Exposition of Job

JOb 's first Argument, ( v. 1, 2, 3.) whereby he pleads against God's severe dealing toward him, is taken from the condition and misery of all Men by Nature; Wherein he propounds that they have but a short life, and that obnoxious to many troubles, and all their enjoyments are but transient and passing: And from thence infers (as to his own particular) that, seeing he would certainly die, and had trouble enough otherwise, though God dealt not thus extraordinarily with him; he could not but wonder that God should notice him, as if he were a fit party to be thus afflicted and exercised by him.

In this verse we have Job 's Proposition of Mans misery; wherein he evidenceth himself to be well versed (by reason of his own trouble) in the knowledge of man's vanity and misery: which he describes.

First, in its Universality, It is common to Man, or, to all that are come of Adam, which is the name here given to Man. He speaks thus of men in general (though with an eye to his own condition, as appears from his inference, v. 3,) Because this is Mans common condition which is after mentioned. And it Teacheth, That whatever may be the particular and various dispensations of God toward men, yet to be miserable by Nature is common to Adam and all his Posterity who come of him. A • l the sons of men are attended with some of th • common miseries of mankind; and though some want the peculiar cross-lots of others, yet, they may have some of another kind, no less sad, and all of them (whatever their condition be, yet) if their eyes be opened, will find themselves but in a state of misery. This teacheth men not to weary of their particular lots and trials; For did they shift never so oft, they will find that they are still, Man, whom misery attends. It Teacheth, also, That we have no cause to complain, so long as our trial is but common, 1 Cor. 10.13. and our self-love should not get place to persuade us to aggravate our sorrows, that we may have some pretence to complain of their singularity (as Job ofttimes doth) for they will still be proportioned to what our case requires, and to what strength God will give his own people.

Secondly, Mans misery is described from its • ise, which is insinuated in man's Original, that he is born of a woman. This he mentions, rather then that he is begotten of a man,

1. Because the Woman was first in the transgression, 1. Tim. 2.14. whence is the rise of all sin, and of a defiled issue, which produceth trouble. So Job 15.14.

2. Because the Woman is the weaker vessel, 1 Pet. 3.7. And,

3. Because a peculiar threatening and s • ntence is past against her in the matter of Conception and Birth, Gen. 3 16. and so her issue must be weak and wretched like herself.

Hence Learn,

A sight of Mans original may humble him, and make him see his misery; when he considers what a sinful womb he comes from, how ugly he comes out of it, and how he begins his life with crying and weeping. This is a lesson should stick by us, as a document of our misery, in all our mirth and jollity.

Thirdly, This common misery of mankind is described in its parts; That man is of short days, and those full of trouble; as Jacob also professeth, Gen. 47.9.

Doct. 1. Mans life is but short, and it is a part of his misery that it is so; For Job brings this as a proof of man's misery, that he is of few days, or, short of days; his time is but short. That man's life is but short is evident from Scripture, and from daily experience. And it is to be accounted short (especially now, and • ven in Job 's time also, though then they lived much longer then men do now) both in respect of eternity, and in respect of the continuance of Mans life, if he had not sinned; and even in respect of the age until which men lived of old. For as men now live but short while, in comparison of the times about which Job lived; so in those days their age was far short of the Patriarchs before the Flood. And as man's days are thus few, so, for the misery that is in this shortness of his life, though it be true, that it is a mercy to the Godly, that their days, being ill, are few and shortened (see, Math. 24.22.) and that thereby they are hastened to glory; Yet, the shortness of man's life is, in many respects, a misery,

1. If we consider it in the root and rise of it, Mortality is the fruit of sin, and therefore whatever beauty God put upon it, yet, in itself, it is bitter, and a misery.

2. If we look upon it, and consider what it is to natural men, it must be concluded a great misery: For, whatever be their portion within time, yet they must die, and, being dead, sink into the pit eternally. And in the mean time, their life is so short and uncertain, that it can hardly be measured even by days; and they are exposed to so many hazards, that they know not at what turn death may take hold of them, and hurry them away.

3. There is a misery in our few days, in regard of the ill improvement of them. We are for a while in the state of infancy, before we know what it is to live; After that, many spend along time of youth before they settle, and before they know how to number their days, even as Rational Men: And when we come to be more composed, business, sickness, and distractions, do impede and interrupt us, and old age disables us to spend our time to any purpose. In those inconveniences even the Godly do so much and frequently share, that, in that respect, their short time is a misery.

4. There is this misery, also, incident to us in our short time, that both godly men and others are pulled away by death, before they see many of those things, which they desire, accomplished. So did Job apprehend to be hurried away in a cloud; such also was David 's exercise; Psal. 39.13. And this made Jacob complain of his days, that they were few and evil, Gen. 47.9. The study of this Point affords many useful Lessons; That we do not doat on long life, or, an Eternity here, as, Luk. 12.19, 20. for we will be disappointed, and sin will help to shorten our days, Psal. 55.23. Prov. 10 27. And that we make not that use of the shortness of our life which is the practice of profane men; Jsai. 22.12, 13. 1. Cor. 15.32. But we should study a right use of it, such as Moses prayed for, Psal 90.12. Now the right use of this, is, when it excites us, to seek after, and ensure, another life; To be sober and moderate; 1 Cor 7.29, 30. And, not to be too sparing of our life, in times of trial: For let us have never so much care to preserve it, it will not continue long, and God can take it away as soon as any Persecuter can reach it. And if Mans short life be a misery, we need not stumble at the Prosperity of God's Enemies in this world, Psal. 73.17-20. & 146.3, 4. Jsai. 51.12, 13. Nor ought men (meet with what they will) look for any complete happiness in time: for it will be misery still:

Doct. 2. It addeth to the misery of man's life, that in a short time he hath many troubles to endure and go through: For Man is of few days and full of trouble, His lot is trouble, or, commotion (as the word will read;) such trouble as doth toss and commove him, even in his outward condition, and embitter and vex his spirit. And there is a fill of this trouble, even to satiety, as the word signifies. There are many of them, and these either ordinary or extraordinary (as some distinguish those two expressions Psal. 73.5.) either inward troubles on the mind, occasioned by the terrors of God, the temptations of Satan, a spirit of bondage, and the impetuousness of lusts and corruptions, James 4.1. Or outward troubles, common to us with others, or personal and peculiar, on our Body, Goods, Name, or Friends and Relations, where our compassion and sympathy makes their affliction become ours, 2 Cor. 11.28, 29. Heb. 10.33. And all these various troubles, as they are, sometime divided, and come severally, so, at other times, they may come, all, or many of them, together, Lam. 2.22. This should teach us to be versed in this study, that not only we may acknowledge the truth of this in our judgments, but may not be surprised, nor startle at it, when it comes to be our Lot; And if we study this as we ought, we will rather be thankful for any moderation in our lot; then complain for what we suffer; And as we will not stumble that we are afflicted, so neither will we quarrel that trouble doth toss and shake us every way.

In this verse Job illustrates his Proposition by two similitudes, which point out the transitory condition of Man and his enjoyments, by reason of his short and troublesome life.

First, He resembles Man to a Flower, which buds fair, but is soon cut down, or, cropped and circumcised; either men pluck it, or its leaves fall off of themselves. So Man is a fair nothing, who either decays of himself, or is violently cut off by others. Next, He resembles Man to a shadow, either to a shadow upon a Dial, which posteth on in its course, and the Sun being over-clouded, or set, it appears no more, (See Psal. 102.11.); or to some flying shadows, which pass quickly over in fair days, wherein are some clouds, which for a little hide the Sun, and make a shadow on earth, but do quickly pass and continue not. Thus Man is an empty thing, in a perpetual unsettledness, and either violently (as when the Sun is over-clouded) or by the course of nature (as when, the Sun being set, the shadow on the Dial ceaseth) is quickly gone.

Hence Learn,

1. Nothing is so empty and obnoxious to ruin, but it may be a fit Emblem of Man, who in his best estate is altogether vanity, Psal. 39 5. so much do those similitudes; and Man's being compared with thos • things, in general, teach.

2. Man in his best estate is but a fair nothing, obnoxious to speedy ruin, and born to die; For, He cometh forth like a Flower, and is cut down. See Psal. 103 15, 16.

3. Mans best outward estate is but a show without substance; like a shadow, which is caused only by privation of light. See Psal. 39.6.

4. Mans conditions is in a perpetual motion (like a fleeing shadow) and still moveth (even when he seems to be in his Ascendant) toward corruption, till he cease to be; For, he fleeth also as a shadow, and continueth not. We should judge thus of ourselves, and of our enjoyments, according to the Scriptures verdict, that we be not deceived with false shows and appearances.

In this verse we have Job 's Inference upon his Proposition; wherein he concludes and presseth his Argument. And as he supposeth that himself was sensible of his own large sh • e in that misery of Man, whereof he had spoken in general; So be propounded • to God, whether he thought it fit to deal so severely with so miserable and weak a creature: whether he needed to open his eyes upon such a worm, or, take notice of him as a considerable party, and narrowly mark all his failings; And thought it fit to bring him into judgment with him, or, strictly punish him for all his infirmities, and deal with him in such rigor, not granting those cautions and conditions he had propounded, Chap. 13.20, 21.

In this plea, whatever sound truth there be, yet Job doth fail, both in his apprehensions of God's proceeding, as if he were dealing like a severe Judge; and in his reasoning against his proceed • ng whatever it was, to which he ought patiently to have submitted.

So the sound Truths, together with his mistakes, in this Argument, may Teach us,

1. Though man be a frail wretched creature, yet ordinary misery must not exempt him from extraordinary trials; For, notwithstanding what Job hath said of Mans common misery, yet he supposeth also that God did open his eyes, and enter in judgment even with such a one. And albeit he mistook God's scope in it, as if he were marking and strictly censuring all his faults; yet his exercise was an extraordinary trial added to his common misery. Man, for as miserable as he is, is ready to forget what he is: And albeit he know that Man is miserable, yet he is not sensible of all that he knows; And albeit he have ordinary evidences of his misery, yet, those are, ofttimes, not much noticed, even b • cause ordinary, till God send some singular documents, to tell him what he is.

2. God's end, in the singular trials wh • rewith he exerciseth men, is, (among other things) to teach them to know God to be great, and themselves to be base and wretched; For, such is the use Job gets of his trouble, that he is become a Student of Mans misery, and seeth the vast distance betwixt God and himself, and that he is an unmeet party to grapple with God. And this he propounds before God, to witness how he had profited, and that if God meant to humble him, his trouble had already produced that effect. Peculiar trials are sent to make us think more upon our common misery; and we should look, not so much to what we suffer, or how long, as to what we learn thereby.

3. Sanctified affliction will help men to apply, and find particular experiences of, the general Truths concerning Mans misery; Therefore doth Job, in this School of affliction, bring home what he had spoken of Man in general, to such a one, and me. This tells us, that even imbittering and tossing trouble may be blessed to produce good effects, so he wrought in the very heat of our Fever and trouble, and more to follow after. See Rom. 5.3, 4.

4 When men, under trouble, have learned this Lesson well, and have abased themselves before God; they have a ground of plea before Him, that he will moderate his dispensations towards th • m; For, Job being this sensible of his misery (not miserable only, for till we have sense of it, we cannot plead pity, but do proclaim stupidity) doth plead, Dost thou open thine eyes upon such a one, &c? When we reckon with ourselves, it is the ready way to prevent God's reckoning with us, 1 Cor 11.31. nor will God employ his great power to ruin such. And when men, being sensible of their own mi • ery, do stoop to the dust, and entertain high thoughts of God, they may sit safe in a storm. And they are fools who, being in trouble, do not thus improve it to their own advantage, but do rather heighten their own misery, by their pride and stubbornness. Only,

5. This caution must be taken along in this plea, that we prescribe not unto God the measure of our sense of misery; But when trouble hath brought us to some sense, he may yet let it lie on, to produce more: For, in this Job 's plea was weak for the removal of the trial; for as he had no ground to implead God's proceeding till he came to this sense, so ought he not now to quarrel, if God should make use of that mean to produce more of it.

Job 's second Argument is taken from his original Corruption. It is an enlargement of that Argument, Chap. 13.23. wherein he had cleansed himself of gross wickedness, and supposed that he was a Penitent and reconciled Man, whom God would not condemn. Now he stretcheth the Argument further; And whereas he had Original Sin, for which, and the ordinary emanations thereof, God might condemn him, he argueth against that here: Showing that if God, in severe justice, should seek to find him absolutely pure, that was not attainable in this life. For he being come of sinful and unclean Parents, not one could come clean thence, in the ordinary way of generation; and he could bring out nothing but what savoured of his unclean Original, in part. And consequently, if the Lord should prosecute this Original Corruption with such afflictions as he suffered, none could subsist.

Hence Learn,

1. Such as are well studied in the point of misery, and to whom afflictions are blessed, they will search sin, even into the very root of it; For, Job in his trouble, after he hath given proof how he hath acquainted himself with man's misery, doth now subjoin his sense of Original Sin.

2. There are here some Truths wherewith Job was acquainted in his time, and which are at all times needful to be studied.

1. That there is Original Sin in men; As he supposeth himself brought out unclean. See Psal. 51.5. Gen. 6.5. & 8.21.

2. That this is universal and common to all the Posterity of Adam; Not one can bring out a clean thing out of that unclean Fountain, None can do it in the way of ordinary generation; Otherwise, Christ was sanctified by the Holy Ghost in the womb of the Virgin. See Rom. 3.23. & 5.12.

3. That it is an uncleanness, and filth; and consequently renders a man obnoxious to death and condemnation, Rom. 5.12, 14.

4. That it comes by Propagation, and is brought out from Parent to Child: Psal. 51.5. Gen. 5.3.

5. That it remains even in the Regenerate, such as Joh was; Rom. 7.24. and breaks out in polluting their best actions; as his Concession here implies, that being come unclean of his Parents, that which came from him behooved to have some tincture of it, Psal. 51.3, 4. with 5.

6. That the Power of Free-will cannot cure nor remedy this evil; For, Who can being a clean thing out of an unclean? nor one.

Doct. 3. As for his reasoning upon this ground, against God's proceeding with him, there is somewhat in it that may sustain; Namely, That whatever be the d • sert of Original Sin, yet when a man hath fled to Christ, the second Adam, and keeps himself from gross sin and wickedness, repents for, and is careful to suppress his sins of infirmity, and is sensible of, and laboreth daily to mortify the root of sin; God will not with rigor pursue the roots of Original Sin in such; but in Christ will pardon it. And though it must not be accounted a venial sin, yet, through Christ, he will look upon it with pity and compassion, in these whose are thus exercised. See Gen. 8.20, 21. Psal. 130.3, 4. Yet somewhat may be observed that is faulty in this plea; As,

1. That he doth not enough consider that even Original Sin, in its own nature, deserves the greatest of punishments; and therefore the consideration thereof should persuade him not to quarrel this temporary affliction.

2. Whatever be the Lord's indulgence, through a Mediator, in not pursuing it in his people; yet we are obnoxious because of it: and God hath freedom and liberty (even upon that account, to ex • rcise as he will, and when he will, and we ought not to murmur, since he hath not limited himself, that he will not exercise even his dearest Saints. His indulgence is matter of praise, when he is pleased to manifest it; but gives no ground of quarrel, when he is pleased to exercise his dominion.

