Exposition of Job

THe faults wherewith Bildad chargeth Job, in his Discourses and Carriage, are four; The first whereof (v. 2.) is, Loquacity, and that he would never make an end of words, or, of his discourses, which were but words, and no more. It is, indeed, true that Job spake much, and more then they; (and, belike, Bildad did interrupt Job 's Discourse, which he was about to have continued, if he had not broken in thus upon him, as a talkative man.) Yet it was only out of the abundance of his distress, and in his own necessary defense against their unjust censures and imputations, that he spake so much. Whereas themselves rather, were guilty of this fault, who vexed him with so many Tautologies to no purpose, still repeating what he had so often refuted. The second fault charged upon him (v. —2.) is, Inadvertency, and that his arrogance and passion made him so little heed or ponder what they said, that all they had hitherto spoken was fruitless, as to him. And therefore Bildad adviseth Job now to consider and take heed, that he may repeat what he thinks may convince him. Yet this was not Job 's fault, more then the former; For he had attended and marked their discourses, and found them empty, Chap. 16.2. But it was rather their own fault, who (being nettled with a supposed reproach, as it is, v. 3. & Chap. 20.3,) did not heed his discourses; but would obtrude their dictates upon him. It is also to be marked that, in this and the following verse, Bildad speaks to Job in the plural number, as if he had others with him; either because he had indeed some present who assented to what he said in this debate (as seems also to be hinted, Ch. 34 4.) or rather by this way of speaking he would reflect upon Job as an arrogant man, who esteemed of himself as if he were as good and able as many put together, and himself alone to be preferred, in the matter of his Judgment and Opinion, to all of them who opposed him.

From these verses Learn,

1. Controversies and Debates, once started, are not soon ended; But men's Interests, Reputation, and Passions, will hold them on, and obstruct the clear discovery of Truth, on the one hand, at least. For, hence it is that this debate continueth so long, and after all that hath been said, Bildad answered, and engaged again. This serves to discover their guilt who rashly open this sluice of Contention, Prov. 17.14. and to warn them who are engaged in such unpleasant exercises, to walk with much caution, fear and trembling.

2. God's Children must resolve to be tossed on all hands, till their trial be perfected; For Job hath here three Friends, one of whom, when the rest are weary, doth assault him continually.

3 Debates will readily raise passions, and beget personal prejudices and reflections, and other mistakes; For, in all their discourses, ere they enter upon the main Controversy, they have still a fling of passion at him, upon the account of his way which they mistook; and Bildad observes that same method here.

4. Men ought to consider, not only what they are doing, but to what purpose they do it; For, Bildad challengeth Job that, though he seemed to be very busy, yet he was really idle, speaking many words, and but words, as he judged. Wherein, though he was mistaken, yet the General Doctrine is found.

5. To triffle away precious time, especially when men have opportunity to employ it better, is an heinous sin; For, so much also may be gathered in general from this challenge, wherein Bildad supposeth it to be Job 's fault, (and by making a question of it, implieth Job could not justify it, as it could not have been justified, had it been true) that he was so long wasting time with words, when he should have been about another work, and hearkening to them, while they propounded grounds for his humiliation.

6. Such as would judge aright of the actions of others, ought also seriously to consider what their condition is, and what puts them upon these actions; For, herein Bildad failed in looking only how much Job spake, not minding his distress which drave him to it. See 2 Kings 4.27.

7. Self-love will readily so blind men, especially while they are in heat and passion, that they may impute faults to others, whereof themselves are really guilty; For, he chargeth Job with Loquacity, when himself and the rest were only guilty of it, in speaking so much, and nothing to the afflicted man's case.

8. Inadvertency, and not attending to what is spoken, is a great evil, as being the cause of fruitless bearing, and rendering men's pains and diligence in Doctrine, useless; For, so much may be gathered in general from that Exhortation, Mark, and afterward we will speak: which implies that it is to no purpose to speak, unless they who hear do mark, or, consider and understand, as the word is.

9. It is a very great fault to judge of men, and their proficiency, by their acquiescing in our judgments; For, in Particular, this Error is supposed in this Exhortation, that Bildad judged Job to be still arrogant and inadvertent, so long as he heard not so as to become of their opinion.

The third fault, which he challengeth in Job 's discourse and way, is, his proud and arrogant contempt and slighting of them, as if they had been Beasts and vile things in his eyes. Job had indeed sent some of them to the Beasts, to be taught, Chap. 12.7. and had called them all liars, and Physicians of no value, Chap. 13.4. and told them that they were not wise, Chap. 17.4, 10 But all this was spoken in the necessary defense of his cause, and of the truth itself. Neither doth he reflect upon their persons, nor their Piety, nor yet doth he simply and absolutely call them erroneous and unwise, but only in this particular cause, wherein they were indeed faulty and defective. And yet Bildad cannot endure it, but doth resent it as a notable injury.

From all which Learn,

1. As men's Credit and Reputation ought not unjustly to be blasted, nor they irritated thereby, Matth. 5.22. So Reputation is so great an Idol, to the most of men, that it may not be touched upon any terms and whatsoever is said of their real faults, they look upon it as reflecting upon their Reputation: Thus doth Bildad here judge of what Job spake of their Errors, and challengeth him by way of question, witnessing his indignation. Such spirits may look for many rubs.

2. Proud men look upon what others do to them through a multiplying and false glass, which represents their way worse then it is, and sometime what it is not at all; For, when Job abases them in his own defense, that he might discover their Error, and humble them, Bildad says, they are affronted; and when he speaks sharply to them of their ignorance; he makes it worse then it is, as if he called them, beasts, and esteemed them to be vile and polluted persons; whereas all he said was, that they were mistaken in their Doctrine, and ignorant of truth in this particular Controversy, which yet might be learned by studying the Providence of God about the Beasts and other Creatures.

3. Men are more apt to resent zeal or supposed injuries, then to ponder how justly they are so dealt with; For, Bildad could not bear this censure at Job 's hands, and yet did not consider how he and the rest deserved it by their carriage. If such as cannot endure reproaches would learn to do well, they would take a safer and surer course. And they who are most accurate in their walk, will bear reproaches with least disturbance.

4. Men may be very tender skinned in the matter of their own Reputation, who yet may be lavish in laying load, more then enough, upon the Reputation of others; For, Bildad here carps, if an afflicted man let out but a bitter word in his own defense; and yet he never considers that himself and his two Companions were far more bitter against Job, who had less need of it, and could worse bear it. See Chap. 16.4. But it is ordinarily found that they who make an Idol of their own Reputation, are least tender of the Reputation of others.

The fourth fault challenged in Job 's Discourse and way (by mentioning whereof, Bildad makes way for the Second Part of his Discourse) is, That in debating the main Controversy, Job did express much desperate impatience and fury, and fretful and insolent murmuring against God and his Providence. The fault challenged by Bildad, is, anger, or impatient fretting at God's dealing; which he amplifieth and aggravateth,

1. From its effects, That it did tear and rent him, as a wild Beast teareth its prey; and made him tear himself, or, his soul, as it is in the Original. That is, his own impatience was the sting of his afflictions, and tormented him more then the cross itself did.

2. He aggravates this fault from the absurdity thereof, considering against whom, and what it was he fretted at; in the rest of the verse. In the understanding whereof, there is some diversity of Opinions. For these words, Shall the Earth be forsaken for thee? are by some looked upon as an Argument against Job 's Opinion in this Controversy, that the godly may be no better dealt with, in outward things, then the wicked are. And they take up the force of the Argument thus; That, the Earth must be forsaken, or, it were better the world were made void of Inhabitants, and all the godly taken out of it, if Job 's Opinion were true, that the godly were no better dealt with then the wicked. Now, this being absurd, there is no reason why the Earth should be forsaken for him, or, such a wild absurdity admitted to gratify him: This Argument (if Bildad intend any such thing) is very weak: For, it argues great weakness in men, either to cast out with Piety, or weary ofttime, merely because of outward troubles. And beside, Though the outward lot of the godly and the wicked were the same in this life; yet, (to say nothing of the eternal difference that will be betwixt the one and the other) there is a great difference betwixt punishment inflicted upon the one, and trials exrcising the other; betwixt the pure and unmixed wrath of God let out upon the wicked, and fatherly displeasure against his own, where the cloud is never so dark, but they may see his favor through it; and betwixt the torture of an evil Conscience, and the peace of a good Conscience, under trouble. All these do sufficiently distinguish them, although they undergo the same outward trial. But leaving this Interpretation, which seems to put a force upon the Text, I conceive both these questions, Shall the Earth be forsaken for thee? and shall the Rock be removed out of his place? do contain (as hath been said) a serious aggravation of Job 's fault, and a challenging of him for the absurdity that was in his way. His impatience (as he conceived) was but a barking against God and the constant course of his Providence on Earth (in punishing wicked men, and rewarding the godly) which is as fixed and unalterable as a Rock. And therefore he judgeth it most absurd in Job to think that it would be otherwise, or that God should give over to govern the Earth justly, and alter his fixed way of Providence, to gratify him who was but a wicked man. He might well vex himself, but it would be to no purpose: For all wicked men would be still dealt with as he was (as he tells him more fully, in pursuance of this, v. 5, &c.) unless God should turn the world, and way of his Providence, upside down, to gratify him.

