This suit he ushers in, and presseth from the ardency of his desire, ver. 8. He had desired it before, Chap. 3. and now, being the worse of their essays to cure him, and of more hopeless of any comfortable issue in this life, his longing after death is increased.

This desire hath been spoken to, in part, Chap. 3.20. It argues great presumption, in limiting of God, and doting on a remedy of his own prescribing, as if it only could serve his turn. And albeit he had the testimony of a good Conscience, so that he needed not fear death; yet many desires had been more suitable, then that he should venture on any death from God's hand; and that (as it might seem) in justice, and when he is already lying under so much of that kind. It teacheth,

1. God is Lord of our life, who can take it away, when, where, and by what means he will; For, so much doth Job 's desire import, that he can destroy and cut off, at his pleasure.

2. An afflicted mind is a great strait and pressure, so that many sharp dispensations would be a deliverance, if they made men rid of it; For, Job 's pressure of mind is such, that it makes him account a violent death, a deliverance. They who enjoy peace and tranquility of mind, in sad times, have an easy part of it. And men would beware to make a breach upon their inward peace, by shifting outward trouble. See Matth. 10.28. Many by sinful shifting of trouble, have been brought to that extremity, that many deaths would have been easier.

3. A temptation, once fixed in a broken spirit, cannot easily be pulled out again; For, Job cannot be driven from this desire, on which he hath once fixed, but he presseth it over and over again. Men had need to beware of the first rise of such distempers, and to crush them in the bud.

4. Albeit a Child of God may be pestered and haunted with many sinful passions and desires in his trouble; yet it is his mercy to be kept from sinful actings, in prosecution of those desires: For, in the midst of this heat of desire, Job 's honesty appears, in that he will not help God to take away his life, how much soever he desire death; but will wait on him, if he may be pleased to grant his desire in his own way. Some sparks of honesty may appear, even in the greatest weakness of Saints.

As to his ardency and fervor in pressing his desire, it hath been spoken to, Chap. 3.21, 22. and that men in their distempers, are very earnest that God would do what they desire, though yet it were, ofttimes, a sad judgment if God should grant it, seeing they may, in that case, be apt to desire that most which is most prejudicial to them. Yea, our ardent desires after any outward lot, are, oft times, too great an evidence that we are wrong. To these add,

1. Job 's practice holds forth a right pattern, though in a wrong instance, of pursuing our lawful desires; By praying and requesting, for it, and a longing expectation backing the Prayer, and so renewing the suit often, and walking under the delay as they who are afflicted and affected thereby, Psal. 88.11, 12, 13. This being Job 's practice in so unwarrantable a desire, it may give a check to our sluggishness in more honest desires.

2. When men give way to sinful temptations, they may, in God's holy Providence, meet with many occasions to entertain them; As Job here longing after death, his Friends disappointing of him adds fuel to the fire, and makes it more vehement, as thinking he was, hereby, confirmed in the equity of his desires. Thus tempters of God fall in snares, Mal. 3.15. and hearkeners also to false Prophets, Deut. 13.1, 2, 3. This may terrify men who enter upon a way without a rule and warrant, that they may meet with such snares: and every confirmation they think they meet with, in their way, may humble them, if they consider that God, thereby, gives them up to strong delusions.

The first Argument whereby he labors to justify this desire, is taken from the comfort he expected, having the testimony of a good Conscience. He professeth that, notwithstanding all that had befallen him, or could be in a violent death, he should yet have comfort, if it were a coming, or already come. And though it might be apprehended that he would repent and cool of that courage, when it came to the push; He professeth he would harden himself in sorrow; he would harden and confirm his heart against that way of death, or any sorrow attending it, yea, or any sorrow in the mean time, provided that death were near, and the sorrow hastening it forward. And for a proof of this his courage and resolution, he renews his request, and desires that God will not spare; Not that he dares desire to be dealt with in justice, but it imports only his desire not to be spared as to cutting of him off, but the sharper usage, the better, so it made an end of him. And the ground of all this courage was, that he had not concealed the words of the holy One; he had been a sincere Professor of God's Truth, and had spoken truth in this particular, that he was an upright man; Or, he had not put out the light of God's Truth in his mind, nor cancelled the Seal of his Spirit in his heart, by sin, Rom. 1.18. and had held forth the Truth of God in his Profession and Practice, Psal. 40.10. Phil. 2.15, 16. And all this he did, because God is the Holy One, not to be dallied with, and who cannot approve of sin. By all which he clears that his desire of death was not a desperate wish, but grounded upon the testimony of a good Conscience, and his hope to be approved, when he should come to be judged by God, and not by men.

In this Discourse, it flowed indeed from Jobs weakness that his good Conscience could afford him no comfort, but in this out-gate of death, which was of his own devising; whereas the testimony of his Conscience, had been better employed in bearing patiently the present trouble. And, indeed, we are ordinarily better, in our own conceit, at anything then what is our present work and duty, and do fancy that we could like any case but our present lot; when yet it is the will of God we should take it as it is. Yet herein,

1. We may, with admiration behold the invincible power of a good Conscience, that cannot only grapple with death, when it cometh, but can run to meet it, and that on any terms, and at greatest disadvantage, and can even then expect comfort in and by it: So was it with Job here, I should yet have comfort, &c. A good Conscience is neither afraid of death, nor of wrath (as it should seem) cutting us off, nor even of destroying of foundations, Psal. 11.3, 4. nor of any trouble, Job 34.29. even which may shake others, Isai. 33.14, 15, 16. And the reason of this is, every lot to the reconciled man hath this in it from God, fear not ye, Mat. 28.5. Which may invite men to be careful that their own hearts do not condemn them, 1 Joh. 3.21. Act. 24.16.

2. We may hence also gather, That no fortitude against death, or any trouble, is worth the speaking of, but what is grounded on a good Conscience; For, Job founds his resolution and comfort on this, I have not concealed the words of the holy One. Natural Magnanimity is of little worth without this. Only, they who would be resolute and magnanimous upon the account of a good Conscience, ought not only to have a good Conscience in the particular cause and matter of their trial, but in their other carriage also, the want whereof will weaken their hands in most cleanly trials; and especially (wherein Job was somewhat faulty) in the way of their deportment under trouble, which ought to be such, as may witness that it is Conscience, and not their own spirits, that lead them, Jam. 1.20.

3. Men, in trying their resolution and courage flowing from a good Conscience, ought not to take themselves at the first word, but ought to search and search again; For, so doth Job repeat his confidence upon this ground, once and again, I should yet have comfort, yea, I would harden myself in sorrow, let him not spare. Our hearts are very deceitful in undertaking, and therefore godly jealousy, fear, and su • pition, are ofttimes antecedent to true courage, Hab. 3.16, 17, 18.

4. The testimony of a good Conscience, yielding hope of a blessed issue, will make present trouble, to be tolerable and more easy; For, Job expecting to be approved of God at death, would yet have comfort, and harden himself in sorrow, in expectation of so great a good.

5. Such as would approve themselves to be sincere, ought to entertain right thoughts of God, particularly, of his holiness: For, the rise of his upright walk, was, that he looked on God as the holy One. This doth not only evince that God is not to be reflected upon, in any of his dealings, Psal. 22.3. and in this Job 's Principles were sound, though his Passions did sometimes over-drive him to complain; But doth also teach, that none can have communion with God, but such as study holiness, nor can the holy God endure wickedness, Psal. 5.5, 6, 7. Hab. 1.13. And they who want holiness, may come to him, the Fountain of Holiness, to get it.

6. Such as do rightly improve the study of the holiness of God to press the necessity of real holiness upon themselves, ought, with Job, not to conceal the words of the holy One. Which imports,

1. God must be taken up, obeyed and acknowledged, according as he hath revealed himself and his will, in his Words; For, they had the words of God among them, even in Jobs days, though not yet written; and to those he cleaves, neither lying of God by Error contrary to his Word, nor taking up God and his Will according to his own fancy and humor.

2. When God reveals his will in any particular, it is our duty not to smother or put out our light, and so sin against God and his Deputy in our bosom; but we ought to avow and profess it, in our station: For, he concealed not these words.

3. Beside our Profession of Truth, we must be careful not to belie it in our practice: For, thus also he concealed not the words of the holy One, as is above explained.

The second Argument (wherein he appeals to themselves) is taken from his inability to subsist under this trouble; and, consequently, the improbability of the restitution they promised him, upon his repentance. He had no strength that might give him ground of hope to bear this trouble and avoid death, and (upon his repentance) to be restored, as Eliphaz promised unto him. For he had not flesh with sense only, as Beasts have, but with reason also, which sharpeneth crosses; Far less was his flesh of stones or brass (which want both sense and reason ) to endure this; and therefore nothing was fitter for him then to resolve for death. As for those words, What is mine end, &c? Some understand them thus; For what end should I live? which is a very sinful question, if God will have us live. Others thus; What evil is in mine end, that I should be afraid to die? wherein can death prejudice me, that I should so seek to avoid it? But it agrees best with the rest of the purpose thus; as if Job had said, Seeing my strength is so disproportionable to my trouble, my end by the ordinary course of nature (especially being so crushed) cannot be far off: So that it were folly (suppose I should be delivered) to hope for any continuance of time, wherein I might get reparation of these great evils? or, what can I expect or design in the rest of my short time, that I should seek to prolong it, and not presently desire to die? So doth himself express it, Chap. 16.22. In sum, his Argument is this, He hath neither strength to subsist under these troubles, till he should repent and be restored, as Eliphaz had prescribed; nor could he look for anything in the declining part of his life, the expectation whereof might encourage him to endure his present troubles, till he attained it. But he had rather lose all the expected good, before he endured the present troubles, waiting for it.

This Argument, thus explained, doth insinuate these Truths,

1. God hath made man's constitution such, as it is easily subduable by afflictions; For, Jobs strength could afford him no hope of bearing through, till he saw an issue on the back of troubles. Man is made weak and more infirm then brass or stones, that he may need and get many proofs of God; and may be afraid to make the strong God his party.

2. Mans time is also so short and uncertain, as he cannot be able to effectuate and compass great things, especially in his declining days, and after he is broken with troubles; For, Job seeth nothing in his end, or to be expected now in the latter part of his days, why he should desire to prolong them. See Luke 12.19, 20. Isai. 2.22. Psal. 49.11, 12. & 146.3.4.

3. It is a very sweet disposition, to comply with what we conceive to be God's will, by stooping to it, Jer. 10.19. As here Job professeth to desire death, because he judgeth, by his own weakness under trouble, that God is calling him to it.

Beside those General Truths, here insinuated, Job 's mistakes may afford us further instruction in these particulars.

1. God may give his people many blessed disappointments of those sad things which they certainly expect; For, Job expected death, considering his strength, and yet he lived long after. He never expected restitution, and yet his former prosperity was restored with advantage. See Isa. 51.12, 13, Lam. 3.18, 22. Jon. 2.4. Ezek. 37.11, 12. 2 Cor. 6.9.

2. Saints do reckon wrong, when they reckon only by their inherent strength; As Job here did: For God can support them to bear much more then their strength can undertake. 1 Cor. 10.13. Phil. 4.13. Their weakness may prove strength, Heb. 11.34, 2 Cor. 12.10. and stronger then the vigor of others, Isa. 40.29, 30, 31. He can bring them out of a furnace without a singe of their garment Dan. 3.27. and from among Lions, without a scratch. Dan. 6.23.