3. That all were guilty of Original Sin, and of the ordinary effects thereof, as well as he, was no just ground, upon which he might challenge God for dealing singularly with him, suppose he had been pursuing that common ill in him. For (Beside that it could not ease him, though others were dealt with, as he was) we must not pry into God's dealing with others, to make his dealing to ourselves the more bitter, but should submit to our lot. See Joh 21.18.—22.

4. God's Children should be careful not to challenge that they are singularly exercised, seeing it speaks his special love, that he takes so much pains upon them, Rev. 3.19. Heb. 12.6, 7, 8.

5. Albeit this reason had not been relevant, why God should thus afflict him; Yet God had reasons enow for it, as being sovereign and absolute, infinitely wise, &c. When we are put to out wits end for a reason of God's dealing, and can find none; Yet, this doth only argue our blindness, for he cannot be unreasonable in what he doth.

The third Argument (enlarging the first,) is taken from the certainty of his death at the time appointed by God; He shows that his life is bounded by God, even how many days and months he shall live; that he must die at the time appointed by God, and cannot pass those bounds and limits which are set to him; and that, in the mean time, his life was but short and troublesome, like the time of an hireling. Whence he argues, That seeing death is the appointed punishment of sin (which he had acknowledged to be in himself, v. 4.) Gen. 2.17. And seeing God had fixed the time of that at his pleasure, and had made life short and troublesome; he thinks that God needs not add a new sent • nce to the former, and bring man into judgment of new; And therefore he pleads that God would (not abandon him, by turning altogether from him, but) forbear to pursue him with such rigor, and let him take some breathing and respite from these extraordinary afflictions, till he accomplish his course in his ordinary toil and labor, whereof he will be content to see an end, whensoever God will, as the word imports.

The substance of the grounds of this Argument being made use of, Chap. 7.1, 2, &c. to prove another conclusion, that he might lawfully desire death; I shall here shortly,

Obs. 1. Mans life and days are bounded, so that Man must come to a period, and must quit life, whether it be sweet or sour, bitter or comfortable; For, so is here held out, His days are determined, he hath bounds that he cannot pass. See Psal. 49.10. Eccl. 2.16. Heb. 9.27.

Obs. 2. God is the infallible and irresistible bounder of man's life, even to months and days; For, his days are determined, the number of his months are with thee, thou hast appointed his bounds, &c. See Act. 17.26. This Truth,

1. Doth not contradict other Scriptures, which speak of the lengthening and shortening of men's days, 2 King. 20.1, 6. Eccl. 7.16, 17. Psal. 55.23. For these speak of shortening or lengthening the days of Man, in respect of what, otherwise, they might be, according to probability, or considering the course of Nature and second Causes; but speak nothing of God's altering the periods of Man's life, which are set by himself. Nor,

2. Doth this warrant men to neglect lawful means, which God hath appointed in order to his end; as Paul reasons, Act. 27.22, 23, 24. with 31. But it teacheth us,

1. To adore the Universal Providence of God, which extends itself to all persons and things. See Matth. 10.24, 30. Our not observing of this in common things makes us so Atheistical in greater matters.

2. It teacheth us to submit to his will in all those turns and lots that befall us, and in the use of all means of life; to submit to live long in trouble, or short while in ease, as he pleaseth.

3. It teacheth his people to rest confidently on him who hath Times and Seasons in his hand, both of particular persons, Psal. 31.15. and of Nations also, Gen 15.13, 14. Jer. 29.10.

Obs. 3. Mans life, till he come to his appointed end, is but like a hirelings day: For, so is held forth, v. 6. that he must accomplish, as an hireling his day. Not only is his life short, like a day, wherein the hireling is conduced to work; But,

1. Man ought not to be his own, nor at his own work, but his Masters; For, so it is with the hireling. And if Man will not voluntarily do duty, and what is commanded him; Yet he shall be made to serve Providence whether he will or not; And his most irregular enterprises shall be made subservient to God's holy purposes, Psal. 76.10.

2. Man is but an indigent empty creature, standing in need of continual uninterrupted supply from God; As an hireling must have wages (if not meat also) from his Master, to maintain him at his work.

3. Man must resolve to have much toil in the service of his Generation; For, he is like a toiled servant, or, hireling. And this is the lot, even of greatest Undertakers and Conquerors in the world, Hab. 2.12, 13.

4. Man is a servant who must be accountable for his work, that he may be rewarded accordingly; as it is with hirelings. All this may teach men not to stumble, if they find their life to be such as is here described. And since it is thus, they who sell Heaven for a Portion in this life, make but a poor bargain, and will get but sober cheer for it.

Obs. 4. Job 's plea and desire in this Argument, v. 6. hath some things in it very commendable and imitable; As,

1. Turn, saith he, that is, take away thy hand and displeasure, evidenced by these severe afflictions. Which Teacheth, That it is only God who giveth a being, or putteth an end, to affl • ctions; As this desire supposeth. Also; That as God appears, to the afflicted, to be angry, when trouble is on; So this affects a godly man most, and the removal of this is more to him then the taking away of the affliction; For, he desires the cross to be removed under that notion of God's turning fr • m him, and ceasing to pursue him in anger.

2. Turn, saith he, from him, in the third Person, with an eye to what he hath spoken of all men's life and toil, v. 5. and to show that he would be content of the common lot of hirelings of Adam 's posterity. It Teacheth, That it is an evidence of a subdued spirit, when men do not seek to be singular in their lots and allowances, but are content patiently to bear the common lots that befall mankind.

3. Turn, saith he, that he may rest, or have a cessation 〈2 pages missing〉 righteous and the wicked, Christ will be glorified and admired in them 2 Thes. 1.10. all clouds and mistakes will be cleared, and when he raiseth their bodies he will raise their good Name also.

The fourth Argument (propounded in these verses, and amplified and enlarged to the end of the Chapter) is taken from the great perplexities and strange wishes to which his trouble drave him; in so much that, though he see somewhat of a black cloud in death in the foregoing verses, yet, here, he would be content of something like it for a time. The sum of the Argument (whereof the Antecedent is expressed in his strange with and conflicts about it, from whence the Consequent may be drawn from the scope of the whole discourse) i • , He thinks God should pity him under his affl • ctions, considering how hardly they pinched him, and did put him upon strange and irregular desires, which he could hardly wrestle against, or get suppressed.

For clearing of the words, wherein this Argument is contained; if we put, v. 14. in a Parenthesis, and read, v 15. thus; (which the Original will bear, as well as the present Translation) Thou shouldest call, and I would answer; Thou shouldest have a desire to the work of thine hands. If (I say) we thus read the words, the sense will run very clear and smooth. For the words contain these three.

1. The wish to which his trouble did drive him, v. 13. The meaning whereof is, in sum; The apprehension of God's displeasure at this time was so dreadful to him; that it would be sweet unto him, and was his earnest desire, he might he hid even in the grave, till it were past, and till a set time should come, wherein God would remember him with favor, and bring him out again.

2. The correction of this wish (interjected, v. 14) as being absurd that a man should expect after death to return to this life again; And therefore he not only condemneth that wish in his judgment, but in his practice resolves submissively and patiently to wait for his ordinary change by death.

3. The resuming and prosecuting of his wish again, v. 15. For albeit the words; as they are translated, may be understood of his expectation of favor at the Resurrection, after that change by death, v. 14. Yet considering that he doth not abide by that submission v. 14. but returns to his complaint, v. 16. where he regrets what God doth now, in opposition to what he desired: I incline (according to the other reading) to join it with, v. 13. as being a prosecution of what he had there propounded, which his reflection upon the absurdity thereof had made him reject; v. 14. and now his present distress makes him resume it again. In the proposal of his wish, v. 13. as he had insinuated the greatness of his trouble, and his sad apprehension of God's displeasure, in that it made him wish to be hid from it for a time, in the grave: So, he had insinuated his faith, in that he could not but wish and expect that his hiding should be but for a set time, after which God would remember him. Now here he prosecutes this his confidence, and dwells upon the thoughts of his sweet and comfortable condition, if his desire were granted. For whereas now his steps were numbered, and his sin watched over, v. 16. if he were hid till that tempest were over, it would be far otherwise. Then God would certainly respect him as his own workmanship (not only by Creation, but especially, by grace) and consequently, would miss and desire after him, and seek and call for him to do him good; And he should come out of his grave and answer, and partake of the sweet fruits of that reconciliation. Compare Chap. 7.21. where we have some expressions of his confidence like unto those, though uttered to another purpose.

In his wish and desire, v. 13. it cannot be denied that there is much passion, and distemper and weakness yet much honesty, and that which is sound, appears in it also. And therefore I shall remark both what is commendable, and worthy of imitation in it; and what may be gathered, for instruction and caution, from his weakn • ss and failings;

And so we may Learn,

1. Wrath from the Lord is very terrible, especially to them who have tasted of his love, and do feel and know the power of his anger; Psal 90.11. For, Job reckons, That to be hid in the grave and kept secret there, till wrath were past, were a sweet lot. See, Psal. 6.1, 2, &c. & 38.1, 2, &c. And if wrath be thus sad to Saints, what shall be the condition of the wicked, who are Trees dried to be fuel to the fire? See Isai. 2 19. Rev. 6.15, 16, 17, It is our duty to fear the displeasure of God, and it is a good evidence of honesty in men to attain it, provided it be done in time, and they do so fear and apprehended it, as they endeavor to get out of its way.

2. Such as have obtained grace to believe that God is not dealing, in wrath, when he afflicts them, may yet be driven, by sense and extremity of trouble, to fear it again; For, notwithstanding Job 's confidence, Chap. 13.16, 17. and elsewhere, he is now driven upon the apprehension of wrath. Then, he would appear, now, he would be hid, We should not stumble, though we be thus tossed after believing; and, from his example, we should learn to beware of complaining which wakened his temptations and apprehensions.

3. Trouble, and apprehensions of God's displeasure, will bring out great weaknesses; and will much distemper Saints in their Prayers, and draw them to very passionate and irregular desires: As here Job is driven to press an absurd desire, that he might be hid and kept secret in the grave, till a set time. We have have need of much caution and sobriety in our Prayers and Desires, when we are in trouble. And particularly, those weaknesses may be observed, in Job 's propounding of this desire, for our admonition.

1. It distempered him that he apprehended God angry, when he was not; As, ordinarily, it is our fault that our own spirits become a spirit of bondage to us, when the Spirit of Adoption is our allowance.

2. It was his weakness to think that any condition, even the granting of this strange wish, were better, and more fit, for him then his present lot, which was carved out by God. It is our presumption ordinarily, to reflect upon God's guiding of us, and to reckon that anything were better then what he doth.

3. It was his mistake to think that such a change of his condition was needful, to bring him ease and relief; seeing a change of his condition within, (like that, v. 14.) would afford him more certain and speedy help. We often toil ourselves, seeking ease in the change of our outward lots, when it might be found nearer at hand, in getting our spirits in a right frame.

4. It was his fault to wish this out-gate, which was impossible by the ordinary course of Nature established by God (as himself judgeth of it, v. 14.) and that ordinary appointed comforts will not satisfy him. It is a sure evidence that we are in a distemper, when the Consolations of God are small with us, and we cannot be satisfied, unless God do some extraordinary and singular thing for us.

Doct. 4. In the saddest confl • cts of temptation and sense, faith and honesty will still kyth, in some measure, in Saints; As appears from this very wish of Job: wherein,

1. All his apprehensions of wrath make him not quit his confidence that it shall not be thus forever, but that a set time will put an end to it. Thus also doth the Psalmist rouse up his confidence under temptations, Psal. 77.8, 9, 10. which is worthy of imitation.

2. He desires not death desperately, as it is only a back-door to shun present trouble; but he propounds this extraordinary desire in a way of believing, and bodeing well of God in the issue. This many do forget in their passionate desires, when they cast away all confidence.

3. It flowed from his desire of God's favor, and to have it cleared toward him, for encouragement to all others to walk in the ways of holiness, that he declines to go away forever in a cloud, and would be remembered and appear again, when wrath is passed, that others, seeing the end of the Lord, might be encouraged, as well as himself would be refreshed. And here (whatever his failings were) his general scope is good, to desire to enjoy God's favor above all things, Psal. 4.6, 7. and that others be not stumbled nor discouraged, Psal. 69.6.

4. As he doth not proudly think he is able to stand out this storm; So neither doth he flee from God, or to Hills and Mountains ( Rev. 6.15, 16, 17.) to be hid from this apprehended wrath: But, knowing that God alone can hide a man from his own indignation, he fleeth to him for that effect, O that thou wouldest hide me, &c. Which is a practice well beseeming Saints, that (whatever anger they apprehend in God) they still flee to himself for succor.

Doct. 5. The perplexities and hard shifts to which God's people are put, is an argument of help, especially, when somewhat of sincerity appears in the midst of them; For, as Job 's particular scope in this wish, is, that he may be satisfied in this desire; so, his general scope, in propounding the whole matter to God, by way of Plea and Argument, in this debate and complaint, is, to plead for pity and moderation toward a man who was thus perplexed. And though it be a man's fault and weakness to be thus distempered, yet if we take with it, and lay it before God as our weakness (as Job doth here, v. 14.) it will plead pity, Isai. 57.16, 17, 18. Namely, in so far as is for our good, though yet he will humble us, that we may know our weakness, and will not suffer us to want needful exercise.

In his correcting of his wish, v. 14. (wherein, as hath been said,

1. He corrects it in point of judgment, as thinking it absurd to expect that a man, once dead, should return to this life again.

2. He corrects it in his practice, resolving to wait submissively and patiently, till his great and final change by death shall come.)

We may Learn,

1. Such is the Lord's mercy towards his tossed Children, that their hottest fits of distemper will have sweet cools and abatements; As here Job retracts and condemns his former wish.

2. A special mean to calm distempered spirits, is, when they do not persist rashly in their passionate apprehensions and humors, as Jonah 4.4, 9. but do reflect upon, and examine, their own frame and desires; and when (finding that they are wrong) they make use of their light and judgment, to argue and reason themselves out of their distempers, however their affections be pestered. Thus doth Job reflect, and make use of his light to argue against his own wish, If a man die, shall he live again? See Psal. 42.5.

3. It is not to be approved in ourselves, that God's means and comforts will not satisfy us, unless impossibilities and wonders be shown for us, and to us; For, Job finding his desire impossible, doth reject it with indignation, as his Question imports.

4. When our imagined issues fail us, there is a nearer and surer issue to be found, in Patience, Submission and Hope; All those are comprehended under waiting, which Job fixed upon, after he hath found his own desire to be absurd; I will wait, saith he. See 1 Cor. 10.13. 2 Cor. 12.7, 8, 9, 10.

5. Such as resolve to find an issue of their trouble in patient submission, must let patience have its perfect work, Jam. 1.4. They must not fix their own time, how long they will wait upon God, and no longer, as 2 King. 6.33. but must submit that God be the appointer of the time of their patience and exercise; For, saith he, All the days of my appointed time will I wait.

