Exposition of Job

IN these, verses, we have the first part of Job 's Preface, and the first fault he finds in their discourses; Namely, that they were but light and trivial, and nothing to the purpose. And,

First, He propounds this censure, v. 2.—that Eliphaz had said nothing concerning the miseries of the wicked, but what he had often heard, not only from others long ago (as he speaks of other their discourses before, Chap. 12.2, 3. & 13.1, 2.) but from themselves also. His Discourse was to the same purpose with what he and the rest had said before; and contained nothing but a tautology, and idle repetition of what he had often heard from them. Secondly, He amplifieth and presseth this censure by several Inferences from it.

1. That however Eliphaz pretended that he propounded the Consolations of God to him, Chap. 15.11. Yet, in effect, he and all the rest were but cruel comforters, while they augmented his grief, by such idle and useless tautologies, v —2.

2. That it was a wonder they would never end, nor give over those vain and superfluous discourses, that were so little to purpose, v. 3.—

3. That he could see no cause wherefore Eliphaz should thus repeat those things, which had been so often refuted. And therefore he puts him to it, to consider what vain presumption was in it, what reason he had for it, what encouraged him to it, and what spirit he was of in doing of it, v. —3. It is to be marked, that though sometime he direct his speech to Eliphaz who spake last, in the singular number, v. 3. (as he did also to another before, Chap. 12.7, 8) and though his scope in the second part of the Chapter, v. 6, &c. be to refute particularly what Eliphaz intended in his Narration concerning the miseries of the wicked, Chap. 15.20 &c. Yet he directs his speech also to all of them, in the plural number, v. 2, 4, 5. & Chap. 17.10. because they all agreed in one opinion, and when one of them spake, it made him resent the like injuries done to him by all of them.

From v. 1, 2. Learn,

1. Saints must not be weary to bear out, under never so many assaults and renewed conflicts, whether from men, or from temptations within suggesting the same things which men, through mistake, do utter; and the Conscience of men's integrity will bear them out under all this: For, notwithstanding this renewed opposition, Job answered and said.

2. Men may be very much in love with their own conceptions and opinions, which yet are very trivial and common; For, notwithstanding the estimation Eliphaz had of his Doctrine, Chap. 15.11, 17, 18, 19. yet, saith Job, I have heard many such things. Thus many things which men cry up as new Lights, are, in effect, but old Errors.

3. Albeit there may be much precious excellency in common and obvious Truths, which is not to be slighted; Yet, ofttimes the ordinary method of curing afflicted souls will not prevail in extraordinary cases: For, saith he, I have heard many such things, as being common notions, and yet am not the better. What Eliphaz had spoken • as (as hath been said) the ordinary observation concerning the lot of wicked men; and such Doctrine was fit for them: Yet it did not suit with his extraordinary case, Saints must submit to be led in extraordinary paths.

4. Impertinent remedies, the oftener they are inculcated, are the more grievous to troubled minds; For, it grieves Job that he had heard such things so often from them, and this is a part of his trial.

5. Men ought still to eye their chief scope in their work and undertakings, that so they may ponder how they act suitably, so as they may reach it; Therefore he puts them in mind that they came to be comforters, Chap. 2.11. that they might consider how they dealt not so with him as might reach that end.

6. It is no new thing for Saints in trouble, to meet with Physicians of no value, Chap. 13.4. and with comforters, who, instead of mitigating, do increase their grief and sorrow: For, they were miserable comforters, or comforters of trouble and vexation, who troubled and vexed him. This the Lord ordereth to come to pass, for trial of the faith of his Children, and that he may draw them to himself for Consolation.

7. They are but sorry comforters, who, being confounded with the sight of the afflicteds trouble, do grat • upon their (real or supposed) guilt, weaken the testimony of their good Conscience that they may stir them up to repent, and let them see no door of hope, but upon ill terms; For, by these means, in particular, were they miserable comforters to Job.

8. It may please the Lord, for the trial of his own Children under affliction, not only to let loose one discouragement and discourager upon them; but to shut all doors of comfort under Heaven upon them, and make every person, or thing, that should comfort, add to their grief: For, they were all, miserable comforters, and elsewhere he regrets how every person, from whom he might have expected comfort, slighted him, Chap. 19.14, &c.

9. As one trouble may waken many upon a Saint; so when any are a grief to any of them, all will be put upon their account which that grief may waken upon them: For, upon Eliphaz his Discourses, this vexeth Job, that they all were miserable comforters, and this he layeth upon Eliphaz 's score.

From v. 3. Learn,

1. God's people may mutually charge and load one another with heavy imputations; whereof, though one party only be guilty, yet, who they are, will not be fully cleared (save in men's own Consciences) till God appear: For, there is a mutual crimination, that vain words were uttered in this debate, (as is clear from Chap. 8.2 & 15.2. compared with what Job saith here) and as Job is not simply free of this fault, though he was not so guilty as they judged; so they were indeed guilty of it; and yet none of them take with it, till God come to decide the controversy.

2. M • n may sadly charge that upon others, whereof themselves are most guilty; For, they charged him to have spoken vain words, or words of wind, and yet he asserts themselves were guilty of it, having no solid reason in their Discourses, but only prejudice, mistakes and passion.

3. Men may teach Doctrine, true and useful in its own kind, which yet is but vain, when ill applied; For, the Doctrine of the Ancients, rehearsed by Eliphaz, was good in itself, but vain and wind, when applied to Job 's case. Thus Satan may abuse and pervert Scripture.

4 Vain and useless discourses are a great burden to a spiritual, and, especially, to a weary spiritual mind, that needs better; For, Job wearies that they have not an end.

5. When men are filled with passion, prejudice, or self-love, they will out-weary all others with their discourses, before they weary themselves; Yea, they may think they are doing very well, when they are a burden to them that hear them: For, so blind was Eliphaz 's passion and conceit of himself, that he insists on that he hath to say, as excellent, when Job is quite wearied with it, as he was also with the discourses of the rest.

6. Men are not easily driven from their false Principles and Opinions, when once they are drunk in; For, so did Job find by his Friends here, Shall vain words have an end? saith he; or how long will ye persist to multiply them.

7. As men may be bold, who have Truth and Reason upon their side; so, ofttimes, Passion will hold men on to keep up Debates, when yet they have no solid reason to justify their way, but they will still inculcate their passions, prejudices, and will: For, Eliphaz is imboldened (or confirmed, and strengthened, or smart, and vehement) to answer what had been before refuted, without producing any new reason.

8. Men's Consciences will be put to it, to see upon what grounds they go, in debates; And it will be a sad challenge, if either they start, or continue, them without solid and necessary causes, but only out of prejudice, interest, or because they are engaged; Therefore Job puts the question to Eliphaz, What emboldeneth thee that thou answerest? as a question which would be sad to answer, if he considered it seriously in his Conscience.

9. Men ought also seriously to consider what spirit they are of, and what sets them on work, in everything they say or do: so much also doth this question import.

In the rest of the Preface (wherein he speaks to them all in common) we have another fault which he finds in their discourses; Namely, that they were cruel to him who needed no such usage (as they would find, were they in his case) and who would not deal so with them. He convinceth them of the truth of the former censure, and of their unkindness to him, by showing that if they were in his case, and if he dealt with them as they dealt with him, by multiplying uncharitable words and scornful gestures; they would soon know how grievous their carriage was, and how miserable comforters they were to him, v. 4. whereas he, being more tender and knowing his duty, would labor to encourage them, v. 5. We may read, v. 4. by way of Intterrogation, Would I speak as ye do, — Would I heap up words against you, &c? and so it imports a denial that he would deal so with them, but would rather endeavor to strengthen them, and asswage their grief, as he expresseth his purpose, v. 5. But as we read it, in v. 4. he declares what he would do, and what were very easy to be done, if he took as light a burden of such a condition as they did. But, in v. 5. he declares what indeed he would do in such a case. By all which, he insinuates,

1. That they were cruel, in doing that to him, which themselves would find bitter, were they in his case.

2. That they were also cruel, in taking so light a burden of his trouble, and applying no remedy, but what evidenced how little they regarded him or his trouble.

3. That they were cruel and unkind, in dealing so with him, who would be more tender of them.

From v. 4. Learn,

1. Soul-trouble is the saddest of trouble, far above all outward pressures; Therefore Job instanceth the greatness of his trouble, by reflecting upon the condition of his soul. If your soul were in my souls stead. Where, albeit the soul may be taken for the whole person; Yet that very denomination of the person imports that the soul is the chief part, and consequently, that Job here was most affected with what lay upon his soul.

2. Men, out of their self-love, may think lightly of the sad condition of others; and accordingly, may do that to them which would be very bitter to themselves, were they Scholars at their own School: Therefore doth Job put them to think on this, how ill they would relish it, if their soul were in his souls stead, and if he spake as they did. It is not easy exactly to follow that Golden Rule prescribed by Christ, Matth. 7.12.

3. Men should so look upon, and deal with, others in their sad condition, as reckoning that, though they yet are not, yet they may be, in their case; and that their undutifulness toward others, in their distresses, doth justly provoke God to make them meet with such lots themselves: Therefore, also, makes he such a supposition to them, If your soul were in my souls stead See Heb 13 3.

4. It is a great sin to take a light burden of the afflictions of others, and not to be serious in seeking out remedies for them, as we have a calling and opportunity; For, I also could speak as ye do, intimates that they took but an easy lift of his burden, and did not bestir themselves to find out and apply proper and effectual remedies; and that this was their great fault.

5. It is a great fault to multiply expressions to distressed godly persons, without considering to what purpose they serve; and, especially, it is a fault to discourage them by discourses, as being a furtherance of Satan's design: For, such was their fault, implied in this check, they heaped up words, and that against him, to crush him.

6. It adds to men's cruelty and sin, when, with their unprofitable and hurtful expressions, they testify their scorn and disdain of a person and his afflictions; which will render their discourses ineffectual, be what they will: For, it is implied here, that they did also shake their heads at him, in testimony of their scorn, contempt, and disdain. See Psal. 22.7. & 44.14. Isai. 37.22. Lam. 2.15. Matth. 27.39.

7. Afflicted minds are so tender, that even slighting gestures will add to their sorrow; For, so was it with Job here, their shaking of the head is resented as an unkindness. Which should warn all to look how they carry themselves toward such.

From v. 5. Learn,

1. Whereas the wicked want only power and opportunity to do ill; a godly man is so tender, that he will be loath to do ill when he may; For, what Job could do, v. 4. here he declares he would not do, but the contrary, if he he had opportunity.

2. None can rightly deal with a broken spirit, but they who have some experience of it themselves; For, whereas they had marred his cure, through their want of skill, he would take another course, if they were his Patients, as having more experience of the disease.

3. Truly godly men, who are humbled under the Cross, will not be revengeful, when they have advantage over those who have notably injured them; For, notwithstanding all their cruelty, yet, were they in his case, and he in theirs, he would not serve them as they do him.

4. Such as have experienced trouble of mind, will be compassionate and tender, even of an Enemy under it; For so would he be to them who had wronged him, if their soul were in his souls stead.

5. Broken spirits are never rightly dealt with, but when, with all other remedies, encouragement is pressed upon them; For, I would strengthen you, saith he, as a proper cure for such a disease.

6. When the saddest of conditions are rightly studied, there will somewhat be found to mitigate the excess of that grief which Saints, ordinarily, have under them; For, saith he, I would find out means to asswage your grief. In the Original it is only, spare, or, restrain, And so some understand it thus, I would, in speaking, or, moving of my lips, spare to rake into your infirmities, o • , would spare and restrain the moving of my lips in impertinent discourses, as ye do not. But the sentence is well filled up, and supplied here, from v. 6. where the same word is, and grief added to it.

7. As right trouble of mind is not only the result of outward afflictions, but comes in by the ear from the Word speaking to the Conscience; So sound and seasonable Doctrine is a mean to cure it; For, his mouth, and the moving of his lips, would strengthen them, and asswage their grief, namely, as affording fit matter of encouragement and ease, and as a mean in God's hand.

8. It is great cruelty and ingratitude not to be tender to those in affliction, who either are, or would be, tender to us in our trouble; For, by this doth Job check them, telling that it was their fault to deal thus with him, who would be more tender of them.

Followeth, to v. 21. the Second Part of the Chapter wherein he again debates the main Controversy, concerning his integrity, and refutes Eliphaz 's discourse, who asserted those afflictions that befell him to be proper to the wicked. He, on the contrary, maintains that, though he was no less sadly afflicted then Eliphaz said the wicked were; yet, he was not wicked. This part of the Chapter consists of three branches.