3. While Job undervalues his end, or anything to be expected in it, as not worth the waiting for; Albeit he do not speak of spiritual advantages, in order to the Glory of God, the Edification of the Church in all Ages, and his own profit in the School of Affliction; which are of so great excellency and worth, that his troubles were not to be compared with his advantages; as is said to the same purpose, Rom. 8.18. Yet, even in reference to those advantages, of Wealth, Honor, Children, &c. his reasoning is faulty. For even to be at work under trouble is beautiful in its season; those outward mercies, given as visible proofs of love after trouble, are singularly sweet, were it even but for a short time, and though he should not continue long to enjoy them, as he apprehended. All which may teach us, how unfit judges we, many times, are of what is best for us, and how gracious the Lord is, who asks not our consent to do that which will be for our good.

This ver. contains his third Argument, wherein also he appeals to their judgment. In explicating whereof, I shall not insist on the various tortured readings of the words, but shall adhere to our Translation, and take help and wisdom for the same thing; wisdom being a notable help to find out an expedient for relief when we are perplexed and in straits; and so a special gift of God, especially when it is sanctified. The force of the Argument runs thus, as if Job had said; However I be otherwise afflicted, yet I am not so deprived of judgment, but that I have better skill to judge of mine own condition, how it is with me, and what is best for me, then you have. Therefore I will not renounce my own light, and give up myself blind-fold to your conduct and guiding; But as I know I am innocent, so I (who can best judge in this case) see nothing better for me then present death.

This Argument doth contain those truths,

1. God doth not take away all his mercies together from his people, but when they are deprived of some, others are left for their incouragment; As here Job marks somewhat that was not d • iven quite from him. See Lam. 3 18, 19.22.

2. It is the duty of men to be best acquainted with their own condition; As here his argument supposeth. See Prov. 20.27. & 27.21.

3. It is a choice and singular mercy, under overwhelming pressures, to be able truly to discern our case, and to know our duty, and what is good for us; For, in this case, Wisdom is substantial wisdom, as the word is, and a singular help. They who rightly know their case and duty, are not much to be pitied. See 2 Chron. 20.12.

4. Men ought not rashly to quit their own light, at the persuasion of any other; As Job here denieth to do, and the doing whereof was so severely punished in that Prophet who came from Judah, 1 King. 13.21, 22, 24

Yet these Truths, and especially the last, admit of these cautions here,

1. Men, in cleaving to their light, would take heed that willfulness be not cloaked under a pretence of wisdom, or, light. For will may seek shelter under the wings of conscience and light; whereof Job was guilty, in part.

2. Albeit wisdom be not always quite driven from us by trouble; Yet it would be remembered, that trouble may much confound and perplex the best judgments; 2 Chro. 12.20 So that others may discern our case and duty better then ourselves. And thus was it with Job (though not in the stated quarrel betwixt him and his Friends, yet) in this desire of death.

3. Overtures propounded under temptation (such as this desire of Job was) ought to be narrowly examined, ere they be assented unto; For temptations light is ordinarily wild-fire.

4. Men ought to guard, lest conceit cause them to magnify themselves. and undervalue all others; (See Prov. 26.12.) In which regard (especially when men are under temptation) sobriety is very necessary. Phil. 2.3. So was David in his trouble, 2 Sam. 18.3, 4. And herein also Job 's passion made him somewhat exceed.

5. Men ought also to guard, lest their interests and affections lead and beget their light; (As Jobs affection and desire after death blinded his judgment;) And that they do not raise and harbor prejudices against others (as Ahab did against Micaiah, 1 King. 22.8.) that so they may more confidently sleight their judgment: Thus dealt wicked men with Prophets of old. Jer. 5.12, 13.

Job having thus endeavored to justify his complaints and desire of death, he proceeds, in the third part of the Chap. sharply to reprove his Friends, who, instead of comforting him, had bitterly censured him and his complaints, and so had disappointed him of that kindness he expected from them. This challenge he sometime directs against Eliphaz, ver. 14. who had already spoken; and sometime against all his Friends ver. 15. who concurred with him in opinion, as appears from Chap 5.27.

In this verse he layeth cruel inhumanity to the charge of Eliphaz, who had added so much to his affliction. And

1. He propounds what was the duty he expected should have been performed to him; Namely, that he who was afflicted should have met with pity and kindness from a friend, and a godly friend▪ Especially when his affliction was not ordinary, but a melting down (as the word is) or a wasting of his courage and strength.

2. He chargeth him with the neglect of this duty, pointing at the cause of this neglect, which was the abandoning of the fear of God, which would have restrained him from this cruel and rigid way of proceeding; and withal, he insinuates how dangerous it was to forsake this fear of God, who, being the Almighty, could easily punish contemners of his Majesty. And so, whereas Eliphaz chargeth on him, that his carriage spake him to be destitute of the fear of God, Chap. 4.4, 5, 6. he retorts the charge, asserting that his inhumanity did much rather prove that to be his own case.

From this verse Learn,

1. Afflictions, especially if they be great and sharp, will soon exhaust created strength, and cause it melt like wax before the fire; For, Job insinuates that he was melted. See, Psal. 22.14.

2. In a condition of sad affliction, albeit none can give complete case or deliverance, but God alone; Yet sympathy and compassion from men will contribute somewhat to sweeten and allay the bitterness of that cup: For, pity from a friend would have afforded some ease to Job.

3. True friendship ought to show itself in times of affliction, were it but in sympathy and pity, when men can do no more; and they ought so to compassionate, as they may be stirred up to do all that they can for the afflicteds relief. And especially it is required, when the greatness of the affliction calls aloud for it, that not only men forbear to be cruel, but that they be kind also: For, to him that is afflicted (or, melted) pity should be shown from his friend. A brother is born for adversity, Prov. 17.17. and trials are let forth, not only to try those who are touched with them, but to try the tenderness and sympathy of others also. See Obad. ver. 11, 12.

4 Though sympathy with those in trouble be the duty of friends; yet godly men may expect to be deprived of this, for the perfecting of their trial; For, Job may well assert that this is their duty, but he finds no such thing among them.

5. The fear of God in the hearts of men is so effectual, to make them charitable in judging of the state of others, I am▪ 4.11.12. and compassionate and tender toward these in troubles; Gen. 42.18. That where these are wanting, men cannot sufficiently evidence that they have the fear of God, by their Professions, Prayers, or other common practices: For, Job interpreteth this want to be a forsaking of the fear of the Almighty. See I am. 1.27. Col. 3.12, 13. 1 Joh. 4.20. For true Piety, and Humanity flowing there from, do require that men do not deny sympathy, and what help they can afford to the afflicted, were it but a room in their heart, and a wise consideration of their case. Psal. 41.1. And therefore it cannot be Piety that prompts men to discourage the godly under their afflictions, far less to be active in inflicting their troubles.

6. As it is said to be altogether void of the fear of God, so it is a very heinous sin when men, who pretend to the fear of God, do make apostasy and relinquish that course; Or when they who really fear God do abandon it in part; especially in these practices, and duties which are their present work and exercise to which God calls them: For, this he chargeth upon Eliphaz, that he forsaketh the fear of the Almighty. Not that he peremptorily asserteth him to be an hypocrite, or a total Apostate; but that he did abandon his present duty of sympathy whereby God called him now to evidence his Piety.

7. It is a very dangerous thing to evidence the want of the fear of God, or to give any proof of our forsaking thereof in particular exigence and trying duties, he being the Almighty God with whom men have to do in that case; Therefore doth he point out this sin to be a forsaking of the fear of the Almighty. See Jer. 5.20.

In these verses Job chargeth all his three Friends with deceitful and unfaithful disappointing of his expectation. This charge is propounded in proper terms, ver. 15. — that his Brethren had dealt far otherwise with him then he expected. And it is illustrated by a comparison, in the rest of the verses. Wherein we are to consider,

1. The Proposition of the comparison, ver. — 15 —20. It is taken from Winter-brooks in those dry and hot Countries, ver. 15. which being full of water, and locked up with black Ice and Snow, do seem to promise that they will keep that store for another season, ver. 16. But in Summer, when the heat cometh, the Earth drinketh, and the Sun drieth up, these Brooks, so that they vanish and come to nothing, and their current is not to be found, like a passenger that is gone out of the way, ver. 17, 18. Whence it came to pass that those Travelers (of the posterity of Abraham by Keturah, and Ishmael, Gen. 25.1, 2, 3, 13, 14, 15.) who, with other Easterlings, marched together in troops with their Beasts for carriage, Gen. 37.25. Isai. 21.13. and so needed much water, were pitifully disappointed. For seeing those Brooks so full in Winter, when they travelled that way, they laid their account to lodge by them in Summer, ver. 19. But not only did they miss of their expectation, but were confounded and ashamed that ever they should have expected such a benefit by them, ver. 20.

2. The Application of the comparison; Which is not only summarily hinted in the entry, ver. — 15. but more clearly put home, ver. 21. Wherein,

1. He asserts they are nothing, or, which is the same, ye are like to it, nothing, as they are. Before, they seemed to be his great Friends, such as he might have expected much kindness from in his affliction; and their unexpected visit might have heightened his expectation: But now, in his strait, he finds that they are nothing, or as good as nothing in respect of what they should have been, and he expected from them, being unfit to play the friends in his strait, as he asserteth, Chap. 13.4.

2. He gives an evidence and proof of this assertion, in part; Ye see my casting down, and are afraid. Which some understand thus, as if Job had said; Ye seeing me in want, and being afraid I should be a burden to you if ye were kind, therefore ye estrange yourselves from me. But whatever hint there be at somewhat like that, ver. 22, 23. yet I take it not to be the scope here, or that Job would be in direct terms, so bitter and salt. Others take it thus; Ye, seeing me cast down by God, dare not comfort nor justify me, lest you should seem to reflect on God. This he doth lay to their charge, Chap. 13.7, 8. yet it seemeth not to be so clearly expressed here, save in so far as it may be comprehended under the following General Exposition. Therefore, by comparing this with, Chap. 2.13. I conceive this to be the scope, as if Job had said; Seeing me to be in so great trouble, ye are so astonished and terrified (as may appear from your former silence) that ye have forgot to do your duty, and are dried up in your Prudence and Charity. All ye speak now, flows from minds distracted with terror and amazement, without considering what ye say.

From the Proposition of the challenge, ver. 15.— Learn,

1. There is, and ought to be, an intimate relation and conjunction among the Professors of Piety; For, Job calls them my Brethren, upon this account, though they had not been otherwise (or possibly were not, at least all of them) related to him by blood.

2. Where persons are thus related in friendship, it gives ground to expect much kindness one from another, as their need shall require: For, Job expected much from them, upon this account that they were Brethren.

3. Such is the vanity, emptiness and uncertainty of all things under the Sun, that when God hath a person to try, he may expect that all refuges will fail him, and dearest friends will disappoint him; Yea, that no promising thing will do much for him, but that all things will stand by, that the trial may seek him out: For, saith he, My Brethren have dealt deceitfully with me, They have not performed what in reason might have been expected from their friendship and intimacy, and from their kindness in visiting me. See Psal. 88.18.

4. It is great cruelty, especially in Brethren and Friends, to fail the afflicted in their need, and disappoint them of that help they might expect in such a condition; For, he chargeth it upon them as a great crime, My Brethren have dealt deceitfully with me. And the challenge hath two aggravations and sad ingredients in it.