6. As it is at death that Saints get a complete relaxation & case of all their troubles; so they must resolve, if it be God's will, to wait all their life in a continual warfare, without a satisfactory issue of their troubles; For, Job resolves to wait till his change come, even all the days of his appointed time, or life, and that in a warfare, as the word tendered, appointed time, also signifies.

7. It may encourage Saints to wait thus long, that death unto them is not a destruction, but a change; as here he calleth it. And, indeed, it is a great change (as in many respects common to all men; in that it turns an animated body to a rotten carcase; that it is a change wherein a man is fixed everlastingly in that state of his person wherein it finds him; that it levels the greatest of men with the meanest; Job 3.13, 14, 17, 18, 19. Ezek. 32.17.—32, &c. So,) Particularly to the godly, in that then they are delivered from sin, misery, toil, and discomfort, Rev. 14.13. and then they will have the better of the wicked, who trampled upon them in the world, Luke 16.25. which will be made manifest in the Resurrection, Psal. 49.14.

From v. 15. (wherein he resumes his former wish, and expatiates upon the advantages he expected, if it were granted.) Learn,

1. Passions may be strong in exercised Saints, that they will not be permitted to continue in their resolutions of submission; For, here, after he had corrected and rejected his own wish, v. 14. he falls upon it again. We must not mistake such tossings; For submission must be a new gift every moment.

2. Passions and Tentations are, oft times, fed and cherished with many pleasing fancies of happiness, if we got our will in our desires; As here those sweet apprehensions, how it would be with him if God would hide him till the storm were over, drew him to his wish, and to hearken to the temptation again. Then, saith he, thou wouldest call, and I would answer, &c. whereas now it is far otherwise, v. 16. Herein he failed, in thinking his own way of guiding would be far better than that which God took; in fancying those advantages which God had never promised, on his terms; and, in fancying them to come in a way of his own, when he might have expected them, with more advantage, in Death, and at the Resurrection. This doth warn us, never to promise ourselves any good out of God's way, and to limit our expectation of comforts and issues to God's Promises, lest our loving fancies breed us much trouble, if they be not satisfied.

3. Though Job timed his expectation of those advantages ill; yet here are held out sweet Truths and Consolations of Saints, which they may expect will be accomplished and made out to them at the last day; and, it may be, sooner, though God will not be limited, far less will he condescend to such a way of it as Job proposed. And,

1. It makes a sweet time indeed, when God, after frowning, begins to smile again upon his people; As Job here supposeth it would be, when God's wrath is is past, v. 13. Thou wouldest call, and I would answer, &c. See Jer. 31.20. Isai. 40.1, 2. & 54.7, 8.

2. Albeit Saints were so low, as one in a grave, that they could not help themselves, not get a look of God; yet then the kindness will begin on his side; For, Thou wouldest call, (saith he) by a voice of Omnipotency, upon dead Job. So Chap. 7.21. Thou wilt seek me.

3. When God but speaks and calls on a Saint, to comfort him, he will be made to answer, were he in his grave; For, saith he, Thou wouldest call, and I should answer thee. Here his faith goeth further then it did, Chap. 7.21. where he said, Thou shalt seek me, but I shall not be: though he spake more truly then, as to God's ordinary way by the course of Nature.

4. When God hath wrought a work of grace in any, he will respect that, and have a care of them as his own workmanship, were they even in a grave; For, Thou would have a desire to the work of thine hands. See Chap. 10.3.

Job proceeds unto the end of the Chapter to amplify this Argument; And

first, (In thse verses) he gives an account of the cause which drave him to this irregular wish; Namely, his apprehension of God's severe dealing, and strict marking and calling him to an account for his sin. This he had expressed more generally, by the name of wrath, v. 13. and now he Comments upon that. The meaning is, as if Job had said; I have cause to long and wish that I were thus hid, till that fair day should come about, wherein thy wrath should be past, and thou should appear to be reconciled with me, v. 13. For then the intercourse would be sweet, v. 15. whereas now thou seemest to count all my goings (not that I may taste of the fruits of thy sympathy, as Psal. 56.6. but) that thou mayest watchfully and carefully mark all my sins, v. 16. and having marked them, thou keepest them fast in thy remembrance (as a Treasure is sowed and sealed up in a bag) that they may be all forth-coming in a process, to punish me for them, v. 17. By which expression he doth not so much point out his apprehension, that God formerly had been laying up his sin to an account, till now that he punisheth for them; as that now by his present afflictions (of which he is complaining) God is putting him to torture to find out his guilt, in order to further punishment. See Chap. 10.14 & 13.27. Hos. 13.12.

Hence Learn,

1. Sore afflictions may cause sincere Saints, and tender and accurate walkers, apprehend that God is pursuing their sin; as here may be seen in Job, who would not yield to his Friends that he was wicked, and who, in the beginning of this complaint, asserts himself to be free of transgression and iniquity; Chap. 13.23. and yet here he apprehends sin, transgression, and iniquity, to be marked and pursued. We are not to mistake, though trouble shake the sloutest, and, in a fit of distemper, loose their grips. Every man whose confidence staggers in a hard time must not be cast away.

2. As God's watchful Providence is a sublime and high study, even for Saints in their best times, Psal. 139.1.—6. So there is no abiding of sin strictly marked by this eye of God: For, he would be in his grave, when now God numbered his steps, and watched over his sin. This may persuade them who have not sled to Christ for pardon, to do it in time; and those who have made him their refuge, would hold fast their grip, and pray that they be not led into temptation, nor given up to such a terrible apprehension.

3. Sore afflictions may not only be looked upon by Saints, as a present pursuit for sin; but may affright them, also, with the apprehension of a future account, and that all God's rods at present are but to discover and draw out all their guilt, in order to a sadder sentence: For, this is Job 's apprehension, Thou watchest over my sin, my transgression is sealed up in a bag, and thou sowest up mine iniquity. Such terrors for the future are a sad addition to present trials, and it warns us still to remember that caution, Matth. 6.34.

4. Saints, in all these sad exercises, and the consequents thereof, may be lying under great mistakes; and sense may say, God is marking and pursuing sin, when he is not: For, whatever Job 's sins deserved, yet Job was mistaken in his apprehensions. For God was not marking his sins, nor sealing them up, but only exercising him for the Edification of Believers in all Ages, James 5 11. We have need to guard against temptations of this kind, for Sense is a great mistaker. It will say, God is pursuing sin, when he is but trying; and that he is far off, when yet he is very near. And it is our mercy that, when our fears are many and sad, we may suspect they are but the suggestions of mistaken Sense.

5. Whatever pressure, real or apprehended only, lie upon Saints; yet their only safety is,

1. Not to run away, but to go to God with it; as Job doth here. It is better to tell it to him, then muse on it only in our own hearts, or complain of it to others.

2. To be so affected with it, as to press God to consider it, and leave it on his tenderness and wisdom; For, so much doth that question import, Dost thou not watch? not that he had a doubt of it in his own apprehension, but that he would have God consider what a burden this was to him. And, indeed, we may hazard upon God's considering of our case; and when sense suggests to us, that we tell God our case and yet he helps it not; we are bound to silence it with our submission to whatsoever his tender consideration of our case seeth not meet to remove.

3. We ought also, for our support in such extremities, to remember that God makes good use of such sad apprehensions, to humble Saints; as Job was brought low here. And therefore, when our hearts quarrel that should leave us to be perplexed with many fears, that are not real; we are to silence them with this, that, however they be not real, yet, through God's blessings, they produce much real good and advantage.

Secondly, In enlarging this Argument, Job (having told the cause of his with) subjoins how intolerable that procedure was, and how he could not endure or subsist under it. And therefore having such a pressing cause, and intolerable burden lying upon him; he could not but be driven to be wish to be dead for a while, and though he resisted it all he could, yet he could not but be overcome with it. This his oppressed and surcharged condition he illustrates by several similitudes, v. 18, 19.—whereof he makes application to the case in hand, v. —19, 20, 21, 22. The sum of all which, is, that if the most strong and fixed things could not subsist under c • n • inual and violent assaults, especially from the hand of God, how much less could a frail man (as his name signifieth, v. —19.) such as he was, endure such assaults as were made up on him.

In these verses, Consider,

First, The particular similitudes, whereof Job makes use; which are,

1. A Mountain, which cannot resist God's power, but he makes it fall, by Earthquakes and the like accidents: and then it comes to naught, as to what it was formerly, and withers like a dried leaf, as the Original word imports.

2. A Rock, which is yet harder then a Mountain, and yet is removed by the same power.

3. The very hard stones which do wear and waste by the continual dropping of water.

4. That Deluges will wash away the things that grow out of the Earth, though never so well rooted, and (as some read it) covereth the Earth with Dust and Sand.

Secondly, Consider Job 's Application of these Similitudes to his case, which is begun here. For Job produceth all those instances, to show how unable he was to endure what he felt. And therefore he makes a particular enumeration of God's dealings with Man, answerable to what befell those creatures, wherein, albeit he speak in general of Man, yet he hath an eye to his own present condition, and many of the particulars do also hold some proportion and resemblance with the former similitudes

The first particular, which he mentions, of God's dealing with Man, is, his destroying of his hope, or, crushing of his expectation, by taking away all appearance and probability of what he hopes for. This is not to be understood of the eternal hope of the godly (though they may have sad fears about that; as the hopes of the wicked, both temporal and eternal, will really be destroyed) but of their hopes about temporal things. And this Branch of the Application answers to the first two similitudes; that as Mountains and Rocks are removed and brought to naught, without hope of recovery; so by Job 's troubles, (as he supposeth) all his hopes within time were irrecoverably gone, and all hopes of restitution lost.

From the Similitudes and Job 's general scope in them, Learn,

1. God is powerful to make strange changes, when he pleaseth, upon his creatures; Everlasting Mountains, fixed Rocks, hard Stones, &c. cannot resist him. See Nah. 1.4, 5, 6. Hab. 3.6. Psal. 114.3, 4, &c. Psal. 18.7, &c. This te • cheth us to fix upon nothing within time as permanent; and to wait upon him, who can do so great things.

2. God hath several ways for bringing about of strange shakings and changes; as these similitudes also teach. He hath extraordinary judgments in store, when they are needed, like Earthquakes to cause Mountains and Rocks fall and remove. David points at somewhat like this in his deliverance, Psal 18.6, 7, &c. He can make very small means, like the dropping of water upon an hard stone, produce great and singular effects. If one shake will not do it, he can can carry his point by repeated trials; as continual droppings upon a stone do wear it at last. He can do his turn, and plague men, by that which in ordinary is a blessing; As Rain and Water fructifieth the Earth, and causeth it produce Fruits, and yet it may also be employed to sweep them away, and impede the Earths fruitfulness. All this tells us, that where ever we turn us, we are no party to God, but he can easily reach us.

3. The Pow • r of God over other Creatures should be a document to Man, to teach him his weakness; who, though he have excellencies above them; yet, is more frail then many of them; For, that is Job 's scope here, to show that, if these creatures could not resist, or subsist under God's hand, far less was he able.

4. Yet this must be admitted with Caution; For,

1. If (as to what Job was formerly, and God had done unto him) the scope of his reasoning be, to show that he was no terrible creature, but a frail man (as the name is, v. —19.) and far inferior in strength to those creatures, which yet could not subsist under his hand; And therefore he needed not have dealt so with him (See Chap. 6 12. & 7.12.) It may easily be answered, • hat many men (like Pharaoh, and others) do lift up themselves higher then Mountains, and do ha • den themselves abov • Rocks and Stones, against God; and even the godly have so much of this • n them, that no less then such a shake will suppress it.

2. If as matters stood now, his scope be to plead weakness, and that he could not subsist, unless God eased him: It may also be answered, That God, by his strength can make men endure more then any of these creatures; And albeit Saints be indeed weak in themselves, yet he can m • ke them invincible in him. Our weakness should humble us, but not make us carp or distrust, if God be pleased to exercise us.

From the first branch of the application Learn, It is a sore trial to have our hope crushed, and that by God, who is able to destroy it when he pleaseth; For, he resents this first, as that which made his lot intolerable, thou destroyest the hope of man. Hope feeds us when we are in want, and it is our last grip in trouble, when Sense, Enjoyment, and strong Confidence, are gone; and therefore, it must be sad when it is cut off Ezek 37.11. But it is much sadder when God doth it, when it is not our seats and suspicions, but he, on whom our hope should lean, who strickes at it. Lam. 3.18. This may afford us needful Caution and Instruction,

First, Concerning our hope in general, And,

1. If it be so sad a stroke to have hope destroyed, we ought to be careful that we do not voluntarily crush our own hope, and cast it away. Heb. 10 35. For it draws to Apostasy, Jer. 2.25. Heb. 12.12, 13. and other sad effects.

2 We ought not jealously to suspect God as an Enemy to our Hope; For, we may be mistaken, if we judge by appearances, or our own apprehensions. Lam, 3.18, 21, 22 Psal. 31.22. And therefore should learn to hope against hope. Rom. 4.18.

Secondly, Concerning our temporal hopes, in particular, to which Job speaks here, And,

1. We should see God's hand in all the crushings of our hopes we meet with; for if he did not reject our confidences, we would prosper better in them, and not be humbled with so many disappointments. Jer. 2.37. And when we study this, we will also find, that it is in God's hand to recover our destroyed hope when he will; and it will be comfortable to consider that the world is not gone from under his hand and guiding.

2. In such cases, we should make sure a better hope that will not be destroyed, and should bless God for it. See, Heb. 6.18. Hab. 3.17.18.

3. We should study to ground our hopes well in everything. For a crush in a little may do much harm in other things. The ill grounded hopes of the two Disciples had humbling effects upon them. Luk. 24.17-26.

4. Hence we should learn to be sober in our hopes about those things, and not to soar high, lest our fall and disappointment be the sadder

5. We should keep God our Friend, who hath the destruction of hope in his hand, not only by having his word engaged for everything we expect, but by personal reconciliation with him, and constant dependence upon him for the attainment of our lawful hopes. Jam. 4.13, 14, 15.

In this verse we hav • the second Particular, or Branch, of the Application of these similitudes; That, as none of the sore mentioned creatures can resist God, but he removes them, and changes their condition, at his pleasure: So, he also prevaileth against man, till, having wrought a notable change upon him, he send him away by death. As for the first part of the verse, this prevailing forever, may be understood diverse ways; Namely,

1. As the waters by continual dropping prevail at last over the hard stones, notwithstanding all their resistance; So God, by continual and renewed incursions, forever pursuing Man, doth overcome his stubbornness at last, and makes him pass, or quit the field and succumb.

2. That even at every assault, God prevails forever, o • , to victory, as the word also signifieth, and gets a come let victory forever, at all times when he assaults him; So often as he assaults, so many Victories g • ts he, and so often causeth he Man succumb, though yet he will not give it over.

3. That (beside these particular victories) he doth at last prevail over Man by death, when he maketh him pass forever out of this world. This last (not secluding the rest, as previous to it) is chiefly to be understood here, which therefore is enlarged in the following part of the verse, Thou changest his countenance, and sendeth him away, that is, as deluges do deform the face of the Earth; so God's strokes do first waste Man, and mar his Temperature, Complexion, and Countenance (as a begun Victory over him) and then, having made him an ugly spectacle, he sends him away by death.