1. That he was afflicted, which he makes evident by an enumeration of troubles, v. 6.—16.

2. That he was righteous for all that, v. 17.

3. His Arguments proving his integrity, v. 18, 16, 20.

In the first branch of this debate, we have a large enumeration of Job 's troubles & miseries, which he insists so much upon, Partly, That he may • ase himself, by complaining so much of them; and partly, that he may aggreage his own miseries, as nothing inferior to what Eliphaz said befell the wicked. And therefore he doth several times reflect (here, and in what he speaks after) on his discourse concerning wicked men, to show that there was no considerable difference betwixt him and the wicked, as to that, though he could prove a difference otherwise. His complaint may be taken up in six evidences of his afflicted condition; Whereof the first (in this verse) and a Preface to the rest, is, That his trouble was so stubborn, as it did not yield to any remedy. Neither did speaking of it asswage his grief; nor did silence ease him, nor any of his trouble go from him thereby, as it is in the Original, What goeth from me? This was true, partly, in respect of his Friends; For if he spake, they would not admit what he said, but did accuse him thereupon, without offering any comfort to allay his griefs: Nor was he the better of silence before them; for they would be ready to look upon his silence as a proof of guilt, and his being silent to hear them, did but vex him. But chiefly, it holds true in respect of God, who afforded him no ease, either by complaining, or by his sitting silent, as he had done, as well as they, Chap. 2.13. and, belike, had essayed that same course afterward. Job 's scope in premitting this, is, Partly, to obviate the exceptions of his Friends against his speaking, which he granteth (as they alleged) did not ease him; yet seeing he was nothing bettered by his silence, more then by his discoursing, he would speak on. And partly, by way of Preface to the ensuing Discourse, to show that, however he might doubt whether to speak or be silent; yet, finding silence as unprofitable as speaking, he would speak on, and see if it might any way ease him.

From this verse Learn,

1. Speaking and silence are two remedies to ease troubled minds; as Job here supposeth. And however he might fail in managing of them, yet there is an useful way of both in such a condition. Men should speak, and lay open their case, in opposition to senseless stupidity; and they should forbear, and be silent, in opposition to murmuring. Or, having spoken their case to God, they should submit and silently wait for his issue.

2. Troubled minds are bent and earnest to get ease, and to follow all means that may procure it; as here Job was. And this should make exercised Saints wary and cautious, that they follow not wrong means, to promove that which they so much desire.

3. Troubled souls ought to omit no means that are lawful, to attain quiet and tranquility; As here Job essayed both speech and silence.

4. God may see it fit to blast all means, and shut all doors of ease and comfort upon his own, so that they will find it neither in the use of one mean or other; For, so was it with Job here, Though I speak, my grief is not asswaged; and though I forbear, What am I eased? or what of my trouble goeth from me? Hereby,

1. The Lord doth humble and further try his own Children, when they are in the furnace.

2. He discovers that the means are not to be rested on (though they must not be neglected) and that it is not the means, but himself by them, that doth, at any time comfort, or bring ease. For if he suspend his influence and blessing, they prove empty.

3. He teacheth Saints to submit to the want of ease, when he is pleased to make that their exercise. Otherwise, the more impatient they are to get ease in the use of means, they may readily afford them the less; As Job 's experience doth teach, who thirsted after ease, but found none.

Doct. 5. It is a sad exercise and trial, when God sends disquiet upon his people, that they may be stirred up to the use of the means; and they come to the means with real need, and yet their refreshment is suspended: Therefore Job speaks of this first, as being among the saddest of his sorrows, that no use of means afforded him case. And, indeed, this cannot but perplex them who, being in real distress, and having essayed all means to no purpose, cannot easily tell what course to take next.

6. Saints, through God's upholding power may be borne thorough such a sad perplexing case, as to be sore afflicted, and yet denied any case, in the use of all lawful means; How desperate or deadly soever such a condition be, yet it will not destroy a Child of God; As Job 's experience doth teach, whose lot this was, and yet he was upheld till he saw the end of the Lord.

7. Whatever disappointments Saints find in the use of the means; Yet, they may not, nor (when they are in a right frame) will they quit them, but will still follow whatever is lawful; and seems to promise any relief: For, notwithstanding all this disappointment, Job sucks still at the breast of pouring out his complaint; which was a lawful and necessary mean, if it had been managed. See Psal. 102. in the Title.

A Second Evidence of his afflicted condition (and a cause why he chose to speak, rather then to be silent) is, That God had wearied him, and made his life a burden to him (whereof all the rest of his miseries, that are hereafter enumerated, are causes) Particularly, by making desolate all his company, cutting off his Children and Family, and making those who were left of them, and the rest of his Friends, rather a burden then a comfort to him, and as bad, if not worse, then if they were not. In this Job reflects upon what Eliphaz had said of Bribers and Hypocrites, Chap. 15.34. and grants it was true such things had befallen him, and yet he was no Hypocrite.

Hence Learn,

1. Saints may be so put to it, that they cannot be silent, would they never so gladly be at it; For, this is a cause why he must speak, and prefers that to silence, But now he hath made me weary, and therefore I must regret that it is so. In such a case, though Saints miscarriages in their expressions, cannot be justified, yet they are to be pitied, as 2 Kings 4.27.

2. Even Saints have so much of flesh and weakness in them, as to make them weary and be laid by, under sad pressures and exercises; For, so was Job made weary. Hereby the Lord tameth proud and undaunted flesh in his Children, and makes th • m humble. Hereby also he prepares them to receive and observe proofs of his supporting power.

3. Saints must not look to get through troubles, till first they be humbled and laid by with them; For, so did Job find in experience.

4. As the company of a Family and Friends is a great case in trouble, so the want thereof is a great affliction; For, this made him weary, that all his company was made desolate, either cut off, or useless, or a burden and opposite to him. See Chap. 19.13, 14, &c. Psal. 55.12, 13, 14. Joh. 16.32.

5. When God hath Saints to try, Friends are not to be trusted unto; He can withdraw all fellowship and means of comfort, either by removing, or blasting of them: As Job here found.

6. A little thing will add to their trouble, who are already crushed with inward exercise; For, Job being already weary with his pressures within, this his sad condition makes the desolation of his company bitter, and to weary him yet more. It is great cruelty to be accessory to their further trouble, whom a little thing will hurt.

7. When Saints are wearied, and being so, get a load above a burden, yet God can bear them up, and carry them through, till he send deliverance; For, so did it prove with Job.

8. It is the duty of Saints to see God in every trouble, without whom trouble would not come, and who, being seen in trouble, can assure them of a blessing and good account of it; For, He hath made me weary, saith Job of God.

9. It is not enough that we see God in trouble (as Job doth here, and not the Instruments of his trouble only) unless this cause us betake ourselves to him: For, Job having in the beginning of the verse spoken thus of God, in the end of the verse he turns his speech to God, Thou hast made desolate, &c. To show that the only best use of seeing God in trouble, is, to tell himself of it, and not complain of him.

The Third Evidence of his afflicted condition (wherein he also observeth God's hand) is, his lean and wasted body, so that he was filled with wrinkles, and his bones did stick out and appear because of his leanness. These were not only witnesses how spent he was with trouble, and that his grief, which caused them, was real and not feigned, but witnesses against him, as is supplied in the Translation from the end of the verse, where it is said that they witness to his face; or seem to depone against him, that God was angry at him for wickedness, as sense was ready to suggest, and his Friends said. By all this he would also intimate that, if ever he had been fat, as Eliphaz said of the hypocrite, Chap. 15.27. his fatness was now gone by the consuming hand of God.

Doct. 1. Afflictions and especially trouble of mind, will soon waste a man's body, and make it look like old age and the grave; so that his very countenance will bewray his inward pressures; For, so Job had wrinkles, and his leanness rising up in him, or, his leanness causing his bones rise up and stick out. A sound mind, and inward tranquility, is good medicine, Prov. 14.30.

2. Even trouble of body, occasioned by other pressures, will plead for pity before God, when Saints come to him with it; Therefore Job makes it a part of his complaint to God, and holds up the stroke which he had inflicted, to himself to consider, Thou hast filled me with wrinkles. It is good to come to God, and own him in every trouble, and make an errand of it to him, be what it will. And when distresses have real sad effects upon us; and are not talked of only, but God may see our distress in our face and body, as well as hear of it; such a condition will plead for pity with him. Though yet we ought to avoid all crushing and wasting of our strength, by voluntary discouragement; For, (whatever pity God extend to one in such a case; yet) so to do is their sin.

3. Troubles added to troubles will much heighten the bitterness thereof; Therefore this is joined to the former, v. 7. by the copulative, and, to show how both together overcharged him. And yet when it is thus, it must be borne, and may be got through.

4. Afflictions are not only sad in themselves, but much more in what they seem to say, or really speak from God; For, his wrinkles and leanness were sad, as they were witnesses to his face, and had temptations fastened upon them. And therefore, as we are to beware of dumb and stupefying rods; so we ought also to guard that we read not that from them which they say not.

5. Saints may have sad temptations under trouble, which yet faith ought not to yield unto; For, Job 's sense said, these were witnesses to his face, of guilt and displeasure; and yet he would never take with it, though here he lay it out before God as his temptation. Faith must take heed that it subscribe not to all that sense saith in trouble; nor must faith quit its grip, because temptation and sense contradicts it.

6. Men may, ofttimes, feed the temptations of Saints by their calumnies and suggestions; For, what Job 's Friends asserted, here his own sense suggested. And after he hath regreted how desolate and grievous his company was to him, v. 7. he subjoins this, of witnesses to his face, to show how sad it was, that they should assert that of him, which sense said his afflictions did witness. Thus men by their uncharitable expressions of exercised Saints, may be more cruel, and wound them deeper, then they are aware. Yet God, by these would drive his Children from hearkening to their temptations; As it was with Job, who, whatever temptations; did assault him, yet would never hearken to them, when his Friends charged them upon him.

The Fourth Evidence of his afflicted condition, is, his hard usage from them who hated him, and were his Enemies. This some do understand of God, as spoken of in the singular number, v. 9. who let loose wicked Instruments to vex h • m, who are spoken of in the plural number, v. 10. But what God did to him, in an hostile manner, comes in afterward, v. 12, 13, 14. Others do understand what is said, v. 9. of Satan, and what is said, v. 10. of other Instruments of his affliction, who were acted by him, through God's permission. But it is not clear that Job knew so distinctly what hand Satan had in his troubles, as it is related, Chap. 1. & 2. Therefore if we consider what is insinuated of his Friends carriage toward him, v. 4. It is more clear to understand it first of Eliphaz who spake last, and therefore is named by himself, v. 9. and then of his other Friends, v. 10. whose carriage toward him was brought to his remembrance by what Eliphaz spake. Of them he saith in common (for it is not needful to apply one part of it to Eliphaz, and another to the rest) that they were very cruel to him. They not only dealt so sharply and fiercely with him, as if his greatest Enemy had torn him in pieces; but, not being satisfied with all that, they gnashed upon him with their teeth, in testimony of their indignation, and desire of further revenge; (See Psal. 35.16. & 37.12.) They sharpened their eyes upon him, to testify their anger and ill-will; They gaped upon him with their mouth, as if they would devour him: They smote him reproachfully upon the cheek, or buffeted them with their tongues, and used him basely, not regarding his dignity; And, they gathered themselves against him, or combined themselves together, to seek his ruin. It seems Job, in the most of these expressions, of gnashing with their teeth, sharpening their eyes, and gaping with their mouth, doth reflect upon their gestures when they spake, or heard him speak. And albeit his expressions of their cruelty fly high; yet they hold out nothing but what his afflicted and broken condition made him find in their expressions and behavior; For they were his Friends, from whom he expected better things, and therefore his disappointment made what they did more grievous to him.

Doct. 1. Even Friends, by their imprudent carriage, may do many things which favor much of hatefulness and enmity to the afflicted; For, Job insinuates that they had wrath and hated him. The nature of their work spake thus, however they intended it not, which may warn men not to lean to good intentions.

2. Unfit remedies applied to the afflicted, and, especially, endeavors to draw Saints from confidence in God under trouble, are no less cruel then if men should offer to tear their Friends in pieces, in their anger; For, so doth Job look upon their carriage, He teareth me in his wrath, who hateth me.

3. To persist in cruelty to the afflicted, adds to the sin of it; Therefore he marks that, after tearing, there was gnashing upon him with the teeth. To be incessantly vexed with men's cruel usage is a very sad lot; Yet it must be borne, and they whose lot it is, should look upon it as needful, that they may be tried to the utmost.

4. A tender and broken spirit will remark, and be affected with the least untender gesture; For, Job marks all here, as his affliction, that they gnashed upon him, sharpened the eye, and gaped upon him.

5. Saints must not expect that even their dignity will exempt them from base and uncivil usage, when God hath them to try; For, they dealt with Job as if they had smitten him upon the cheek reproachfully. This is a trial which should make the afflicted an errand to God, as it is made a part of the Churches Lamentation, Lam 5.12.

6. Combinations and Consultations, how to vex and discourage the afflicted, adds to their trial; and it gives them matter of complaint to God, when many agree to run such a course: For, he regrets that they have gathered themselves together against him. It may be his three Friends did, sometime, withdraw, and consult together what answer to return to him; which did so vex him, that he complains of it here. Or, at least, they run one course in their usage of him, as if they had consulted and agreed upon it.

The Fifth Evidence of his afflicted condition (to v. 15.) is, that God, being a party in this trial, had sadly exercised and afflicted him: Though this be common to all his afflictions, and all the evidences thereof, that they came from God; and accordingly, he hath observed God's hand in the matter of his Friends and company, v. 7. and in the matter of his wasted body, v 8 yet here I look upon it as a distinct Evidence of his sad condition; not only because it is indeed sad to have God a party, whether in strokes inflicted by instruments, or, especially, by his own hand: But because Job, having resented the cruelty of his Friends, v. 9, 10. as a speaking evidence of his sad condition, doth here set before them what God had done to him, to aggreage their cruelty, as Chap 19.5, 6 &c.