1. It is sad when men meet with trials from Brethren and Friends, when these who are friends in the flesh, or are Countr • y men, turn Enemies, Matth. 10.35, 36. Much more, when familiar friends betray those that trusted them, Psal. 55.12, 13, 14. And most of all, when truly godly friends turn opposites, as Job found in experience. Those exercises the godly meet with, that they may learn never to trust in creatures, but rely on Christ, who will prove a Brother indeed: and that they may take good heed whom they choose for bosom friends, Mic. 7.5, 6.

2. It is a trial when friends deal deceitfully, not only in not performing what might justly be expected, considering their Bonds and Relations, Amos 1.9, 11. But especially if they proceed herein in a dissimulate way, covering cruel designs with fair pretences. In which case the godly ought to wait on God, Psal. 55.21, 22, 23.

Doct. 5. Albeit men, ordinarily, think little of a sin, when it is common; yet in the sight of God, the more are engaged in it, it is the worse, and the more hateful: For, Job aggravates the fault from this, that it was a common fault, My Brethren have dealt deceitfully with me.

For the similitude here proposed, ver. —15.—20. I shall not insist on what is implied in it; That man is an indigent creature, who stands in need of many things, so that the very want of water may be a sad trial to him; And, That we ought to acknowledge God's mercy, in providing those common benefits for us, which in those Countries were so often wanting. Now shall I anticipate the Application of the similitude to the present purpose, made by Job himself, v. 21. Only, in general, the words, with an eye to that scope, may teach,

1. Favor in a strait is that which may, in reason be expected from a professed friend; as they expected water from those Brooks. His profession gives ground to expect this; and his profession binds the duty upon him with his own consent; as waters are gathered in Brooks, to refesh Men and Beasts. And therefore it were better not to engage in friendship, then to deceive them that trust us. Yea, in some respect, open cruelty were better, as being more ingenuous and fair dealing.

2. It is an evidence of unfaithful friends, that they fail friends when they have most to do; As those brooks promised much in winter, and failed in Summer when there was most need of them. So did not Jonathan, nor Hushai the Archite, deal with David.

3. The reason of much unfaithful friendship, is, because it wants an inward principle; being but like a winter Brook, and not a Spring: Many pretended friends do fawn upon men's prosperity, when they do not respect themselves, or that which is permanent in them. See Prov. 14 20. & 19 6, 7.

4. The more a man fix his trust, or build his expectation, on anything beside God, the more hurt and confusion may he expect from it; as they were confounded because they had hoped, and when they came thither, were ashamed. See Isai. 1.29. & 20.5. & 30.5.

5. Unfaithful friends do not, ordinarily, resent the ill of their course, according as it is sinful in itself, and grievous to the afflicted; Therefore doth Job insist upon it, and take pains to illustrate it, As the stream of brooks they pass away, &c. that his Friends may notice and consider it more.

From the Application of the similitude, ver. 21. Learn,

1. A man may truly be said to be to be nothing, when he is not what he should be; an useless man may be called a being less man: For, upon this account Job saith, For now ye are nothing. And this may be very sad to many who live for no good use in the world, especially in hard times. See Isai. 50.16.

2. The more we expect from the creatures, and are disappointed, we are the more ready to undervalue them; For, now they are nothing, who before did signify much. Men do, ordinarily, either idolize, or under-value, their friends, or lots.

3. God may so sharply afflict his own dear Children, as may affright others even to behold and think upon it; For, his dealing with Job made them afraid. Such also were David's trials, Psal. 31.11.

4. Distracting fears and amazements are great impediments to men; hindering and obstructing the use of their judgment, or their going about duty, in reference to hard lots and trials: For, this was a root of their failing, Ye see my casting down, and are afraid.

5. God may so support an afflicted Saint, as an on-looker on his trial may be more affrighted therewith, then himself; For, Job here quarrels them that they were afraid, and endeavors to infuse courage in those who ought to have sympathized with him.

Job having thus reprehended his Friends for their inhumanity and unfaithfulness; He proceeds to aggravate those faults, and to charge them home upon them, from several considerations. The first aggravation of their fault (in those verses) is, That he expected but a small favor of them, and yet had not obtained it. Whereas he, being poor, and oppressed by his Enemies, might have called to them for supply of his necessities; and might, by the laws of friendship, have desired that they would bestow of their means, or interpose their power for recovering of his lost substance out of the hands of his mighty Enemies, who had spoiled him: and they were bound to have done for him. Now when (as would appear) he did not so much as expect their coming, and when they came, did not desire anything of them, and the most he expected was only their good and comfortable counsel; they were much more bound to have been tender, and not so cruel toward him.

In this challenge and aggravation of their fault, there may be this mistake, That wholesome counsel, tendered in a prudent and fit way, (which is the favor Job misseth among his Friend) is more difficult to give; then to expend either our goods or our life for our friend; (a request wherewith Job had not charged them:) Yet these things are considerable in it,

1. That godly and true friends owe much to one another in their troubles; Not only to supply their necessities (For, he might have said, Bring unto me ) and to lay forth of their wealth, to allay the fury of their Enemies; (For he might also have said, give a reward, or, bribe, or gift, to the Enemy, for me, of your substance ) But even to employ their power also, in a lawful way, for their relief: as Abraham did for Lot; Gen. 14. For he might also have said, Deliver me from the Enemies hand, or redeem me from the hand of the mighty. Love is a large debt, Rom. 13.8, 9, 10. See, 1 Joh▪ 3 16.

2. It is the property of godly and sober spirits, to stoop and acquiesce in a mean condition, when God calls them to it, without burdening any, so far as may be; For, whatever was the duty of Jobs Friends, and whatever was their practice afterward, Chap. 42.11. yet, for his part, he did not say, Bring unto me, or give a reward for me, &c. he would not burden them to uphold him in his former pomp and grandeur.

3. Unto a right discerner, no outward trouble is anything so sad as inward exercise and disquiet of mind, For, Job could bear the one without troubling his Friends, but he misseth comfort to his troubled spirit. We ought not to carp too much at outward troubles, lest we meet with that which we will find sorer.

4. It is very great inhumanity in men not to endeavor to be comfortable, by their counsel, to the godly in affliction, when no more but that is called for at their hands; For, this was the great fault of Jobs Friends. Jonathan dealt otherwise with David, 1 Sam. 23.16. And herein even the poor, who can contribute nothing else to the afflicted, may be very useful.

Secondly, He aggravates their fault in dealing so cruelly with him, from his readiness to take with wholesome counsel. It cometh in by way of prevention of an objection that might be moved against his former challenge. They might say, we have not been wanting in giving wholesome counsel (as they allege they did, Chap. 5.27.) and therefore he complains unjustly. Job replies, that it was nothing so: For, ( ver. 24.) if they would solidly teach him, and convince him of any error, he should soon take with it. For, ( ver. 25.) true and pertinent discourses are very forcible. But as for their discourse, it was nothing such; being full of untruths, or unseasonably and impertinently applied truths, and so nothing to the purpose, but missing the scope, and therefore could not convince him. For however they should endeavor to cry him down with arguing; yet what doth it reprove? what solid ground doth it proceed upon? or how is it to the purpose? or how could it take with him? Hence the aggravation of their fault is; That had they to do with a stiff man, they might have pretended some excuse for their way of dealing: But having to do with a man who would easily be bound by truth, their neglect was the more culpable.

Not to insist how far Job might mistake his own disposition and tractableness, in this hour of temptation, We may, from the General Doctrine, Learn,

1. True Piety disposeth men to receive Instruction, and humbly to submit to it; For, saith he, Teach me, and I will hold my tongue, and thus was he easily convinced by Elihu, and by God. Whereas men wanting Piety, even when their Consciences are convinced and put to silence, their wit may be talkative, and studious to invent somewhat to justify their way. See Prov. 30.32.

2. Grace leads a man to be docile, by convincing him that he is obnoxious to Error, through Ignorance, Passion, Self-love, or the like distempers; For, cause me to understand wherein I have erred, saith he. Which, though it doth not imply that he did take with any Error in this Debate; yet it supposeth that he thought not himself above the reach of Error, and imports his aversion from Error, and his love to Truth, and his willingness to take with any Information that might draw him out of an Error. And who so, in the sense of their own proness to err, do make use of means for prevention, or recovery out of such a snare, they are in a fair way to be led in the paths of truth.

3. Challenges or reproofs ought not to be nakedly, and pro imp • io only, charged upon any; but they ought to be pressed and put home upon solid and convincing grounds, otherwise they will not readily take: For, Job will not be convinced because they say he was wrong, unless they cause him to understand wherein he hath • r • ed. It is true, some do shelter themselves here, when they are challenged upon many suspicions, which cannot demonstratively be made appear to be true: But that is their own great unhappiness, that they walk in the dark with their wicked courses, and so are deprived of the mercy of being discovered and convinced. Others also see not the clear grounds of reproofs given to them, because they will not see them, or because their Consciences are not awaked to notice them: yet this is a truth which generally holds, that Doctrine should be joined with Reproof, 2 Tim. 4.2.

4. Naked truth, duly applied, is invincible; Truth will bind a rational man, and much more will Divine Truth bind a tender Conscience; For how forcible are right words? They may be bold who have Truth on their side, and they evidence a wicked disposition, with whom it doth not prevail.

5. Men may seem very acute in their Discourses, especially in speaking of the depths of Divine Providence about Saints, who yet, upon an after-search, may find that they do very far miss their mark: For, though their Discourses were arguings, yet he appeals to themselves, What doth your arguing reprove?

6. It is a very great sin in men, when they have to do with men of tractable dispositions, and yet they are not faithful in giving them counsel or warning; For, upon this account doth Job aggravate the fault of his Friends. It is true, those who have a Calling, must not omit their duty, be the disposition of people what it will, Ezek. 2.6, 7 Yet when they meet with tractable people, it is a notable encouragement, and an opportunity which cannot be neglected without great sin.

This verse as it is translated contains this third aggravation of their fault, That they were too critical and censorious of what he said. And that it evidenced want of charity and humanity in them▪ to ca • p at words spoken by him in his desperate and hopeless condition. For such words were but as violent bl • sts of wind, flowing from fits of temptation and passion. And therefore they • ught to have looked to his distemper, from which these expressions flowed with pity and compassion; and to have applied some fit remedy, rather then to have been such Critics in scanning his words. This Interpretation doth hold out sound Doctrine, That as the Children of God, under temptation, do fall in many Fevers, which cause ravings and impertinent expressions, which themselves will not justify in cold blood: So God doth look on those, rather with an eye of pity, then of indignation; and he doth not allow that any should rigidly misconstruct them, because of those things. For the language of sadly afflicted Saints (though it sound harshly at sometimes, yet) is not lightly or rashly to be judged of; For it speaks much pressure of spirit within, as the Shunamites practice did, 2 King. 4.27. And yet it is an usual fault, that such are mistaken by those who are at ease Job 12.5. which warns the people of God to prepare for this trial, among others; and to give God much employment, who will understand and ponder their case.

But this seemeth not to be Jobs meaning in this place. For we find not that he acknowledged he was one desperate, who had so much confidence in his greatest extremity. And albeit he did acknowledge and assert it in a mild sense, that he was without hope of being restored to this life; yet we find not that he granted that this made him utter anything in passion, that was not to be justified, or which he accounted but as wind. It is true, he did indeed utter such expressions, and Elihu and God do convince him of it; But for present, he is so far from acknowledging any such weakness in his Discourses (as this Interpretation would import) that in the next Chapter, he labors to justify the most passionate of his desires; and so cannot be thought to extenuate or acknowledge the weakness thereof, here.