Though Job, in his reasoning that his condition was intolerable because of all this, was in a mistake; For albeit God, by those many assaults, did overcome and bring at under his vigor and bodily strength; yet neither was God fighting against him as an Enemy, nor was he sent away by death at this time, and so his condition was not irrecoverable; And though he had been cut off, it was not therefore insupportable.

Yet the General Truths here asserted, may Teach,

1. Albeit men be, ofttimes, so presumptuous as to strive and wrestle with God; yet there is no resisting of him, but he is sure to prevail; As Job here asserts, as also, Chap. 9.4. And as Pharaoh, Julian the Apostate, and many others, have found. And therefore submission and stooping is the best of it. See 1 Sam. 2.9. Psal. 18.26. Jer. 44.28.

2. As God doth easily prevail over Man, so his Victory is complete, and his stroke irremediable till his own hand help it; For, he prevails forever, and to Victory, at every assault. So that, as it is folly to strive, so, it is twice folly not to adore his hand, and stoop, when he hath overcome. See Isai. 9.9, 10, &c. Mal. 1.4.

3. Proud and contentious Man requires many assaults, to bring him down and keep him down; And God is fitted for him: For, he prevails forever, again and again, and if we think to bear out in one assault, or stubbornly to abide it, if he get the Victory over us in some particular; he hath more of them wherein he will be victorious, till we find our resistance in vain.

4. God can pursue his Victory, when he pleaseth, to the utter undoing and death of the creature; and so make him cease to struggle, and acknowledge his weakness, when he ceaseth to be; For, Thou prevailest, and he passeth, or goeth, that is, he dieth. It is an allusion to Soldiers, who quit the Field, when they are beaten, and can keep it no longer.

5. God, by afflictions, can, and doth, give documents of men's frailty, before they remove by death, by wasting and consuming their bodily vigor and complexion, and that either by outward afflictions, or grief of mind, or both; For, Thou changest his countenance, and thou sendest him away, See Psal. 39.11. This warns men not to doat on beauty, and to make sure God's favor, who is the health of our countenance, Psal. 42.11. It serves also to humble men, whose lot it is to have their frailty thus discovered, when they are made to look like their grave, before they go to it. And Job 's recording this as one of God's ways toward men, comfort those (as being under no strange lot) whose sorrows will not hide, but their very continuance must speak them.

6. Whatever be the way of men's going out of the world; yet Divine Providence hath an hand in it; For saith he, Thou sendest him away.

The last particular, or branch of this Application, is in these Verses; which (because Job had formerly spoken of death) some do understand of the state of the dead man, who (in the former verse) is said to be sent away: That being gone, he remains ignorant of what most nearly concerns him and his, v. 21. Only his body is pained, and his soul mourns, v. 22. Which, seeing it cannot be understood literally (for men's flesh hath no pain, when it sleeps in the grave. Nor doth it speak anything to the condition, or place, of souls departed, unless we will say their bodies go to share with them; and that even the most godly men (such as Job esteemed himself to be) must share in these sorrows.) Therefore some understand it figuratively, as pointing out (in a Poetical representation) Mans state after he is dead, by what was his condition when a dying. And thus sense is attributed to the dead, Job 21.33. But because this Interpretation is violent, and seems to be strained, therefore I incline to understand it of the condition of this afflicted man before God send him away and he die. And so the words may be rendered. His flesh being upon him (he being an entire person, not yet dissolved) shall have pain, and his soul being within him, (or, lying upon him, being now broken and crushed, as a burden) shall mourn. Thus the words point out one of those intolerable afflictions whereby God prevails over Man; Namely, that not only doth God send him away by death, v. 20. but even before he die, he is made little better then dead while he lives; being no way affected with the condition of his dearest relations, whether they be in weal or woe, but taken up only with his own miseries, both in body and mind. This Job speaks with a special eye to his own condition, who could not get leisure to perceive or take notice of the ruin that had come upon his family, nor would their restitution to life, and their advancement, afford him so much content as to cause him take leisure to know it, and inquire after it. Far less could he regard any other earthly contentment, being kept so throng within himself, by reason of the pressures that were upon his body and spirit.

From these verses Learn,

1. It is a sore trial, wherewith God may exercise his people, when their souls and bodies are both afflicted at once; As here Job propounds the case in general, but with an eye to what was his own lot. Bodily pain is a sharp trial, yet the spirit of a man will sustain that infirmity; but it becomes heavy and crushing, when that prop and pillar is taken away. A wounded spirit is a burden sad enough of itself; but it adds to it, when outward bodily afflictions concur with it. This may excite us to bless God, when we have but one of those at once, and both doth not assault us together. And when, at any time, both of these concur to exercise us, we ought to see that all that is needful, to abase us & to draw out proofs of God. We need all this for our humiliation, and God makes it to be thus, that he may take occasion to manifest his all-sufficiency in behalf of his crushed Saints. And if our hearts begin to faint under such a lot, we ought to look to Job here, whose experience doth witness that a Saint may be supported under such a pressure.

2. Men may be exercised with strange changes and vicissitudes, in the conditions of their posterity, which ought to affect them: For, their sons may come to honor, and they may be brought low, (either the sons of mean men may be exalted, and the sons of great men abated, or the Children of any of them may be exercised with those lots, one after another.) And this Job speaks of, as a thing that will affect Parents with joy or sorrow, even in the midst of their own personal trials, if any condition, beside their own, can affect them. This warns Parents to look well to their Children, as to a gift whereby they will either have much joy or much grief; and whatever God make their exercise, by reason of various lots that may befall their Children, they ought to be careful that they neglect no duty, lest they reap the bitter fruits thereof, in the miscarriages and sad lots that befall them.

3. Great personal trials may so toss men, and take them up, that outward contentments will not divert them; For, in such a case as here is supposed, though a man's sons come to honor, yet he knoweth it not, or doth not notice it. Thus Heman was like a dead man, sequestrate from all things of time, Psal. 88.5. Such a ones condition is above ordinary and outward comforts and cure; or rather he is so low, that they cannot reach him. In this case, we ought to beware that we do not peevishly refuse to be comforted, Psal. 77.2. or neglect to remark even common favors, to see if God may be pleased to breath upon them, to refresh us thereby. For so godly men have gathered ground of hope from this very consideration, that they were God's creatures, as is frequent in the Psalms. And albeit such refreshments cannot fully serve the turn of afflicted men; yet they ought not therefore to be slighted, but rather cherished, which is the way to get more. It is also to be remembered, that when men are so afflicted, that the good condition of their Children cannot affect them; it may be the fruit of their too eager seeking after, or doting upon, their Children's prosperity. And therefore God puts Wormwood upon that Breast, that they can suck no sweetness from it though they have it. Herein, also, some may reap the fruit of their own selfishnes, in taking little notice of the case of others, dear to them, either to rejoice or mourn with them; in that they are cast in such a condition as they cannot do it, though they would. Yet when this is the lot of godly men, who have walked conscientiously, and do endeavor to walk meekly and tenderly under the Rod, they may believe that God hath gracious and sweet purposes in it. For, hereby God takes proof that their disease is (not only great, but) so really spiritual, that carnal and outward Consolations will not cure it; and upon this account it may be sweet to them, that all those breasts afford them no refreshment. Hereby, also, God prepares the way, and sits them for his own Consolations; For those are laid aside, that he, who is the Comforter indeed, may come unto them. And hereby, also, the Lord takes occasion to prove that he can bear them up, whose weight would sink down all other comforts into the mire, with themselves.

4. Men, may be, also, so tossed and kept throng with their own troubles, that they can admit no more, nor be capable to share in the afflictions of those who are dearest to them; For, they are brought low, but he perceiveth not of them, or, cannot get leisure to take notice of it. It may well stupefy him, but will do no more. It is but like a new wound given to a slain man; which will cut indeed, but draw no blood. Or like a full vessel, into which we may pour what water we will, but it runs all over. In this case (beside that selfishness, formerly marked, whereof this may be a fruit also) sometime men may read the fruit of their taking impatiently any trouble that comes upon any of theirs, in that they are kept throng by sharper troubles upon themselves, which keeps them from noticing what may befall their dearest Relations. It may also be men's fault that they are so drowned and stupefied with their own sorrows, as to leave no room for the sorrows of others. For (to say nothing, what is our duty) God may cure one by the addition of another, and may add a new exercise to all that they have (though they seemed insupportable) that the Fever may come to an height, and so to a cool. One trial, added to many before, may work, and help the rest to work upon us. Yet that this may be the case of godly men, may afford some profitable Instructions,

1. That none ought to complain of trouble, so long as they can hold more; For, here it is supposed they may be so low, as no superadded trouble can affect them.

2. God's Wisdom toward many is to be adored in this, that he carries them through many afflictions upon their Relations, (otherwise very intolerable) in such a throng of inward exercise and bodily pain, that they cannot get leisure to think upon these sorrows, which, otherwise would be ready to sink them. This burning is cured by holding the burnt finger to the fire.

3. They who are in this hard case, ought not to doubt of God's pity; For it is Job 's scope in all this Narration, to plead for pity, from the consideration of his intolerable condition. Those dumb superadded strokes will plead so much the more as they have not leisure to resent them.

4. Since even Parents, and godly Parents, may be made useless to their Children, in their afflictions, and friends to friends; let those in affliction learn to acquaint themselves with Christ, who had leisure enough, in the midst of his own sufferings, to mind the necessities of his friends; as witness his care of Mother, when he was on the Cross, Joh. 19.25, 26, 27. Much less now can he be diverted from tendering them in their distresses.

THe first fault, reprehended in Job 's discourses, is general, that they were but unprofitable, empty, and hurtful. This is expressed in borrowed terms, v. 2. That his knowledge which he uttered, was but vain knowledge, or, knowledge of wind, that is, that it was empty and airy, did puff him up and make him unsober, and was unprofitable, like windy meat, or feeding upon wind. Further, he is said to fill his belly with the East wind, (which was both turbulent and noxious, Isai, 27.8) that is, he filled himself with unruly passions, and pestered his heart with them; which made him break forth in those violent and hurtful speeches. The first of these Metaphors is explained in proper terms, v. 3. That he made use of discourses in his reasonings that were no way profitable, nor could do good to himself or others. As for the other Metaphor, of the East wind, it is explained and enlarged in the following challenges, wherein he tells Job how violently, and how much to his own prejudice, he had expressed himself. In sum; He layeth to Job 's charge, that his speeches were not only unprofitable to others, and violent and boisterous against God and th • m, as if he would overturn and bear all down before him; B • t in respect of himself also, they were such as could not profit him, nor help his cause; but, on the contrary, (like the East-wind) made it worse, by disturbing himself, and provoking God to make it worse with him. And this he chargeth home upon Job, by way of question, as very sinful, and as unbeseeming a wise man, such as he gave out himself to be, when he contemned them, as knowing but common things, Chap. 12.2, 3.

Concerning this and other of the censures, which Eliphaz passeth upon Job 's discourses, and way of proceeding, it must be granted,

1. That the General Doctrine is sound, and the faults challenged are in themselves real faults, whatever mistake be in the application, or his charging them upon Job.

2. That in some of these challenges (and but in some) he guesseth better at the truth of Job 's miscarriages, then in the General Controversy. For Job 's discourses were not all to be justified, as hath been shown in explaining of them, and will further appear from the censures which are passed by Elihu, and by God himself, upon them Yet,

3. Eliphaz 's discourse is full of prejudices, mistakes and reflections. For, partly, he mistook Job and his doctrine, particularly, concerning man's purity, as may be marked upon ver. 14. Partly, while he is made hot with passion, because of supposed reflections upon their abilities, v. 9, 10. he speaks more unadvisedly then he ought. Partly, he considered not Job 's distress and temptations, whence his ill-ordered expressions flowed, and so judged them to be evidences of wickedness, rather then of weakness. And hence (lastly) it came to pass, that all Job spake was, in his account, but wind, and prejudicial to himself, so long as he would not grant that he was a wicked hypocrite, and that God was pursuing him in anger, as is clear from the following part of the Chapter.

Having premitted this caution for clearing the words; I come to observe somewhat upon these verses. And,

First, This Reply, considered in General, may Teach,

1. Controversies, once started, are not soon quieted and composed again; For, after all the three have assaulted him, they again fall to it afresh. God's quarrel, for which he sends Debates and Controversies, is not soon seen, nor laid to heart, and the discovery thereof made use of as it ought. Men's lusts, interest, and credit, which do engage, and (being engaged) entangle them in debates, are not soon compesced and mortified; and right use is not soon made of these debates, nor are men fully tried, and truth cleared, by them; and therefore it is no wonder, they continue to be an exercise to men. Hence, times of contention and debate are very humbling times, and will produce growing, and (if mercy prevent not) endless toil.

2. Their order in dealing with him is also remarkable; For though they were in passion, and (it may be) did sometime interrupt him; yet they do not fall upon him all at once, but one by one; See 1 Cor. 14 31. This may condemn the confusions and disorders practiced by those who pretend to defend Truth; For though these men be eager enough to defend what they account Truth; yet they will do it in an orderly way.

3. Mistakes of good men may be started and heightened in debate, even by good men; For, he doth mistake Job here. And here we are to consider these particulars,

1. Good men, who have a just cause, may yet give too much occasion to others to mistake them, when they are sharply tried and exercised; As Job said much that was not justifiable, though Eliphaz and the rest drew wrong conclusions from it.

2. Debates among sinful mortal men cannot but raise passions, and breed alienations, which are a false Perspective, misrepresenting them and their cause, one to another.

3. Personal reflections, resented, will blind men's judgments, that they cannot see things as they are; As they cannot let pass his undervaluing of their knowledge, Chap. 12.2, 3. without a taunt retorted, that his knowledge was but vain, and wind. Men's Credit and Reputation is a great Idol, and apt to blind-fold them, when it is touched upon.

4. Ignorance, and want of experience of the case of others, may cause us construct hardly of their carriage; As Eliphaz judged thus of Job, because he considered not his distress, which drave him to speak as he did. See, Chap. 16.4.

5. It is dangerous, when we look upon the distempers of others in temptation from thence to conclude concerning their state; For, Job 's Friends judged him wicked, because of his failings in trouble. All these considerations may warn men to look well about them, and to be a fraid and wary in judging of others, in times of contention, wherein mistakes are so apt to be predominant.

More particularly; This challenge, considered abstractly, and without his misapplications to Job, may Teach,

1. Albeit passion and reflections be never lawful; Yet when men are indeed wrong, they who have a calling to it ought to be very full and free in reproving of them; as Eliphas here was, supposing Job to be wrong. Real faults are but cherished by b • unt reproofs. See, Tit. 1.13. 1 Sam. 2.22, 23. with 3.13.

2. The best way to get reproofs made effectual, is, to put the Conscience of the guilty person to it, and study to have that on the reprovers side; For, so doth he here, as those many questions, posing the Conscience do teach. There is much need that Conscience be put to it to do its office, in debates; For that alone will bind and silence men, whereas, otherwise, their will and parts may stand it out long enough.