Before I speak to this purpose in itself, somewhat would be spoken of Bildad 's mistakes and his mis-applications of what is true. Where,

Obs. 1. This fault of impatience, here charged upon Job, is indeed a great sin; But as for the truth of the charge, and Job 's accession to it, Upon the one hand, it is certain that Bildad wrongs Job, in some respects, and doth mistake both the nature and degree of his passion. For though he did complain, (as even a man who is a mirror of Patience, such as he was, James 5.11. may be driven to that in trouble) yet he had no wicked anger, or desperate tearing -impatience, nor did he maliciously carp at Providence, as he supposed. Upon the other hand, it must also be granted that Job was not free of some measure of sinful passion, for which he is checked by Elihu, and after him, by God himself. Only here is the difference, Bildad and the other two Friends spake truly, when they asserted Job was passionate; but they hit wrong in charging it upon him upon a false ground, asserting that he was impatient, because he would not grant this to be God's fixed way, to afflict only the wicked as he did him; but did contradict and oppose this their Opinion, sometime with heat and sharpness enough. Job would not at all take with the guilt of being passionate upon this account; but the justice of his cause, and the strength of reason whereby he maintained it (which they judged to be but furious impatience) bears him out against all their reflections and challenges. Yea, sometime his weakness takes occasion of their unjust censures, to break out into real fits of passion; t • ll God interpose, who hits the right vein, and lets him see wherein he is indeed passionate (namely, in maintaining his good cause with indirect reflections upon God) and then he takes with his fault and stoops. All this may teach, That many real faults, when they are reproved, yet are not taken with, through the ill managing of the challenge, when either want of meekness in the reprover alienates affection, and so ma • s the cure; or, want of prudence obstructs the challenge, that it gets not in, or when men do not solidly instruct their challenges, nor reprove with Doctrine, 2 Tim. 4.2. For, thus did Bildad fall short in charging Job with impatience.

Hence we may infer,

1. That when men are called to reprove others, even for real faults, they should not look upon it as an easy task, to get them well charged home.

2. That upon the other hand, though men be able to avoid challenges, as they are given them by men, and upon their grounds; yet they should try narrowly, whether God may not have the fault itself to charge upon them, upon another account. And for this end, every imputation, just or unjust, should be looked on as saying somewhat from God; And it should be considered, that God, ofttimes, lets men pitch upon false challenges, or false grounds of accusation, wherein we may hold up our face, that we may the more seriously take with true challenges, upon true grounds, before him. Herein Job was deficient, who looked so much to the unjust grounds upon which his Friends charged him with passion, that he forgot to take with the fault at all, till God came and put him to it.

Obs. 2. Though Bildad speak soundly in the General, that God's fixed way of Providence should not be altered, to gratify the humors of men; yet, he erred in the Application, thinking that which he asserted (that God afflicts only the wicked, as he did Job) to be the fixed course of God's Providence, unalterable as a Rock. It is true, God's order is firm, so as not to be altered at men's pleasure; yet, it is not true, that this is God's order. It teacheth, That Error may be very powerful and effectual upon men, and may cause them to look upon that as a very certain truth, which is indeed a very gross mistake and error; Such as is Bildad 's Opinion here. Which warns men to try and examine their Opinions well, even those wherein they think they have a firm persuasion.

Having thus cleared these mistakes, if we look upon this purpose in general, and in itself, abstracting from his mis-applications, and from his particular Opinion concerning God's Providence, it may afford us these sound Instructions.

1. The ordinary result of sharp afflictions, is, passion and impatient fretting at our lot; For, Bildad supposeth that anger was Job 's frame, whereof too many are guilty under afflictions, as he was also in part. Pride, want of submission, and unwillingness to be afflicted, fullness of lusts, carnal discouragements, and even weakness in Saints, and the irritations they meet with, are apt to breed much passion instead of other exercise, and to break the spirit, when it should stoop and bow. Thus was it with Jonah, Jon. 4.1, 9. and thus is it especially, with the wicked, as is foretold, Rev. 16.9. and implied, Rom. 9.20. and therefore we would especially guard against this distemper in trouble, for it is an exercise easily attained, whereas right exercise under the Cross is not attained without difficulty and wrestling.

2. Passion and Impatience is an evil very hard to deal withal; and they who would oppose and cure it in others, will hardly know to what hand to turn them, or where to begin: For, in this challenge, Bildad begins with complaining of Job to his Friends, Ho teareth, &c. and then turneth to complain of this fault to himself, Shall the Earth be forsaken for thee? as hardly knowing what course to take, or how to get in upon him. See Chap. 4.2. It is true, Bildad mistook Job in part, yet this is a certain Truth, That men in passion should consider that they are under a distemper, and therefore when anything spoken to them pleaseth them not, they should consider that the cause of it may be their own distempered taste. They, likewise, who have such to deal with, would remember that it is a task too hard for them, till they put themselves in God's hand.

3. When men look aright upon their lots and conditions, they will find that the sting and bitterness of their crosses lieth in their own impatience, which distempereth their souls and spirits; For, saith he, He teareth himself (or, his soul) in his anger. Many things we fret at in our impatient fits and distempers, which are not real afflictions, but (how ill soever we relish them) real mercies, tending to our own and others good, and which it would be (in so far) a misery to want. Thus Jonah is angry at his own lot and God's dealing with Nineveh, when yet it wa • 〈◊〉 singular mercy, that so many souls were perserved from the stroke of justice, and his mercy, that he was employed as an Instrument in that Preservation. Further, Such things as are real afflictions, and sad, would be most easy, if Pride, Impatience and Murmuring were laid aside, and Humility, stooping and meekness, studied, as Psal. 39.9. Withal, Whatever use or fruit the Lord call for, or intend, in our affliction, impatience hinders it all, like a boisterous wind that brings no rain; and so we prolong our own trial. A man that is impatient possesseth not his own soul, Luke 21.19. and so cannot rationally improve his trial. Yea, thereby he makes shipwreck of more then trouble could deprive him of. If this were well studied, we would find that Patience and Submission is a compendious way to get ease, and a remedy of all that ails us. And for attaining thereof, the following Instructions, concerning the Providence of God, will afford some help and direction.

4. God hath a Providence in the Earth; As here is implied, That he forsakes not the Earth. See Acts 17.28. Men should still remember, and fix their eye upon this Providence in all things: which may keep them from barking at God in their impatience, (as indeed impatience reflects upon God, whatever we pretend in it, Exod. 16.2, 3, 7, 8.) Isa. 45 9. And, being at peace with him, may secure us of all Providential Dispensations, be what they will, that they shall do us no hurt.

5. The Providence of God is Universal, on the Earth. (See Matth. 10.29, 30. and 6.26, 28, 29.) and constant and perpetual; The Earth is not forsaken; as Atheists reckon, Ezek 9.9. This teacheth us, to see God in everything, and not in things which please us only; and, to acknowledge his mercy, who, though he be provoked, ceaseth not to uphold and govern the Earth, yea, and to bring about that which may be for the good of his people. And if he have an hand in all things, we are bound to believe that the most cross dispensations do very well beseem his Goodness, Holiness, Justice, Wisdom, &c. seeing he doth nothing but what is like himself: and that when he hath tried, purged and humbled his people, he can bring about good out of the bitterest of them, even meat out of the eater. Such Principles as those, being fixed and seriously studied, may prevent many mistakes and fears.

6. The Dominion and Providence of God is ordered and fixed at his own pleasure, and not to be altered at the pleasure, humors and arbitrement of meant of men, whose passions are very inconstant and variable: For, the Earth is not to be forsaken for him, and God's Providence is like a Rock not to be removed It is true, it may please God to alter his own way of outward dealing with men, whether good or bad; And it was Bildad 's Error to think that God still • stricted himself (like an unalterable Rock) to one 〈◊〉 • eding, in punishing the wicked and rew • • oddly: Yet in this respect there is a truth in it: That God being Sovereign Lord, there is no reason he should alter his way (be what it will) to gratify the humors of any. Shall the Earth be forsaken, and the Rock removed, for thee? See Chap. 23.13.

Here we are to consider,

1. Upon the one hand, when we are dissatisfied with his dealing, and would be otherwise guided; right rea • n would tell us, that this is a contest with God: and that not about a trifle, but a very special Jewel of his Crown; whether he or we should be absolute and Supreme? whose will should be a Law? Whether he or we should prescribe and give Laws? In which case, our reason may tell us, we ought not to contend with him, and that (however we prove impertinent and presumptuous) there is no cause why he should cede and quit his Prerogative, to please us.