Therefore I take this verse to contain this aggravation of their fault, That they slighted and undervalued his condition and complaints, and therefore dealt so cruelly and persidiously with him. Thus the words will run fair, if we carry on that, do ye imagine to reprove? throughout the whole verse. As if Job had said; Do ye imagine that they are only empty words, and the words of a desperate man (or distracted by reason of my hopless condition) that are but as wind, and not to be regarded, which ye are reproving? Nay, it is nothing so; my words are the discourse of an afflicted man, who knoweth what he is doing; nor do they proceed so lightly from me, as ye inconsiderately consider them, and by your slighting thereof, do bewray your cruelty against me. To this purpose also aggreeth another reading of the latter part of the verse, Do ye repute the words of the desperate (or, one who is hopeless of being restored to his former prosperity, or, to live any longer) to be but wind? Albeit men who are altogether, and every way desperate, may utter many things impertinent, yet a man only hopless of life, yet trusting in God's favor (which was his case) would not speak so rashly, nor utter anything, but that which had some weight in it.

In all this, it cannot be denied but Job was too favorable a judge in his own cause, and did entertain those thoughts of his own discourses which he durst not justify when God appeared; and so this challenge is not sufficiently convincing, It is true, in some respects, his words were more then words, or, wind, considering the pressure of his spirit from which they flowed: Yet they were so far from what he judged them to be, that had his Friends only insisted to reprove them as empty, and the fruits of his passion, they had never been reprehended therefore by God. However, those general truths may be marked here.

1. Whatever liberty men take in their thoughts and expressions, while they are at ease; yet under trouble (especially, when it is extreme and desperate) they ought to be very serious. For, so doth Job insinuate, that in such a case they ought to be about more then words, or, wind.

2. It is very great cruelty in friends, (and an addition to the trouble of the afflicted) to mistake the carriage and expressions of those in distress, and to account lightly of what is their sad and serious exercise: For, so much also doth Job 's challenge of his Friends teach, in general, That it was their fault to imagine they had to do only with the empty words of a desperate man, when he spake so seriously, and (as he thought) so advisedly. See Chap. 16.4.

3. Even godly and wise men, under temptation, are unfit judges of their own way and carriage. That same power of temptation that drives them to miscarry, may also induce them to justify their own way: As here Job justifieth his own rash words and speeches.

In this verse he sums up all the aggravations of their fault in this, That no inhumanity or deceitfulness could go beyond their usage of him. Their cruelty against him was no less then the cruelty of falling upon, and ruining poor Orphans. And their disappointing of his expectation in trouble, and their pernicious counsel to quit his integrity, was no less perfidious, then if one friend should dig a pit for another, to entrap him therein. Not to speak anything here of that crying sin, of wronging Orphans, which God will judge and avenge, Psal. 68.5. Or of that faithfulness which ought to be among friends; we may, from the scope, Learn.

1. A person afflicted in spirit may compare with any for misery; For, Job implies that such are fatherless, and helpless indeed: and therefore such, going to God with their trouble, may expect pity.

2. It is great cruelty to wrong such afflicted ones, or to add to their misery: Such dealing is to overwhelm the fatherless; No cruelty is beyond it, See Psal. 69.26.

3. Such as prove perfidious, or are ill counselors to Saints in trouble, ought to consider what snares they do thereby lead them in; For, such do dig a pit for their friend. And this was very sadly verified in Job, who, by his Friends carriage, was driven into many snares, and fits of distemper and passion against God and his dealing.

Followeth a conclusion, by way of preface to what he is to say in the next Chapter. Wherein he desireth, that since they had so far mistaken him, and miscarried in their discourses, they would give him audience to speak for himself. Here, consider,

First, His Exhortation, consisting of two branches;

1. (Which is more principal) Now therefore be content, look upon me, ver. 28—. As if Job had said; Seeing ye are so far wrong, I desire ye will lay aside your prejudices, and with meekness take a view (not only of my countenance, but) of my case, as I shall present it before you; or, hearken peaceably to my discourse, which shall be a true and lively portraiture of myself.

2. (Which is subservient to the former) return again, which he presseth very seriously, by earnest entreaty, return I pray you, and by doubling the suit, yea, return again, ver. 29—. The sum and meaning of which desire, is, That they might not precepitate in this business, nor be blinded and carried on by reason of their being embarked in a debate; but that they should reflect, and in calmness take a review of the business

Hence Learn.

1. Reproofs, when they are given upon just grounds, ought to be entertained, and to produce some good fruit; Therefore, after the former sharp reproof, Job comes to advise them to that duty which is the necessary fruit of it.

2. Such as would judge rightly of the case of others, ought to hear them patiently and fully, before they give sentence; For, it is supposed, as their duty, that before they be concluded as to their judgment concerning him, they be content, and look on him. See Prov. 18.13.

3. Men ought to deal candidly and sincerely, in giving an account of their condition, especially to friends who are apt to mistake them; For, saith he, look on me, intending by his discourse to give them a true Character of himself.

4. Much soberness and love to truth, and much diligence and painfulness, are required in them who would find out the truth in dark cases; For, that they may judge aright in this matter, Job requires that they be content, or patient to hear, and willing to be informed: and though they had taken some view of his condition before, yet he presseth that yet again they will look on him, and that they will return, yea, return again, before they determinately conclude. Our light is of great concernment to us, and therefore had need to be found. It is the Principle of all our motions, and actions, and as the eye, which if it be dark, darkeneth the whole body, And as sound light is necessary, so it is difficult to attain; our natural darkness, lusts, negligence, interests, want of love to the truth, and slighting of it, being ready to hide it from us. Withal, rashness and precipicancy, in our closing with light, or what seems to be light, is very dangerous. For even though men, in such away, fall upon the right, yet it doth not commend them, because it is not any solid consideration of the truth that persuades them. Rashness is a shrewd evidence that men are wrong; For it is a principle that needs to be reformed, Isa. 32.4. and conclusions are readily such as principles are. These who are rash do only consider what is presently before them, without discerning the future consequents of their way. And finally, When men once rashly engage in a wrong way, they cast themselves upon a snare, that their pride will not suffer them to retire; as here it needs many Exhortations to look, and return again Mans credit is a very dangerous Idol; And Herod will not care to sacrifice John the Baptists life to his credit, if it be engaged in the quarrel. These considerations may teach men (and especially such as labor to impose their way upon others) in looking toward principles and courses, and the snares of the time to which they are exposed, to be very serious and deliberate; Considering what a rare thing it is to find men examine their own way, or suspicious of the inclinations of their heart, when once they are engaged.

5. What ever prevalency it hath with our hearts, to continue in an evil way, because we are engaged in it; Yet it will not bear any weight before God; nor will it serve for a defense or excuse at the day of our accounts: Therefore doth Job press it as a necessary (though difficult) duty, return, I pray you, yea, return again. And this may sadly rebuke those who resolve to go on in a course, which they would never have entered upon, had they foreseen, ere they embarqued, what they now find.

Secondly, Consider the Arguments pressing this Exhortation; Which are,

1. For it is evident unto you (or, before your face) if it lie, ver. —28. That is, I shall speak nothing but what is plain and distinct, as if it were set before your face; and so ye will soon discern whether I speak truth or not: And if ye will hear me, a sober debate will soon clear the matter. This Argument presseth the first branch of the Exhortation; And doth indeed suppose this truth, That not only can God easily manifest the folly of erroneous m • n, 2 Tim 3 9. But a lie will not long hold • oot, if it be well he • d t ••• but truth may be soon found out, through God's blessing on sober debate and waiting on him, if so be Conscience guided men, and they were s • eking truth for truths sake. But the issue shown, both on their part and his, that there may be somewhat that will obstruct the discovery of truth in debates. As,

1. The Friends being already engaged (as hath been said) hindered the discovery of their Error by anything he said.

2. Job considered not that his necessity, furnishing him with Oratory and Eloquence, might make a lie very plausible: as may be seen in his endeavor to justify his desire of death. Parts and Passion, if Conscience do not over-rule, will manage a bad cause strangely; So that parts are a plague, when men employ them in an ill cause.

3. Interest is very prevalent to hinder the fruit of Conference and debate. No argument or debate could bring Jeroboam and his Successors to see the ill of the Golden Calves, till the captivity discussed it. It had been powerful light indeed which would have persuaded them to quit or hazard a Kingdom, which they had usurped from the house of David. This, as it may teach us to lament the perversity of men, who are ready to detain the truth in unrighteousness; So, also, not to stu • ble, albeit debates do nor decide differences among men, till God come and determine where the lie is; as he did in this debate.

2. Let it not be iniquity, ver. 29. Some read it; There shall be no iniquity, That is, if ye will hear me, I freely forgive you all ye have wrongfully said hitherto: Or, do not fear that your hearing of me speak in my own defense, shall be your sin • as if ye were faulty in not pleading for the holiness of God, who afflicts me. Others thus, Let there be no iniquity; That is, when ye hear me, let no iniquity, which ye can mark in my discourse, pass without a challenge. But the Translation (to which I adhere) gives us this sense of the Argument, That they should quit their prejudices and hear him, lest, as they had sinned in what they had done already; So, continuing therein, it proved iniquity, or, an heinous sin, and so it presseth the second branch of the Exhortation. This teacheth,

1. That the same action which, in some respects, and considered in itself, may be accounted an infirmity; yet being considered as vested with some circumstances, is before God iniquity: Thus Job accounts their persisting to oppose him, iniquity. This point may be true,

1. In respect of the Principles of a course. It is infirmity when men depart from God, yet they do it not wickedly; Psal 18.21. when they fall in a snare, but through frailty; when they err, but it floweth simply from tenderness of the Conscience, though erring. But the same evils may be wickedness, when followed wickedly, maliciously, with an high hand, to serve an interest and reap advantage.

2. In respect of perseverance. An infirmity, persisted in, becomes iniquity: it being incident to m • n to fall, but devilish to lie still, to fall and not arise, to turn away and not return.

3. In respect of the consequences of persevering in sin: An infirmity fallen in, and persevered in, doth not only draw on new sins, but more obduration in the same sin. A backslider turns an hater of such as persevere, yea, a persecutor of them. Thus it was with Peter (though mercy prevented the worst) from denying his Lord and Master, he comes to deny him with an Oath, there after with an Oath and Curse. And thus also Jobs Friends afterward turn more bitter in the debate, and do witness little tenderness by their frequent reflections on him. This may dash the Idol of men's credit, and persuade them speedily to return from an evil course; notwithstanding any disadvantage.

Doct. 2. Though men do, ordinarily, think light of sin, if it be not followed with sad plagues; yet sin in itself is very grievous to a godly man: And if even infirmity ought not to be tolerated, How much more will gross wickedness be hateful to right discerners? For, this is a strong Argument in Jobs account, Return, let it not be iniquity. And thus did David judge, when he esteemed so much of the pardon of the iniquity of sin, Psal. 32.5.

3. My righteousness is in it, v. —29. This presseth both parts of the Exhortation, That they should hear him, and consider the matter again and again, notwithstanding their being engaged, Considering how much it concerned him; his righteousness, which was his only prop and support, being at the stake in the debate. We need not inquire, Whether Job speak here of the righteousness of his person, by imputation of Christ's Righteousness, and of his way, by Sanctification wherein he was Evangelically righteous; or of the righteousness of his cause in debate betwixt them? For both these were conjoined here, it being the very question debated betwixt them, whether he was a righteous and godly man, or not? And for the strength and soundness of this Argument, albeit Job looked so much to this his righteousness, as made him forget his miscarriages in other particulars; yet in this he is assoiled by God, and declared a righteous man, and being so, it was his duty to maintain it.