3. There is a vanity in knowledge, wherewith men, ofttimes are much taken up; as Eliphaz here supposeth, that there is vain knowledge, or, knowledge of wind. Thus imaginations, or reasonings, are said to become vain, Rom. 1.21. and some use of Philosophy is explained to be a vain deceit, Col. 2.8. This vanity (omitting many other trials) may be discovered, if we press a little the metaphor of wind, here made use of. It is but vain knowledge which is unprofitable, and doth not feed or edify the man that hath it, but is empty and notional, like wind. That is also vain knowledge, which, like wind, makes a great noise, but doth not produce any solid effect; And which puffs up, and swells the man that hath it, as with wind; making him unsober in mind, or in expressions. Such knowledge is but vain, even albeit the subject matter which the man knoweth, were good. 1. Cor. 8.2.

4. As vain knowledge is ill in any; so, especially, it is unbeseeming a wise man, or him that would be accounted wise; For, saith he, Should a wise man utter vain knowledge? and so of all the rest. See, Eccl. 10.1. A man's conceit of himself doth agreage his fault and folly, and prove him to be nothing, Gal. 6.3.

5. Men, notwithstanding all their wit, are ready to run on unprofitable, hurtful and pernicious courses in trouble; For, he supposeth that not only there is wind, but the East wind, in this knowledge, breaking forth boisterously against God and them who were his Friends, and tending to undo himself. And albeit he did mistake Job, yet the General Doctrine serveth for caution to all.

6. A special mean to drive men on hurtful courses and ways in trouble, is, the suffering of violent passions to arise and harbor in their hearts; For, saith he, he fills his belly with the East wind, or pesters his affections with it, and then it breaks forth.

7. As much evil cometh by the tongue, James 3. So, in particular, it is an evil, when men do not propound this end in discourse, that it may be profitable, to themselves, or others; For, he supposeth it a fault for a man, to utter vain knowledge, to reason with unprofitable talk, or with speeches wherewith he can do no good. Even idle speeches are censurable, Math. 12.36, 37. as being an evidence of the heart and disposition, Math. 12.33, 34. Psal. 37.30, 31. and multitude of words are also condemned, Eccl. 5.3. Jam. 1.19. Prov. 10.19. Which teacheth us, that care should be had to observe Scripture-cautions in our speeches. Eph. 4.29. Col. 2.6. and elsewhere.

8. In particular, It is an addition to men's fault in trouble, when to their vain knowledge, and temptations and passions within, they add the venting and uttering thereof to others; As here, he chargeth upon Job, that having vain knowledge, and the East-wind, he did utter it, and had such a conceit of it, as to presume to reason, and argue therewith. Thus to speak and utter temptations addeth to the guilt of entertaining them. Isai, 40.27.

The second fault which he reprehends in Job 's discourses and way, is, impiety; which (with those that follow) doth explain that Metaphor, v. 2. of the East wind, And therefore, having, in the former challenge, explained that of knowledge of wind, v. 3. he adds this to it, and joins them together by the copulative particle, Yea. In this verse the challenge is propounded; That he cast off (or, made void) fear, and restrained prayer. Concerning which, Consider,

First, As for the sense of these words, and the meaning of the challenge; it may be understood,

1. Of Job 's practice; That, without standing in awe of God, and casting off all reverence, he would not pray in trouble, but fell a quarrelling, and offered to contend with God; as (it seems) he gathered from his discourse, Chap. 13.20, 21, 22, &c.

2. It may be understood of Job 's Principles, Opinion, and Doctrine; That while he maintained that the godly and wicked were alike dealt with in this world, Chap. 9.22. and that the wicked prospered, Chap. 12.6. while he, a godly man, was afflicted; He did, by this means, open a door to Profanity, Atheism, and Irreligion: For, who would fear God, or call upon him, if things were so ordered? and he did but shake loose all fear of God, while he maintained those Principles. Both those senses do very well consist together, that not only in his own practice he thus miscarried, and cast off fear, but, by his practice and discourses, did what he could to infect and misl • ad others, and to make void fear, as the words will also read.

Secondly, As for the truth of this challenge, and how justly Job was charged with this crime of impiety, It would be Considered,

1. As for his practice, it cannot be denied that he spake in much passion, and uttered many irreverent words to God, and of him; and did quarrel much, instead of praying. Yet it was an unjust charge to say he cast off fear, and restrained Prayer, altogether. For even in his stoutest expressions, Chap. 13.20, &c. he declares he stands in awe of God, and fears his rod and terrors; and his failings did evidence his weakness, not his impiety, seeing he cl • aves still to God, Chap 13.15, 16. And albeit his speeches to God be, ofttimes, ill ordered and full of complaints: Yet, they are, in effect, Prayers. For the scope of them all, is to plead for pity and moderation, as hath been shown in expounding them; and so himself explains his own scope in them, Chap. 16.20. The consideration of this may teach, Partly, what great need there is of moderation of spirit in debates; without which, Saints may be calumniated, even by good men, not only as failers in duty, but as impious, Partly, what a great fault, and cause of mistakes, it is, to weigh the expressions or carriage of Saints, when they are in their Fevers, in the sober man's Ballance; when as they should have many grains of allowance at such times; For, Eliphaz will have Job (when in the heat of a Fever) speaking as a Saint in a calm undisturbed temper and condition, otherwise, he will judge him to be wicked and impious, See 2 King. 4.27.

2. As for Job 's Doctrine; It is true, Providential Dispensations toward the godly and wicked (whereof Job speaks, and maintains that God did dispense them) do prove stumbling blocks to Hypocrites and wicked men, and they take occasion thereby to harden themselves in their impiety, Isai. 58.3. Eccles. 8.11. Mal. 2.17. & 3.13, 14, 15. The godly also may, sometimes, be assaulted with dreadful temptations, by looking awry upon those dispensations, Psal. 73.11. —14 Yet as God's Providence, acting these things, is free of any such miscarriages, so neither must Job 's Doctrine, concerning this Providence, be charged with them: Nor doth the asserting of those Truths, concerning the Lot of the godly and wicked within time, any way contribute toward the advancement of impiety. Because,

1. Piety will teach men (when they are in cold blood) not to quarrel with God, because of outward lots.

2. Piety will bring a man such advantages by trouble, as will discover it to be excellent, whatever trouble come.

3. Piety hath an advantage when all trouble is over (which Job often saw, Chap. 13 16. & 19.25, 26.) which may sweeten all toil by the way.

4. Whatever be the Lord's dispensations toward godly or wicked men; yet Piety is advantageous and necessary for the blessing of men's lots. For Piety only assures a man that his lot (sweet or bitter) is blessed, which to another is a snare and plague. This being his mistake concerning Job 's Doctrine; It may warn us, That, as it is the duty of all, to commend and keep up the reputation of true piety, Psal. 73.15. So men, who are real friends to it, may think they are advancing it by their Principles and way, and that their opposites are acting to the prejudice thereof; when yet themselves are in the wrong and against Truth, and their opposites are in the right. Thus was Job sound in his Principles (whatever weakness escaped him) and his Friends in an Error, in that wherein he is so severely censured. Thus the Psalmist, when he yielded but a little to their opinion, or to the consequences which they drew from Job 's Doctrine, accounts it an offending of the Generation of God's Children, Psal 73.15. whereas he was never checked for asserting (as Job did) that true Piety and trouble were consistent. We must not judge of Causes by the fair and plausible pretences whereby men would set them off, nor think to help and advance Piety by Errors and Untruths.

Having explained the words, and vindicated Job, I shall observe somewhat from the words, as they are a challenge and censure of a very heinous crime, abstracting from his misapplications, and mistake of Job. And,

1. Impiety and Irreligion is an horrid sin, far above ordinary failings and transgressions; For, this charge is added to the former, concerning unprofitable discourse, v. 3. with a, yea, or, yea more, to express that this was a heinous fault, above the former. As there are degrees of sin, Psal. 1.1. to be well adverted unto in our examination of our own way; So men come to a great height in sin when they hate Piety, or profess or practice Irreligion, were they, otherwise, never so blameless in their external conversation.

2. Great troubles are a sore temptation to drive men upon Atheism and Impiety; For, so doth Eliphaz suppose that, because Job was so afflicted, therefore he had cast off scar, &c. And men by Nature are indeed so stout-hearted, that if God cross them, they will cast off his service, Mal. 3.13, 14, 15. 2 King. 6.33. Hypocrites will lay aside the mask of a Profession under trouble, and the Profane will turn impious Atheists. This should put men upon their guard in times of trouble, as knowing that trouble, of itself, and without God's blessing, will not make them better, but rather make them worse then it found them. And it should also mind us to lay to heart man's perversity and stiffeness, who not only will not regard God in prosperity, Job 21.7. — 14. but even in adversity, and when his hand is upon them and they are made to know his severity, they will slight him, and become more impious, Rev. 16.10, 11.

3. As it is a great sin to turn impious in practice; So it is yet a greater sin, to lay a stumbling block in the way of others, to draw them to impiety, by doctrine or miscarriage: For, so Eliphaz chargeth this upon Job, not only as his own personal fault, but that, pa • tly, by his practice, and, chiefly by his doctrine, he tempted others to impiety, as hath been explained. And albeit (as hath been cleared) he wronged Job in this; Yet the General Doctrine is sound: That it is an horrid sin to be a stumbling block & snare to draw others to sin, especially to gross impiety, 2 King. 17.21. And such as would be free of this, ought to look well to their practice, lest not only profane carriage in the wicked, but heartless discouragement, impatience under trouble, &c. in Professors, deter others from Piety. And as they would beware of commands, or counsels to sin; so particularly, of a doctrine of impiety, or opinions which in their nature tend to it, Jude, v. 3. Matth 5.19.

4. They open a door to Impiety, and cut the throat of all Religion, who, either in Doctrine or Practice, do not entertain reverence, fear, and awe of God; For, the first step to impiety, here, is, want of fear, or, reverence. This is the root of all Piety, and the beginning of true Wisdom; Prov. 9.10. and therefore true Piety is, ofttimes, expressed by this fear of God. And, indeed, men ought to reverence and adore God in his super-excellent and glorious Majesty, considering their own baseness; they ought to fear lest they offend him, and tremble and fear his Justice, when he is provoked; they ought to reverence his dispensations, fear his goodness, Hos. 3.5. and tremble at his Word; Isai. 66.2. Ezra 10.3. and where this Principle is not entertained and improved, men are prone to every evil, Gen. 20.11. & 42 18. Neh. 5.15. And albeit men be not gone the length of open impiety, yet when their hearts are not tender and kept in an holy awe of God, they blast their Piety (if they have any) at the root, and do open a wide and dangerous gap, whereby any evil may enter. Hence it is that God especially regards a tender heart, that trembleth at the Word, Isai. 57.15. & 66 1, 2.

5. It is dreadful to want this fear of God, but more dreadful, to cast it off, and make it void, that it, when men in their judgments esteem it a thing void of itself, which will have no profitable effect, nor will do them any good, Mal 3.13, 14. and so reject it, and cast off any Profession of it they sometime had; as he insinuates Job to have been an Hypocrite, and that now he was discovering himself. Which showeth that, as men will not, with their credit, get retreated from any shows of Piety they ever had, but it will be their reproach that they have cast it off; Gal. 3.3, 4. & 4.14, 15. So, Prejudices against Piety, because of ill success, would be repented of and amended. For albeit men may have such prejudices, who yet cast not off all duties of Religion; yet, if they be entertained, that will be the sad issue of all at last.

6. The more eminent any have been for professing of Religion, their miscarriages under trouble, or relapses to impiety, are the more odious; For, there is an Emphasis put upon this, Thou castest off, &c. Albeit in the Original Language, the person be included in the verb, which doth sufficiently express it; Yet here he prefixes also the Pronoun, Thou, to the Verb, to intimate how odious it was that he, who was such a noted one, should do this. So likewise Eliphaz in his first speech, having indirectly charged him with that crime which he now speaks more distinctly out, doth like aggravate it from the consideration of his former eminency, Chap. 4.3— 6.

7. As communing with God by Prayer is a notable exercise of Piety; so to cast off Prayer under trouble is a sad mark of Impiety, and of one who casts off, and makes void, the fear of God: For, this is the instance whereby he proves casting off of fear, Thou restrainest Prayer, or Speech, before God. See Psal. 50.15. Job 36.13.

8. However God may humble Saints in their Prayers under trouble; yet those who desire to be approved of God, ought to beware of sinful neglects in Prayer, especially under trouble: This is implied in the charge, of restraining Prayer, whereof he supposeth Job guilty. Saints may, indeed, be straitened in their Prayers under trouble, by reason that it doth over-whelm them; and they may be much deserted, when so many clouds do arise betwixt God and them. Nor is it any wonder 〈◊〉 when God by trouble takes away borrowed wings from our Prayers (or these outward supports and refreshments of spirit, which may bear us up in our Duties and Exercises) they move more slowly, though no less sincerely. But Eliphaz speaks to none of these here, but only to some voluntary sinful n • glects of this duty; Which (according to his apprehensions of Job ) may be thus taken up,

1. When, though men do not cast off Prayer altogether, yet, they cut off and abate, or diminish, of them (as the word is rendered, Jer. 48 37.) either in fervor and frequency, or instancy, and continuance and perseverance when they go about that duty. This is evil at all times, but it is especially evil when need increaseth, and yet diligence decreaseth.

2. When this cutting short of duties doth, in process of time, tend to quitting of Prayer altogether; and so the word signifieth, as it is here rendered. And this will unavoidably follow upon the former, if it be not prevented. For let once a prejudice be entertained at Prayer, and it become a burden, and then men will be ready to quit it, if they do not recover themselves, by repentance and the study of encouragement, Heb. 12.12, 13. To those may be added (which comes nearest indeed to Job 's practice, though not so much minded by Eliphaz. )

3. When, though men do not give over their approaches to God in trouble, but, it may be, are more frequent in them; Yet, they restrain and stop all that which is properly supplication, and do give loose reins to violent passions and expressions. They lay aside Humility, Submission, Hope, Faith, &c. which enable men to speak Supplications; and let Passion, Sense, Haste, Mis-construction, D • ffidence, Anxiety, &c. speak to God what they please. God may indeed read Supplications in the necessities which drive Saints to those distempers, but such humors will not produce anything that can be called Prayer, if it be tried by the Rule.

In these verses, Eliphaz clears and confirms that challenge of impiety, v. 4. (as is implied in the particle For, whereby this is joined with what he formerly said) showing, That instead of humble Reverence and Supplications to God, Job uttered the Iniquity and Impiety of his heart, particularly, in his subtle and crafty way of discoursing, v. 5 and that therefore there needed no more to prove his impiety, but what he said himself, v. 6. The words contain,

1. A General Position, that his discourses did prove his impiety, Thou castest off fear, &c. v. 4. For thy mouth uttereth (or teacheth, and instructeth) thine iniquity, v. 5.— that is, That which thou speakest and ventest in thy passion discovereth thy impiety, and instructeth us that it is so with thee, without needing any further proof.