The greatness of his tro • ble from God is aggravated from a fourfold Consideration; The first whereof (in this verse) is taken from the Instruments employed in some of those affl • ctions wherewith God had visited him, that God had delivered him into the hands of the ungodly & wicked to affl • ct him. Where, by the wicked and ungodly, we are not to understand his three Friends (against whom he would not pass so hard a censure) but the Sabaeans and Chaldeans who spoiled him, Chap. 1. and so it is not needful to strain the word rendered, the ungodly, as signifying, an Infant, or young Child, Ch 19.18. & 21.11. intimating that his Friends might in so far be called wicked, as they had childish opinions of God and his way. This signification of the word doth rather import, that the wicked are really babes, notwithstanding all the wit they think they have.

Doct. 1, Saints must resolve to have their wounds kept still bleeding, and their old sorrows wakened by new trials, till their trial come to an end; For, when Job speaks of his Friends present cruelty, v. 9, 10. it leads him back to remember all his former sufferings, when this storm first brake upon him. This will render their account sad, who minister occasion to them to make those sad reflections, by their present cruelty. See Chap. 19.22.

2. God is Sovereign and Supreme Lord, who disposeth of his own people as he pleaseth, and who ordereth the wicked and their actions by his holy Providence; For, so doth Job here acknowledge, that both himself, and his wicked Enemies, were in God's hand.

3. God may permit wicked men to afflict the godly, for their correction and trial, and to clear that outward events are no infallible witnesses of his love or hatred; For, God delivered Job to the ungodly, &c. See Hab. 1.13.

4. Not only may godly men, when they provoke God, fall before the wicked; but even when God is well-pleased with them, and purposeth only to try them; For, so was it with Job here.

5. God's permitting of the wicked to prevail over the godly, is matter of sad lamentation; as here Job complains of it. It is sad, not only that God and men, friends and foes, and heaven and earth, seem to be against them at once; as it was with Job: But especially, that God takes not his people into his own hand, to chasten them (as 2 Sam. 24 14.) but employs vile Instruments to correct them, Ezek. 7.24. that the wicked abuse this advantage, Hab. 1.13— 16. and others are tempted thereby to fall out of liking with Piety, Mal. 3.14, 15.

6. How sad soever it be to see God in our afflictions; yet it is useful so to do; That we may see him to be holy in all our trials, and so our time be not spent in murmuring; That we may see there is hope of an issue when he pleaseth, were Instruments never so averse; Isai. 49.24, 25 And, That we may see that to be near God • s the best of it in a trial: Therefore doth Job take this look of his trouble.

The Second aggravation of his trouble from God, v. 12. — is, That thereby God had ever-turned his former sweet estate. He had been at ease (not in respect of security, Chap. 3.16. but) in respect of a flourishing condition; But, as a strong man taking a Child by the neck and shaking him, would quite disjoynt him, or, as a Wrestler takes his Party by the neck and shakes him, or Serjeants, when they arrest men, take them by the neck and hurry them away; so, God, by those troubles, had quite shattered all his outward prosperity and inward quiet, and his strength also both of body and mind. The doubling of the expressions imports how comprehensive this shake was, reaching to all his enjoyments. And in the words rendered breaking, and shaking, the radical letters are geminated and doubled in the Original, to show that it was a rough shake, and such a shattering, as there was no hope his former tranquility could be pieced together again.

Whence Learn,

1. Men, oft times, get the clearest sight of their mercies and good condition, when they are gone; For, now he can say, I was at ease, whereas, ordinarily, we see and prize it little, when we are so indeed.

2. Men ought to lay their account, and make ready for changes in their outward prosperous condition, which can soon and easily be doshed and over-turned; as Job here found.

3 Former prosperity will readily embitter adversity, when it cometh, unless we be upon our guard; For, so Job resents the change here, I was at ease, but he hath broken me asunder, &c. See Chap. 29. with Chap. 30.1, &c. Lam 4.2, 5. We had need to be very sober, both in our present use, and future expectations of prosperity.

4. God may afflict them very severely, both for the measure and number of their trials, whom yet he loves very dearly; For, even in trying a beloved Job, he breaks him asunder, and takes him by the neck and shakes him to pieces We ought to acknowledge it as a mercy, when we meet with less then this; and ought to beware of limiting God to that measure of trial which we like.

5 Grief is a great Orator, and chooseth great woe • ds to express great misery; as Job here doubleth every word, and joins diverse words, to express his sense of his broken condition. And if sense of trouble prompt men thus, how would a lively frame help us to speak out ca • e to God to better purpose then ordinarily we do.

Th • Third Aggravation of his trouble from God, v. —12, 13, is, That being thus broken, God had made him yet a Butt of his further indignation (alluding to what Eliphaz said the wicked did to God, Ch. 15.26.) v. 12. and had made afflictions and temptations on all hands (from within and from without, from friends and foes, and from himself immediately) pierce him in so deadly a manner, and so embitter him, as if his reins had been cleft by the Stone, and his very ga • l wounded and poured out.

Whence Learn,

1. Afflicted and broken men must not think to set up their rest, as if they would meet with no more; but must still lo • k out for more: For, the broken man is also set up for a mark.

2. It is very terrible to be the object of God's anger; The sense that godly men have of it may witness how sad it will prove to the wicked; For, Job regrets this that he should be his (or, God's) mark

3. Afflictions do not hit men, and particularly Saints, by chance, but come by direction, according to the purpose of God; For, so is here imported, that they come as •• rows, from Archers, to a mark. See 1 Thes 3 3. 2 Sam. 16.10. And of the metaphor of Archers and Arrows, see Chap. 6.4.

4. When God hath Saints to try, they cannot turn them • ut they will find a trial; For God's Archers (or, the Instruments of Job 's troubles, and the temptations wherewith they assaulted him) compassed him round about.

5. When God afflicts his dearest Children, he will not have them stupid, but will make them sensible of the smart of the Cross; For, Job found it like the cleaving of his reins, and pouring out of his gall.

6. It contributes to the imbittering of trouble, that whatever there be really in it, yet Saints, ofttimes, can see no moderation, nor blenk of favor under it; For, so doth Job resent, He cleaveth my reins asunder, and doth not spare.

7. As God may have an especial favor to them from whom it is hid; (as here it was from Job: ) So he may assault them with very deadly difficulties, whom yet he will carry thorough; As he did with Job, notwithstanding he thought his reins and gall were pierced.

The fourth Aggravation of his trouble from God, and an amplification of the former, is, That God did all this to him, not at once, but renewed his strokes again and again, like battering Engines against a Wall. And he not only thus renewed his strokes, but was irresistible in them; as these Engines do make breaches in a wall, and as a Giant wound run down a weak man.

Hence Learn,

1. Saints ought to six no periods to their exercises, but should submit till their trial be ended; For, Job had frequently renewed assaults.

2. Change and variety of trials addeth to the weight thereof; As it was sad to have breach upon breach, or breach after breach.

3. God's afflicting of his people may so crush them, and make such an impression, as they will be left open to all temptations, to s • iz upon them; For, it makes to them like a wall wherein there are many breaches, so that any Enemy that pleaseth may enter in.

4. As Man cannot endure the assaults of God's Power, so God's end in exercising of his Power in afflictions, is, to make man know frailty: For, then Job se • th him like a Giant, running upon a weak man.

5. God can uphold crushed and weak Saints, even to admiration, under the strokes of his irresistible hand; as here Job was.

The Sixth Evidence of his afflicted condition, is taken from his carriage and behavior to which it drave him. And it is not only a proof of his affliction and misery, but of his being humbled thereby; and so it is also a transition, from the preceding purpose, to the asserting of his Integrity, in the following verse. His carriage under affliction was,

1. His putting on of, sack-cloth (an usual practice of those times) and that nearest to his skin, whereby it came to pass that the Sackcloth was sowed upon his skin, or, stuck to it, by reason of his ulcerous sores.

2. His defiling of his horn in the dust, that is, his abasing all his dignity and power (whereof an horn is the emblem, Psal. 75.4, 10.) before God; whereof this was a visible sign, that he covered his head (which of late had been exalted) with dust and ashes, and sat down upon the dust and ground. See Chap. 1.20. & 2.13.

3. His weeping, and that so long and so sore, that his face was all soul and clayed (where the Original word is doubled, to intimate how very foul he was) and his eyes were sunk in his head (as if he were dead, or presently going to expire) with tears and weeping.

Doct. 1. The best way to refute aspersions, is by contrary practices; As here, that calumny of being stout-hearted against God (wherewith Eliphaz, at least indirectly, chargeth him, Chap. 15.25.) is refuted by his submissive carriage. It is good when men's practices do refute calumnies; And when calumniators are let loose, the Lord thereby calls men to see their walk. And whatever the evils be that are unjustly charged upon men, the Lord thereby points at the contrary graces or practices, either as having been formerly neglected, or as singularly excellent, to be studied yet more.

2. It is to little purpose how much men have to say of their afflictions before God, unless they have also somewhat to say of their own good carriage and exercise under them; at least, of their endeavors after these things: For; Job counts it not enough, that he had all the former evidences of his afflicted condition, unless he have this also, and unless his being afflicted be seeen in his stooping and going to God with it, as well as in his strokes. Without this, men's sense of their many crosses is but a dittay against themselves; nor can their complaining thereof plead anything before God, unless it be to inflict yet more upon them, till they be set on work to their duty.

3. Of all carriage under affliction, humiliation and submission ( • lowing from faith) is the chief, and a root of all other good behavior; This was signified by putting on of sackcloth, and lying in the dust. Here it is to be considered,

1. That afflictions are sent to abase men, and to put them out of conceit with themselves; because, ordinarily, they esteem too highly of themselves in prosperity. See Psal. 9.20. Ezek 28.9.

2. That affliction is the great Touch-stone of our hearts, and we do then prove really, either the prevalency of corruption, by proud swelling against God, or of our grace, by stooping to him. See Jer. 5.3. with 31.18.

3. That, till we be abased and lie low before God, we proclaim that affliction hath not done its errand, but that we need yet more of it.

4. That there can no use be had of affliction; till it first humble us.

5. That the humble man lies so low under the lash of trouble, that the storm blows over him, and he gets an out-gate by patient bearing of his cross. This may make us lament that we are so much humbled, and yet become so little humble; that we are broken with trouble, but not bowed; and brayed, but not melted and purified. This doth evidence that we know neither ourselves, nor God, as we ought: and it makes difficulties to slay us, which, otherwise, would prove medicinal. And if we were more acquainted with humility in our prosperity, it would be more easy in our adversity; whereas, otherwise, it is long ere trouble bring us down.

Doct. 4. Such as abase themselves before God, ought, in particular, to lay down all their excellencies before him, whether Grandeur and Authority, or spiritual Privileges; Thus he defiled his horn in the dust, and Israel were bid put off their ornaments, Exod. 33.5. Here Consider,

1. These very outward signs, of putting on of sackcloth and lying in the dust, whereby he witnessed his abasement notwithstanding his dignity, doth show that (although these Ceremonial practices be ceased, yet) men that are humble under trouble, should look like it in their deportment. Thus Israel put off their ornaments when they sinned. Which speak, sadly against excess in Apparel, and adorning of men's bodies, in sad times; as looking rather like Jezebel, 2 King. 9.30. then Saints.

2. However God be pleased to exalt us above others, either in grace or other dignities; Yet, we are in ourselves nothing before him, and ought to esteem so of ourselves, especially when he humbleth us by afflictions.

3. Though we may keep fast our spiritual Privileges, to assure us of God's favor; Yet, we must never make use of them to fight against him, or to quarrel his Providence and disposing of us at his pleasure; but we ought to lay them all at his feet, and put our hand upon our mouth. Otherwise, if our hearts do rise against God, because he afflicts us who have been made partakers of his grace, we may fall into that temptation, Psal, 73. and do deprive ourselves of the comfortable sight of what God hath wrought in us.

4. When God strips us of our outward dignity, we must not be imbittered, by reflecting upon what we were, and how we are now dealt with; but must stoop to be lifted up and cast down at his pleasure; as Mordecai, being honored by the King, is content to return to the Kings gate again, Esth. 6.11, 12. For men have the surest grip of those things, when they are cast at God's feet.

Doct. 5. When men are truly abased, they will be very tender before God; For, Job, in this condition, was put to weeping. Grief will draw tears from the stoutest, and especially from tender Saints, who are lying in the dust, as Job was: unless sometime their trouble be so great, that it goeth above tears and other expressions of it. And as the Lord approves of no external shows and expressions of sorrow, unless a man be a mourner indeed; So, he approves not of tears which go before humility, which may be wr • ng out by pride, bitterness and discont • nt; but would have a man first humbling himself in the dust, and then weeping, as Job did. This condemns them who, however they mourn (or, roar, as the word is) one toward another▪ Yet do not mourn and weep to God, Ezek. 24.23. And them, also, who evidence how little they are afflicted and humbled under the cross, by their neglect of Prayer, and want of tenderness and sorrow. This was not the way of Job here, nor of the godly in sad times, Jer, 9.1. Psal. 44.24, 25.

6. The Lord may suffer his humbled people even sink to death (to their own sense) in sorrow, before they seem to be respected; For, his face is soul with weeping, and on his eye-lids is the shadow of death, and yet he is not only not delivered, but gets not so much as any evidence of pity and sympathy, either from God or his Friends. Saints are, sometime, under a temptation, and mistake in this: and may have much sorrow, when yet they need no real deliverance, but only open eyes to discern their good condition. But even when their afflictions and causes of sorrow are real, the Lord may thus exercise them, as he did Job.

1. That all may be warned to lay their account how deep their trials may draw; and that, when they are almost consumed with sorrow, yet, the trial may go on.