Hence Learn,

1. The Conscience of Integrity and Righteousness is a sovereign Cordial and support to a man in trouble; For, Job speaks of it as a thing of so great moment, as he may not quit it, My righteousness is in it. So did Hezekiah find proof of its worth, when he was threatened with death, Isa. 38.1, 2, 3. and David, in his trials and persecutions under Saul, as appeareth from several of his Psalms. This helps men to hold on their way, Job 17.8, 9. For such do walk surely, Prov. 10.9. and have the testimony of their Consciences, and consequently, God's approbation, to comfort them. Which should persuade us to a frequent use of that Prayer, that integrity and uprightness may preserve us, Psal. 25.21.

2 When men are under trouble, they may expect that the testimony of their Consciences, in the matter of their integrity, will be assaulted, whether by inward temptation, or outward misconstruction, or both; For, Job, supposeth his righteousness is at the stake here. This may not only be expected from the weakness of men's own spirits, being broken with trouble; from the malice of Satan, who is not satisfied with any outward trouble upon Saints, unless he disturb their peace, and weaken their faith thereby; and, from the weakness, prejudices, and corrupt Principles of friends and observers: But even the Lord hath an holy hand in it, for the further trial and exercise of his Children, So that everything which is quarrelled in a Saint, under trouble, must not therefore be cast as naught. But,

3. It is commendable in the people of God, to maintain and cleave to their integrity, when it is called in question by temptation from within, and opposition and dispensations from without; For, so doth Job here, notwithstanding he was afflicted by God, and mistaken by his Friends. It argueth great weakness, when men subscribe to the truth of every doubt that temptation raiseth. And they may approve themselves to God, in defending their righteousness and integrity, against temptation, and under greatest disadvantages, Psal. 44.17, 18, 19. For not only do they, in so doing, bear testimony for God and his Truth, in that particular; but they retain that which will be a strong Bulwark against many other assaults; which Job expresseth well, Chap. 10, 15. If I be wicked, woe were unto me.

For further clearing of this Point, It may be inquired,

1. What course shall we take to be clear off the truth of our integrity and righteousness, when it is cried down by men, and sad dispensations seem to condemn us?

Answ. In Job 's case, where the only thing in question was his Piety, the matter may be cleared by these many Characters of true godliness, recorded in the Word. But for more general satisfaction in all cases, those rules would be observed.

1. Men may be righteous, as to the state of their persons, being justified by faith, when yet some of their actions may be faulty. Every thing that we ought to mourn, for as a sin, doth not alter the state of our persons; but our feet may need to be washed, when our body is already clean. Joh. 13.9, 10. This consideration may contribute to solve many doubts arising upon the sense of guilt, and, if well improved, will advance, and not hinder, our repentance.

2. Men ought to beware of turning such Skeptics, as to question whether there be righteousness and unrighteousness, a right and a wrong, in the courses of men in the world; or to be so unsettled, as to quit and abandon every course, as wrong, which is crossed and borne down. No dispensation of Providence condemneth anything as sinful, which the word accounts integrity. It is a woeful way of being above Scriptures, when Providences thrust the Bible out of our hands, and do hinder us to go to the Law and the Testimony, thereby to judge of our own and others cause and way.

3. Men may be heinously guilty of many sins before the Lord, and because of them justly punished by him, immediately, or mediately; And yet may be innocent, as to the instruments afflicting them, and as to the cause of their trial by men. David, when he is lying in the dust before God, because of his folly and sins of his youth, yet croweth over Saul, as an innocent man, in the matter of his trial, and suffering. And when God sent Judah into captivity, yet he pleads their cause against the Chaldeans. Thus the Church distinguisheth betwixt her case before God, and before men, in her suffering, Mic. 7.9. and we ought not to confound them.

4. Men may be righteous, both before God and men, in the main point of their trial; and yet may sin in many accessories, and in the way of managing that which is right. As here, in this case, Job bears all the strokes, and God pleads more against his carriage then the carriage of his Friends, and yet the issue of all, is, Ye have not spoken of me the thing that is right, as my servant Job hath, Chap. 42.8. It may be inquired,

2. How they who, under sufferings, have a testimony of their integrity, in any of the forementioned respects, shall improve it, or adhere to it in a right and acceptable way?

Answ. Here, Job 's error, who managed a good cause sinfully, may give us warning that we are apt to miscarry in this. And therefore these rules are to be observed,

1. Men are then right, and do in a right way adhere to their integrity, when they are so fixed, as they are ready to suffer; and abide a storm, for their adherence thereunto. It is a dangerous case when men are confirmed in their way, merely because it prospereth in their hand; (for what will they do when that Argument fails them?) or when, let a cause be never so just, men cannot suffer anything for it. And when I speak of suffering, I do not only mean that men, in a righteous cause, do act, in their stations, amidst many hazards, or do resolve to endure trouble, from implacable men, who bring them at under: But that they do not accept deliverance, albeit it were offered, upon their forsaking what is right, Heb. 11.35.

2. Right maintainers of their integrity ought to be no less tender and zealous for it, when sin would assault it within, and so wound the Conscience, then when trials and outward dispensations would decry it.

3. In this case, also, the Conscience of our integrity ought not to embitter our spirits against God, who exerciseth and afflicteth us; which was Jobs fault, Chap. 40 8. For albeit the Conscience of uprightness may help a man to courage and confidence in trouble; yet we ought to be humble before God, making as good use of cross dispensations, as if we were unrighteous, and mourning for anything that God may have to say against us. And this seems to have been Job 's way at sometimes, Chap. 9.15. & 10.15. though his passion did, at other times, over-drive him.

4. Is there iniquity in my tongue, &c? ver. 30 The sum whereof is, They ought to hear him, for he will speak right things; and if it were otherwise, his judgment and experience would • s easily discern it, as his taste doth discern meat; and having a tender Conscience, he would abominate any unsound Principles, as his taste would disrelish unsavory meats. In this matter he is so confident, that he believes themselves are persuaded of it; and therefore propounds it by way of question, posing them, if they judged otherwise of him. And yet he did mistake himself, for, in some respects, there was iniquity (or sin at best) in his tongue, nor did his taste discern the perversity, or, sinfulness, that was in his passionate desire of death, upon which he insists so much in the next Chapter.

Hence Learn,

1. It is duty of godly men, and their property when in a right frame, that their Consciences are very tender touch-stones of their Principles and way; either to prevent their engaging in an evil way, or to cause them relent it, if they be engaged: For, so is here supposed, that there should not be iniquity in their tongue, and that their taste should discern perverse things. Thus Joseph 's Conscience broke the snares laid by his Mistress, Gen. 39 9. Thus David 's reins did instruct him, Psal. 16.7 and his heart smote him when he had fallen in an appearance of evil, 1 Sam. 24 5. Hence it is a challenge, that men are not ashamed when they do evil, Jer. 6 15. This may give a check to men who bear down this light in themselves; the doing whereof may soon lead them to do evils, which even Pagans would be ashamed of, Ezek. 16.27.

2. Whatever be the duty of God's people, or their practice at sometimes, in this particular; Yet there may be great hazard in the best of men their leaning to their own discerning and spirits: For, Job missed his mark here, in venturing too much on this. Our own light, spirits, or impulses, are dangerous guides, seeing we have the Word wherewith we may consult in everything; and not only are all men liars, but many things may concur to corrupt the senses of men in particular exigence. Prosperity may blunt their tenderness, and bribe their light to allow them ease. Desertion (as befell David in the matter of Bathsheba, and Hezekiah in the matter of the Ambassadors of the King of Babylon ) may draw forth proofs of weakness, and good men may miscarry under it, especially, when they are not sensible that they are deserted, but the refreshments of prosperity do supply the the room of spiritual life And troubles do readily produce a feverish distemper of senses, especially, when false Christ's appears in time of trouble, Matth. 24 22, 23, 24. This may teach us to walk in a continual jealousy of ourselves, and not to lean to our own understanding, Prov. 3.5.

IN this Discourse concerning Job 's desire of death, I need not debate whether the discourse be directed to God, to move him to grant him that desired out-gate; or to his Friends, to convince them of their error in the matter, as he judged it: For both may be intended in the Discourse, as spoken in their audience to God. His conclusion, or, particular desire of death, is no further expressed here, then in that general Proposition, v. 2. and as it may be gathered from the Arguments, and the account he gives of the causes pressing him to seek after it; Only it is more expressly afterward poured out in the complaint. His Arguments justifying this desire may be taken up in that one sum, set down in the Analysis of the Chapter. But, for more clear unfolding of the Text, I shall take up three Arguments in it; Whereof the first (in this verse) is taken from the condition of man's life, which is not to be perpetual, but limited by God to such a period, at which it shall end: as a Soldier hath a set time of his warfare and watching, and an hireling of working. And therefore he thinks he may safely desire that end of his task and service on which all men ought to be resolving. This argument he holds forth in a general Proposition, and appeals to God, or his Friends Consciences (to which soever of them we take the speech to be directed) if this were not a truth, That there is an appointed time for man upon earth, it being prefixed by God, and man's frailty (as his name here, in the Original imports) holding out that he cannot be perpetual within time. The word rendered an appointed time, signifieth also, a warfare, which is very opposite to the purpose in hand; as not only pointing at the condition of man's life, being a perpetual toil, and a condition of many temptations and hazards, such as a soldier is exposed to in wars. See Chap. 10.17. But serving also illustrate the matter of prefixing a period to man's life; man being like a Soldier, who hath a prefixed age for his coming on service, and for going off, as Miles emeritus: Or a certain time for which he is conduced for such a service in war, and afterward disbanded and dismissed: Or a prefixed time for standing on his Watch as Centinel, after which he is relieved. And to this purpose also serveth that other similitude, of an hirelings days, both pointing at their hard service and toil, and the prefixed time for which they are hired.

This General Proposition holds forth these truths,

1. The time of our life is prefixed to us by God; There is an appointed time to man upon earth, See Job 14.5. Which as it gives us no latitude for unwarrantable hazarding of our life, (for we ought to live according to his appointment, who hath appointed our time) So it may teach us, not to live as those who are Masters of their own time, Isa. 56.12. Luk. 12.19, 20. To be willing to die, when God declares we shall live no longer, for many are so far from Job 's temper here, that they come not the length of duty in this: and not to fear them who threaten our life for his sake; for they will not get our life till his time come, Psal. 31, 13, 14, 15.

2. Mans life will end, his glass will run, and his course draw at last to a period; For, there is but an appointed time for man upon earth. Let men think to make themselves never so perpetual; yet they cannot avoid death, Psal. 49.6, &c. Which men ought seriously to think upon, Gal. 11.9. and not to be excessively eager in seeking great things, seeing they must die and leave them all.

3. Our life, till we come to the period of it, is like unto a warfare, wherein (as good Soldiers) we are not to serve or please ourselves, 2 Tim. 2.4. nor to dispute our Generals Orders; and should resolve to be in perpetual motion, and travail and watching, to • un many hazards, and look for no issue, but either absolute victory, or death, or to be led captives by Satan. And it is also like the days of an hireling, who is bound to many hard services and much toil. So much doth the Text hold forth, and they who look otherwise on their life, will be deceived. Yet in all this we have this encouragement, That we are doing our Captain and Master service; that we are working our own work, as well as his (for a Soldier earns pay, and an hireling wages, by his work) and, that the worst of it will have an end.