2. Upon the other hand, though our corruption may be ready to repine at this, as an hard measure, that we must thus stoop and renounce our will; Yet, a Child of God may look upon it as his mercy that his guiding is not in his own hand, who (had he the world, or his own condition, in guiding) would be sure to misguide all: But that it is in his hand whose Wisdom, Power, and even Love to his People, is infinitely above their skill and power, or true love to themselves. If Saints were at their own disposal, they would never abide so much trial as is necessary for their good every way, in purging them, and fitting them for proofs of God's love, and they would miss of all those proofs of kindness which he brings about by cross means. And therefore if we were wise, though our will, and the carving of our lot were put in our own hand, we could never do better with it, then put it back again in God's hand.

Doct 7. The study of God, and of his fixed Providence, should teach men submission to what they meet with; For, this being (as Bildad supposed) God's settled course of proceeding with men, he would have Job give over impatience, and stoop. It is true, the Lord may, sometime, work strange things, above the ordinary course, for the relief of his people, as David insinuates he did for him, Psal. 18.7, &c. But it is our duty, not to prescribe unto him to do such things for us; but whatever he please to do, we ought to say, it is the Lord, 1 Sam. 3.18. and submit, laying our hand upon our mouth, Psal. 39.9. and digesting what we cannot get otherwise ordered, Jer. 10.19. This is a sweet exercise in all turns, and times that pass over us; especially considering that God doth all things well (as was said of Christ, Mark 7.37.) and that he doth exercise his Sovereignty, but with an eye to his people's profit, Heb. 12.10. His very crossing of their humors is their mercy, and that they are crossed by any of his dispensations proves that they are given to be medicinal; So that even disappointments of their expectations and desires will be the matter of their praise, when they come to judge aright of their lots.

8. As all quarrels at God's Providence are sinful and unjust; So, in particular, it is an evidence of singular impatience, when men will not submit to be exercised with common lots, but would be singularly dealt with, and exempted from those: For, so Bildad supposeth Job would have God to take a new way, for him, different from the way he had taken in all ages with the godly and wicked. And this he censures as a great fault (as it was indeed great, had it been true) that he should seek to have the Earth forsaken, and the Rock removed, for him, and would not submit to be dealt with as others. If men should not quarrel God, even though they were afflicted in a singular way, and there were no sorrow like unto theirs; considering that God's Sovereignty is absolute to do so, if he please; that he hath singular support and proofs of love to allow upon his people in such exigence; and, that what is singular in our lot, is fitted to our case and need: Much more must it be odious to quarrel those lots which are common to men: 1 Cor. 10 13. and to take it ill that we find the world vanity, since it is so to all others, as if we should have a new world and Providence fitted to our humor.

9. Whoever quarrel Providence, when they are exercised but with common lots, they bewray much pride; For, so much is imported in that reflection, for thee? whereby he would tax Job 's supposed pride in this matter, and would teach him to think less of himself alone, when compared with all the world beside, than he did. The study of humility would give a speedy issue in lots, which to pride seem intolerable; and how low soever passionate discouragement seem to lie, yet it is far from humility. Job was much broken, and yet Bildad supposeth him to be proud; which was very true, though he took not the right way to convince him of it.

10. Men (and especially good men) in cold blood, and when Conscience begins to speak, will be most strict Judges and severe Censurers of their own miscarriages under temptation; For Bildad having complained of Job to his Friends, in the beginning of the verse. He teareth himself, &c. doth afterward lay the matter home to his own door, by way of question, Shall the Earth be forsaken, &c? intimating how sharply Job would censure his own carriage, when he came to himself: See Psal. 73.11, 12, 13, 21, 22. This showeth, how little men (and particularly, Saints) are themselves in their fits of passion, as may be seen in Jonah, Jon. 4.9. And therefore when they loose the reins to passion, they should remember what bitter repentance and sorrow may be in the issue thereof, when they shall seriously reflect upon it.

Followeth the Second Part of the Chapter, containing a Narration of the miserable estate of the wicked; wherein he reflects much upon Job 's present case, as intending to prove that what he suffered was the wicked's lot, as may be gathered from his conclusion, v. 21. He propounds this lot of the wicked in borrowed terms, wherein he makes use of four similitudes, to v. 17. and in proper terms to v, 21. and then sums up the scope of his Discourse by way of conclusion, v. 21.

Before I enter particularly upon this purpose, In General,

Obs. 1. That his scope in all this Narration, is, (as hath been said, and may be gathered from v. 21.) to prove that only wicked men are dealt with, as Job was. And to prove this, he enumerates several judgments which come upon the wicked, like unto those which had befallen Job; wherein he supposeth that he gives a particular account of that fixed order of Divine Providence, whereof he had spoken, v. 4. The defects of this way of probation have been often considered before; Namely, That however some of the wicked meet with this lot, yet neither all, nor only are they so exercised. And beside this mistake, Bildad yet errs further, in judging not only of Job 's state, but of his future condition, by his present case; reckoning that as Job was now ruined, so his name should be rooted out, and he should have no Posterity, &c. v. 16, 17, &c. For albeit Job did agree with him in this apprehension, particularly, that he should die before he had any issue or posterity: yet the event did refute both. However, the Repetition of this matter is not unuseful. For hereby we are taught,

1. That it is our duty to study yet more the miserable estate of the wicked, who deserve all this and more, according to the sentence of the Law, albeit it do not visibly come upon all and everyone of them in this life.

2. Men may be very pertinacious in asserting and maintaining of Errors; For, they will not give over to mistake and misapply these things, notwithstanding all that Job hath said to refute them.

3. It may be the great trial of Saints, to meet with such dispensations as are generally constructed to be the lot of the wicked, and to have wickedness charged upon them, by godly men upon that account, under which they cannot but sink; unless themselves learn to put a difference betwixt themselves and the wicked, by holding fast their integrity, and reading other thoughts in God's heart toward them, then the stroke seems to speak. This was Job 's lot, and was much sadder then the affliction itself; and yet the one did not exempt him from the other.

4. Though it be no great matter what height of extremity the outward trouble of Saints come unto; seeing they are happy, though trouble even consume them and theirs in this world: Yet, it is a great fault to judge infallibly of their future condition, even in this life, by their present lot; seeing God can make a wonderful change when he will: For, Bildad did without ground determine what should be Job 's condition for the time to come.

Obs. 2. That he falls upon this Narration with great vehemency, (Yea the light of the wicked shall be put out, &c.) as it were answering his own question, v. 4. The meaning is, as if he had said; Shall God alter his course to gratify thee? v. 4. Nay, fret thou never so much, or let thee take all the pains thou canst to justify thyself; yet, God hath dealt with thee as with a wicked man, and his Rods upon thee do prove thee to be wicked. And let the wicked prosper never so much, as thou didst, yet at last those sad strokes will come, as hath befallen thee.

Though Bildad erred here, yet it may teach,

1. Men will gain nothing by their impatience, but God will hold on his course, yea and bear down all their opposition; For, so much doth this teach in General, though he erred in the particular.

2. Men may have a great confidence, who yet are in a gross Error; For, Bildad errs, and yet is bold.

3. The Rod is a very strong temptation to draw men to question their estate; and when that weapon is in Satan or Seducers hands, it is a wonder if godly men hold their feet; For, this was Bildad 's strong weapon, that makes him speak so stoutly, and assault Job so courageously, that he was under affliction like that which befalleth the wicked. And by this God tried the strength of Job 's, faith.

I come now to the particular similitudes whereby Bildad points out the miserable estate of the wicked. The first whereof (in these verses) is taken from light which is extinguished to the very least spark in an house, as the several expressions import. Hereby he signifieth that all the prosperity, splendor and comfort of the wicked doth utterly evanish, both as to their persons and families, as had befallen Job.

This (abstracting from his mistakes) doth in General, teach,

1. The wicked may, for a time, be in a state of light, or outward prosperity, in respect of wealth, honor, friends, and comfort resulting upon those; For, it is supposed here the wicked may have light; And this their estate is resembled to light; partly, because it doth indeed make them shine and become glorious in the eyes of men, and be noticed by others, as one set in a bright light. See Mic. 7.9. It doth also make themselves cheerful and encourageth them (which is not simply unlawful, Eccl. 7.14.) as it is pleasant to be in the light (Eccl. 11.7.) and not shut up in a dark pit: And it doth encourage and enable them to go about their affairs, as light is needful to walk in, Job. 11.9, 10. And thus the wicked are said to walk in the light of their own fire, Isa. 50.11. or, are emboldened in their course, by the comforts they muster up to themselves. Partly, their estate is resembled to this, because they make too much of it, as their only light and comfort. It exhilarates them against all terrors, and is the only proof of God's favor wherein they rest satisfied. Therefore as they who are in prosperity should esteem of it as becometh, and look upon it and improve it as a great advantage; So they should, also, guard lest they esteem too much of it.