2. That he may try what estimation men will have of duty, and of grace to go about it in trouble, though they get no outward deliverance. For it is indeed a mercy to get grace to cleave to God, and lament after him, whatever he do to us.

3. That he may try men's sincerity, by their perseverance and continuance in duty, though they seem not to be respected or noticed, As it was with Heman, Psal. 88.1, 13, 14.

4. That men may be quickened to increase in diligence, and to be more seriously and solidly rooted in what they have attained.

5. That God may give proof under how much distress and pressure, and under how many disadvantages, he can uphold his people.

6. That he may give proof how he can recover that which seems to be irrecoverably lost; as he did with Job. This may discover that it is no wonder others be slighted in their troubles, who come not near this length in sorrow; when even the most tender Saints seem not to be noticed. And it warneth those who are over-charged with sorrow, and left (to their sense) to sink there, that, as they should moderate their sorrows, as not mourning without hope, and not suffer them to cause them forget all Covenant-encouragements; so, they should not mistake such a condition, nor reckon that they have not an out-gate, so long as they get grace to mourn before God, and are not left to themselves, to undervalue and cast off the exercises of Piety (as it is, Mal 3.13, 14.) for that is a real deliverance.

In this verse we have the Second Branch of this part of the Chapter. Wherein Job asserts that, notwithstanding all those afflictions, he was not wicked, but a righteous man; being just in his conversation and practices toward men, and pure in his Religion and Addresses to God. Though Job did manage this debate and assertion about his integrity with too much heat and reflection, for which he is afterward censured by Elihu and God; Yet this Assertion is true, as to the substance of it, and doth teach,

1. A man may be sadly afflicted, who yet is a righteous man; so that afflictions do not prove a man wicked, or that God is angry at his person, unless there be other Evidences; For, so much doth Job maintain here. His Friends inferred upon his being afflicted, that he was wicked; but he grants that he was afflicted, yet denies their conclusion, and asserts the contrary, that those things befell him not for any injustice in his hands, &c. Thus temptations from Satan, about the good estate of Saints, may be fastened upon true and real things which they cannot deny, and yet Satan draws wrong conclusions from them. This Truth is the main point debated in this Book; and it ought not be wrested by everyone who is in affliction, as if he might rest upon a conceit of his integrity, notwithstanding his afflictions, unless he can make it out upon solid grounds. Only it teacheth,

1. That men ought to stoop to God's absolute Dominion, who may, when he pleaseth, afflict and exercise most holy and righteous men.

2. That we should study the worth of inward Peace and a good Conscience, which will support, and afford a testimony, under greatest difficulties; as may be seen in Job 's experience.

3. That we may learn that God's love is not tied to these things, with the want whereof Job was exercised; For, all those trials may come upon men, and yet they may be beloved.

Doct. 2. Not only may righteous men be afflicted; but they may attain to be assured of their own integrity in the midst of their afflictions: For, so Job here is assured that he is afflicted not for any injustice in his hands, &c.

Here we are to consider,

1. Trouble will try and search men, what they are; As here Job, in his affliction, is put to it, to see whether he was righteous or not. Trouble will be a furnace to discover whether we have built upon the foundation or not, and what we have built upon this foundation, in our ordinary walking.

2. Men ought not to quit a good Cause, the Truth of God, or the testimony of a good Conscience, for any trouble; as Job cleaves to his integrity here. Troubles are sent to humble us, but not to drive us from any of our Rights and Privileges.

3. Saints may attain to see the favor of God, and their interest in him, through the thickest of clouds; as here Job doth. See also Chap. 10.13. & 23.8, 9, 10, 11. Rom. 8.35, 36, 37, &c.

Doct. 3. Such as would be approved of God as righteous, must testify their integrity by their respect to both Tables of the Law; For, so doth Job here, who was free of injustice in matters of the Second Table, and looked well to his Prayers, in obedience to the First Table. Where, Prayer includes all other religious performances and duties to God (being that which draws forth furniture for them, and makes us lively in them); as injustice includes all Transgressions of the Second Table. Where those two are conjoined (as the fruits of faith in Christ) men are indeed righteous; neither mere Civilians, who mind only the duties of the Second Table; nor yet Hypocrites, who look only to some performances of the First Table. And when men are wanting in either of these, it will meet them in a strait: As Job in his trouble is put to look to both.

4. Though Prayer be a chief exercise of Religion (and therefore only named here, and frequently Saints are designed by their calling upon the Name of the Lord. See Joel 2.32. Acts 2.21. Rom. 10.13.) Yet it will not prove men's integrity, unless it be rightly qualified, especially with purity; For, so Job avows his integrity as to this, my Prayer is pure. Without this, Prayers may be very hateful to God. See Psal. 109.7. Prov. 28.9. 1 Tim. 2.8. And here purity is required.

1. Of the person praying, that he be washed in the blood of Christ, justified and reconciled, Prov. 15.8.

2. Of the matter of Prayer, that the things sought be agreeable to the will of God, 1 Joh. 5.14.

3. In the manner of Prayer, that it be offered up through faith, James 1.5, 6.

4. In respect of the condition of the person who prayeth, that he be pure in his walking, 1 Tim. 2.8. not unjust, as it is here in the Text. See Matth. 5.23, 24. Isai. 1.15. The want of this obstructs the success and acceptance of the Prayers of godly men, Psal. 66.18. and renders the Prayers of the wicked yet more abominable, Prov. 21.27.

5. In respect of the end, that Prayers be not made to be seen of men, Matth. 6.5. nor to be a cloke of wickedness, Matth. 23.14. And that good things be not sought in Prayer for sinful ends, James 4.3.

In this, and the two following verses, we have the Third Branch of this part of the Chapter, Wherein Job confirms the former assertion, by three Arguments. The first (in this verse) is, by way of imprecation; wherein (seeing he cannot be cleared otherwise) he asserts the testimony of his good conscience, by assenting that all the creatures (particularly, the earth) bear witness against him, by not concealing his injustice, or bloody crimes, if he were guilty of any; and consenting that his cry and prayer be not heard, if it be not pure.

As for this way of proving his integrity, whatever was Job 's distemper, when he reflected upon his Friends obstinacy, who would not give credit to him; Yet the thing itself is not to be condemned, as being practiced by Saints in the case of malicious slanders, Psal. 7.3, 4, 5. It is far from that sinful disposition that prompts men to curse themselves or others; and doth only import, That he is convinced that wickedness deserveth such punishments▪ That his Conscience could not but submit to them as just, if he were what they called him; and, That he was so sure of his own integrity, that he declined no punishment, if it were found he was wicked.

Whence Learn,

1. Innocent Saints may be so oppressed and over-clouded with slanders and unjust aspersions, that their innocence cannot be got cleared in an ordinary way;, Therefore is Job put thus to appeal to the creatures as afterward he appeals to God.

2. A man that is reconciled to God through Christ, and hath a good Conscience in the matter of his walk, may rest secure that no testimony or discovery, from Heaven or Earth, will make against him, and that, however he may be belied and slandered, yet, he will never be condemned as wicked; For, Job declines no evidence against him here, from the earth, or from Heaven in sending a return to his cry. This points out the great advantage of having the heart sprinkled from an evil Conscience. See 1 Joh. 3.21.

3. Truly-godly men do so much hate sin, and adore the Holiness and Justice of God, that they will subscribe to all the judgments due to wickedness, as just; For, so much doth this way of arguing import, that none can decline this as the due reward of wickedness and hypocrisy. And this the Consciences of the very wicked will be forced to acknowledge at last.

4. Cruel and bloody crimes will not be got hid kept secret, let men palliate and cloke them as they will; For, this assent of Job is sounded upon a Truth, that the earth will not cover blood, or, blood will not hide, were there nothing but the very earth to discover it, Gen. 4.10, 11. Isai. 26.21. See, also, in the matter of oppression, Hab. 2.10, 11. So that an ill Conscience and unpardoned guilt will prove bad company; and it will be to no purpose to bear down the the oppressed, that they dare not complain, so long as every creature hath a tongue to cry, and bear witness against the oppressor.

5. Whatever men think of it in the day of their case, when they neglect Prayer, or superficially go about it; yet it is the saddest of strokes, not to be heard of God in a strait, For, Job assents to that, as a very sad judgment, if his cry have no place. See Numb 16.15. 1 Sam. 28.6. Hence it is that Saints pray so much for audience, Psal 20.3. and rejoice so much in the hope of it, Micah 7.8.

6. Albeit the wicked do, ordinarily, neglect Prayer; and albeit, sometime, God may reward their hypocritical Prayers with temporal advantages, 1 King. 21.27, 28, 29. Yet this misery is abiding the wicked, that the most profane of them shall be convinced of the usefulness of Prayer, and when they set about it in their greatest straits, they shall not be heard; For so much is here imported, that a wicked man may cry, and that it shall have no place. See Job 27.9. Prov. 1.28. Micah 3.4. Joh 9.31. And no wonder this befall them, considering that their persons are not reconciled, that they have slighted God's call, and, that they are not sincere in their Prayers, nor set on work by the Conscience of sin, but only from the sense of troubles, Hos. 7.14.

The Second Argument, confirming his Assertion, is taken from God's testimony and witness-bearing to his integrity; which he points out to be admired, and repeats it here in divers expressions, to confirm the certainty thereof.

Whence Learn,

1. As God is the Judge of all men, so he is a witness and observer, also, of their ways; For he is a record and witness. He is a witness whose testimony cannot be declined, Jer. 29.23. Mal. 3.5. And as this assures us that his procedure cannot be unjust, seeing he proceeds upon his own infallible knowledge; so it should excite men to walk as before such a Witness and Observer, Rom. 1.9. Phil. 1.8. and should persuade upright walkers, to be comforted in his testimony.

2. Men's Consciences, or their Profession that they have a good Conscience, will not bear them out, unless, also, God bear witness unto what they say; For, saith he, Also (with the former proof, v. 18) my witness is in Heaven. Where this is not, it is heinous impiety for men to pretend, or make their boast of their Consciences.

3. Innocent Saints may be brought to that low condition; that (beside their own Consciences) they will not find any on earth to witness for them, but all speaking against them, both friends and foes, yea and God's dispensations, and their own inward temptations also; For Job can find no witness among men, till he ascend to a witness in Heaven. It is good for us to know how low Saints may be brought, that we stumble not when it is our lot.

4. God will be a witness to his sincere Saints, were there never so many against them. His testimony waits not for the concurrence of others, no not of Saints; nor will it proceed according to what his own sad dispensations seem to speak of his mind: For, he is a witness for Job, whom his godly Friends did condemn, yea, whom himself (as Job thought) had set up as his mark, v. 12, 13. and that even now, while he is dealing so severely with him.

5. God's Testimony and Approbation is not only desirable, but sufficient, were there never so many against it; as being on high above all that can oppose it: For, however self-seekers cannot be content to want the praise of men, and do prefer it to the praise of God, Joh. 12.41, 42. Yet Job accounts it enough that his witness is in Heaven and his record on high. See Rom. 8.31.

6. Such as rightly esteem of God's testimony, will look upon it as an admirable favor; They will admire his condescendence to own them, whom all are ready to condemn, and will glory in it over all misconstructions from men: For, saith he, by way of admiration and gloriation, Behold, my witness is in Heaven, &c.

7. Such as do rightly value this approbation of God, will be careful, also, to feed much upon the thoughts of it, as a soul-refreshing subject, to be much considered, meditated upon, and tenderly cherished, that it be not over-clouded, especially when they are misconstructed in the world; For these causes doth he twice mention it, in divers terms, My witness is in Heaven, and my record on high.

8. Such as do seek to have this testimony of God, will be careful to entertain high thoughts of God, that thereby they may be excited to sincerity, that so they may not be deluded in boasting of it; Therefore doth he mention this witness, as being in heaven, and, on high, or, in high places, not only to express how sufficient a witness he is, but to show what thoughts he had of him, when he endeavored to approve himself unto him.

9. God's approving of sincere Saints will not make them insolent before him, nor diminish their reverent and high thoughts of him; Therefore, also, when he claims to this testimony, doth he look on his witness as in Heaven, and on high.

The Third Argument, confirming the Assertion and the former Arguments, also, is taken from his practice and carriage under trouble; That however (and even while) they were scorning him; yet he was humbly mourning to God, and continued in that practice, notwithstanding that discouragement. As for their scorn, we need not restrict it to what is said, Chap. 15.4. where he is challenged for casting off of Prayer, though he was very tender in going about that duty. Nor need we search their discourses to find any express and palpable way of mocking him. But the thing he points at in this, is, That with much Oratory, and fine Expressions (as the word also signifieth) they set themselves to undervalue him, and decry his integrity and piety, and all the defences whereof he made use to justify himself: and they were so far from using him tend • lie, that they grated upon his sores, and reflected upon his piercing afflictions, as badges of his wickedness: all which he looks upon as an insolent and scornful deportment.

Doct. 1. Scorn is a very sad trial, especially when it is added to other afflictions; For Job resents it as such. Thus David often complains of it, Psal. 35.21.40.15. & 70.3. and God looks upon it as persecution, Heb. 11.36. Gen. 21.9. with Gal. 4.29.

2. Saints, under affliction, must not expect to get through without contempt and scorn; That this may be (as it were) the sharp point, to carry in the dart of afflictions to wound the spirit, and so their trials may be complete: For, Job was here essayed with it. See Psal. 123.4.