As for the Inference that Job would draw from this Proposition; That, because man's life hath a prefixed period, therefore he might peremptorily desire to attain this end of his toil; It is faulty in divers respects, the observing whereof may give light in the rest of his Discourse. And,

1. The condition of our life before God is not, in all respects, like the condition of a Soldier or hireling. For our task and service is just debt, as theirs is not always; it is not needed by God, as men need the assistance of Soldiers and Servants; we have no skill of ourselves to do our work, as they have; nor do we know our term-day, as they do, and therefore cannot prescribe it. Unless we take him up to be God, and ourselves but creatures, we will never steer a steady course, especially under trouble.

2. It is ill reasoning to say, that, because God hath determined our time, therefore we should fix the end of it when we will; For God hath kept up that from us, that we may be ready either to die, or honor him in the World, as he shall please to order.

3. Because there is an end of our toil, it is ill argued that, when toil cometh, we should seek presently to be at the end of it; Whereas we should rather bear it courageously, remembering the end of the Lord, and that it will not be perpetual, Jam. 5.11.

4. It was unseasonable for Job to wish so eagerly for the end of his warfare and toil, when such a dark cloud was betwixt God and him. Saints have acknowledged • t a mercy that death was kept off in such a condition, Lam. 3.22 Psal. 27 13. But this was an evidence of his great distress, and of his distemper of mind, which corrupted his sense, and discerning.

The second Argument (which presseth the former, and cleareth it) is taken from that common liberty allowed to all creatures in their strait, to press and long for a possible and lawful out-gate; The sum of it is, as if Job had said; If hirelings, being weary, do long after refreshment, and the end of their task when they shall receive their wages; So may I, under my troubles, long after death (which is the appointed end of my toil:) and that so much t • rather, as my task is sorer then any of theirs. In this Argument, Consider,

First, The Proposition of the Argument in a comparison, ver. 2. That as a wearied servant o • hireling longeth after some cool shadow, or the shadow of the night, wherein he may rest; and longeth • o • the time wherein he may receive his wages; (For to work, as it is in the Original, is taken, not • o much o • the end of work, as for the reward of it, Psal 10 • , 20. Jer. 22.13) So migh • he long for death, wh •• e he expected to find the only true e • se of his grievances, and reward of his integrity. In this reasoning beside the former mistakes, we may further add,

1. That b •• ng an hireling to so great and so good a Master, and so uncertain of the length of his day, he ought so to long for the close o • it, as yet he prescribed not to God.

2. It was his fault to look on death as the only out-gate and shadow from this • oil, ••• pe •• ing that sufficient grace, and proofs of love in the midst of trouble, might have rel •• she • him.

3. It was also his fault to eye so much his own ease, and the reward of his integrity and that he 〈…〉 rather condescend to what might honor God and edify others, albeit it were grievous to himself: as was Paul 's practice, Phil. 1.22▪ 25. Everyone of those mistakes and faults, may afford us Instruction. But further, these Lessons may be observe • d in it

1. It pleaseth God to let some of Adam 's posterity endure much toil in earning their bread, that they may be sensible of sin, and that others may learn thankfulness, who have an easier lot, though they be in the same guilt, and of the same lump; For, so is held out in the instance of those wearied servants and hirelings. Yea, it is to be marked, that, though many are not put to those hard pinches, yet even the greatest of men want not their own toil.

2. It is ordinary for men not to find rest in their present condition, but they are driven still to look after somewhat they want before them; For, so are servants and hirelings put to desire and look for somewhat they want. And this holds not only true of men in great misery, but generally of all men, while they are within time. Contentment with every estate is a choice lesson, Phil. 4.11. Heb. 13.5. and would be more easily attained, if men remembered they are within time, where complete satisfaction is not to be expected, and if they were studying to get the right use of every lot as it cometh.

3. The many tossings and vexations, wherewith the godly are essayed within time, may allow them to look toward death, with submission to the will of God, as a sweet issue, and to make it welcome when it cometh; For, this comparison imports that there is a lawful desire of death, as the servant desires the shadow. See 2 Cor. 5.4. Rom 8.23. A spiritual mind finds many calls thither (though with submission) and therefore do Saints find so many worms in their go •• ds. Only it should be our care, that a desire to be freed from sin and a body of death do, chiefly, prevail with us to look to that issue.

4. Death will never be a shadow to a man from his trouble, who hath not so walked as he may expect a reward of his integrity then also; For, so much also doth the similitude import; As the hireling looks both for the shadow and reward of his work, so they whō look comfortably on death, must see both these in it. And therefore a desperate desire of death in wicked men, is abominable.

Secondly; we have to consider the amplification and further pressing of this Argument, from his particular case, ver. 3, 4. Where, instead of inferring from that Proposition, ver. 2. that he might long for death as servants do for the shadow, or more earnestly long for that issue then they do for their ease: He only showeth that he had greater cause so to long then they had, being more hardly put to it. And to prove this, he holds out the dissimilitude betwixt his case and an hirelings, in two.

1. The hirelings task is ordinarily for a day; but this was much longer, even whole Moneths of vanity, (or, eminently vain, for any fruit of ease or comfort; otherwise, in respect of perfection, all conditions of life are vanity, Gal. 1.2. Psal. 39.5.) and he was made to possess them, as his patrimony and right, as if no other portion were due to him.

2. The hireling, though he work sore in the day, yet he gets the nights rest, Gal. 1.12. But he is troubled by night, as well as by day. For after he hath toiled all day long (which is here supposed) his nights were made so wearisome, by God's appointment, that when he lay down, he longed for day-light, that he might arise, to see if that would bring him ease: and so was made to measure out the evening (as it is in the Original) or, to reckon how long it was today-light. Yea, he was full of tossings to and fro, or perpetually tossed, inwardly in his mind, and outwardly in his body, through pain and want of rest; and that not for a part of the night only, but throughout the whole night, even to the dawning of the day, so that he got not any sound sleep. See ver. 14, 15. Upon all which this inference is to be repeated, that he might lawfully wish for ease in death. Which, though it was his failing and mistake, as is before marked, especially having to do with God, to whom all ought to stoop, and to be content if they get strength to bear what he layeth on; and it may be justly suspected, that his giving way to distemper of spirit, added not a little to his disquietness; yet his condition may afford us these Instructions,

1. The Lord can, when he will, make our life, which we think so sweet, a very great burden to us; and our time, which, ordinarily, slips away insensibly, very wearisome and tedious; For, Job is weary of his life, and his Months and Nights are wearisome. Creature-comforts, of Bed and Board, will not ease us when God hath us to try; which should make us thankful when it is otherwise, and teach us not to doat on time, or our life; For it is of God that all our outward mercies prove not crosses.

2. The Lord is more absolute and sovereign over his Creatures, to exercise, afflict, and continue troubles, then any man is over his servant and hireling: For, here he made Job 's lot more sad then the condition of any hireling is made by man. He is astricted to no rule in those things, but his own will, to which we ought to submit.

3. The coming on, or continuance, of trouble, is not a matter at man's arbitrement; God can make us to possess them, and appoint them to us, whether we will or not. See Psal. 105.17, 18, 19, 20. Jer. 47.6, 7. Which may lead us to eye God much, when troubles stick on, and to look to him alone for ease of them, who can deliver without the consent of enemies, as well as afflict us whether we consent or not. See Job 34.29. Isa. 49.24, 25, 26.

4. Albeit all men, in their best outward estate, are vanity, Psal. 39.5. Yet the Lord is pleased, sometime, to make some men exemplary instances of that truth, of the vanity of all men and conditions; For, so was it with Job, his months were months of vanity, being empty of all comfort, not having any such issue as he waited for, and so disappointed his expectation, and he reaping no benefit by all his toil, as Psal. 78.33. All which vanity, as it may be read in other conditions that look not so terrible like as Job 's did; so they who are under such a lot, may read this in it, that, because they see not the vanity and emptiness of every condition; therefore it is made so legible to them.

5 Singular troubles do very deeply affect men, because they are singular; For, Job regrets that he was tossed beyond all others. Yet Saints may read this in it also, that they will be singularly regarded by God under their singular trials.

6. God's Providence is so condescending, that the trouble or quiet of every night is appointed by him; For, so Job holds forth, Wearisom nights are appointed to me, when I lie down, I say, When shall I arise, &c? Where he understands God to be this appointer, though he do not expressly name him, till afterward, that his heat grow more warm. It is an evidence of our carnal mindedness, when we see little of God in ordinary Providences, Psal. 139. were it but in a nights sleep; And our negligence in this brings us to know, by the want thereof, how much we enjoy when we do but little observe or acknowledge it.

7. As trouble makes any time promise more then the present; So changes of that kind will not change our condition, till God come: For, though Job longed for the day, being full of tossings to and fro, yet the day-light did not ease him. See Deut. 28.67. It were our wisdom to make the best of our present lot, be it never so hard; for changes (till we be fit for an issue) will but add to our affliction.

The third Argument (wherein he yet insists to give an account of his trouble) doth more distinctly tend to conclude the lawfulness of his desire of death. For, whereas it might be objected against his former reasoning; That his trouble and disquiet might indeed warrant him to seek some ease, but not to press so peremptorily for death: He answereth, That his trouble being irrecoverable, left him no door of hope open but in death; and therefore he behooved to press after that only. The Argument runs thus, as if Job had pleaded; I may lawfully desire that warrantable issue which I see, in the Providence of God, approaching toward me, and which hath already irrecoverably seised on me: But I see death thus approaching, and it hath already taken hold on me; Therefore I may desire it. Now that death is thus approaching, he proves two ways;

First, From the present condition of his body, v. 5. being in his graves-clothes, many worms breeding in his sores; his body being covered with scabby clods of dust and ulcerous matter running from his sores; and his skin being broken (as the earth is in a drought) in a loathsome manner. From all which it is to be inferred, that he could expect nothing but death.

Here we may Learn,

1. Health and soundness of body is a great mercy, and doth ease us of much vexation and an heavy burden; As here appeareth from Job 's resenting the want of it.

2. Let men make never so much of their bodies, yet they carry a mass of putrefaction and corruption about with them; and they will come at length to be loathsome spectacles: For, here Job 's body being touched by God, his flesh is clothed with worms and clods of dust, &c.

3. Death and life are in the power of the Lord, and he can, when he pleaseth, bring down to the grave and bring up again; 1 Sam. 2.6. For, so much doth Job 's mistake in his reasoning teach us. It was his mistake to conclude that he would shortly die, were the probabilities never so pregnant; since God, by his sovereign Providence, might interpose, as afterward he did.

Secondly, He proves it from a general Proposition of his case, ver. 6. which may relate especially to the days of his former prosperity (not secluding the days of his whole life, which were, for most part, spent in prosperity) which were more swiftly passed away then the Weavers shuttle crosseth the breadth of the Web; and were spent without hope of recovery. And therefore there was nothing for him but death; and the fair encouragements they held out, to invite him to repentance, were to no purpose. And so however he complained that days of trouble were long, ver. 3, 4. yet here he complains that his days of prosperity were soon over.

From this regret we may Learn,

1. As the days of our life are short, and, being over, are irrecoverable; so men are ready, out of partiality and self-love, to think that good days end too soon, and ill-days, (though indeed short of them) last too long; As Job here regrets the speedy spending of his former days, while he looks on a short while of trouble as intolerably long.

2. Our days of greatest prosperity, or our longest life in the world, will, when it is over, seem but short and nothing; as here Job reckons. See Isa. 38.12. Psal. 90.9. Which may discover the emptiness of time, and of the enjoyments thereof, however we delude ourselves therewith.