2. All the light and comfort which wicked men enjoy in their prosperity is but artificial and composed; For, it is compared to a Fire, and Candle, or, Lamp, which enlighten a house when the Sun is set, or its light hath no access. It is true, all the light of the Children of Men is but borrowed; yet, the wicked's, in special, is but a light of the lowest and basest sort: Not a Sun or Star, but a Fire and Candle, and a spark of their own kindling, wherewith they deceive themselves, Isa. 50.11.

3. The splendid and glorious estate of the wicked deserves to be over-turned; and it may be over-turned even in this life: For, so much do these various expressions import, that it is the desert of all, and may be the lot of some of them, that instead of a glorious and shining estate in the eyes of others, and of their own comforts and encouragements, they shall be filled with adversity, obscurity, contempt, and sorrow. And however it fare with them in this life, yet, all of them may certainly expect, that they shall lie down in sorrow, Isa. 50▪ 11. and that those things shall leave them in the dark when they have most to do.

4. It is a plague upon the wicked, that as they soar very high in their prosperity, so, their estate in trouble is very disconsolate; For, their light goeth out to the very spark of a fire, and their light is dark, and their candle put out. Whereas to the godly, light ariseth in darkness, Psal. 112.4. the Lord is their light in darkness, Mic. 7.8. and it is impossible their light should be quite extinguished.

5. The judgments and plagues of the wicked do justly reach their posterity and families, as well as themselves; For, the light shall be dark in his Tabernacle, and his Candle shall be put out with him, or, his glory and splendor shall die with himself. Albeit God punish no man eternally, but for his own sins, yet he may smite the Parents in their Children, as a part of themselves, in these external enjoyments which they transmit to their Children.

The second Similitude pointing out the miserable estate of the wicked, is taken from wild Beasts, or Birds, who are taken in snares or nets. As they, having snares, nets and traps, laid for them by Hunters and Fowlers, do with their own feet, or wings, rush into them, from which they cannot expede themselves, but are prevailed over by the Huntsman or Fowler; So the wicked, in God's Providence, are taken into the snares of trouble, where all their violence and fury shall not avail them, but the hand of God shall reach them, and they shall be entangled in inextricable miseries. Bildad here records this in a retrograde order, ascending from the Effects to the Causes. And,

1. The wicked's misery, when involved in trouble, is set down in terms borrowed from a Bird, or rather a strong Beast, taken in a net or snare, v. 7.— The steps of his strength shall be straitened; That is, as a strong Bird or Beast rangeth whither it pleaseth when it is at liberty, and, being taken in a net, laboreth by strength to break through it, but in vain, it being the faster held the more it struggleth; So insolent wicked men will be tamed and held by trouble, so that they shall not be able to extricate themselves.

2. The immediate causes and means of the wicked's being thus entangled, are set down, partly, in proper terms, v. —7. and partly, in borrowed expressions, v. 8, 9. Namely, that as a Bird, or Beast, doth itself run into the snare, v. 8. and, being in it, is held fast there, and prevailed over by the Huntsman or Fowler, v. 9. So the wicked by their own counsels bring themselves into inextricable ruin, v. —7.

3. Unto this is subjoined the supreme and chief cause of his misery, v. 10. Namely, that as Birds or Beasts are thus taken, because there are traps and snares laid for them by Hunters or Fowlers; So the wicked are taken in this evil hour, because the Supreme Lord doth rain snares upon them.

This Doctrine is not so to be understood, as if even godly men might not fall into a snare of outward trouble, and be cut off by it; though the Lord sometime be pleased to break the snare, Psal. 124.7. However it points out several Instructions concerning the disposition, properties and deservings of the wicked; which I shall point at, not as they lie in the Text, but in the natural order of the purpose. And,

1. Wicked men are by nature wild and untamed, never submitting to a yoke of God, till some grievous yoke of Providential dispensations bring them at under; Therefore are they compared to wild Beasts or Birds, who must be taken by grins, nets and snares, See 2 Pet. 2.12. Jer. 2.24. And as this corruption is predominant in the wicked, so the godly have some remainders of it, to be watched over, Psal. 32.9.

2. As the wicked are wild and untamed; so they live in a contempt of God and of his threatened judgments; as having steps of strength, v. 7. whereby they think to break through all impediments in their way, or wings whereby they may mount high above snares below them. See Psal. 10.5, 6. Thus did the men of Sodom mock at warnings, Gen. 19.14. and ordinarily the wicked are most insolent when judgments are nearest:

3. Let wicked men carry never so high; yet God hath variety and abundance of means and ways whereby to reach them; So much is imported in the various expressions here used, of nets, snares, grins and traps. God is too hard for wicked men, and can everywhere, and in every condition find a plague for them, though he should create it out of nothing.

4. The judgments attending the wicked ordinarily come upon them unexpectedly, and when they are most secure and dream least of them; For, they are as Beasts, or Birds, taken in a snare, that is hidden, as it is in the Original, v. 10 See 1 Thes. 5.3.

5. The wicked have little cause to be secure, considering that they walk continually upon snares; For, so is asserted, v. — 8. he walketh upon a snare, as Birds or Beasts do, who have snares laid for them in all the places, where they are known to haunt. Thus the wicked's very Table is a snare, and that wherein they expect to be well and happy is a trap, Psal. 69.22. Wherever they turn them, they are but ensnaring themselves, and by their guilt ripening and rendering themselves obnoxious to God's wrath and judgments. And it speaks God's longsuffering, if in every step of their life they meet not with a Plague. For God can make it so with them, and they have no assurance but it may be so, since they are not in God's way.

6. Though the wicked may escape many snares and hazards, yet at last a judgment shall overtake them, which will quite master and over-power them; For, as he walketh upon a snare, so, however he escape for a time, yet, the grin shall take him by the heel, as the Bird or Beast is taken in someone or other of the grins that are laid by the Huntsman or Fowler. See Isai. 24.17, 18.

7. Were there no other mean to bring wicked men under the lash of vengeane, their own wit, projects and counsels will serve the turn; For, his own counsel shall cast him down, and he is cast into a net by his own feet, as Beasts or Birds enter into the snare with their own feet or wings.

8 It is a Plague upon wicked men, that when Providential dispensations cross them, their unsubdued corruptions, meeting with the Cross, do torture them; For, they have steps of strength, which vex them, when they are in the snare; as Birds or Beasts employ their strength to toil themselves, when once entangled. Mortification will be found good company in an afflicted condition.

9. Whatever use God intend by afflictions in end, or to the godly, yet of their own nature, and at first, they are apt to irritate corruptions; As Beasts do struggle in the net, when the steps of their strength are striatened. And godly men are not to mistake, albeit such fruit of trouble appear at first. See Isa. 51.20.

10. To rage and fret under affliction will be to no purpose, but to increase and embitter the trial; For, as Beasts and Birds, by their strength and struggling, do not extricate, but fasten their feet faster in the snare; So, the steps of the wicked's strength shall be straitened. God delights thus to abase them, and cross their pride; and the greater their strength be to rage and fret, their affliction and torture will be the greater.

11. God, by his judgments, will mar all the wicked's projects, and cut them short in their wicked courses; For, thus also the steps of their strength (whereby they ranged through the world, as wild Beasts, who run at large) shall be straitened, and consined within the narrow compass of the snare.

12. God will at last make the most insolent of the wicked know that he is too hard for them, and too great a party, that they should dare to engage against him, or to undertake any course in contempt of his Law; For, as the Robber, or Huntsman and Fowler, who live by their prey, shall prevail against the ensnared Bird or Beast, so, shall the Lord prevail over the wicked, and executioners of his justice, raised up and employed by him, shall be successful against them. See Dan. 4.37.

13. It is a great sin in wicked men, or others, when afflicted, to look upon judgments as coming at adventure, and not to see a Providence in them; Therefore it is subjoined, to obviate all mistakes, v. 10. The snare is laid for him in the ground, and a trap for him in the way. As the Huntsman and Fowler lay snares in the usual hunting places of Beasts or Birds, whereby they are taken; So God in his Providence ensnareth the wicked in his own projects, and in the courses which he followeth. See Amos 3.5, 6.