3. Men may be guilty of scorning the afflicted, who yet seem to be very serious; And all those are guilty of it who, by prejudices and misconstructions, weaken the hands of afflicted godly men, and do sleight their afflictions, and under-value them and their Piety because of their afflictions; let them convey it under never so specious pretences, and in never so fine and eloquent terms: For, Job finds scorn in their deportment toward him.

4. Albeit scorn and contempt be a sharp trial to godly men in affliction, come from whom it will; Yet it heightens the trial, when it comes from friends, and godly friends, who should be tender and compassionate to friends in affliction: For, it added to his trial, that his Friends scorn him, or were his scorners.

5. As afflicted Saints ought to be well exercised before God, that they may be approved of him; So this will aggravate their guilt who scorn them whom God approves, For, Job in his affliction was pouring out tears to God, and this heightens their fault that they scorned him who was thus exercised. See Ps. 69.10, 11.

6. Scorn and discouragements should not deter Saints from Prayer, but rather to excite them to go about it; For, so is here implied, that not only they did scorn him who was praying, but he prayed on, notwithstanding their scorn. To do otherwise, gives Satan great advantage.

7. Men ought to be very tender in Prayer, especially when afflictions and injuries are let loose, to drive them to it; For, in this case, Job did not only pray, but his eye poured out tears (or dropped) unto God. And albeit tears, which are external evidence of tenderness, are not always at command; yet tenderness itself would not be wanting. Thus David was (so to say) only Prayer in trouble, as it is in the Original, Psal. 109 4.

8. To continue in Prayer and tenderness, notwithstanding trouble, scorn and discouragements, is a sure evidence of honesty; and will prove a sweet Cordial, though others do not notice it: For, it is a proof of Job 's honesty, that when his Friends scorn him, his eye poureth out tears to God; and he comforts himself in this against all their scorn.

9. A sincere and tender man, persevering to seek God under all disadvantages, may yet be suspended from comfort, and from getting an answer; For, though Job was thus exercised, yet his trial went on. Which teacheth us not to judge of supplicants or their supplications, by their present success.

Followeth the Third Part of the Chapter wherein Job prosecuteth his former desire and wish, that he might plead his cause with God, in this verse. And presseth it from the consideration of his present condition, being (as he thought) near unto death, v 22. And though this desire be another Argument confirming his Assertion, v. 17 taken from his confident undertaking (if he could) to plead his integrity before God himself; and therefore it is joined with the former Arguments by the copulative, and, which is expressed in the Original: Yet I have taken it up as a new purpose and part of his discourse, because it is so largely insisted on and prosecuted in the following Chapter.

As for his desire, in this verse. There is a difficulty how to understand his way of expressing it, that one might plead for a man with God This some understand, not of his pleading for himself, because of that which followeth, as a man pleadeth for his neighbor; (where the word, pleading, which is not in the Original, is repeated from the former part of the verse) but of the pleading of some other for God's approbation to him in this debate. And, indeed, it is a special work of Charity, to help a distressed man in his Prayers and Desires to God. But this Interpretation agrees not with Job 's practice elsewhere, where he desires to plead his cause himself. Others do understand it of Christ the Intercessor, and do read the end of the former verse, and this whole verse by way of confident Assertion, from the Original, thus: Mine eye poureth out (or droppeth) unto God. And he (who is true God, and doth now subsist to exerce his Office) shall plead for a man (that is, for Job himself, spoken of in the Third Person, to show that it is a common privilege of all godly men, such as he was) with God; and the Son of Man (as Christ was to become true Man also) for his friend. So the meaning of this will be Christ, who is God and will become Man, shall plead with God on my behalf, who am at friendship with him. This Interpretation hath those Truths in it, That Christ the Mediator was then known, as in his Offices, so also, what he was or would be, as to his Persons and Natures; That it is in Christ only that godly men can think to stand, or have their integrity approved; and, That Christ's pleading and intercession is a sweet Antidote against the scorn and mistakes of dearest friends; As he subjoins this to what he said of them, v. 20. But this doth not so well agree with Job 's scope here, who (as formerly) doth assert his integrity, rather by wishing he might plead his cause with God, if it were possible, then by believing it was pleaded; as is also implied in the repetition of this wish, Chap. 17.3. And withal, this verse so interpreted, will have no connection with the reason subjoined, v. 22. Therefore I had rather understand it (according to his former practice) of his wish that himself might plead his cause with God And for the Original Text, which seems to favor the former reading, it would be considered, that the copulative particle, and, may be variously • endered, either, and, or, as, or otherwise, as may best fit the scope; Likewise, the particle rendered, for, in both parts of the verse may be rendered, for, or, with, or, to, as frequently it is. And if we render the verb which signifieth pleading, not only in the Optative mode, by way of wish, (as here it is) but Impersonally also, not that he, or one might plead, but that there might be pleading; if, I say, the verb be thus rendered, the Text will run fairly thus; O that there might be pleading for a man (that is, that a man might have leave and opportunity to plead) with God, as a man pleadeth with his neighbor, or friend. And so the words contain a desire that he might plead his Integrity as familiarly with God, as one man pleads with another who is his friend.

I shall not insist on the particular weaknesses that may be marked in this desire, of which, see Chap 9 34, 35. & Chap. 13.20, 21, 22.

Here we may Learn,

1. Men's scorn and misconstructions should put men to seek to have their condition cleared betwixt God and them; For, this Job would be at, when scorned by his Friends.

2. There is no small disadvantage on the creatures part, in seeking to plead with God, considering the distance that is betwixt God and them, For, that Job can wish this only, imports that God cannot be pleaded with as with a neighbor, or friend. And this should be minded, not only to terrify those who presume to enter the lists with God as a Party, but to make us sober and humble in all our approaches to him.

3. Integrity doth not fear God's Tribunal in Christ, oppose it who will: For, this wish (whatever weakness be in it) imports, also, the strength of his faith, that at all disadvantages (of scorn from Friends, and afflictions from God) he is content to plead, if he might.

4. Men who have a good Conscience have need to guard well, under afflictions and misconstructions, that they miscarry not; For, Job did over-drive in the rashness and presumption of his offer. It is not enough men have a good Conscience, unless they bear it fair and soberly.

5. Weaknesses may very often recurr and prevail over Saints, in an hour of trial; As Job falls again and again upon his passionate wish. This should humble us, but not crush us as if we had no grace, when we are thus assaulted and borne down.

6. Saints may be long exercised with wishes and desires, which are not satisfied; For, so was it with Job, who not only is not satisfied, as to the passionate and presumptuous way which he propounds for clearing of his integrity, but even the substance of his desire (which was, to have his integrity made manifest) is not granted, till his trial was perfected. And, in general, it holds true, that many desires of the godly are not satisfied, either because they desire not good things in a right way, or because it is unseasonable to grant their good desires, or because God hath a mind to try them yet more.

In this verse we have the reason pressing this wish, taken from the certainty (as he judged) of, his near approach unto death, which makes him desire to be cleared before he be removed. In this he seems to reflect upon what Eliphaz had said of the wicked's being without hope to be delivered from trouble, Chap. 15.22. For he expects no issue from his trouble but by death. Only he is under no slavish fear, as the wicked are, nor will he grant that he is wicked, though he have those apprehensions.

Doct. 1. Saints, in their troubles, may be in a great mistake, concerning their condition, and the issue thereof; For, albeit this General be true, that man's life is but short, being measured by a few years, or years of number, (any time that can be numbered being short, in comparison of Eternity) yet he is mistaken in that he thought to die so shortly; which that it is his mind in this expression (though he speak of years) appears from Chap 17 1.

2. Men had need to have their condition cleared against death come; it being a dark passage in itself, we have need of no clouds beside; For, upon this supposition that he is to die shortly, he desireth to plead his cause, that he may be cleared beforehand.

3. Men ought so much the rather to have all clear against death, that after it there is no helping of our condition, if it be wrong, as it is in other turns of our life; For, if once a man go that way, he shall not return, and this consideration made Job the more solicitous to be cleared

4. The more near men apprehend death to be approaching, they should be the more busy; For, so was Job here, supposing that death was near.

5. Reproach and unjust imputations are, in special, a trial whereof Saints would desire a good account before they die; seeing other outward miseries end at their death, but reproach will live after them, as a blot upon their name: For, it is upon this account, in part, that he would be cleared, that his Friends might cease to scorn and reproach him as a wicked man.

6. The Conscience of men's integrity will not be quelled, even with approaching death; For, Job proves his integrity by this, that he dare plead his cause with God, even when he thinks he is going to die.

7. Saints ought to submit to go out of the world uncleared, and under a cloud, if it be God's will; For, this was Job 's exercise, wherein for a long time he saw no issue, though at last it came: And by this delay God exercised his submission; as, indeed, a man that hath a good Conscience may commit the ordering of all these things to God.

8. Whatever debates Saints may have with God about his dealing; yet at last they may find that they get all their will, For, whereas Job thought that since he could not be admitted to plead with God, he would die shortly, and so go out of the world uncleared, the Lord at last gave him his will before he died, though not in his way, nor yet so soon as he desired, seeing he died not so soon as he expected.

AS it is usual in some cases, that in Courts of Judgment the pursuer giveth an Oath de calumnia, or, that he pursueth not his cause needlessly or maliciously, but because he thinks it right; so Job, being to prosecute his desire, that he might enter the lists with God, doth premit an Assertion that he did not propound nor pursue this desire out of a wicked disposition (as Eliphaz seemed to insinuate of all he said, Chap 15.5.) but upon pressing grounds and causes. And to clear this, he gives two grounds of his pressing desire; the first whereof (in this verse, which also clears further what he had said, Chap. 16.22.) is taken from the weak condition of his body. His breath which maintained his life, was corrupt; and that either in respect of its savor, being tainted with his inward diseases, and savouring of wasting and being spent; Or, in respect of motion, his breath was so spent and over-charged, that he could not breath without great difficulty. Hence he concludes that this portended his days to be at a period, that his life was ready to be extinguished, like the snuff of a Candle, through the decay of natural moisture; and that he was near ready to be cast into the graves, or, someone or other grave. The consideration of all which put him to it, to insist so much upon this desire.

In General, we may here Observe,

1. Job is careful to premit the consideration of his great affliction to his desire of pleading his cause, that he may clear how much he is pressed to insist upon it. Whatever was his mistake, yet the General Doctrine teacheth, That men ought not to make too much noise about lesser troubles. Unless the pressure of their afflictions be answerable to their cry, they do but proclaim that they are unruly and unsubdued, and do need more trouble to tame them. It argues great moderation of spirit, and mortification, as not to be stupid, so, to suppress and digest, at least those afflictions that are but ordinary.

Obs. 2. That Job insists thus upon this subject, and having begun it, Chap. 16.22. he here dwells upon it, and that with so much Eloquence, it may import some, or all, of these,

1. That it is good for men to be acquainted with their own condition; For, this was so far commendable in Job, that he was not ignorant how much he was spent, and how near (in appearance) to death. Men ought not to be forgetful how much of their time is spent, what is their debility, and what it may portend; And, in a word, they ought not to be strangers to themselves, or their condition one way or other.

2. That some troubles may be so pressing, as they will be Monitors of themselves; For, it was Job 's distress that put him to it, that he could not get his thoughts off this subject. So was he also continually haunted with the indignities done him by his Friends, v. 2. It is no strange thing to see troubles so pressing, that they continually haunt our minds, and are before our eyes where-ever we turn us. It is our mercy that such a condition hath been essayed before us.

3. That the Conscience of honesty will make a man very sweetly converse with thoughts of frailty, of a decaying Tabernacle, mortality and death; For not only Job 's pressing necessity, but his affection, and assurance of his own integrity, made him dwell upon this subject, as sweet to him, and as his hoped-for issue. So also, v. 14. and elsewhere. Others are, ordinarily, so far averse from death, that they banish all such thoughts.

4. That much poring upon sad conditions doth, readily, beget many distempers about them; For, whatever necessity or sweetness drew Job to dwell upon these thoughts; (as ordinarily temptations fasten themselves on that which is good or justifiable, and usher in themselves under the Cloak thereof:) Yet they beget a false apprehension of approaching death, and passionate and unruly desires to be cleared, before it came: Therefore,

1. We ought not to study what is sweet only (as thoughts of death were to him) but what is our present work; and we should set about that, however it relish; as, oft times, our present duty is least pleasant.

2. However we may be driven to pore much upon troubles, yet we should endeavor not to be taken up only therewith, but to mix all our exercises of that kind with some other diversions, otherwise we will fall in a distemper.

3. In eyeing what trouble seems to threaten, we should also look to what God can do in extremities, and bring out of our troubles; As here, God was to give a sweet issue of all those troubles, and not to cut him off by them, as he apprehended.

Having premitted these Generals, we may from this verse in particular, safely gather those sound Instructions,

1. Man is but a frail putrefied creature, and will appear to be so, if God begin to deal with him; For, so are we here taught. Mans life hangs but upon a thread of breath, going in and out at his nostrils. And albeit man draw his breath easily in ordinary, yet when God contends with him by affliction and pain, his breath will be so corrupt as he cannot draw it without difficulty. Yea, God can make it favor of his inward putrefaction, and proclaim what a rotten piece this beautiful structure of Man is; and that he carrieth his death about with him, and can soon be made loathsome company to his dearest friends. This,

1. Teacheth man to be out of conceit with himself, his constitution and life, Isai. 2.22.

2. It teacheth him, that, whatever God please to do for his trial, he should beware, by his conceit or bitterness, to provoke God to contend, and give him a proof what he is. See Psal 9 22. & 39.11. Isai. 45.9.