2. A particular instance of the Impiety of his Discourse, v. 5.— And (which is Exegetick, and gives an instance of the former General) Thou choosest the tongue of the crafty. Some do restrict this to some particular expressions such as that, Chap. 6.24. wherein he seemed to be ingenuous and willing to be taught; and yet it was but spoken in craft • to take off any Odium that might lie upon him, and not from any Principle of Conscience and Sincerity, since he stuck still by his Opinion. But I conceive that he rather refl • cts upon the general scope of Job 's Discourses, in which he allegeth here that Job chose, by nimbleness of wit, and subtle and fine insinuations▪ and flourishes of discourse, to defend his bad cause, and make it seem good, rather then to glorify God by taking with his wickedness. Which way of discoursing he chargeth upon him as impiety.

3. A Conclusion and Inference drawn from all this, v. 6. That however Job might u • ge him to prove the challenge, and might account him a rigid censurer, who durst judge him to be impious; yet since his own mouth had made i • out, and taught it to him, he was not to be challenged as condemning him rashly, but his own speeches were his Di • tay; nor needed there any other proof of the challenge, since his own lips were a witness without exception, and as good as never so many, or all witnesses beside.

This discourse, and confirmation of the challenge, is faulty, as the challenge was, and upon the same grounds there marked. And further.

1. His discourses of all sorts were not crafty, but ingenuous downright truth, though ill worded.

2. His faults in his discourses where not craft and dissimulations, nor iniquity, but only weaknesses.

3. They did neither prove his person nor speeches to be impious, nor his cause to be wrong, though the faults in themselves were to be condemned, according to the degree of their sinfulness.

4. It was great injustice to assert that Job chose this course as evil. For he chose it not when he knew a better, seeing he saw there was no better course for him then to cleave to God, and to the maintenance of his integrity. And his failings in his discourse were not his choice, but he was driven upon them through the • xtremity of trouble and temptation

5. Eliphaz was bound in charity to have inquired the sense of any expression he stumbled at, from Job himself, before he had passed so hard a censure. These are some of the mistakes in the application of this; which may lead us back to the remarks made upon such mistakes, v 1, 2, 3, 4. and may tell us how far they may be mistaken who are yet right, as Job was, Chap 42 7. Having premised these cautions, the gene • all Doctrine (passing the misapplication) may afford wholesome instructions, there being many such pranks in the world, as are here challenged, though Job was free of them.

From the general Position, v. 5.— Learn,

1. Men ought not to please themselves in sin, upon this pretence, that sin is in all; but as the least sin is to be avoided, because it is a transgression of the law of God, who is supreme and absolute; So, especially, men ought to guard that they be not guilty, not only of infirmities, but even of gross wickedness, which is more heinous then ordinary failings: For, Iniquity is that which he fastens upon Job here. See, Deut. 32.5. Ezek. 24.13. Hos. 6.9. And as this may be tried by the grossness of the evil into which men fall; so also by their violent prosecution of it, their frequency and constancy in following such a course, their running to it, when there are few, or no, temptations to draw them &c. though some of those may have place even in the infirmities of the people of God,

2. Though man's corrupt nature be prone to all iniquity, having the seed of all sin in him; Yet, there are some iniquities that prevail more with some persons and dispositions, at sometimes, than others; This is pointed at by this, thine Iniquity, or, predominant evil. See. Psal. 18.23. And that some sins are thus more prevalent with some men, flows, Partly, from their temper, constitution and inclination; as we see some are more sensual, others are naturally more averse from that, and yet are proud or covetous; Partly, from the times wherein they live, sins that are Universal and Epidemick being more apt to infect men, then other sins which are not so rife; and, Partly, from the conditions wherein they are, and the callings and employments wherein they are exercised: For as every lot, and station and calling, hath its own temptations to some sins especially, so men are most easily overtaken with these. And therefore as men ought to guard against all sins, so especially against those.

3. When iniquity, or men's predominant evils, prevail within, they will soon break out upon occasion, and when a temptation is offered; For, thy mouth uttereth thine iniquity, or teacheth others that it prevails within. A conquered heart will soon command the outward man, as there is a temptation: And when men enslave their hearts to sin, God in justice gives them up, that they may appear what they are.

4. Where the fear of God is not, to put us to the exercise of prayer in trouble, and to employ our mouth that way, we will soon utter much iniquity in such a condition; For, the one followeth upon the other; if he cast off fear, and restrain prayer, then his mouth uttereth his iniquity. They will be worse employed who are not exercised in Prayer, especially in trouble.

From the particular instance, v. —5. Learn,

1. True wisdom is of a very different nature from craft, or politick subtlety; For, v. 2. Eliphaz taunts Job for accounting himself a wise man, and here he tells him that, in his opinion, he was but a crafty man. It is one of Satan's devices, to make vices pass currant in the world under the names of virtues, And, particularly, to make craft and nimble conveyances pass for true wisdom, and to be the only cried-up wit in the world; whereas true wisdom is always straight and sincere.

2. It is a special part of men's sinful craft, when they employ their invention, parts and eloquence, to defend and give a luster to a bad cause; As here he thought Job made use of the tongue of the crafty, in his own defense. And, indeed, the greater parts men have in a bad cause, they have the more sins and snares, and they sin the more in so employing them. For it is horrid impiety when men, being once engaged in an ill cause, will rather bend their wits to maintain it, then stoop to truth.

3. It is a great aggravation of men's sins, when they are their own choice; As he supposeth Job did choose the tongue of the crafty. Men do thus choose sin, either when there is much of will and inclination in sin, rather then of weakness or temptation; Or (which I think Eliphaz chiefly intends here) when they voluntarily betake themselves to a sinful course, though they have another and better way at hand: As he thought Job might have come better speed by humble confession of his wickedness, then by his defences. So when men reflect upon all their by-ways under temptation, it will be bitter to them that the word did direct them to a better course, though they judged otherwise of it.

From the conclusion and inference, ver. 6. Learn,

1. Men ought not to judge rashly of others, nor ought they to condemn them, further then their own words and actions proclaim what they are; As here Eliphaz implieth, that he did not condemn Job, till he condemned himself.

2. It is no breach of charity to condemn men, when they write their hearts upon their fore-heads, by their carriage or expressions; As here Eliphaz clears that he was not to be accounted rigid, since his own mouth condemned him, and not he. The meaning whereof is not that he did not at all condemn Job, for his very scope in this discourse is to condemn him; but that he said nothing of him but what might be clearly deduced from his own discourses.

3. That is the strongest conviction and condemnation which is from a man's own self, in his light and conscience, or actions; For, this was an heavy charge, if it had been true, Thine own mouth condemneth thee, and not I. See, Mat. 26.65. Luke 19.22. Tit. 3.11,

4. Albeit men are not easily convinced by others, of their bad condition; yet, their carriage, in word or actions, is a convincing and undeniable witness to demonstrate to others what they are; and a witness which themselves in reason cannot decline, nor will get declined at last: Therefore it is added, yea, thine own lips testify against thee, and do cry down all the clamours and noise which thou makest in behalf of thine integrity.

The third fault which Eliphaz reprehends in Job 's discourse and way, is, arrogance and presumption, both toward his Friends, and toward God. His presumptuous carriage toward them (in these verses) is instanced in his unjust arrogating of wisdom and knowledge to himself above them; which he chargeth home very sharply with pungent questions. Here we are to Consider,

1. The fault wherewith he chargeth him, v. 7, 8. which is, that he restrained wisdom to himself, or, accounted himself the only wise man above then all; and that he did this no less confidently then if he had lived not only since the first man, but even before the hills were made, and so had remarked and learned all the experiences of time; or, then if he alone were admitted to be on God's secret Council, or had some secret revelation known to none else. These two (namely experience through observation, and secret and peculiar, revelation) were the means of attaining knowledge before the word was written; and therefore he pitcheth upon them, and layeth it to Job 's charge that he was so arrogant, as if those were appropriated to him alone, or he had them in some singular way,

2. The groundless presumption that was in this supposed clam • of Job to wisdom, may not only be gathered from what is said, that he had no singular advantages to make him so singularly wise; but is expressly demonstrated, v. 9, 10. That however Job did thus conceit of himself, yet they knew as much as he could know, v. 9. if not more, some among them being elder then his Father, v. 10. which may be understood of some of the Disputants themselves, who were very old, or of some others in their Country who were of their opinion, and had taught them these things; as Teman (which was the Country of Eliphaz ) was indeed a place famous for wisdom, Jer. 49.7.

As for the truth of this Challenge, and how justly this fault was charged upon Job; It seems Eliphaz did ground it upon what Job had said, Chap. 12.2, 3, 7, 8. & Chap 13.1, 2. where Job had checked them for their conceit of themselves, and shown, that their Knowledge was common and obvious; that their Error might be refuted from the consideration of very common things; and, that himself was not an Ignorant, but understood right and wrong in this Controversy, as well as they. Now as for Eliphaz 's Inference from this,

1. Albeit Job was wiser then they in this Controversy; yet he was not arrogant, as Eliphaz allegeth; but did only show that their light was not so singular as th • y fancied, and that himself understood Truth in this matter.

2. As for the harshness of his expressions in declaring this, Eliphaz and the rest little considered his great grief, and the irritations given him, by their imprudence, rigor and false Doctrine, which drave him to speak so to them.

3. As he did unjustly charge Job with arrogance, so the Grounds and Principles upon which he asserts their Knowledge in this matter, are unsure, as shall be cleared; and therefore do not certainly conclude they are in the right.

4. What Job wanted of conceit and arrogance, Eliphaz really had it, in taking it so ill that Job should (as he judged) prefer himself to them.

Having cleared the words, I shall not insist upon what is implied here, of the means they had of attaining knowledge before the Word was written, Namely, Experiences gathered by Observation, and extraordinary Revelation, both which are abundantly supplied by the written Word, especially when we have still the advantage of Experience to clear and confirm it. Only this may put us in mind, That they had great toil in gathering Experiences for their Institution, which renders us inexcusable in our Ignorance, who may learn Knowledge more compendiously from the Scriptures. As they needed both Observation, and the secret of God, to instruct them; So men have need of much Experience, and that their life be well improved in those Observations, and of much intimacy with God, who would be wise indeed. And men may live long in the world, and not know things well, if they had only Experience to lean to, and not the Word (or extraordinary Revelations in their time) to help them. But passing those, This purpose may teach us these Truths,

1. As Man is, generally, proud of all he hath, and filled with a conceit of it; so, in particular, there is nothing whereof he is more ready to be proud, than of his wit and parts; For, albeit I will not (as Eliphaz doth) charge th • s upon Job in this debate, but rather upon himself, yet it is a general Truth that Man is naturally inclin • d to restrain wisdom to himself, 1 Cor. 8.1. It began with Adam and Eve, that they desired to be as God, particularly, in knowing good and evil, Gen. 3.5, 6. So that, as Humility and Modesty is nothing natural to us, so, in particular, we are to guard against affectation and conceit of singularity, in the matter of wisdom.

2. A man that conceits of his own wisdom, and of himself because of it, supposeth impossibilities of himself, and boasts of that which cannot be attained without wonders; For, so doth Eliphaz insinuate, that he who restrains wisdom to himself, as if none could compare with him, must be the first man that was born, and be made before the Hills; which is so impossible and ridiculous to suppose, that he layeth it before Job in these bitter Questions. And albeit Eliphaz mistook the case in particular, nor were any such advantages necessary for attaining the knowledge of Truth in this Debate; Yet the General Doctrine is sound, That the ordinary means whereby God teacheth Man, gives him no ground to boast of his singular wisdom, nor can he in reason claim to that, unless he can prove that God hath afforded him singular means. For those questions put it undeniably home, that Man cannot restrain wisdom to himself, unless he were the first man that was born, &c. seeing others, having the same means, may improve them with as good success as he.

3. A conceit of wisdom, and of being singular in it, is indeed an evidence of shallowness and emptiness; Therefore Eliphaz showeth that he, who restrained wisdom to himself, v. 8. was but like his neighbors, if not inferior to them, v. 9, 10, What knowest thou that we know not, &c? with us are both the gray 〈◊〉 &c. And albeit he mistook in the particula • 〈◊〉 • s a general sound Truth, That a conceity pro • is defective, at least, in the manner of his knowledge, 1 Cor. 8.2. And for the measure of knowledge, if we were indeed knowing, we would think little of what we know, Chap. 26.14. and the effects of sound knowledge would tend to humble us, and not to pull us up. For knowledge increaseth sorrow, Eccl. 1.18. and saving knowledge humbleth, Job 42 5, 6. Prov. 30.2, 3.

4. This Text may afford Evidences of men's conceiting of their own wisdom, which are to be gathered, not from Job 's carriage, but, from Eliphaz 's way. And,

1. It is an evidence of conceit, when men are so puffed up, that they think it impossible they should be found in an Error, or out-stripped by others in finding out Truth; As he thinks that Man behooved to be made before the Hills, &c. that would decry their Opinions; and that all must be secrets, simply hid from all others, which they know not.

2. It doth also evidence this evil, when men cannot endure to be under-valued, or cried down, in the matter of wisdom; as he is enraged at Job, for attempting to decry their knowledge. Such a disposition evidenceth that there is an Ulcer there, which may not be touched.

3. It is another evidence of conceit, when men are so jealous, that any check • ng of them, or commending of others, doth alarm them, as if they were quite decried and undervalued; For, when Job did only clear the Truth, and let them see that their conceit of themselves was groundless, Eliphaz looks on this as if he had restrained Wisdom to himself, and quite decried all their abilities.

4. It doth also evidence this evil, when men are so full of self love, that they are nothing sensible of any irritations they give to others, or contempt they put upon them; and yet themselves do highly resent the least indignity they imagine to be offered to them; and are so blinded, that they can digest a beam in their own eye, but cannot endure so much as a mote (if it be so much) in another's. For, he cannot endure that Job should speak to their prejudice, as he thought it; and yet he spares not to speak contemptibly of him, little regarding or pitying the sad trouble that was upon him.

Doct. 5. From this challenge we may, also, gather several needful Instructions and Cautions concerning men's wrong managing of Disputes, for finding out of Truth. And,

1. It is a wrong course, when men turn from the consideration of the Cause in Debate, to the consideration of, or reflecting upon, persons; as here Eliphaz falls upon a personal debate, whether Job or th • y ought to be preferred for parts. This may well produce Passion and Irritation, but will not find out Truth. And albeit men may be brought to think on Causes and Questions more seriously, when they are made to know themselves, their ignorance, or ill frame of heart; Yet, that is not to be rested on, as sufficient to find out Truth.

2. Men take a wrong way of managing Debates, when they think to carry a Cause by the consideration of Persons or Parties; As he would bear down Job in this Debate, by sh • ng that whether he looked to their persons, o • • herents in their Country, they were his ma • • iore. For albeit one man may indeed comp •• e with another, and, in some respects, be preferred to him; yet that will not prove his cause good, if it be not otherwise instructed.