Followeth, to v. 16. the third Similitude, whereby Bildad points out the miserable estate of the wicked. The similitude is borrowed from a legal procedure against a Malefactour, and in it he reflects strangely upon Job and his condition, as if it evidenced him to have been a great delinquent and notorious Malefactour against God. It may be taken up in four branches; In the first whereof (in this verse) Job 's fears before he came into trouble, Chap. 3.25, 26. and those terrors, which he complains did accompany his trouble, Chap. 6.4. & 7.13, 14. are reflected upon as resembling Serjeants, or, Officers, sent out to apprehend Delinquents; which do terrify them where ever they turn them, and drive them to flee, if they knew whither. In this reflection upon Job 's condition, albeit it be true, that Job was haunted with terrors, yet he erred in judging that therefore he was a wicked man. For Job 's experience doth prove that such a lot may befall the godly. And so his mistake may teach,

1. In General, That it may be the humbling lot of God's people, not only to lie under the saddest of afflictions; but to have those afflictions painted out to them in their most black and discouraging colors: For, so much doth Job 's experience witness, who, in this, and the following verses, hath his miseries so lively and bitterly painted out in this similitude, which makes him complain so sadly in the next Chapter. Hereby, The Lord (who hath an holy hand in all this) doth exercise and humble his people, and lets them see what they need (beside simple crosses and afflictions) to humble them, and try their graces and weakness; and, withal, lets them see what he can support them under. And as men do exercise great cruelty in dealing thus with afflicted Saints (as Job tells them, Chap. 19.5, 6, &c. See also Psal. 69.25, 26.) so the Lord, ofttimes, makes use of this addition to their trial, to cure an ill practice in themselves. For they are ready in affliction thus to paint their own crosses, and represent them as black and ugly to themselves; and therefore the Lord permits others to give them a fill of it, to excite them to take another course, and to claim to love in God's heart; as is the practice of the Psalmist in such a case, Psal. 22.6, 7, 8, 9, 10.

2. In Particular, It may be the lot even of God's reconciled people, to be exercised by the terrors of the Lord; For, in this Bildad reflects upon Job 's condition, who had indeed terrors, and yet was a godly man, though Bildad unjustly concluded, they were the fruits of his wickedness. As all the wicked are not assaulted with terrors in this life; so a godly man, notwithstanding it be his allowance to have peace, may yet be affrighted with terrors: and not only be exercised with terrifying dispensations, but tossed with inward terrors. See Jer. 17.17. Psal. 88.15. Only these come not upon a godly man as Officers to hale him to justice (as Bildad judged of all such terrors) but they arise upon other accounts and grounds. And,

1. Their own weakness and misapprehensions, and jealousies of God and his dealing, may beget causeless fears and terrors; and their own spirits may become a spirit of bondage to them, when God allows upon them the Spirit of Adoption. See Isa. 49.13, 14, 15.

2. If they fall in sin and walk not tenderly, God may let loose terror to drive them to Christ, and when the awe of God doth not keep them from falling in sin, as, Chap. 31.23. he may cause them taste somewhat of that from which they are delivered by Christ, to cause them walk more tenderly for the future. See Psal. 32.3, 4.

3. Much remaining stubbornness must be, by this mean, daunted and made tame in them; and whereas, under other afflictions, they continue Bullocks unaccustomed to the yoke, Jer. 31.18. terrors must be let loose, to cause them stoop.

4. By these, also, the Lord drives them to make continual use of Christ, and of his mercy in him, which otherwise, would rust beside them without employment.

5. When they voluntarily entertain discouragement and unbelief, under lesser exercises, God may let loose his terror to drive them from their peevish humor, and cause them haste to grip to him in such an extremity, wherein they may not dally, but must either exercise faith, or resolve on present ruin.

6. By this, also, the Lord would put them in mind, how much they are obliged to Christ, who drank of that bitter cup; and so he not only can sympathize with his people in such a condition, as one acquainted with it, Heb. 4.15. but hath taken all that is deadly out of it. So that even terrors may be, in so far, comfortable, as they are known to come out of his hand. These are some few of many reasons of this dispensation, to be well considered and improved by God's people in such a condition.

Having thus cleared this mistake, if we look upon this Doctrine as pointing out the lot of a wicked man (which is Bildad 's scope in it) it is true, indeed, that (whatever be God's indulgence toward some of them, yet) by the sentence of the Law, he deserves this as his lot and portion, Lev. 26.16. And so the General Doctrine may teach,

1. Among other calamities of a wicked man, terror from God is a part of his portion; For, so is here supposed, that he is assaulted with terrors. As, indeed, in many respects he is obnoxious to them, and lieth under the hazard of such a stroke from God. So that,

1. Whatever be his prosperous condition, yet he hath no cause to sleep in a sound skin; For, God hath terrors, as his Serjeants, to arrest him, when he will.

2. Whatever be his troubles within time, yet his terrors and fears may justly be above his troubles, and may tell him that those are but the beginning of sorrows, as his Conscience may tell him he deserves more. Yea, not only what he feels or foresees, but what he can but imagine and apprehend, may be his terror.

3. His fears, in justice, may be, not ordinary, but singular, dreadful and full of terror; he not having God reconciled to him, to whom he may flee in such a distress.

4. Beside all his exercises about outward and temporal-afflictions, God can raise terror in his Conscience, and give him an Hell there. Now albeit all this do not befall every wicked man; yet the apprehension of those things, and how they are deserved by them, may affright them from secure trusting in their prosperity and outward comforts (see Prov. 23.34. Isa. 50.11.) and from pleasing themselves in a quiet Conscience, when yet it is not a good Conscience, as not being sprinkled by the blood of Christ, nor purged from dead works.

Doct. 2. Whatever shift wicked men make under other troubles (Isa. 9.9, 10. and elsewhere) yet, the terror of God, when it cometh upon them, will surround, and shut them in on every hand; For, so is here declared, that terrors shall be on every side, where-ever he would turn him. This is deserved by all of them, and inflicted upon some of them, Jer. 20.3, 4. For God hath terrors in abundance, wherewith to hem them in, and their own minds, being once terrified, can make enow, to vex them yet more. This,

1. Serveth to point out the great mercy and advantage of the godly, who (however they may, sometime, to their own sense, be thus hemmed in, as well as others, yet) never want an out-gate on some hand, if they could see it; were it but to run through terror into mercy, as Job professeth he would do, Chap. 13.15.

2. It teacheth, that in other troubles it is not safe to find an issue without God, or without going to him (as the wicked endeavor to do, and sometime the godly are tempted to take that course) lest God be provoked to send over-whelming terrors, where no such issues will be found.

3. When the godly are, at any time, thus hemmed in on all hands, as they ought to read their own stubbornness in it, Hos. 2.5, 6, 7. and their unwillingness to deny themselves, and trust entirely on God, 2 Cor. 1.8, 9. So, being rightly exercised under such a condition, they may expect that God is sitting them for a notable proof of his love, as Paul found by experience, 2 Cor. 1.10.

Doct. 3. How stout soever the wicked may be under other troubles, and resolute to bear them, when they cannot avoid them; yet, they will find themselves too weak a party to grapple with terror from God; For, Terrors shall make him afraid on every side, and drive him to his feet, or make him ready to betake himself to his heels. And though this be unjustly applied to Job, who was never so afraid, but he expected God would be his salvation, Chap. 13.16. yet, it holds true of every wicked man, when terror comes upon him, that he, being a weak creature, and God a strong God, and this stroke seizing upon the very fort of his courage, he cannot but be confounded and dismayed. And this warns those who are stout-hearted under other troubles, to expect that God will send terrors to suppress their obstinacy, as is said in another case, Ezek. 28.6, 9. And such as are under the terrors of the Lord, ought to look on stooping and humility as their only safety.

4. It is the disposition of wicked men, under judgments and terrors to run the faster away from God; For, Terrors shall drive him to his feet, or scatter him to his feet, and to all corners & subterfuges, where he may think to find relief. Though the godly may have some inclination to this, in their fits of temptation, by which we are not to judge of their state; yet, this is unjustly applied to Job, who, in his greatest extremity, never thought of running away, but would gladly have been at God: Yet, it holds true of wicked men in such a condition, that, with Adam, they seek to hide themselves from God, and are ready to run anywhere before they run to God. For terrors do represent God as dreadful, especially to them who never tasted of his love, and therefore they run away from him. They know not God's scope in those terrors, when he lets them loose on godly men, which is, to drive them to himself; and therefore they turn not to him who smiteth them. Their guilt (if they have any sense of it) adds to their amazement, and helps to suggest sad thoughts of God to them. And they are justly thus scared away, by terror, from God, who were still careful not to come to him, and afraid lest they should be prevailed with to seek him, Mat. 13.15. And when godly men under such an exercise, are tempted to run away from God, they should inquire at themselves, what they will leave to the wicked to do, if they do so? And if they be driven to God thereby, they should notice that as the finger of God, and a mercy beyond anything that terror itself could either promise or produce.

In the Second Branch of this Similitude, Job 's loss of Goods, his present pain, and that apprehension of death which he speaks of, Chap. 17.7, 11, &c. are pointed at, as resembling that affliction which Malefactours suffer in Prison before their execution; who, being destitute of means, are wasted with hunger, and live in a continual fear of a violent death, and (it may be) are tortured in the mean time.

In this reflection also Bildad doth mistake,

1. In suspecting Job to be so much afflicted with any apprehensions of his destruction, as that it should daily represent itself to him, ready at his side, in its ghastly colors. For, though he did indeed apprehend approaching death, yet, it was with so much confidence and courage, that he did familiarly look upon the worms and corruption as his nearest Relations, Chap. 17.14. Which showeth how little others may be acquainted with the courage God may afford to his own people in deadly difficulties; For, Bildad could not discern what Job found in this trial.