3. It teacheth him, that, when God doth contend, he should be thereby well instructed in the lesson of Humility, and knowledge of his own frailty; which is the thing his dispensations inculcate.

Doct. 2. Affliction and debility of body should cause men think on death and the grave, and make ready for them; For, from this, that his breath is corrupt, he concludes, that his days are extinct, and the graves for him, as it is in the Original; that is, he is ready or near to be buried, and thinks upon it as the only issue of his trouble. It is true, Job mistook here, and his excess cannot be justified, as was said before; Yet, those are found Truths in this case,

1. Mortality is a study wherein men ought to be more frequent, as being born to die, and dying daily.

2. Though other trials may surprise men; yet they should beware of being surprised with death and the grave, seeing they are known to be unavoidable, and the time of their coming is uncertain.

3. Though men ought not peremptorily to determine what will be the particular event of every affliction that befalls them; yet, every affliction and debility, either when they are under it, or got out of it, should be looked upon as God • giving them the Alarm, and putting them in mind to consider how they will look upon death. For however they escape at one time, yet that is a Summons which will be renewed.

4. At every such Alarm it is the duty of all, and will be the endeavor of sincere Saints, to meet and welcome Death and the Grave, and to be as ready for those as they are for them; as here Job was.

Doct. 3. Whatever be the external splendor of men, yet it will all be extinguished at death, like a bright Candle ending in a snuff. For, so the metaphor here doth import, My days are extinct. Mans life is in a daily decay, like a Candle burning to a snuff. And when death comes, the vigor and comely complexion of the body doth all evanish. His Members, Organs, Arteries, Sinews, &c. are then swallowed up in silence and obscurity, like a Watch when the string is broken; and Man savors of putrefaction, and becomes dust, which is his original. And not only so, but all his pomp and glory ceaseth, Psal. 49.17, 18. and his thoughts perish, Psal. 146.4. This doth exceedingly condemn these who content and please themselves in their well adorned bodies, their feathers of honor and rides of amibitious thoughts; but do not study to have somewhat which will be proof against death.

Doct. 4. It doth point out, yet further, the vanity of man, that all his Patrimony, when dead, is a Grave, though some get not so much; Graves for me, saith he. This is his Earth, Psal. 146.4. whom, many times, the Earth itself cannot satisfy and contain. This we should look upon as a sensible demonstration of the vanity of men, who hunt after things which they must certainly leave at last, although (as it fares not with many) these things should not forsake them all their lives; and who seek to bear so much bulk, and are so troublesome upon earth, when yet a little Earth will contain them, and render them tame enough at last.

Doct. 5. He names Graves, in the plural number, not only because dead men have, as it were, Grave above Grave, their Winding-sheet, Coffin (if they were in use then) and the Grave itself. But further,

1. As Jephthah is said to have been buried in the Cities of Gilead, (as it is in the Original, • Judge. 12.7.) because he was buried in someone or other of them; So this may import someone Grave or other. And Job speaks so, as not caring which, or where it were, so it proved a Grave. For, albeit some be ambitious to make themselves famous by their very Monuments; and decency in burials and burial-places, according to men's quality, ought not to be condemned: Yet that is not a thing to be much regarded. If men get a Grave to hide their bodies from violence, and take them out of sight, it is little matter what a grave it be, for state or magnificence. The stately Monuments of many do only serve to continue the memory of their naughtiness, who did not live holily, nor have left savoury Monuments of their Piety and Charity, as Doreas did, Acts 9.39. And on the other hand, the dust of the godly is respected by God, and their memory smells well in the nostrils of Saints, though they got but course burial; and, it may be, only the ashes of a fire, or the belly of a wild Beast.

2. It may point out that his afflictions and pressures were so great and many, that every place presented him with Death and a Grave. Thus was Paul in deaths often, 2 Cor. 11.23. For albeit there be but one way of entering into this world, yet there are many ways of dying and going out of it. So that men should look upon their life as daily surrounded with Deaths and Graves.

Doct. 6. The godly, under their sad exercises, may be much mistaken, about the issue of their trials; For, albeit all those things, formerly marked, be good Exercises and sound Truths, and this will be the issue of man's life at last; Yet for present, Job, notwithstanding all his weakness, was supported and preserved, till he got a more sweet issue then he expected.

Hence,

1. When we have looked on our conditions at the worst, (and we are not to deceive ourselves, by undervaluing of them) we ought yet (as is said before) to leave a latitude to what God can bring out of them.

2. We ought to believe that God not only can, but usually doth, disappoint the fears and expectations of his own Children under trouble, and makes them recall their hasty conclusions, Psal. 31.22. So that their thoughts are not the Rule whereby he walks.

3. We are to believe that it is possible and usual for God to extricate Saints out of deadly difficulties, and to give glorious issues from deadly extremities, when he seeth it good for them so to do. See Isai. 26.19. Ezek. 37.11, 12.

The Second Ground of his pressing desire to plead with God, is, That, being thus afflicted and near unto death, his Friends spared not to mistake, censure, and mock his condition, and his discourses and carriage thereupon; which did so embitter him, that it deprived him of nights rest. This both added to his affliction, that, when he was a dying, he was thus dealt with; and it helped on his bodily weakness, portending his death. And therefore he desires to betake himself to debate his cause with God, having such cruel Friends to deal with upon Earth.

Of this see further, Chap. 16.20. Here Learn,

1. It is great cruelty to add affliction to the afflicted; as here they did to Job, when they mocked him who was so low. See Psal. 69.25, 26. Job 19.21, 22.

2. Saints in their troubles may expect to meet with this measure, of having trial heaped upon trial upon them; as here Job found. One trial will not be a shelter from another, when there is need of it; their trial must be complete, to search them thoroughly; others also must be tried, in their compassion and sympathy, by the greatness of their trial; and, God delights to give proof under how much trial he will support his people.

3. Afflicted men have, ofttimes, cause to ascribe much of their death to the cruelty of their Friends under their affliction, as to an instrumental cause; For, Job subjoins their cruelty, as no small cause of his weakness (v. 1.) portending his death. Vnfaithful friends in a sad time, are guilty of many degrees of murder.

4. Friends prove very cruel in trouble, by their want of tenderness, and mocking of the afflicted; (See Chap. 21.3.) When they look lightly upon their afflictions, Lam. 1.12. When they read them wrong, as if they were evidences of wickedness; and do weaken the hands of the godly afflicted man under them: For, Job finds provocations, or imbitterings, in their mocking, which deprived him of rest.

5. He asserts this by way of Question, Are there not mockers with me, &c? or by way of grave Asseveration and Oath, If there be not mockers, &c. whereby he purgeth himself of prejudice and calumny, in asserting this: and expresses his regret that his case was so little considered, that he must so strongly assert it, and excite others to notice it. It teacheth, That Saints may get that to bear which is really very sad, and yet get little credit or pity under it. It will not easily be believed how deep some troubles will draw upon them▪ and how much they will wound and embitter them. They who are cruel to them may be so little sensible what hurt they do, that they will rather be ready to justify themselves. And others may be laid by, and the afflicted left alone without pity, for their trial

6. Saints may be so afflicted, that nights rest would be a great mercy, and yet even that be denied unto them; For, saith he, Mine eye continueth, or lodgeth, in their provocations. Not only was this injury not done behind his back, but to his face, and in his very sight and eye; (a trial which Saints may look for;) but he was kept waking in the night thereby, no • could he get off his eye from poring on it.

7. Whatever injury was here done to Job, yet his own weakness bred his distemper; in that he was first imbitttered by these provocations, and then, being so, he could not rest for it, which was contrary to that Precept, Ephes. 4.26.

It Teacheth,

1. How sad soever our condition be, yet our own distempers thereby give the immediate rise to our vexations.

2. To be, at sometimes, distempered and imbittered, even to the want of rest, though it be a gross fault, and a fit of impatience for the time; yet it will not conclude one be an impatient man, who approves not of those sits, and wrestles against them; For, Job, who is so commended for his patience in this trial, James 5.11. fell in such a fit here.

In the Second Branch of this part of the Chapter (contained in this verse) Job subjoins, to his former pressing grievances, his renewed desire to plead his cause with God, which he propounds to God himself. Those words, of striking hands with him, are borrowed from their way of closing and engaging in bargains, particularly in Suretyship, Prov 6.1. And as it was their practice that Parties should strike hands in other Covenants; So, it seems, it was their practice also, when they engaged to answer in Law, which is the business here in hand. As for the first part of the verse, where he speaks of laying down, and of a surety with God, some read it thus; Appoint, I pray thee, my surety with thee, that is, Appoint Christ to be my Surety; and then, Who is he that will strike hands with me? that is, upon these terms, I decline no man, who will engage to enter the lists, to debate against me in the matter of my integrity. It is, indeed, certain, that Job durst not boast of his integrity but in a Mediator. And I would very willingly put this favorable construction upon his wish, if I found not God and Elihu pass a more severe censure upon it. Others understand it as a desire that God would appoint a common Surety, or, Umpire, to himself and Job, who might dispute against his Friends for that cause which was common to them both, seeing both God and he were wronged by their doctrine. This interpretation hath a truth in it, That they who are imba • qued in a common cause with God, may expect that he will see it pleaded for both. But it agrees not with the latter part of the verse, where Job desires that some might strike hands with him, as a party in the debate, and not as one whose cause was to be pleaded by a common Umpire. Therefore I understand it to import his renewed desire that he might have access to plead his cause with God, or, at least, with some who would appear on God's behalf in this quarrel. And the form of speech is taken from the practice of those times, where Parties did give in surety, or pledges, that they would stand to the determination of the Judge, and perform what was judged. And so the words will run thus; lay down now, a pledge; and if thou do not that (for it must be read disjunctively) then appoint me a surety (not, for me, or on my behalf, to be forth • coming for me, but for my behoof and security in this debate) with thee. The meaning is, in sum, as if Job had said; Give me some assurance that thou wilt not judge me according to thy perfect Righteousness, nor deal with me according to thy transcendent Greatness; And then, it followeth, Who is he that will strike hands with me? that is, upon these terms, I care not who enter the lists with me, to debate on thy behalf, or where shall I find any who will undertake to plead for thee, on these terms?

This wish, in the substance thereof, agreeth well with his former regrets and desires, Chap. 9 32, 33, 34, 45. & Chap. 13.20, 21, 22. And it is in answer to this, and the like wishes, that Elihu offers him so fair quarters in the way of debating, and yet undertakes to convince him of sinful rashness, Chap. 33.6, 7. And in this his Proposal, as we may read the strength of faith and of a good Conscience; as also his weakness and presumption, in his way of managing the same under temptation, (both which have been spoken to formerly;) So here we may further Learn,

1. It is the great mercy of injured and misconstructed Saints, that they have God to whom they may appeal, who looks upon them otherwise, then men, ofttimes, do; Therefore doth be so frequently desire to reason the matter with God, when his Friends misconstructed him.

2. It is not simply unlawful for Saints to plead their own integrity with God, and to plead with him concerning his dispensations to them, when they are hard put to it; For, the sum of Job 's desire was lawful, if it had been well managed. See Jer. 12.1. For,

1. Faith is allowed to plead with God, against the verdict of Sense, and when he seems to reject.

2. We may plead an interest in his love, and our own integrity, notwithstanding any cross dispensations, temptations, or misconstructions. Whatever trial or exercise of faith there may be in any of these; yet, they give us no warrant or allowance to quit our grips.

3. We may also, if we keep within bounds, seek light how to reconcile his love and his dealing toward us, his Dispensations and our Privileges; Wherein Job had not failed, if he had been moderate. Yea, those pleadings are so acceptable, that, ordinarily, they are worse employed in trouble, who are not so taken up: And some under temptation and trouble do quit their integrity, and the testimony of a good Conscience, as sinfully, as Job maintained it, while, at every assault, they are ready to look on all they have received, and all the Evidences of the grace of God in them, as nothing.

Doct. 3. Pleading with God, in the matter of our integrity, and his afflicting of us, had need to be gone about with very much caution and fear; For, Job here, and elsewhere, premits cautions, before he dare be confident in the challenge, and yet he used not caution sufficient; and therefore others may debo • d much more. And because it is ordinary for people to miscarry in their thoughts and apprehensions of God and his dealing, in sad times, I shall speak somewhat to needful cautions about this matter. And, not to insist in speaking of the Atheist, who, by reason of trouble, loseth sight of God, and denieth his Providence, Ezek. 9.9. or of the mad man, who seeth God in afflictions, only that he may blaspheme him, Rev. 16.9. or of the passionate man (though even a Saint) who, in his heat, stands not expressly to contradict God's verdict▪ Jon 4 9. I shall only, from Job 's cautions, and from his defects in not adding cautions sufficient, give these Rules.

1. It is our only safe course to go to God in our troubles, and to look for an issue by debating and clearing matters with him, as it were at the Fountain; Therefore doth Job betake himself to God here, and this at last cleared all his clouds. Hence it is, that they are reproved who in trouble mourn, or roar, one toward another, but do not mourn to God, Ezek. 24.23.