3. As hope is a man's last refuge in trouble; (as here Job, when his days are spent, looks next if any hope remain:) So sense will soon lose hopes, when there is no cause why it should do so: For, so doth Job 's sense conclude here, that his days were spent without hope, whereas there was hope in his end. And here men ought to guard, that they become not so effeminate and delicate, through prosperity, as a blast of trouble will faint their spirits, and ruin their hopes.

The second part of the Chapter may be taken up as an Exhortation to his Friends; and particularly, to Eliphaz, who spake last, in name of all the rest, (for the word is in the singular •• mber) That, considering his case, that it was irrecoverable, ver. 7, 8— (and he might see it was so, ver. —8.) and that he was shortly to be cut off from all the comforts of time, ver. 9, 10; they would deal more tenderly with him, and not crush him, or drive him from his confidence in God, or feed him with false hopes (upon condition of his repentance) which he never expected to see. But, considering that the following complain • is directed to God, we may rather take this also as a desire directed to God, wherein he pleads for pity in regard of his sad case: and, apprehending present death in its ugly shape, and reflecting upon God's dealing with him, he is forced to cry unto God, that he would pity him, and moderate the extremity of his afflictions; as David also pleads, Psal. 39.13. In it we may consider,

First, His case; which he layeth out before God in great variety of expressions.

1. That his life is wind, v. 7— His former prosperity being passed away like a puff of wind, and his life now hanging by a thread of breath, ready to pass away, and never to return. See Psal. 78.39. Jam 4.14.

2. That his eye shall see no more good, ver.—7. and the eye of him that hath seen him shall see him no more, ver. 8.—That is; He should never enjoy his former prosperity, nor others see him repossessed of it; or, being dead, he should be deprived of all worldly comforts, and of any opportunity of conversing with his former acquaintance.

3. That God's eye being upon him, he is not. v.—8. That is, being once dead, if God should relent, and desire to see him and do him good, he should not find him; (of which, ver. 21.) or rather, That God thus fastening his eye upon him in anger, would look him to nothing.

4. He illustrates the state of the dead (wherein he expected shortly to share) by a similitude, ver. 9, 10. That as a cloud, being spent with pouring out of rain, evanisheth, and doth not return again; (to wit, the same cloud in number, otherwise, clouds, the same in kind, do return, Eccl. 12.2.) so man, being once spent by trouble, and sent to the grave, can no more return, or have to do with his house and station, then if they had never known one another. In all which Discourse we would not understand Job, as if he were denying the Resurrection of the body, or the good things of heaven after death; For in those things he is very clear, Chap. 19.25, 26, 27. But he is only asserting that, in ordinary, there is no returning, after death, to this life, to enjoy the good things of time, as Isa. 38.11.

Secondly, We are to consider his suit in reference to this his case; which is comprehended in one earnest desire, that God, in afflicting him, would remember, (as it is ver. 7.) this his frailty; and how soon he would be shaken out of time. By God's remembering (which is spoken of him after the manner of men) we are to understand his pondering and weighing of his condition, and his strength to bear it, as Psal. 78.39. and his giving proof of his affection, by helping, pitying and relenting toward him, as he found his need require: as the desires of afflicted Saints are, elsewhere, summarily comprehended in this one word, Psal. 74.2.

From this whole purpose, thus explained, we may Learn,

1. The true means of getting ease in troubles and grievances, is, neither our reasoning with men, or with ourselves; but, our laying out of our case before God; As is Job 's practice here. Without this, our counsels in our own hearts will not diminish our sorrow, Psal. 13.2. See also Gen. 25.22.

2. Trouble, when sanctified, contributes not a little to make common truths be well studied, and sensibly pondered: For, so doth Job, in his trouble, speak so sensibly of the frailty of his life, and his estate in death: Whereas want of exercise makes nauseating and unfruitful hearers, even of the most precious truths.

3. The things of time are indeed good things; as Job here call's them. See also Luk. 16.25. They supply many of man's defects, and prevent many of his anxieties. They are evidences of the goodness of God, Matth. 5.44, 45. especially to those who are themselves pure, and to whom the use of those things is sanctified by the Word and Prayer, 1 Tim. 4.4, 5. Tit. 1.15. Which should teach us to esteem more of them, and of God for them; to look upon straits and penury as sent to cause us see our sin, in under-valuing those things; and to beware of abusing those good things.

4. Death cuts man short of all his earthly enjoyments, Relations, comforts, &c. For, then man shall see no more good. The eye of him that hath seen him, shall see him no more. As the cloud is consumed, and vanisheth away; so he that goeth down to the grave shall come up no more. He shall return no more to his house, &c. The time will come when a man shall see none of those things, to which his heart is now so much addicted. So that we do but weave the Spiders Web, when we make such things our confidence and delight.

5. However the people of God have hope of eternal life; yet death is so dreerie and dark a step, essayed but once for all, having vast Eternity at the back of it, and shaking us loose of so much; that it cannot but be dreadful to go through it under a cloud: For, so doth Job reckon, while, upon this consideration, he pleads for pity, and a moments quiet use of what he was so soon to leave. To die is a lesson which we should early study and mind, Psal. 90 12. Not only that we may make sure that we have true grace, (which may be much questioned then) but may walk spiritually in the exercise of substantial Piety, and depend on God for much sense, or much faith, at such a time.

6. God, dealing in anger, is so dreadful a party, that even a look of him will destroy, and bring the creature to nothing; For, saith Job, Thine eyes are upon me, and I am not. See Psal. 90.11. & 80.16. & 104.29. Therefore God's anger is that which ought chiefly to be deprecated in afflictions, Psal. 6.1. Jer. 10.24. And they ought to consider how much they are obliged to him, who find life in the light of his countenance, Psal. 80.3.

7. Man's frailty, when he is sensible of it, is an Argument pleading for pity before God; Nor is our weak, frail, and crushed condition any disadvantage, when well improved; For, in the faith of this doth Job plead with God, by laying his frail condition before him. O remember that my life is wind, &c. See Psal. 78.38, 39. & 103.13, 14. Deut. 32.36. 2 King. 14.25, 26. Isa. 57.16.

8. The best way of praying for the ease of our griefs, is, to commit our case to God's affectionate considering of it, and to trust his wisdom and love with the answer: For, so doth Job sum up his desire, O remember, saith he, that my life is wind, &c. When we thus trust God, every necessity, which we cannot overtake, hath a mouth to plead with God, for a favorable and tender regard to be had of us.

9. As the creatures do hold out much of God; so man may be minded of his frailty by studying many of them; So much doth Job mind us here, while he points at the clouds, ver. 9. as so vive an Emblem of man's frailty; as we find, also, the flowers and grass ( Isa. 40. Psal. 103.) and other Creatures, made use of to inculcate the same. We need not want matter or occasion for spiritual thoughts, so long as we have the creatures about us, to look upon.

These are sound truths to b • gathered from these words. Only these cautions should be taken along in all this pleading.

1. We must not be so peremptory with God in any suit, as to fret and rage if we get not our will; As we will find Job doth in the sequel of this Discourse. The Children of God ought so to pray for ease, comfort, or temporal mercies and deliverances, as believing it will be well, whether they get their will or not, and as resolving, if they get not what they desire, to study more humility, and not to carp.

2. We ought, and may lawfully, with Job, plead our frailty before God; Yet so, as that we refuse not to bear what he will support our frailty under. For, in this he was faulty, that, though he was supported, yet, he was not satisfied. Our laziness, or love to ease, or our want of spare strength, beyond what is presently employed, must not furnish us with Oratory in our suits, or with complaints, if we be more hardly put to it then we would. See 1 Cor. 10.13.

3. We ought not to make our burden insupportable, by apprehending that which God doth not intend in our trouble; as Job apprehendeth death here, in all its outward disadvantages, when yet he was not to be essayed with it at this time. Our own apprehensions are, very often, the life and sling of our crosses, Isa. 51.13.

4. We ought so to plead for God's remembering of us in our low estate, Psal 136.23. as yet our bitterness do not insinuate any complaint of his forgetting or not noticing of us (wherein Job was sometimes faulty) but that these our Prayers be joined with thanksgiving, Phil. 4.6.

Followeth the third part of the Chapter, wherein Job apprehending himself to be near unto death, and finding that God will not comfort or ease him by any relenting of his hand; his griefs with recounting of them, do so exasperate him, that he resolves to comfort himself, and seek ease in complaining. And accordingly, he bu • sts forth in a bitter complaint, that God had smitten him, and allowed him not comfort nor ease any way.

In this verse he expresseth his resolution to complain, and that he will be so far from bridling his tongue, or smothe • ing of his grievances (as he had done before, Chap. 2-10.) that he will let loose the reins to his bitterness and anguish of spirit, to express itself at liberty and without control, and so seek ease to his mind by complaining.

Here we may Observe,

1. That which Job resolves to do, is, to speak, and (as he after expresseth it) to complain. Whence we may Learn; That complaints and quarrellings are one of the poor shifts whereof men in trouble make use, for attaining ease thereby; whereas, ofttimes, they widen the wound, by awaking all their griefs, while they are mused upon, without faith and submission; and, by provoking God against that unsubdued humor that dare quarrel him or his dealing. Thus by complaining, spirits have been over-whelmed: and by taking liberty to complain, temptation hath prevailed, • sal. 77.3. Se • Psal 39 9.

Obs. 2. The manner how he resolves to complain, is, without putting any restraint upon himself, but giving full and loose reins, to his own imbittered spirit. Which teacheth,

1. That what our spirits run upon without control, under trouble, ought to be suspected: It not being probable that, when we are in a Fever and Dist • mper, we can fall upon what is right, without a confl • ct; For, this was an evidence that Job 's course was wrong, seeing he came so easily by it, in his passion.

2. Albeit complaints against God be, in any case, unlawful; Yet this adds to the sinfulness thereof, when we run voluntarily and without any restraint, upon them; As Job professeth to do here. Otherwise, it is an extenuation of the fault, when our complaints run violently over the belly of our consent; as we will find it befell Job afterward, Chap. 10. where he speaks more distinctly of this exercise.

Obs. 3. The more remote ground and rise of this complaining, is, bitterness of soul, and anguish, or, (as the word is) straitness of spirit, which cannot contain his griefs. O • this distemper of an imbittered spirit, See Chap. 3.20.

Only here we may further Learn,

1. However men's spirits, when at ease, do rove at large; yet trouble will soon straiten them; It will hem them in from gadding abroad to seek imaginary delights, and will soon over-charge them so, as they cannot contain or bear their sorrows. For, Job here is put to anguish, or, straitness of spirit.

2. Bitterness and discontent, rather then humility, is the ordinary result of a straitened spirit: For, upon anguish of spirit, followeth bitterness of soul

3. Bitterness is a very unsuitable frame wherewith to go to God in trouble, and will produce unbeseeming language to God; For, in this condition, all his speaking, is, to complain. Thus we find the Prayer of the Disciples very passionate in trouble, Mar. 4.38.

Obs. 4. The immediate rise of this his resolution is implied in the inference, Therefore I will not refrain, &c As if he had said, Seeing my end is so near at hand, when I will be deprived of all wor • dly enjoyments; and seeing I can get no ease from God, by laying my case before him (as he had essayed to do, ver. 7, 8, 9, 10.) I will now, rather then be over-charged with affliction, ease myself by complaining.