2. He did mistake, also, in looking upon this part of Job 's affliction as a proof his wickedness. For hunger, sickness, and apprehended death, have been, and may be the lot of Saints; As is not only to be seen in Job here, but in David, Psal. 6.2. & 30.9. in Paul, 2 Cor. 1.8, 9. & 11.27. and diverse others. Hereby, the Lord doth mortify his people, and fit them for Eternity, and other trials that may be before them. Also, by these he fits them for receiving more proofs of his love, in strengthening them to bear want, providing supplies for them, fitting them that they shall not abuse mercies, Phil. 4.11, 12. and, in causing them meet with many blessed disappointments of their fears,

But passing his Reflections, the General Doctrine, as it is understood of the wicked according to the tenor of the Law-sentence, may teach,

1. To flee or seek to shift the terrors of God, will be to no purpose; For, he who is driven to his feet, v. 11. is here supposed to be taken and in Prison. See Am. 9.2, 3, 4. They flee only best from God's judgments, who flee into his own bosom; and who-so neglect this, they do but multiply their own sorrows, Isa. 24.17, 18.

2. Albeit wicked men may have much strength (not only bodily strength, but strength of spirit, beside the strength of their corruptions and humors) when they engage in troubles; So that not only their pride and height of spirit doth ripen them for the snare, which doth surprise them, when in the pride of their heart, they puff at trouble; But it contributes to make their trouble more grievous and bitter, that it hath strength of spirit, and strong corruptions to work upon, whereas it would be easy to subdued men: Yet, created strength can neither preserve from trouble, nor subsist under it, but the godly must renounce it, and the wicked will succumb, because they do not renounce it: For, his strength shall be hunger-bitten.

3. Albeit even the godly, when they are under one trouble, should be looking for another; and they should not limit God, who, if he please, may send destruction to cut them off the world, (for such limitations are the sting of our crosses, and do provoke God to increase our sorrows; yet, it may be terrible to the wicked, that for all that is come upon them, God hath not done with them, but hath only given them an earnest of yet sadder things to come upon them: For, after his strength is hunger bitten, destruction followeth upon that. If once God begin to reckon with them, they cannot expect bounds to be set to their trial (as the godly are warranted to pray, Jer. 10 24.) but they may fear it will grow till they be cast into the pit, whereas the godly may know there will be an end, Prov. 23.17, 18.

4. God hath calamities in readiness, whereby to cut off the wicked, albeit he do not always, or for a time, execute them; For, here he lets the wicked see destruction ready at his side, though for a time he be kept alive in Prison. And this serves to refute their own presumptuous brags, and the godly's fears, who see not how they can be reached. God who hath issues prepared for his people, 1 Cor. 10.13. hath also judgments ready for the wicked, Deut. 32.34, 35.

5. How presumptuous soever the wicked be, before trouble come upon them, or under lesser troubles; Yet, when trouble cometh to an height, they run as far upon the other extremity, of discouragement and dispair: For, now, this arrested wicked man apprehends sadly of his condition, as if destruction were ready at his side, to cut him off every moment. And this is the just fruit of their presumption. Hearts broken with pleasure, and sinful delights, wherein men are imperious and presumptuous, Ezek. 16.30. will make weak hearts, when trouble comes to an extremity, Ezek 22.14.

6. Albeit even the godly ought to foresee troubles, and to look out to what may probably come upon them, that they be not surprised; Yet, it is a plague upon the wicked, that they die often, in their apprehensions and fears, before they die really; and it is a snare to all who are obnoxious to it, to be anxiously tortured about future events: As here the wicked man hath destruction standing ready at his side, to torture him before he be actually destroyed. See Matth. 6.34. And therefore when the godly are vexed with apprehensions of future events, they should reckon that God can disappoint them; if he will, 2 Cor. 1.8.9, 10. and that, if they come pass, and they renounce their own strength, God will enable and teach them how to beat them, when they are put to it.

In the third Branch of this Similitude (in this and the following verse) somewhat in Job 's case is reflected upon as resembling the execution and violent death of this Malefactour. In this verse Job 's present dead-like condition, and his apprehending to be cut off in this extremity, Chap. 17.13, 14. are reflected on as resembling this Malefactour; who being wasted in Prison, and apprehending destruction, v. 12. at last, It (or, that destruction which he apprehended) shall devour the strength of his skin, or, his body and flesh and bones, which are (as the word is in the Original) as bars to uphold his skin. And this death, which devours his strength, shall not be ordinary, but the first born of death; that is, a singularly violent death, which carries away the principality and preeminence from other kinds of death, as the first man did from the rest of his brethren; and (so to say) a most deadly death, as the first born of the poor, significe them who are most poor, Isa. 14.30.

Here, albeit both Job and Bildad did mistake, in expecting that a violent and odd way of death should be the issue of this trouble; and Bildad did f • there err, in judging that such a death should be the reward of Job 's wickedness, seeing godly Josiah, Jonathan and others, have died a violent death, and all things of that kind come alike to all, Eccl. 9.2. Yet, this Doctrine, understood of the wicked, may teach,

1. It is a plague upon the wicked, that their fears prove real (at least, they may do so, for any security they have against them) whereas the godly meet with many blessed disappointments; Isai. 51.12, 13: 2 Cor. 4.8, 9. For, after that destruction hath been ready at his side, v. 12. it shall now devour him.

2. However a wicked man may get some Serjeants shifted, yet the Executioner will come at last, whom he will not get declined: For, destruction will come at last, which shall pay all home; And this is enough, let them escape never so often, considering how dreadful it will be, and how soon it may take hold of them, Luke 12.19, 20.

3. Death is a great Conqueror and Triumpher over men, in their Bodies, Dignities, and outward Estate; For, It shall devour the strength (or bars) of his skin. Yea it triumphs over Princes, notwithstanding all their grandeur. See Job 3.13, 14, 15, 18, 19. Psal. 49.14, 17. & 146.3, 4. Ezek. 32.23, 26, 27, &c. This tells that men have need, and ought to provide somewhat that will be Deaths-proof.

4. A violent death is an addition to the sadness and terror of death; Therefore is that called the first born of death. Though the godly may fall in common calamities, and go to Heaven in a fiery Chariot, and wicked men may die peaceably; yet, this is the desert of the wicked, and is executed upon some of them, nor have any of them any security against it; and it is a mercy in itself to die a quiet and ordinary death.

5. God hath reserved singular judgments for wicked men, and their plagues are really such, however they appear outwardly; For, their death, come what way it will, is still the first born of death, considering all the consequences thereof; whereas the godly are bound to judge that they are dealt with in a different manner, though they fall under the same outward dispensation.

6. God will at last make it evident that he is too hard for the stoutest of men, and that all their strength must succumb and fall before his power; For, the first born of death shall devour his strength.

In this verse the resemblance is further prosecuted; and Job 's renouncing of all confidence and hope in his family, as making for death, Chap. 17.13, 14, 15. is pointed at as resembling this wicked Malefactour his being desperate of all hopes in his wealth, friends and family, and his being brought to death, which is the Prince and King of Terrors, both in itself, and in what it appears to be, and really proves to the wicked man.

Here there are also several mistakes; As

(1.) That Job was to die, and be cut off at this time.

(2.) That his renouncing of all his temporal enjoyments is looked on as an act of despair; whereas it flowed only from his cleanly self-denial; a practice which the world doth not understand.

(3.) That Job did fear death or looked on it as the King of terrors, who was rather too eager to be at it.

(4.) Or, suppose Saints do sometime fear death, yet it is a mistake to think that therefore they are wicked. For they may be afraid, as considering they have a soul to save, while the wicked may mock at death, and step laughing into Hell. And godly men may get proofs of their own weakness, when God is to give them most notable proofs of his grace and love.

But passing those mistakes, there are general sound Truths here also, as it relates to the wicked. And,

1. Wicked men may have their own confidences, whereby they uphold their hearts when many other things fail them; For, so is here supposed, that there is his confidence. This is a great snare to make them stubborn in an ill way, Isa 57.10. though when those are removed, it will not reclaim them, Jer. 2.25.

2. It is the wicked's plague, that their confidences are but low, base, and perishing; Such as his family, wealth, or, friends, all which are comprehended under the name of his Tabernacle. See Psal. 146.3, 4, 5.

3. All the carnal confidences of a wicked man will, at last, come to utter ruin; His props will all fail him, and his hopes will end in despair, and he must quit them; For, his confidence shall even be rooted out of his tabernacle. His confidences will at last prove too weak to bottom his hopes, and God's jealousy is provoked to crush them.

4. If not before, yet certainly at death, all carnal confidences shall come to ruin, For, then his confidence shall be rooted out, when he cometh to the King of Terrors.