3. Men do also miscarry in this matter, when the learning or wisdom of Disputants is cried up, to make men believe that everything they hold is Truth, because they are more learned then their opposites: As here he prefers himself and his adherents to Job, in the matter of knowledge, that so he might persuade him he was in an Error. Whereas suppose Job had been less wise then they, yet his reasons proved he had Truth on his side, nor could their abilities prove their Opinion was Truth. For Wisdom and Learning do not always fall to be on Truths side; And we should look to the Arguments in the Cause, and not to men's Parts; but ought rather to magnify Truth, if it defend itself in weak hands.

4. It is also a wrong way to find out Truth, when men make a flourish of antiquity of Opinions, or of the age of persons who maintain them, as a clear proof of the Truth thereof; as Eliphaz speaks of their age who maintained his Opinion (and consequently of the Antiquity of the Opinion) to prove the Truth of it. It is indeed to be granted, that ancient men should be wise, and that it is a pity on ancient Opinion, which hath for a long time possessed many, should not be true; But no Antiquity can prove an Opinion true, unless we recurr to the Ancient of Days, and find that it floweth from him. And the Spirit of God is not astricted to old or young men; but the one may take up Truth as well, and sometime better, then the other, Job 32 7, 8, 9.

In this and the two following verses, Eliphaz chargeth Job with a presumptuous and arrogant carriage toward God. The charge hath two branches;

The first whereof (in this verse) is, That he did undervalue these consolations which God alloweth upon his People in trouble, as if they were but slender, empty, and not satisfactory; and as if he had some secret way of getting comfort, which none else knew of. In this charge he reflects upon what they had formerly propounded to Job, when they made so many fair offers of encouragement, if he would repent and turn to God. Wherein he thinks they had laid before him the ordinary road-way of attaining comfort, and therefore he takes it ill that he had rejected all those encouragements, as if he expected comfort in some odd way.

In this challenge Eliphaz doth unjustly charge Job, seeing in all their offers they were but Physicians of no value, as Job tells them. Chap. 13.4. For they put him to that task of Repentance, as an Hypocrite, that had never done anything before sincerely; and upon these terms, only, they assure him of encouragement; and this was the cause why Job would not hear of their offer. And this their mistake may teach us,

1. Imprudence in Application will mar many a sweet Encouragement in its Operation; As their misapplication of Encouragements to him (wherein there is good General Doctrine) as to one that had been a Hypocrite before, makes him reject them all.

2. Scripture misapplied is not to be looked on as God's Word, nor the Consolations thereof, tendered on wrong terms, as given of God; For, so doth Job look upon all their sweet Encou • agements, when misapplied to him, however in themselves they might be truths.

But, passing his mistake, the General Doctrine may teach,

1. God is so infinitely rich, that there is no condition of his People, but he hath a suitable Consolation for it; As here is supposed, that there were Consolations of God, suitable to his deep distress. See, 2. Cor. 1.3, 4, 5.

2. Albeit these Consolations be tendered and applied by men; Yet they are still God's Comforts, because they are carved out by him, and allowed by him upon his people: Therefore he accounts those the Consolations of God, which had been propounded by him and his Friends. See, 2. Cor. 1.20.

3. The sure way of men's attaining Consolation in trouble, is, to repent and turn to God, and to have their Peace made sure with him; that Consolation may flow from that Fountain for their good; For, such were the Consolations of God tendered by them, wherein their Doctrine was sound, though it was misapplied For that is the true Fountain of sound comfort, and Job was bound to make use of it, though he was not obliged to set about that work as one that had never been at it before.

4. It is a great sin, when men in trouble do refuse and undervalue the Consolations of God, as mean and empty; as Naaman undervalued the water of Jordan, Achaz cared not for a Promise, and a Confirmation of it, from God, Isai. 7.10, 11, 12, 13. and as many others do, who seek for signs and wonders, whereby they may be comforted; For, it is, in itself, a fault (whatever was Job 's accession to it) when the Consolations of God are small with men. Many think his Consolations not rich enough, because they are accompanied with humbling Exercise, and many are ready to prescribe unto God how he should comfort them, wherein if he do not grant their desire, they will not be comforted at all. Hence it is, that God's salvation may be near, Psal. 85.9. when our Salvation, which we carve out and prescribe, may be far off. See, Psal. 7.8, 9, with 10. 2 Cor. 12.7, 8, 9.

5. Men's Consciences, if put to it, will soon discover the ill of undervaluing God's Consolations; For, so much doth the question import, Are the Consolations of God small with thee? implying that Conscience, dare not own such a practice as justifiable. And, indeed, such an humor and practice doth evidence great pride, and want of humble stooping and submission to God; a strong desire to be singularly dealt with, not acquiescing in the common allowances of God's People; and much corruption, that loves not the exercise that accompanyeth the Consolations of God. And it should be so much the more odious, as it refl • cts upon the wisdom, goodness and love of God, as if he had not provided sufficiently for the comfort of his People.

6. Men refusing, or, undervaluing, the Consolations of God, should see what secret thing is with them; As Eliphaz here subjoins in the next question; That is,

They would see where they may do better, or if they have any singular way of comfort beside, before they despise those.

2. It should put them to see and try out what Idols, or false Consolations, they have in their hearts, which make them despise his offers, For it is certain that, if men be not quite desperate, they must have some false dreams of comfort, when they reject the Consolations of God.

3. It may give them cause to suspect their comforts, i • they be secret and odd, and not known to Saints.

The Second Branch of his supposed Presumption against God, is, that he was so transported with Perturbation and Passion, v. 12. that, instead of humbling himself, he was proudly bitter against God, and impatient before him, both in the frame of his spirit, and in his expressions, v 13. The words, v. 13. are clear, and so also the first part of ver. 12. where his hearts carrying him away, is nothing else but that the perturbation and disorder of his heart did violently drive him to miscarry toward God, as it is, v. 13. But the other part of v. 12. concerning the winking of his eyes, is more obscure. Winking with the eye is taken in Scripture for a sign of insolent scorn and disdain, Psal. 35.19. And so it seems that Job being forced to wink often through pain, either when himself spake, or when he was hearing them; Eliphaz looked upon it as an evidence of his disdain, and an external symptom of that inward perturbation mentioned in the beginning of the verse. Likewise, as men wink when they aim at a mark in shooting, so this winking seems to be noticed in Scripture as a sign of a man's driving some pernicious or foolish design, Prov. 6.13. & 10.10 And so he would charge Job that not only he was full of Perturbation, but was upon some mischievous or foolish design in the course he took, which he wisheth him to consider what it might be. This verse thus explained, may have some reference to what is spoken, v. 11. as if Eliphaz had said; If thou knowest not better Consolations, nor any secret thing beside these Consolations of God which we tender to the • , Why suffers • thou thy heart thus to rage? Why shuttest thou thine eyes upon Truth, and scornfully rejectest it through prejudice? What design canst thou be driving in all this? But it hath more express reference to that which followeth, v. 13. as if had said; Why sufferest thou thy heart thus to be pestered with rage and passion? How great is thy insolent contempt? And what can thou mean or design in this, that not only thou shouldest thus miscarry toward us, but even toward God? That thou shouldest not only reject his Consolations, but set thy spirit on edge against him, and speak so presumptuously and irreverently to him, and of him?

In this Branch of the Accusation, as the fault challenged is, in itself, gross and heinous; so it cannot be denied that Job was much guilty of it; his disordered expressions witnessing how much he was distempered in spirit. Only it flowed not from any principle of wickedness, as his Friends alleged; But from his weakness, which drave him upon those sits of passion, through the vehemency of temptation. And therefore God constructeth more tenderly of this his way then they did, accounting those to be (though faults) but friendly complaints in his distemper, which they censured as hostile accusations. So hard is it to judge wisely and tenderly of the afflicted, and of their failings under trouble, that godly men would, ofttimes, be in a sad plight, if God were not more favorable to them then even their godly friends are.

The General Doctrine (passing their severe censure) doth teach,

1. Men's hearts being filled with passion, will strangely precipitate them, through perturbations and distempers, so that they will not be themselves; For, saith he, thy heart carries thee away.

2. Where the heart is thus disordered, men's carriage will be strange and odd; insolency will not be wanting, and strange projects will then be set on foot; For, upon the former it followeth, thine eyes do wink at somewhat.

3. Men themselves will be the severest censurers of such perturbations, if they will soberly reveiw them; Therefore he propounds it by way of question, Why doth thine heart carry thee away? and what do thine eyes wink at? Whatever be passions verdict, yet those distempers are unjust and unreasonable, as the Lord insinuates in his challenge and questions to Jonah. Jon. 4.4, 9. And our inconsiderateness, and not reflecting upon our way, doth hold us in many wrong courses, which if we seriously examined, we would abhor, Jer. 8.6.

4. When men despise the Consolations of God, they will readily fall in an ill frame of spirit against God; For, upon this, that the Consolations of God are small, v. 11. it followeth, v. 13. thou turnest thy spirit against God, &c.

5. It is a very sad and lamentable case, when men's spirits are against God, when they oppose their wit and counsels to his will, and when, in trouble, they are imbittered at his dealing, and alienated from him; For, it is here a sad charge, that his spirit is against God. See Zech. 11.8. To love and adore God brings sweet ease under saddest dispensations.

6. This condition is so much the sadder, when men turn their spirits thus against God; when they are not so much driven upon this through the strength of temptation; as voluntarily they run to this course, as their choice, and are not careful to entertain a meek frame of spirit: For, it heightens the challenge here, that thou turnest thy spirit against God. He reflects upon Job 's abandoning that patient way of bearing the Rod, wherewith he had begun, Chap. 1.21. & 2.10. in place whereof he had turned him to impatient complaining. And albeit Job was not wicked in this, and was under more pressing temptations to miscarry, then Eliphaz did well consider; Yet he was not wholly free of blame in his activity to distemper his own spirit.

7. Distemper of spirit is at a great height, when it is not smothered within, but breaks out in expression; For, that is added to the former here, and lettest such words go out of thy mouth. He seems to point at those expressions, Chap 7.20. & 10.2, 3, &c. & 13.27. and others the like, of which in their proper places.

8. When men are in such a distempered frame, they ought to consider well what it is, and what is in it; For, Eliphaz thinks it not enough to charge it upon him, v. 13. but premits questions, v. 12. Why doth thine heart carry thee away? and what do thine eyes wink at, that thou turnest thy spirit against God, &c. which implieth (according to the Exposition formerly given.)

1. Men should consider what reason they can pretend for such a carriage; For, they will never be able to produce any that is relevant, let them muster up never so many.

2. They should consider what pride and insolency there is in it, especially if they will not be admonished of it. We may think ourselves crushed with trouble, when yet pride is much aloft.

3. They should consider what design they can drive by such practices, and what they will do next, if they behave themselves thus: For it will be with men, in such a case, as with peevish Children, who do embrace at last what they have often rejected; so must they abandon such ways, when they have at last found they are in vain and to no purpose.

The fourth fault charged upon Job in his Discourse (which makes way to the Second part of the Chapter) is, that he maintained Error, in justifying himself and his cause before God. The charge is propounded, here, and amplified and illustrated, v. 15, 16. The sum of the Proportion is, That, however Job labored to justify himself; yet, it was impossible that frail Man (as his Name here signifies) born of a Woman, should be righteous.

This Charge is sound Doctrine in the Thesis, and Job was guilty of contradicting this Truth, in some respects, and therefore is checked by Elihu, Chap 33.8, 9. & 34.7. of which in its own place; Yet as for Eliphaz 's Application of it to his purpose, it is to be considered,

1. In the Truth here asserted, Job and he did not controvert; For however he asserted his righteousness too much, and too violently, and by way of indirect reflection on God (and is therefore challenged by Elihu, and by God himself) yet he expressly denied there was any perfect purity in man, Chap. 14.4. and so yielded what is asserted here.

2. This Doctrine seem to be repeated by Eliphaz, from that Vision which he had, Chap. 4.17, 18, 19. But, beside his mistake marked there, we have this further here; That whereas th • s Doctrine was propounded comparatively, Chap. 4 17. that Man cannot be more just then God, here he repeats it as absolutely true, that Man cannot at all be righteous; at least, any comparison is but very darkly (if at all) hinted in the following verses. Now there is a great d • fference betwixt those two. For no Man can compare with God in this, and yet some may lawfully say, they are righteous.

These mistakes in the Application may teach,

1. Passion and heat in debates will cause men very far, and grossly, mistake one another; For, so doth he fasten that on Job which he had expressly denied.

2. It is most necessary, for preventing of mistakes in dispute, that men be accurate in stating the Question; and particularly, that, in debating about men's integrity and righteousness, we distinguish, b • twixt men's state and their condition, betwixt their state by Nature and by Grace, betwixt reigning sins and infirmities; Otherwise, we will never judge rightly of persons nor of things. For, the confounding of these bred this mistake of Job. His Assertion doth, indeed, hold true of Man, considered in himself and by nature, that he is neither clean nor righteous; which Job n • ver denied, and yet a Man, as regenerate, may be righteous by imputation, and by begun Sanctification and Sincerity, which Job maintained. It is true, even Saints are not righteous, as to freedom from original corruption and infirmities, yet they may be free from wickedness, which he would fasten on Job. It is true, also, no man can prove himself perfect before God, or compare with him in righteousness and purity; yet he may prove himself righteous and sincere, according to the tenor of the Covenant of Grace.

3. When men are once biased with their own Principles, they will be ready to adulterate, were it even Revelations given to them; and will understand all light offered to them, only as it is represented by their own prejudged understandings; For, that Vision which Eliphaz expounded wrong, Chap. 4. he now alters the words of, so as might make more for his purpose.

4. It is our mercy that Divine Revelations are not entrusted only to our memories, but do stand registrated in the written Word; For Eliphaz 's memory fai • s him, and he doth change and alter what God had said.

From the General Proposition, considered in itself, Learn,

1. There is no perfect purity to be found among the sons of men, who come of Adam by ordinary generation; For, Man is neither clean, nor righteous. Where (if it be necessary to distinguish these words) cleanness may point at that purity in Nature, whereof Man is destitute, and righteousness, at their straightness in Conversation, which cannot be attained where the Fountain is so corrupt; or, at any other thing which Man can attain unto, to supply the defect of this cleanness, whereof he is altogether unprovided.

2. They who think otherwise of Man, and dream of his being perfect, are very ill acquainted with M • n and his Original; They do not well enough discern that he is frail man, nor do they read aright what his miseries do say of him, nor consider that he is born of a woman, see Chap. 14.1. So much is implied in Man's Name here, that he is frail wretched Man, and that he is born of a Woman; which are put in the assertion, to verify the truth thereof.

3. The heart of Man ought (and being godly, will) rise and swell with indignation, at any conceit of Man's pu • ity or worth; For, those pungent questions, What is Man that he should be clean, &c? do speak indignation in Eliphaz, that any should have such a thought.

4 The best way to refute any such conceit of Man's Purity, is, to bring home the matter of our condition, to be cognosced upon by our Consciences; For, therefore doth Eliphaz propound these question to Job, that himself might seriously consider of the matter.

5. Whatever self-justifiers pretend they have to say; yet their Consciences will not still be able to stand out against God's verdict of sinful man: For, so much do these questions also import, that Job 's own Conscience would at last (whatever he thought in his passion) be forced to acknowledge this truth.