This teacheth,

1. It is a great snare upon afflicted spirits, when they think they have reason for their distempered humors; As Job here speaks of his way and resolution, as a rational infer • nce, drawn from the consideration of his case, and what he had said formerly. Thus was it also with Jonah, Jo • . 4.9.

2. Long-continued trouble, and our seeing no relief nor ease under it, may discover much boisterousness and untractableneness in us; For, in this case, more of will appears in Job 's resolutions then formerly.

3. Disappointment of help and relief, when we pray to God in trouble, will readily inc • ease b • tterness, and heighten our distemper; For, Job, not speeding in his former desire, ver. 7, &c doth upon that, infert, that, therefore, he will now complain. It is indeed, a sore trial, when Prayer to God in trouble seems not to be successful, Job 3 • .20 Psal 80.4. And therefore we ought to guard against stumbling at it; By believing a • ceptance in w • rrantable desires, though we cannot discern it, 1 Joh 5 14 • 5. By humility, causing us think little of our selv • s or of our Prayers; and this will prevent that quarrelling unto which hypocrisy prompts men: Isa 58 3 Mal 3.14, • 5. By justifying and commending of God, whatever our sense suggest against his dealing, Psal 22.1, 2. with 3. and, By a fixed resolution to pray on, how unsuccessful soever it seem to be, Psal. 88.1, 13, 14.

Followeth the complaint itself; where, the thing he complains of may be gathered, from the whole Discourse, to be his great and insupportable trouble: That, being arrested by affliction, ver. 12. without any rest or ease, ver. 14, 15. God would neither cut him off, ver. 16. nor mitigate his trouble, ver. 19. nor be reconciled with him, and take away any quarrels he had against him, ver. 21. But left him under his burden, without relief one way or other.

Those particulars regrets may be considered as I go through the words; Here I shall summarily take up the words as a complaint directed against God, that he should be so sharply afflicted. This he presseth upon four grounds, or, Arguments; The first whereof (in this verse) is, That his trouble was disproportionable, not only to his strength (of which see Chap. 6.12.) but to any need he conceived he had of such a measure of trouble; seeing, in his judgment, less might serve his turn. What he hints at, of the Sea, and Whale, doth point at what is more fully expressed, Job 38.8, 9, 10, 11. of the boisterous nature of the Sea, if it were not hemmed in; and of the Lord's confining of the vast Whale to be kept within the Sea, Psal. 104.25, 26. or, Land-Dragons (as the word also signifieth) to abide in Deserts, lest they should hurt men; or, at their being chained by men, when they are taken. So the meaning of the words, is, That he is neither so tumultuous and untameable, as he must be hemmed in from sin and violence by those strong afflictions; nor so terrible a delinquent, that he should need so strong a guard to keep him under arrest, till he be tried and his cause judged. Of this arrest and enquiry we find him complaining again, Chap. 10.6, 7. & Chap. 13.27.

This Argument and way of reasoning doth point out those truths.

1. The Lord's Providence extends itself to the ordering of all creatures; even to the over-ruling of the most unruly; For, he hath a watch over Seas, and Whales, or Dragons, to bound and limit them. His hand can find men, even in the uttermost parts of the Sea, and among Sea-monsters, as a proof that he is there, Psal. 139.9, 10. Amos 9.3. and there he can give proofs of love to his people; as he did to Jonah in the Whales belly, in the midst of the Sea, and to Daniel in the Lions den.

2. It is a great mercy, and brings much ease to men, when they are not stubborn and untameable, and are not as a Sea, or Whale, that need a watch over them. For stubborn mockers do procure strong bonds, Psal. 68. — 6. Lev. 26.21, 23, 24, 27, 28. Isa. 9.9, 10, 11. & Chap. 28.22. whereas the meek do dwell at much ease. See Psal. 32.9, 10. Hos. 10.11.

But (beside those general Truths) there are many mistakes and weaknesses in this arguing. For,

First, It is man's weakness that he hath too good an opinion of himself, and is ready to think he hath no need of God's way of dealing with him; (Am I, saith he, a Sea, or a Whale, that thou settest a watch over me?) Whereas man should reckon he needs everything that God makes his lot, and that it is but if need be, that he is in any heaviness, 1 Pet. 1.6.

Secondly, Job 's enquiry if he was a Sea, or Monster, needing such a guard, doth bewray his ignorance of man's nature, and even of himself (though gracious) in particular. For,

(1.) Every man by nature is no less tumultuous and untameable then the raging Sea, Isa. 57.20. which may be instanced, In his vast and boundless desires, like the vast and spacious Ocean, Psal. 104.25. Lam. 2.13. In his continual instability, as the Sea is in continual motion; In the distempers to which his lusts drive him, as the Sea is tossed and made to swell with winds, See Jam. 4.1. Jude ver. 12. In his raging most at the banks of Law prefixed to him, Rom. 7.8. or of affliction restraining him from sin, Isa. 1.5. & 8.21. as the Sea makes a great noise in beating upon the shore; And, In his continual casting out of wickedness at all occasions, as the Sea casteth out mire and dirt. See Isa. 57.20. Jude, ver. 13.

(2.) Man by nature is, also, a menstruous creature, like a Whale, or Dragon, for beastly cruelty, violence, and unreasonableness in his mad passions and lusts. Hence it is that men are so frequently compared to those monsters; Psal. 57.4. & 74.13, 14. Isa. 51.9. An unrenewed man is as g • e • t a monster as can be imagined; which is made conspicuous in the behavior of some of them.

(3.) Albeit true grace make a change in godly men (such as Job was) yet even renewed men have somewhat of that old violent temper in them; and may give a proof of it in their fits of passion and temptation. So did Job himself, sometime, discover how boisterous he was by nature. Even Saints should not forget their natural disposition, when grace subdues and covereth it, lest God discover it for their humiliation. Hence

(4.) As Saints are boisterous by nature; So when they turn brutish and violent, under any fit, it is most meet that God by force restrain them: If they turn like a Sea, or a Whale (as even Job himself was too violent at sometimes) Why should he not set a watch over them, to hem in their violence, and bring them to an account for it? Psal. 32.9.

Thirdly, However Job might plead that he needed not all this sore and sharp usage; Yet he could not deny but God, in his absolute sovereignty, might dispose of him at his pleasure. If the Lord do what he pleaseth in Heaven and Earth, and in the Sea, Psal. 135.6. why not also on his people? And why should they only seek to carve their own lots, when all other creatures stoop, or are made to stoop, to him, and even the insensible creatures do continue in their obediential subjection to their Maker.

The second Argument, whereby he pleads against his being so sore afflicted, is taken from the incessantness of his trouble; and that, when he expected but a little ease in his Bed, his trouble was augmented by affrighting Dreams and Visions. His expectation is set down, ver. 13. That, being wearied with sitting up, he imagined to find some comfort, and ease of his complaint, by his Bed and Couch; Either to ease his body and pain (which caused his complaints) by lying there; or (as the following verse cleareth) to interrupt his complaints, by sleeping a little while, which would have comforted him. Unto this is subjoined, ver. 14. his disappointment; That when he lay down, not only was he tossed with pain and want of rest (as he hath regreted, ver. 3.4.) but when at any time his eyes went together with sleep, God did terrify him with Dreams and Apparitions; and so new trouble was added to what he had formerly. What these Dreams and Visions were, it is not needful to inquire particularly. It sufficeth to know that they were affrighting, and so added to his affliction.

What Job 's failing • were in this case, will come to be spoken to, on the following verses.

Here we may Learn,

1. Leave to rest in our Bed is a very special mercy, and will be acknowledged as such, by those who know how sad it is to want it; For, •• b looks on it as a great case, if his Bed should comfort him, and his Couch ease his complaint. Sleep is acknowledged as God's gift, Psal. 127.2. and the want of it sadly regreted, Psal. 77.4.

2. Truly humble Saints will acknowledge the meannest mercy, were it but a moments b • eathing under trouble, though it be not removed; For, Job would account it a mercy to get his complaint a little sifted, by sleeping for a little while, Albeit his bands would not thereby be loosed; yet breathings and intermissions are looked on as a favor, Our pride, which repineth when we get not full deliverance, doth hide the mercy of a day of small things; which yet (being observed and acknowledged) might prove the little cloud that brings the plentiful rain.

3. Trouble makes men restless, expecting ease in every change, which yet only one change can bring; For, so Job, being disquieted when he sat up, expected and said, my Bed shall comfort me, &c. It is a mercy when our present case in trouble is so moderated, as we can acquiesce and submit to bear it, without seeking ease in changes, as persons in a Feaver do by changing of Beds. And a restless tossed mind is much to be pitied, and will be pitied by right discerners. And those who are under that cross, ought to to study what is their true ease, lest, forgetting their resting place, they seek rest where it is not to be found.

4. Probable means will not ease troubled minds, till God give the command, and their trial be perfected; And then even improbable means will do it: For, Job, looking for ease, misseth it. So did Joseph 's trouble go on, notwithstanding his dealing with the chief Butler, till his word came, Psal. 105.18, 19, 20. It is God who commands deliverance to his people, Psal. 44.4. and till that command come forth, we may look for peace, and behold no good, &c. Jer. 14.19 and the harvest may pass, and the summer end, and we not be saved. Jer. 8.20.

5. There is no common favor we enjoy, were it but sleep and quiet rest, but God is to be depended on, and acknowledged, in it; For, as he giveth his beloved sleep, Psal. 127 2. So, saith Job, Thou scarest me with dreams, &c. that I cannot sleep. We little consider how far God's bounty and care, in those common mercies, doth outstrip our Prayers and dependence; and how many crosses he could let loose upon us in these common things. See Jer. 31.25, 26.

6. It is the duty, and advantage, of the Lord's people, to take every lot they meet without of his hand; For, whatever hand Satan, or Job 's sick temper and melancholy spirit, had in these dream • and visions; yet, saith he, thou scarest me with dreams, and terrifiest me through visions. Even when we find evid • nt causes in nature for our distempers, we ought yet to look up to the God of Nature. And we will never attain a spiritual use, or comfortable sight, of our case, till we ascend thither.

7. It may be the lot of God's people, not only to be exercised with incessant trouble, Isa.. 38, 12. (in which case breathing times would be sweet;) But to have new troubles added to the former, when they are expecting ease from them; For, Job, expecting ease in his Bed and Couch, hath affrighting dreams and terrifying visions, super-added to his former sorrows. This may affright men from being unruly under their present Rods, lest they get sharper rods added to them.

8. The Lord may permit his people to add to their own trouble, by promising themselves ease, that so their disappointments may heighten their afflictions; For, Job 's Dreams and Visions, are so much the more bitter, as he said, my Bed shall comfort me, my Couch shall ease my complaint. Who so study sobriety, in their expectations under trouble, do take away much fuel from the flame of their own bitterness and discontentments.

The third Argument, whereby he pleads against his being so afflicted, is taken from the hard shifts to which his trouble did drive him. These are recorded here as the result of his restlessness, of which he had complained, ver. 13.14. That he was so incessantly tossed, sleeping and waking that he turned desperate: So that, were the matter in his option, he had rather be strangled, and die a violent and ignominious death, (yea, his soul chose, and desired it very earnestly, rather) then thus to live without any intermission of pain, torture and vexation. And he had rather be dead then have his bones (as it is in the Original) which only were now left him, the flesh being consumed away, Job 16.8. and to which also the pain had reached. ver. 15. And although some may so inordinately love life, as they would have an eternity of it; yet he loathed his life, and would not live always, ver, 16—. The meaning whereof is not barely this, that he declined to continue always and eternally in this life; (For to d