5. Death, of all outward strokes, is the chief terror to men; as being the punishment threatened and inflicted for sin, and as cutting off all their outward enjoyments at one stroke; Therefore, is it called the King of Terrors, or, the chief of Terrors which are visible on Earth. So that men had need to prepare for it, and to close with Christ, in whom they may triumph over it, 1 Cor. 15.54, 55.

6. Beside what death is in itself, and as it is the common lot of all men, it is especially dreadful, and the King of Terrors, to the wicked; For, it is in reference to them it is so designed here. The godly may die in some trouble and fear, though that be not their allowance, but slow from their weakness. But as for the wicked, though some of them may die peaceably, as others of them die full of horror; Yet, to all of them it is terrible, if they considered whither they are going Death in its most terrible colors may look sweetly upon the godly; and the mildest aspect of it may be dreadful to the wicked.

7. The more carnal confidence men have, the more terrible will death be, when it cometh, and all their hopes are cut off; For, it is his confidence rooted out, that brings him to the King of terrors; Not so much because the ruin of his hopes hastens his death, as because it makes death terrible, that he hath fed upon so many vain hopes.

In the last Branch of this Similitude, the destruction of Job 's family, is reflected upon as resembling the consequents of a Malefactours death, or the confiscation of his Estate, and ruin of his House. He seems to allude here to the destruction of Sodom and Gomorrah by fire and brimstone, and declares that destruction, or terrible desolation (for the relative, It, must be referred to what hath been spoken before of the wicked himself, v. 11, 12, 14. as befalling his house also, according as it is capable thereof) shall dwell in his house, and eat up his substance, which he had so unjustly acquired, and was indeed none of his by right. And that his habitation shall be consumed, as Sodom was by brimstone, or, brimstone shall be scattered upon it, as a sign of perpetual desolation, which the strawing of a place with Salt doth also signify, Judge. 9.45.

Here there is an unjust reflection upon Job 's purchase of his wealth, and upon the stroke of God by fire upon some of his goods, Chap. 1.16. as if that evidenced his wealth to be ill purchased, and God to be angry at him as a wicked man. Yet, understanding this also of the wicked, it may teach,

1. Whatever the Lord may please to do, in scourging the Families of his own Children, and sparing the houses of the wicked; yet, the wicked deserve that judgments should rest upon their families, when themselves are gone, and that their names should rot upon earth: For, in so far this is true of all the wicked, that destruction dwells in his tabernacle.

2. God doth no wrong to the wicked in ruining their families; He but justly takes from them what they had unjustly taken from others: For, it shall dwell— because it is none of his. He had called it before his tabernacle, now by way of correction he subjoins it is none of his. Not only hath he no spiritual sanctified right to what he enjoyeth being a wicked man; but he hath no right to it, as being ill purchased; and therefore God justly strips him of it.

3. A stroke inflicted by God, in justice, is justly irreparable; So much is imported in this, that brimstone shall be scattered upon his habitation, as God destroyed Sodom. And albeit all wicked Families and Societies be not plagued as Sodom was; Yet that example teacheth what all of them do deserve. And it is a plague upon wicked men, that their desolations, are ofttimes, repaired, when yet they have never repented under the hand of God.

4. When God is pleased to inflict signal strokes of justice, they ought to be remarked by all, for their use and instruction; For, therefore are the habitations of some made a perpetual desolation, as if they were strawed with Brimstone, that they may be monuments to warn others.

The Fourth Similitude, pointing out the miserable estate of the wicked, is taken from a Tree that is plucked away, root and branch; Whereby is signified, that he is cut off, as to his being in the world, and as to his wealth, which, like a root, supported him; and as to his posterity and pomp and glory, which like branches spring from him, or adorn him. See Chap. 8.16, 17. In this those Truths may be observed,

1. The wicked may flourish for a time on the earth, being like a well planted Tree, having much splendor, and bearing much bulk in the world, and seeming to be fixed and rooted in all this; For, here he is resembled to a Tree, having both root and branches. See Psal. 37.35. That the wicked are thus, is both a snare to themselves, and a trial to others.

2. God, when he will, can make a sudden change of this condition of the wicked, and so root him out as his place shall not know him; Psal. 37.35, 36. For, so is here held out.

3. God hath variety of strokes, for reaching the wicked in all their concernments; He can, by withholding a blessing, dry up his roots beneath, and, by other judgments, cut off his branch, or, everyone of his branches, not missing so much as any one. Yet,

4. The godly are not always exempted from such a stroke as this, in their temporal being and enjoyments; For, Bildad erred, not only in supposing Job to be quite rooted out and cut off, without hope of recovery, but in judging him wicked, though it had been so. For the world not being the native soil of Saints, it is no wonder if their roots be loosed by cutting off their outward enjoyments, and their seed be sent away before them, and themselves translated to a soil where they will fructify, and meet with no such blasts as do often use to nip the buds of grace here.

In this, and the three following verses, the miserable estate of the wicked is pointed out in proper terms in four branches. And,

First, (In this verse) it is declared, that they shall become so ignominious, and be so rooted out by the judgments of God, that their estimation and memory shall perish, as if they had never been in the world. In this we may observe these Truths concerning the wicked,

1. The justice of God, and his indignation against wicked men, ought to be much and seriously studied; Therefore, after all the former similitudes, it is again inculcated in proper terms, to show how necessary and useful this study is, and yet that it is difficult to get it believed, especially when they prosper; though it be nothing the less true, that we are slow of heart to believe it.

2. It is the great sin of wicked men that they hunt much after a name, aspiring to be great and renowned in the world, and choosing rather, (if at all they claim to goodness) to have a name of goodness, and to seem to be somewhat, than to be so really; For, so is here supposed, that their name and remembrance are so dear to them, that a stroke on those is a sad affliction to them. Wherein their fault is not simply that they desire a name, if it were a good name, Prov. 22.1. nor yet that they should resent a scourge or trial upon their name unjustly; But the fault is, that that they are for a name upon any terms.

3. As the wicked seek much after a name, so they may obtain their desire for a time; They may be remembered, and have a name. Hereby they become a visible Butt for God's indignation, when he comes to plead with them; and (if they cover their wickedness with hypocrisy) they get their reward since they seek but a name, Mat. 6.2, 5.

4 The name and memorial of the wicked is justly buried in forgetfulness and ignominy; as here is threatened. Whatever may be God's indulgence, yet they deserve this. For because they seek no more but a name, and a name written upon the earth, God may justly take that away, and make them be forgotten; or, he may preserve their name only that it may rot above ground, as Jeroboam 's name did. See Prov. 10.7. Yet,

5. This is to be adverted unto, That the loss of a name on earth is no evidence of a wicked man, nor judgment upon a godly man; For, Bildad erred, both in his apprehending that Job 's memory should perish, whose memory was revived, and whose name is so savoury in the Church; and in judging that this stroke (if inflicted) was an evidence of his wickedness, or would be a plague to him. For, as God can make their name savoury, when he pleaseth; so he hath taught his people rather to be afraid when all men speak well of them, Luke 6.26. And though they may be sent out of the world with ignominy, yet he can make them be missed and esteemed of, even by them who despised them; as Moses was lamented by the Israelites, who frequently murmured against him when alive. And however, their name is in the Book of life, and though (as is said of their bodies) it be sown in dishonor, yet it will be raised in honor.

Secondly, It is declared, that the wicked shall be driven and chased out of the world, from a cheerful, to a dark and sad estate. It is said in the plural number, in the Original, they shall drive him, whereby we are to understand that either those whom he oppressed, or the variety of judgments sent out by God, shall do this to them. Here (passing his mistakes) we may observe,

1. It is a sad plague on the wicked, and an evidence of their woeful condition, that they are driven and chased away out of time, as here is said. They do not voluntarily deliver up their soul, but it is taken from them, Luke 12.20. Some of them die in despair, others of them are pursued and hurried away with visible vengeance; and others, though they die softly, or seem too weary of their life, because they cannot have all the satisfaction they desire in it▪ yet really they never live out half their days, Psal. 55.23. nor are they ever content in cold blood to die, if they had strength and opportunity to satisfy their lusts in the world. Whereas it is otherwise with the godly; and it is the duty of all who would approve themselves to God, to be still willing and ready to depart upon a call, and then they will be chased by no tempest, but in the throng of troubles, they will voluntarily follow their Fathers messenger sent about them. And whatever shake we get to loose us from time; yet love should have a chief hand in drawing us away.

2. The wicked's change by death is so much the sadder, that at death they have seen the fairest day that ever they will see; though some of them may ignorantly leap (as it were) out of hot water into the fire: For, they are driven from light to darkness, from life to death, from sparks of their own kindling to eternal darkness, from temporal felicity to eternal misery, from honor to disgrace and ignominy; and they are chased out of the world, where all their happiness lay.