2. However, in our troubles, we cleave to our integrity, as to the state of our person and our righteous cause; Yet we ought still to be sensible of the transcendent Purity and Power of God, with whom we have to do; For, in this Job was right, who durst not strike hands with any to debate his cause, but upon some surety, or, assurance, that God would not judge him according to his transcendent Holiness, nor deal with him according to his great Power. Hence,

3. We must guard that our righteousness be not an occasion to make us swell with pride; because we are afflicted; For, herein Job failed, notwithstanding all his caution, in that he handled his good cause too violently. See Psal. 73.10, 11, &c. The best of men have so much in them as deserve sharpest rods, as we will find Elihu teaching him; and when godly men do thus miscarry under cleanly trials, God is provoked to send rods dipped in their own guilt. See Psal. 51.4.

4. We ought, also, to guard that we manage not our complaints, or defences of our integrity, with reflections on God; neither taxing his Righteousness who afflicts, nor bearing any grudge at him: For, herein also Job failed, Chap. 40.8. See Jer. 12.1.

5. We ought so to plead our integrity before God, as we forget not his absolute Dominion; that he gives not any account of his matters, and that things are therefore righteous because he, who can do no wrong, doth them: For, in this Job was not sufficiently cautious, who desired to plead with God on equal terms, and on equal security, as if he had been a creature like himself. And for this he is taxed, Chap. 33.12, 13.

6. When we seek out reasons of God's dealing with us, we ought to do it with much submission; suspecting our own eyes and discerning, and not his righteousness; when we cannot perceive them; and adoring what we cannot comprehend nor dive into: For, this the Lord points at in these many puzzling questions, in the end of this Book, whereby he convinceth Job of his presumption and folly, in debating with him who is so infinitely wise.

Doct. 4. Job is often wishing that those securities and cautions might be granted to him, in order to his debating of his cause with God, and is sorry that he cannot obtain his desire; And yet, when it is granted in Elihu 's person, Chap. 33.6, 7. however he did indeed carry his main point, and was cleared at last to be a righteous man; Yet, he carried it not as he expected, but was much humbled and abased. It teacheth, That godly men may have longing desires after some things, which will not prove satisfactory, when they get them. We, oft times, see so little mercy in our present condition, that we promise to ourselves but too much in future things, or in anything beside that which is present. We are so little versed in the study and belief of God's Infinite Wisdom about us, that we foolishly think we could carve out better lots to ourselves, then he allows. And we may, sometime, be so taken up with our sincerity in the general tenor and scope of our life, that we forget our humbling failings in the by. And this was a chief cause of Job 's disappointment, when he got his desire; that though he was approved of, as to the state of his person, yet there was a necessity to humble him for his sinful miscarriages.

Doct. 5. Their form of proceeding in judgment, here alluded unto, may also teach us somewhat. The Parties entering of security, or pledges, that they should stand to, and perform, what was determined, May condemn them who make it their work to frustrate justice, by drawing out of contentions (even after sentences pronounced) to an endless length; and may teach Judges not only to determine well, but to take care that there be effectual execution according to the sentence. And their entering of this suretyship, or concluding of bargains by striking hands one with another, doth commend their plain and sincere ingenuity, in that a bargain so closed would bind them; whereas many ties and obligations will not bind many in this age.

Followeth the Third Branch of this Part of the Chapter, wherein Job fortifieth and presseth his desire to plead his cause with God, or, with some in his Name, by a threefold reason. The first is taken from the incompetency of his Friends to determine, or Umpire, in this business; and therefore some other was needed. Of this he gives two Evidences: First (in this verse) that they were unfit and unable Agents for God, as being deprived of light and understanding in the point debated; and therefore they should not be exalted, or, should have no honor by appearing in this cause, and, particularly, should not have the honor to prevail in the debate; but when God should appear and determine in the cause, he should pass sentence against them, and they should want approbation, and be ashamed.

Doct. 1. Even wise and eminently pious men may err and want light, in many Truths and Controversies; For, so did Job Friends, who were very godly men. The best of men, (unless they be extraordinarily inspired by God) should not arrogate to themselves a privilege of being infallible, or that they cannot be wrong; but should be afraid of ignorance and error, as well as others.

2. It is not to be looked on as an injury, though men, in defense of Light and Truth which is on their side, do declare even good men, who are opposite to them, to be in the dark; For, Job sticks not, nor looks upon it as an injury, to assert that all those three godly men wanted understanding in this matter. False Prophets did indeed take it ill, to have delusion and error charged upon them, 1 Kings 22.23, 24. But godly men should make another use of it, and should rather try whether the charge be true.

3. Men, who would rightly judge of God's strange dispensations toward his people, should not content themselves with a superficial view thereof; but ought to have hearts fraughted with solid understanding, whereby they may penetrate (so far as is lawful and attainable) into those mysteries of his Providence: For, this doth Job deliderate in his Friends, that they had not an heart of understanding. See Psal. 41.1.

4. The knowledge of Truth, or light in difficult Cases, is of God's giving or with-holding, as he pleaseth; For, Thou hast hid their heart from understanding, saith he to God. See Deut 29.4. Psal. 119.18. And as this calleth upon men to abide near God, that they may get light, as they need it, from him, So, they who would not want light, or be left in the dark or an error, should,

1. Beware of living unfruitfully and contentiously, under, and against light, Isai. 6 9, 10. Luk. 19.41, 42, 43.

2. They should beware of that great sin, of not receiving the Truth in love, when it is revealed, 2 Thes. 2 10, 11, 12.

3. They should beware of Interest, engaging or bribing the Affections to blind the Judgment; which is more dangerous then simple Ignorance, and may be imported in this, that their heart is hid from understanding.

4. They should beware of Pride, and conceit of their own Abilities, or a proneness to be proud of any success they have in carrying on of their Opinions: For, this marred those Friends success, in their dealing with Job, as Elihu tells them, Chap. 32.13.

Doct. 5. As God (and not men's own self-love) is the Supreme and Impartial Judge of men, and what they are; So men may be really ignorant, and looked on as such by God, who yet do not believe it, not will be convinced of it: Therefore Job speaks this, not to themselves, but to God, who is impartial in his Judgment, and knew that what he said was true, though themselves would not acknowledge it. Thou, saith he, hast hid their heart, &c.

6. Exaltation, Eminency, and Advancement, is of God only, Psal. 75.5, 6, 7. And as his Providence is to be adored therein; so whoever attempt to exalt themselves against him, or his Rods, or by sinful ways, he can abase them, Da • . 4.37. Mal. 1.4. Therefore he speaks of Exaltation as God's works only.

7. It is the knowledge and owning of Truth only that makes men precious, and truly eminent; For, not to be exalted, followeth upon, hiding of their heart from understanding. To call erroneous men, precious men, is a Soloecism in Scripture-dialect.

8. When the Lord is to debase persons or parties, ordinarily he makes use of themselves, and their want of judgment, to bring it about; For, so much, also may be imported in the connection betwixt these two, that men want understanding when they are not be exalted. Thus Princes and Counsellers turn fools, when Kingdoms are to be ruined, Isai. 19.11, 12, 13.

9 It is a Truth which men may foretell without Prophesy, that a wrong Cause, or Error, will not always prevail, nor be exalted in the end, nor will the followers thereof have any honor by their undertaking; For, because they are wrong, it followeth, Therefore thou shalt not exalt them.

The meaning of the words in this verse is clear and obvious, That who so flatter their Friends, their posterity shall be disappointed of their hope and expectation; But Job 's scope in them is not so well agreed upon. I do not think that Job subjoins this by way of Apology for his sharp language of his Friends, v. 4. showing that he durst not flatter them for fear of judgments. Nor yet that his scope is to prevent an Objection of his Friends, who might be ready to say, that since he would not admit of their free censures, as sound, he desired to be slattered; and therefore he refuseth that, and dissuades them from flattering him under the pain of judgments to come upon them and their Posterity. But I take the words to contain a second Evidence of his Friends incompetency to determine in this business, that (as they were unfit, v. 4. so) they were unsound and unjust in this cause. For they were but flatterers, both of God, by condemning him unjustly that they may justify God (of which, see Chap. 13.7, 8.) and of himself also; for though they dealt hardly with him in ordinary, yet they did sometime flatter him, with vain hopes of restitution and favor, upon his repentance. Yea, while they made Prosperity a sign of God's favor, they flattered the wicked in their evil ways. By all which miscarriages, they provoked God to afflict, not only themselves, but their Posterity, with disappointments. He propounds this Challenge as to one, in the singular number, he that speaketh flattery, &c. not so much pointing at any one of his Friends, as singularly guilty of this evil above the rest; as to let them see that this is a certain Truth, which will be verified upon all who are guilty of it, and therefore he propounds it in indefinite terms.

Doct. 1. Among other means of sweetening man's vain life, the having of friends, and the expressions of their friendship, are none of the least; For, Job speaks here of this relation, of being a friend to any man, as a relation from which somewhat useful might be expected. See Prov. 18.24. These Bonds would be well cherished and entertained, and it ought to be matter of regret, when they are violated, Mic. 7.5, 6.

2. Faithful freedom is a special blessing, and an evidence of friendship; when men speak only Truth to their friends, and speak it freely, without flattery; For, speaking flattery to a friend is here marked as a fault, and an unfriendly act.

3. No Pretences can justify men in following Error, or other wrong courses; For, all they said is here accounted but flattery. Though they pretended to plead much for the righteousness of God; yet, it was not a fruit of their faithfulness or zeal, but real flattering of him, to offer to defend it in such a way. And though they apprehended that they hold out to Job the very Consolations of God, Chap 15.11. Yet, really they did but flatter him with false hopes; and did harden the wicked by their erroneous Principles.

4. Flattery is a very provoking sin, and whatever friendship it seem to acquire among men, yet, it makes God the flatterers party; For, the flatterer of his friend is here threatened.

5. Sinners, and, particularly, flatterers, may leave sad fruits of their way, to be reaped by their Posterity, whether themselves be spared, or not; Therefore are the flatterers Children especially threatened.

6. As it is a great judgment upon men, to be fed with hopes, only that they may get a disappointment, and to be left to abound in hopes, that their disappointments may be the sadder; So disappointment of hopes is a very just reward of flattery, whereby men do delude and deceive others: Therefore is this subjoined as the just and sureable recompense of such, that as they speak flattery to their friends, and so deceive them, so the eyes of their Children fail, and miss of their expectation.

The Second Reason, fortifying his desire to plead with God, is taken from the greatness of his affliction and distress; whereof also he gives two Evidences. The first (in this verse) is the blasting of his Reputation, and his falling under a general contempt, and becoming a Proverb and a By-word to all. Thus the sense of the first part of the verse runs clear enough. As for the latter part of it, Because the Verb rendered I was, is in the future time in the Original, I shall be, and the word rendered, a Tabret, is, Topheth, the name of a place in the Valley of Hinnom; 2 Kings 23.10. which also is sometime given (with allusion to that place) to Hell, or, the state of the dead; Therefore some do give odd readings and glosses upon it: Which I need be the less careful to consider, that the by-past and future times of Verbs are frequently used one for another in this language, and for the present time also (frequently expressed by the future) which this language wants; And that Topheth in the Land of Canaan was not known to Job, nor probably to any in his time, under that name, which was not given it till after Joshua 's days, when the Children of Israel made their Children pass through the fire there, and (whence it had the name of Topheth) did make a sound with Tabrets and Drums; that the cries of the Children might not be heard by their Parents. Others do, with more probability, make this part of the verse to contain only an exegetick amplification of what is spoken in the former part; That he is not only a by-word of the people, but before them, in their open view, he is as a Tabret, or rather, as a Tabring, and beating upon a drum, or Tabret; that is, Not only did they speak Proverbs in derision of him, and made him a common Proverb, because of his afflictions; but they made Songs of his miseries, which they sung and played upon the Tabret and other musical Instruments, as was usual in the calamities of famous men. Or, they made such a noise and sport of his calamities, as if they had been beating upon a Tabret; the noise of Tabrets beaten upon, was no louder, then was the stir they kept about his condition. Others (deriving Topheth, from the same root with, Mopheth, a Prodigie ) do read it thus, that he is a wonder or, prodigy, before them, which is indeed sometimes the lot of Saints, Psal. 71.7. Isai. 8.18. and God threatens that it shall befall his sinning people, to be a Sign and a Proverb, Ezek. 14.8. Either of these two readings would agree fairly with the context, if the word rendered, aforetime, might be rendered before them, that is, in open and public view of all. It is true, the word, in a construction with other words, doth ofttimes (though not always) denote that which is present, in view, and before the face of persons, or things; but then it hath the person or thing, before which it is present, expressly named; whereas here no such thing is named, but the Relative, them, must be supplied in the Translation. But the word, when it is used absolutely by itself, (as here it is) doth always express that which is anterior in time to that whereof the Writer is then speaking; as will appear to any who shall consider those passages in the Original, where the word is used in that form; Deut. 2.10.12, 20. Josh. 11.10. & 14.15. & 15.15. Judge. 1.10, 11, 23. & 3.2. Ruth 4.7. 1 Sam. 9.9. 1 Chron 9.20. 2 Chron. 9.11. Job 42.11. Psal. 102.25. Isai. 41.26. All those passages do evidence that the word here must be rendered, aforetime, and (consequently) that this part of the verse contains an account of somewhat formerly enjoyed by Job, which serves to aggravate and embitter his present despised condition unto him. Namely, That before, in his prosperous condition, the world sounded his commendation, as if they had met him, where ever he came, with Pipes and Tabrets, 1 Sam. 18.6. or made public noises of joy in speaking of him, as men do by playing upon a Tabret. The remembrance whereof contributed now to the imbittering of his present condition, when he is made a common Proverb to all by reason of his affliction. And therefore he would be cleared by God, that he is an honest man.