In these verses we have the Amplification and Confirmation of this Proposition, That if Saints and the Heavens be not clean before God, nor trusted in by him, v. 15. how much more vile must Man be, who greedily drinks in iniquity? v. 16. By Saints, here taken in opposition to M • n, Angels are to be understood, who, though they be holy one • , yet, do stand by the grace and favor of God. And by the Heavens we may understand the pure Heavens themselves, those celestial Bodies and the Lights that shine in them, which are free of spots and blemishes, and do shine brightly; and yet are not clean in God's sight. So Chap. 25.5. Or the same Angels (formerly designed by the name of Saints ) who are heavenly creatures. Of this, see Chap. 4.18.

Doct. 1. Albeit the Lord have made creatures which are excellent above Man, especially as he is now fallen by sin; yet none of these are so perfect, as that they can boast of purity before him. For, it is here again inculcated, that Saints and the Heavens, are not clean. So that, whatever perfections there be in some creatures, above others; yet, all of them must be sensible of imperfection before God.

2. As the Lord is so infinitely glorious and all-sufficient, that he needs not trust on anything without himself; so no dependant goodness in the creature can bear the weight of the trust and confidence of any; For, God, who knoweth his own creatures best, puts no trust in his Saints, to show that men are fools when they lean the weight of their confidence upon them, or any other creature.

3. The best Sight will be got of the emptiness of the creatures perfections, when we look to God, how perfect he is, and what his thoughts are of the creatures; For, they are not clean in his sight, saith he, whatever others may think of them.

4 Men may not only see their pollution, but the grossness thereof, when they compare themselves (not with themselves, but) with more excellent creatures, who yet are not pure in God's sight; For, if Saints, and the heavens be not clean in his sight, how much more abominable and filthy as Man? Or, How much less is abominable and filthy Man to be accounted clean?

5. Filth, and being abominable, should go together in our estimation and account; whatever is filthy, should therefore be abominable, and nothing should be abominable, or detested by us, but what is really filthy; as here they are conjoined.

6. It is not sufficient we have a General notion of Mans pollution, unless we be so well acquainted with it, as we may be able to instance it in particulars; Therefore he here subjoins this as a proof that Man is abominable and filthy, he drinketh Iniquity like water. Wherein Mans vile and abominable condition by nature is hinted at in these particulars.

1. That it is as natural to him to sin, as it is to eat or drink.

2. That he is possessed with fiery and raging lusts, which make him thirst and long after satisfaction to them; as a thirsty man doth after drink.

3. That much lust make, sin desirable to him; as drink is to a thirsty man.

4. That lust makes him stand upon no iniquity, how ugly and base soever, whereby he thinks to reap satisfact • on; he will drink iniquity, be what it will as a thirsty man will be glad of very water, when he is extremely dry.

Followeth the second part of the Chapter wherein Eliphaz having taxed Job for so many faults in his discourses and carriage; he proceedeth (in prosecution of the last charge, that Job was erroneo • s in asserting his own righteousness) to prove the point in Controversy betwixt them, that Job was a wicked man, because none but wicked men were afflicted as he was; where though he spake to the point in general terms, yet in many things he reflects upon Job.

This part of the Chapter consists,

1. Of a Preface, v. 17, 18, 19

2. Of a Narration concerning the miserable estate of the wicked, wherein he labors to prove his Opinion, v. 20.—30.

3. of a Conclusion drawn from this Narration, v. 31.—35.

In the preface (in these verses)

1, He excites Job to attend to what he had to say, v. 17.—

2. He informs him how he would prove his point; Namely, not only by telling him what himself had learned by Observation and Experience, v. —17. but also what was the invariable experience of all ages. For, what he was to speak, wise men before them had not only inculcated it upon their Children from their own observation and experience, but had it before inculcated upon themselves from their Fathers, v 18. As for what is added to the commendation of these who taught this Doctrine, that to them alone the Earth was given, and no stranger passed among them, v. 19. It may be understood, either of the Fathers of these wise men, v. 18, such as Noah, Shem, &c. who lived in the most Primitive age after the flood, and who there alone were the first Planters of the Earth, and were free of the molestation of strangers and en • mies, people being then but few and well known one to another; and so they had the experience of all men then living known to them, which, from them and their successors, he is now to communicate to Job. Or it may rather be understood both of these Wise men and their Fathers, from whom he had this Doctrine; who, in what Age soever they lived, were • o eminent for wisdom, that they had the Earth given them; Or, were advanced to govern in these Countries where they lived; and did so manage their government, as they had the Earth alone, or lived in peace and quiet, keeping off (as it is after added) all Foreigners who might be ready to invade or molest them; and were free of all strangers who might b • ing in idolatrous Opinions, to corrupt the sound Doctrine that was among them. By all which commendations of his own doctrine, and of the Patrons thereof, he would fast • n upon Job, that he was a man condemned by the verdict of all the godly-wise in all ages, whose experience led them to conclude that such afflictions as he smarted under, were proper only to the wicked.

As to the validity of this way of Probation, by Experience, much hath been spoken on Chap. 4.7. & Chap. 8.8, 9, 10. and elsewhere. Communication of experiences from Generation to Generation was indeed a special mean of knowledge in these days, and in the times before them. Nor could they then call for Scripture-proofs in matters controverted, seeing it was not then written; and what they knew of the mind of God (beside the Law written in their hearts, and observations and remarks upon Providences of God) was by extraordinary Revelations, thus transmitted from one to anoth • r. Yet this his way of Probation is defective,

1. Because he produceth no Revelation for his Opinion (save only that one, Chap. 4.17. which he mistook) but only the Observations of wise and godly men.

2. Though these Wise men and their Fathers told all the experiences they had learned; yet in their time they could not have all experiences, of all things, and conditions of men; For, the world had not continued so long (especia • lie since the Flood) as that all things could have readily occurred, which God might be pleased to do in after-ages of the world.

3. It is not certain they did observe all they saw, or might have known; and so could not tell it. For it is certain some godly men were afflicted at the very beginning, as witness Abel.

4. Their Posterity could not undertake that they had remembered all was told them; but hearing so much of the sad lots of the wicked, they might readily forget anything they heard of the suffering of some of the godly, whereof (probably) there were so few experiences in that infancy of the world.

5. Neither is it certain that Posterity understood what was told them, in the true sense of it.

For the Truth in this Narration seems to be this, That some particular wicked persons and Societies had been dealt with as is here recorded; and the Fathers having transmitted the knowledge of this, to warn and deter their Posterity from sin; their Posterity did hence conclude, that all and only the wicked were so dealt with. Whereas the Lord may see it fit to make some to be Examples and Beacons to warn others, and yet not always strive with others who fall in the like faults; for so the world should soon be destro • ed, which the Lord is pleased to preserve, as for other ends, so, that he may gather in his Elect, many of whom do spring out of the loins of such wicked transgressors. And as the Lord may thus spare the wicked; So he may let the godly taste of the outward lot that befalls some wicked men, that none may know love or hatred by these outward things. The consideration of all this may Teach us,

1. It is a great mercy we have the sure rule of the written Word; seeing the Observatio • s and inculcated Doctrine of the godly-wise were mistaken without it.

2. A Child of God may seem to have all godly men, and 〈◊〉 their experiences, on his top, when yet he is in the • ight; as here it was with Job.

Having observed these Cautions, if we lay aside mistakes and mis-applications, the General Doctrine, here held • orth, may teach,

1. Such as take pains to instruct others in matters of importance, especially in the matter of Truth and Error, ought to be hearkened unto carefully, and nor despised, providing what they say be examined by the Word; For, saith he, I will show thee, hear me.

2. Men should take heed that they speak not anything in the matters of God, or to men's souls and spiritual conditions, but what they certainly know; For, so much doth Eliphaz yield to he his duty, while he professeth that only that which he hath seen (or punctually observed) will he declare, in this grand Question in debate. And though even such as are thus most accurate may err, as he did; yet others are more likely to err. See 2 Cor. 4.13.

3. Such as truly observe and understand spiritual things, will not disdain to take help of the knowledge of others, for their own furtherance and confirmation; For, Eliphaz (who thinks himself sure in th • s matter) professeth that he not only had seen it himself, but wise men have told it, &c.

4. It is the duty of men, in their stations, not to hide what they know of God and his way; but they should be careful to have Truth perpetuated in their Families, and among their Posterity: For, wise men have told this from their Fathers; they had it from their Fathers, and did communicate it to others, who were to succeed after them. This their care, before the Scriptures were written, may exceedingly condemn our negligence.

5. It should cause Truths be the more seriously pondered and embraced, that spiritually wise men are frequent in inculcating and pressing thereof; For, by this woold he commend his Doctrine, that wise men have told, and not hid it, or, have been earnest and frequent in inculcating of it. Much more ought that to be seriously pondered which the Spirit of God doth frequently inculcate upon us, in the Scriptures.

6. It is not talking of wisdom, but proofs thereof in men's actings, that proves them wise; For, he proves they were wise men, v. 18. by their being advanced, and by their good and successful government, To whom alone the Earth was given, &c. v. 19. And albeit wise men, i • God's righteous judgment, may be over-powered and become fools, or even godly wise men may be slighted, Eccl. 9 15. or their affairs not succeed, for their trial and exercise; Yet, it is a certain rule, that Wisdom is not to be tried by words or discourses only.

7. Invasions of Enemies, especially strangers in Religion, is a special mean to corrupt sound Doctrine; For, this (as hath been explained) commends the Doctrine of these Wise men, that no stranger passed among them, they were not invaded by others who were Idolaters who might have adulterated their Principles, and corrupted their Religion.

Followeth to v. 31. the Second Branch of this part of the Chapter. Which is the Thesis, or, Doctrine, which he proves by his own experience, and the consent of Antiquity; And that is, the miserable estate of wicked men, agreeable to what Job now suffered: whereof he makes a large Narration, to convince Job that only the wicked were so afflicted, and, consequently, that he could not be a godly man, as he pretended. This Narration may be summed up in three Heads.

1. 〈◊〉 gives an account, chiefly, of the inward troubles and vexations of the wicked, by reason of an evil Conscience, v. 20.—24.

2. The Cause of this, and their other miseries is interlaced, v. 25.—28.

3. Unto this is subjoined the outward Plagues, which God sends upon them, v. 29, 30.

In the first Head of this Narration, containing, chiefly, an account of their inward vexations, because of an evil Conscience, we are to remark a few things in general, for clearing 〈◊〉 way.

1. That this Doctrine was not only gathered and observed by Eliphaz in his own experience; but was indeed the Doctrine of the Ancients, which they had, from time to time, inculcated, that they might terrify men from wickedness. For Eliphaz asserteth they had taught this, v. 17, 18. and we are bound in charity to believe he speaks true.

2. That in this Narration he pitcheth upon those particulars which himself had learned, by experience, or gathered from the instructions of the Ancients, which seem most nearly to parallel Job 's present case. For, in what he speaks of the wicked's pain and apprehensions in his prosperity, v. 20, 21, 23. he reflects upon what Job had said, Chap. 3.25, 26. In speaking of the wicked's want of hope, v. 22. he reflects upon Job 's frequent Declarations that he expected never to get out of this trouble; And in speaking of the fear and anguish of the wicked, v. 24. he reflects upon the exercise that was upon Job 's spirit, Chap. 7.13, 14. And so throughout all the rest of this Chapter, he speaks so as might touch Job most nearly, and prove him a wicked man, being exercised as they are. It was a poor trade (yet such a trade this godly man was at) to rake into every particular of his godly friends miseries, that he might prove him wicked.

3. That this Doctrine which he had learned from the Ancients, concerning the case of the wicked, is not erroneous (whatever may be said of Eliphaz 's Opinion, in the Application thereof to the question in debate) but holds true of them in several respects.

(1.) That all the evils here recorded are deserved by all wicked men, according to the tenor of the threatenings of the Law. See Lev. 26.36. Deut. 28.65. and frequently throughout these Chapters.

(2.) Some of the wicked meet with these plagues, and particularly with this inward terror and vexation, eminently; that they may be a warning to all others; as witness Cain 's terror, Gen. 4. and Pashur 's, Jer. 20.3, 4.

(3.) Such of the wicked as are not put to this vexation at present, yet have no security against it by virtue of any Promise, but it may come upon them when they least expect it.

(4.) Nor is the present quiet, which wicked men enjoy, any true or solid Peace of Conscience; but a stupid security, arising from negligence, or some defect in their Consciences, or from judicial Plagues infl • cted upon their heart by God.

(5.) And then being exempted, in this life, from the extremity of this vexation, will be sadly made up in end, when, in the Pit, their Worm shall gnaw forever.

4. Notwithstanding all this, which may and ought to be conceded as true in the Doctrine of the Ancients; Yet Eliphaz errs here in his Scope and Application of this Doctrine. And,

1. (As hath been often marked) In that he understands the Ancients true observation of the lot of some wicked men, as if it were universally true of all wicked men, even in the extremity here recorded: For many of the wicked may live in great case, as experience verifies; and Job often asserts. See Chap. 21.13. and frequently.

2. In that he reflects upon, and misconstructs the exercise of Job 's Spirit and Conscience, as if it were like unto the wi ••• lot, when yet the difference is very great and wide. For though he was under sad temptations, and much vexed in spirit; yet he still drew near to God, and clave to him, which wicked men do not. This being his great mistake in this matter, doth Teach, That not only natural men, but even such as are truly godly, may, through want of experience, mistake the exercise of mind, and the vexations which assault others; and may judge of them as unlike the lot of Saints. Thus David complains that he was a fear to his acquaintance, Psal. 31.11.

Hence it followeth,

1. That men ought wisely to consider the case of the afflicted and poor, that they add not to their afflictions by their misconstructions.

2. That godly men, being exercised in spirit, should be armed against such hard measures from their friends; not expecting still to be dandled, nor stumbling at it, when some of their friends, who should comfort them, do pass by, and others do pour Vinegar into their sores, and add to their sorrow.

3. That since other godly men may mistake such exercises, they who are under them should guard lest themselves also stumble at them; and, for that end, should study how useful and necessary they are.

Having premitted those Generals, I shall • ow explain the parts of this misery, as it is branched out in the several verses; and draw some general Observations, accord • ng to those former Rules and Cautions; without insisting anymore upon Eliphaz his mistakes and reflections in them. And first, in this verse it is declared that the wicked man hath a miserable life of it, being like a woman in travail (as the word signifieth) throughout his time; and that not only through God's making it to be so with him by afflictions, but (as the form of the word bea • s) He makes himself to travel with pain, through discontent and anxiety. As for that which followeth in the end of the verse. Some read it only as an Explication, or other expression, of all his days, thus; The wicked man travelleth — all his days, even the number of years which is • id (or determined by God) to the oppressor, or, wicked man. But leaving this, and other readings not so apposite as our Translation, it contains an Explication and Instance of the wicked man's vexation. Wherein,

1. Having more generally designed the person he speaks of, that he is a wicked man, he more particularly restricts what he is to say, to the oppressor, That so he may reflect upon Job, whom he supposeth to have been guilty of that sin, when he was in eminency and power.

2. He instanceth this as a cause of the oppressors vexation and pain, that the number of years is hidden to him.