Doct. 1. When the Lord sends afflictions upon his people, they may expect that they will not come single, but attended with many sad and imbittering temptations, or consequents, For, Job, when he is afflicted, hath this following upon it, that he is made a by-word thereby. See Lam. 2.22.

2. Among other sad consequents of affliction, this is one, that the afflicted is made a common Proverb, or the common subject of men's discourse to his disadvantage and disgrace, especially if the affliction be great, and the person who is afflicted be eminent; For, Job resents it, as a sad trial, that he is a by word of the people. This imports,

1. That Saints may have trials which they cannot hide, but they will be notour to all that know them; and it is an evidence of a sad and remarkable stroke, when it is thus public.

2. This, of being made a Proverb, or by-word, being threatened in the Law against impenitent sinners, Deut. 28.37. Jer. 24.9. & 29.21, 22. it cannot but be sad to a godly man, to lie under that lash which seems to speak displeasure: And therefore it is much regreted by Saints; Psal. 44.13. & 69.10, 11, 20. And yet Job 's experience here tells us, that even those external afflictions wherewith the wicked are threatened, as the reward of sin, may be inflicted upon a godly man, in mercy.

3. Godly men may expect to have shame and ignominy attending their cross, and that is a sad ingredient in it; For, Job here resents it as such. See Heb. 12.2. And it should teach Saints to be mortified and dead to their credit and reputation.

Doct. 3. It evidenceth the naughty disposition of the multitude, and adds to the trial of the godly, that their afflictions do rather make them a derision and by-word, then are made use of by the beholders, or any tenderness shown to them under them; For, he marks it, as an addition to his trials, and to the other sad Ingredients of his reproach, that the people made a by-word of him, and did not sympathize with him, nor pity him.

4. When God is about to try his people, they may expect bitterness according to the measure of sweetness they have formerly tasted of; and that great mercies will be followed with great trials: For, so Job found: He who aforetime was as a Tabret, is now a by-word of the people.

5. Unless men be upon their guard, afflictions will be so much the sadder, that mercies have gone before them; For, Job not only complains of this affliction, that he was a by-word, considered in itself; but aggravates it from the change thereby made in his condition, that he should become a by-word, who aforetime was as a Tabret. Many sad lots would not be so grievous to men, if they had not been tenderly dandled before. So Job insinuates in his discourse, Chap. 29. compared with Chap. 30. It is not easy to learn that lesson which Job observed in the beginning of his trial, Chap. 2.10.

6. The multitude is very inconstant, and popular applause is neither to be hunted after, nor to be rested on when we have it; For, Job found that their Opinions were variable, while they applauded him in his prosperity, and contemned him in his adversity. The multitude, ordinarily, do not value men according to their intrinsic worth, but by their external condition.

7. How bitter soever our afflictions be, or our distempers under them; Yet it is our safety and advantage to see God, and fix our eye on his hand, in all of them: For, so doth Job here, He (speaking of God) hath made me a by-word, &c.

The Second Evidence of his great Affliction (and an effect also of the reproach formerly mentioned, v. 6) is, the wasting of his body thereby His eye was dim, by reason of the sorrow of his mind, which took away his sprightly looks, or by reason of his weeping, Chap. 16.16, 20. And his whole body was become a Skeleton, or Anatomy, or a shadow of itself.

Whence Learn,

1. Trials and Exercises, were they never so many, yet, are no trials, so long as they do not afflict nor affect; For, whereas many may sleep, thorough great sufferings, Job makes out his Argument, that he is in deep distress, by telling not only what were the effects of his troubles among the people, v. 6. but, especially, what effects it had upon himself, in wasting his strength.

2. Great outward troubles may be got more easily borne, if bitterness and indignation at the dispensation do not put an edge upon them; For, it was sorrow or, indignation (as it is in the Original) that afflicted and spent him.

3. When trouble pierces the mind with sorrow and bitterness, it will not hide, nor will the body be able to bear it, or subsist under it; For, by this his body is wasted. A sound mind is good medicine; and albeit men cannot always get themselves kept free of vexations of spirit, under trouble, yet they should be careful to purge the Conscience from guilt, freedom from which will moderate and sweeten all the vexations of the mind.

4. Where grace hath any hand about our sorrow and trouble, a wasted eye and a spent body will go together; For, both went together in Job, whose eye was dim, and all his members as a shadow. Upon the one hand, tenderness and true godly sorrow will be seen upon the body, if it be long continued in. And, upon the other hand, a wasted body with afflictions, and with trouble and vexation of mind, is to little purpose, if there be not a mournful eye to God with it.

5. Saints, in their troubles, may be so hemmed in, and desolate on every hand, that they are entirely left upon God, to get proofs of his support; For, so was it with Job: when God had smitten him, his Friends were unfaithful to him, v. 4, 5. And as if that were not enough, he was also (as it is v. 6.) a by-word of the people: And here another trial is, also, joined to that, that his mind is broken, and his eye and body spent.

These Verses contain a Third Reason fortifying Job 's desire to have his cause pleaded with God, and determined by him; And it is taken from the advantage to be reaped by such dispensations toward a godly man, and by God's clearing of his integrity, notwithstanding all the troubles and assaults he had endured. Namely, That not only himself should be confirmed, but other Saints also comforted by such a determined experience of a godly man, who had been afflicted and traduced, and yet was found to be righteous and godly. For he being thus afflicted, and reproached by his Friends, and yet maintaining his integrity; and being approved of God in so doing: as godly men would be astonished at his lot and exercise; so they might also admire at the support of a good Conscience: and they might, from his experience, learn not to be driven from the testimony of their integrity, whatever hypocrites blaspheme against them, or whatever be their real afflictions from the Lord; but, having seen him wade this foord so deep, they might be encouraged to go on in their way, and to gather strength against every difficulty they meet with in it.

This Argument should be the more narrowly pondered that, by it, it appears Job had (at least, at sometimes) some transient sight given to him of the use God intended to be made of his trial and exercise, to the end of the world, Namely, that his experience should strengthen other godly men in the like exigence, Jam. 5 11. And that I may a little dip into the sense and use of the words, I shall in them, Consider,

First, Job 's scope in this Discourse, and the force of the Argument in it; which is, not only to reprehend his Friends ignorance (to which he speaks, v 10) who could see no other cause, or end, of his afflictions and exercise, but only this, that God was plagueing him for his wickedness and hypocrisy; whereas all this that befell him was, otherwise, very useful, to clear up a precious experience for the good of others: But his scope further, is, upon this ground and consideration, to plead that God would determine and clear this case, concerning his being afflicted, and his Friends mistakes, that so others might come to reap this benefit from his experience, which could not be till God cleared the matter.

Whence Learn,

1. Very gloomy and bitter dispensations may be attended with sweet and refreshful Cordials; For, Job seeth much good to flow out of this affliction, exercise and debate. God hath meat to give, when he will, even out of an eater, and can make the fruit and remembrance of affliction as sweet, as the feeling thereof is bitter, Heb. 12 11. And, in the height of our troubles, we should remember that we may yet reflect upon those our sad hours, with refreshment.

2. Not only may sweet fruits grow out of the bitter root of trouble; but a right discerner, in the throng of his affliction, and of exercise about it, may see its usefulness, and it is his duty to study it: For, here Job doth not only feel his present case, what it is, but he seeth, also, what rich advantages are in it. This, would be more easily attained, If,

1. We were not peevish, to refuse encouragements, and dwell only upon the thoughts of our troubles; but would make this also a part of our study, to see what mercy is in them.

2. If we would not trust in our own senses, as if we of ourselves were sufficiently able to discern what is our condition, and what it will tend unto; but would seek light from God in those things, being suspicions of ourselves.

3. If we would not eye so much what our condition of itself promiseth, as what God can, and by his Promise hath undertaken to make out of it.

4. If we were not selfish, as if nothing were really useful, but what is satisfactory to our sense, or good to us in our apprehension; though, otherwise, it honor God and tend to the good of others. Of this afterward; Only such a selfish disposition may misrepresent that unto us which is most really useful.

Doct. 3. How bitter soever dispensations be; yet, as the sight of God's hand in them should allay our bitterness at them, so, it should calm our minds, when we see our lot is in any way useful, or bringeth forth any good fruit: For, Job is so taken up with the thoughts of the usefulness of this dispensation toward him, that he desires to have that premoved, by God's appearing to clear the whole business. Saints may lie under a temptation that their affliction is useless, and to no good purpose, nor will have any good issue, Isa. 26.18. But this is but a temptation, and is sent to make them prize the usefulness of it the more, when they find it. They may also hinder and obstruct the use and fruit of their trouble, by want of exercise under it, Heb 12.11. And yet, even in that case, the continuance of their trouble is useful to break their stubbornness, which declines affliction, and makes them mind the satisfaction of their humor, more then their profit. In opposition to all those temptations, we ought to believe that the godly are afflicted for their profit, Heb. 12.10. And should make use of the faith of this as a Cordial under trouble. Remembering that the fruit of trouble itself, when it cometh, will be sweet and satisfactory; and, in the mean time, that it speaks mercy, that God will take such pains on us: and will convey his mercies even by such unexpected means, and fraught his most bitter dispensations with such proofs of his love.

4. Sincere Saints are so public minded, that, if their afflictions and exercise prove useful to others; they look upon it as a singular encouragement and refreshment to themselves; For, Job is here refreshed with looking to the fruit which the godly in all ages, might reap by his exercise, As the Lord is pleased, ofttimes, so to order matters, that some do sow, and others enter upon their labors (as Christ speaks of the Ministry of the Prophets and his Apostles, Joh 4.37, 38.) so this ought to be well remembered in times of affliction, wherein we should be content to sow in tears, if so be others do reap the harvest in joy. And it is a sad matter when trouble rendereth men selfish, without any respect to the public, or the good of others.

5. When sad dark cases are cleared by God in the experience of others, it concerns such as come after, to walk the more cheerfully and profitably under such dispensations and lots; For, so Job supposeth other godly men will improve his experience, and God's clearing of his case. For when some have thus broken the ice, and paved the way, it becometh others not to shrink nor stumble, Heb. 12.1.

Secondly, We have to consider who the persons are that will get this use of his exercise, carriage, and issue; They are the godly, who are described to be upright, Innocent, Righteous, and men of clean hands.

Whence Observe,

1. True Piety is a very comprehensive thing; So much, in general, is implied in all those Names and Characters. Piety comprehends so many duties, toward God and Man, and that in several relations, capacities and conditions, and doth engage a man to so much, both within and without; as may teach us not to look upon Piety, and a profession thereof, as an easy task, to be learned without difficulty▪ but as a serious undertaking, which may take up the whole man: and may reprove them who place all their Religion in someone particular duty or other, not having a respect to all • he Commandments, Psal. 119.6.

Obs. 2. In Particular, not to insist upon the Epithets and Designations given elsewhere in Scripture to godly men; This one place affords us these Characters of them, and Duties incumbent to them.

1. They ought to be single, straight and downright in their way; without a crooked bias, or design, in their scope and aim, or subtle and nimble conveyances in their deportment and way: For, so much doth uprightness import, in the Original.

2. They ought to be Innocent; that is, both blameless and harmless, as it is, Phil. 2.15. Men of innocent harmless tempers, and carriage; not boisterous, outrageous, violent and injurious; and men who have innocence to support them, and to refute all calumnies.

3. They ought also to be Righteous by imputation, (without which all their moral virtues will not avail them) and to evidence their Communion with Christ by a righteous behavior.

4. Whatever failings they have daily to mourn for, and to make use of the open Fountain to wash them; yet they should beware of gross practices, to blot their Profession; For, they must have clean bands. See Chap. 16.17.

Thirdly, We have to consider the use which the godly will make of Job 's exercise and experience, when it shall be cleared hy God. This is held out in four Branches.

1. Upright men shall be astonished at this; not only at his afflictions, of which he hath been speaking in the preceeding verses, but at the whole complex bussiness. When godly men shall look at his afflictions and ill usage from his Friends, it will surprise, confound and astonish them for a time. But when they shall look again to his carriage under all this, and to God's determining in his favors, (as he desires and expects) they will be as much astonished, and made to admire at the support of a good Conscience, and the issue of his trouble. Both those may be included here, without any violence to the Text. And it teacheth,

1. The dispensations wherewith the godly are exercised, may, for a time, even astonish themselves, and other godly men; as bere is imported. And no wonder, Considering,

1. That, ofttimes, godly men are not upon their watch and guard; and therefore are ready to be surprised with what is strange and unexpected.

2. Though godly men lay their account to meet with much trouble; yet, their real exercise may be more then anything they apprehended; For, though Job was not at ease, Chap. 3.26. Yet, it seems, his great affliction, and the cruelty of his Friends under it, went beyond anything he expected.

3. Though godly men may, sometime, be more vexed with trouble, when they do but apprehend it, then when they feel it; because they look for more then is inflicted, and do not mind the strength to be given with the temptation: Yet, there is no trial, which they are thinking upon before hand, but they will find it, in itself, more searching, when it is their present exercise, then when they did only contemplate and meditate upon it: And therefore it may astonish them, though they were thinking upon it beforehand.

4. A right sight, and a right way of reading God's dispensations, when they are sad, is not soon attained, nor can be had till it be gifted from above; and therefore, till God interpose, they will be ready to be confounded.

5. Sad and strange dispensations toward the godly may put themselves and others to strange thoughts of heart; concerning the purity and holiness of God, his purposes in his dispensations,