Thirdly, It is declared, that their family shall be desolate, their issue, familiars and acquaintance, being cut off. As Bildad here doth falsely apprehend that Job should never have issue nor a family again; So, in this stroke, which he appropriates to the wicked, God is pleased to deal variously both with good and bad. For even the godly, sometime, have no issue; and if they have, sometime they are violently cut off; and sometime they do not imitate the p • ous steps of their Parents. And though God may be pleased, sometime, to plague the posterity of the wicked; Yet, it is no less true, that sometime they may have a numerous and great posterity, as Cain had, whose off spring were chief inventers of Arts, Gen. 4. Yea, sometime, they may bring forth Children, who are heirs of glory. However, this may teach,

1. Wicked men do deserve that their families should be ruined, as well as themselves; as here is threatened. And as the wicked should seriously mind this, what a plague they are to their Relations; So, their posterity, though godly, should remember it, that they may be sober, and may acknowledge that mercy which hath prevented them.

2. This stroke is no plague on a godly man, if it be his lot; As Bildad supposeth such a stroke was only a judgment. For, they will get a better name than that of Sons and Daughters, Isa 56.3, 4, 5. And they want not Kindred or Children, so long as there are other godly persons, with whom they may hold Communion. And they make up the want of Children, by being Instrumental, in their Station, to convert and bring forth many Children to God.

Lastly, It is declared, that the effects of their calamities shall be, astonishment and fear in the present and succeeding Generations. By those, who went before, who were affrighted, we are not to understand those who lived before he was, and before God plagued him; For such could not be affected with what they could not know. But it is to be understood of these who were before those who come after him, or, those who have seen his prosperity and ruin also. Those shall be affected with it, together with those who afterward shall hear of it.

Leaving his mistakes, Learn,

1. The justice of God manifested on wicked men is, in itself, very affrightful; For, his day, or the day of his calamity breeds astonishment and affrightment, or, horror, and that so great (as the word signifieth) as makes their hair stand up. See 1 Sam. 3.11. Herein the justice of God is to be adored, who makes their plagues a terror, when men think upon them, as they have been terrible and dreadful to others in their way.

2. Such as are witnesses of God's judgments upon wicked men ought, especially, to be affected with it; For, those that went before, and saw these plagues, did even lay hold on horror, as it is in the Original.

3. The sense of God's judgments should continue long among men; For, they that come after him (when he is gone, and so they do but hear of his ruin) shall be astonied. As this condemns them who are not so much as affected with present and incumbent judgments; so they who forget by-past proofs of God's indignation against sin, are justly made spectacles and monuments of justice themselves.

4. Fear, Astonishment, and Horrour, are but common and fruitless effects of judgments, unless they be accompanied with Faith and Repentance; For, he mentions those as the effects of such strokes among the generality of men, who yet are usually far enough from a right use of them. And if such impressions as these be not enough, they are far behind who have not so much.

In this verse Bildad sums up his scope in this Discourse, by way of conclusion; Showing that certainly those calamities are the lot only of the wicked: And therefore Job, considering what had befallen him, behooved to conclude that he was a wicked man. Of this Assertion I have often spoken before, and shall not repeat:

Only, in General, Learn,

1. Ignorance of God is an ordinary and great evil among men; For, it is marked as the wicked's great fault, that they know not God.

2. They prove themselves to be ignorant of God, who walk not holily, let them pretend what they will; For, the wicked, here, are they who know not God, see Tit. 1.16. It is their ignorance of God, and their Atheism that emboldens them to do wickedly, Psal. 14.1, 2, &c. And from this, also, do the failings of Saints flow, Psal. 9.10. Isa. 51.12, 13.

3. It is not easy to believe the misery that hangs over the head of the wicked; For, it must be gravely asserted, Surely such are the dwellings, and place of the wicked, or, those things formerly mentioned do befall only them and their families, and that certainly. And though he erred, in the particular, yet it is true, that what they deserve is hardly believed, see Deut. 29.18, 19, 20. Nor ought we to stumble though their ruin be object of faith only, and not of sense; and though we find themselves crying peace and safety.

4. It is an undeniable truth, that the state of the wicked is miserable, and will prove so in end; For, though matters go not as Bildad asserts, yet this General is surely true, That they are miserable, and obnoxious to all this. See Eccl. 8.11, 12, 13. Isa. 3.10, 11. and it is our sin to doubt of it, Mal. 3.15.

5. The wicked do meet with a just recompense from God, in that, as they will not know, nor acknowledge him, so, they are deprived of the Protection of his Providence; For, they know not God, and their dwellings and place either come, or deserve to come, to that issue which he hath formerly mentioned. And we should read our not acknowledging nor depending upon God, in any cross dispensations of Providence we meet with.

6. Men ought to try their persuasions well, seeing good men may have strong persuasions in an Error; As here Bildad asserts all this to be surely true, when yet he erred in some respects, in what he taught. And here we are to guard that sound General Principles against wickedness, and concerning the desert thereof, do not occasion our erring in particular Applications, as it was with him and his Associates.

IN these verses (beside a General Intimation that Job did answer, v. 1.) we have,

1. A General Proposition of the Challenge, v. 2. — that, by their alleging of untruths, and brangling his peace and driving him to despair, they had grieved and vexed his soul, and that for a long time.

2. An Explication of the Challenge, v. —2. that they did not only vex; but even crush and break in pieces his strength and courage of mind, by their impertinent, untrue, and cruel language.

3. An instructing of this Challenge, v. 3. — that those ten times, or, very many times (a definite number being put for an indefinite, as Gen. 31.7. Lev. 26.26. and elsewhere) they had reproached him, and slandered his integrity.

4. An aggravation of this their fault, v. —3. That they, who ought to have proved friends, and professed to do so, yet, without shame, dealt so strangely, and left off all tenderness toward him.

In General Learn,

1. As Controversies are not easily ended, when once they are begun; So it doth commend a man's honesty and zeal for truth, that many renewed assaults do not make him quit it: Both these may be gathered from this, that Job, after all the former debates, yet answered.

2. A good way to put an end to Controversies, is not always to jangle about Questions debated, but sometime to put the matter roundly home to the Consciences of Debaters; that they may consider whether, in cold blood, they be not refuted and self-condemned in their own bosoms: For, such is the strain and scope of Job 's Reply at this time, to charge home their cruel and uncharitable carriage upon their own Consciences. Where Conscience interposeth not in Debates, men's parts, and their delight to make a show of them, their interest and credit being engaged, and their heat and passion kindled and increased by debating, may keep strife long on foot.

In Particular, From v. 2. Learn,

1. Afflictions are sad, and men's carriage cruel, in so far as they reach the souls and spirits of men, to vex and grieve them; When either afflictions and men's way of dealing get in upon their spirits, and cause a breach and wound there, or men do fall upon the afflicteds inward state and condition, to question the goodness thereof: For, this is his complaint, that they vexed his soul and brake him in pieces, by one or other of these means.

2. Affliction is so much the sadder, when it is added to former afflictions; For, saith he, ye vex my soul, who am already afflicted in my outward condition. They either added the breach of the peace of his soul to his outward crosses; or his inward peace being already disturbed by desertion and temptation, they contributed to the continuance and increase of that vexation.

3. The longer men continue in an ill course, it is so much the worse; in regard they do more hurt thereby, and do witness that it flows not from a fit of weakness, but from a fixed resolution; For, he points at this as a great aggravation of their fault, How long will ye vex my soul? &c.

4. A small thing may hurt one that is already crushed; and particularly, impertinent words may do much hurt to one who is tender and broken with afflictions: For, Job, who had born all his other losses, could not bear such language, but words brake him in pieces.

5. Men who have the testimony of their integrity, and get grace to stick by it, may yet expect to meet with many rubs in going through a time of trial; their corruptions may be irritated, and God may try and humble them thereby: For, Job, who who was honest, and would not quit the testimony of it, yet, is vexed and broken with irritating words. Such distempers should not be looked upon as a proof that men have no integrity.

6. Men intending most good to others, may yet prove most hurtful, unless God lead them to prove comfortable; For, Job 's Friends intended no such thing, and yet they vexed his soul and brake him in pieces.

From v. 3. Learn,

1. It is not sufficient that men accuse and challenge others hard, unless they be able to instruct and prove their challenges; Therefore doth Job here instruct what these words were which brake him, Ye have reproached me.

2. Men ought to look upon their way with others, not only as it is in itself, or as themselves may judge of it, but as those may feel and apprehend it to be, who are already broken with trouble; For, in this respect it was ten times to Job, that they had reproached him, though possibly it was not so much in itself.

3. Reproach is one of men's carriages, whereby the afflicted are apt to be crushed and broken; For, he instanceth the former Challenge in the matter of reproach, Ye have reproached me. See Psal. 69.20.

4. It is men's duty not to be strange to Friends, or to harden themselves against them, and especially against godly Friends in trouble; and it is a shame when they do so; Therefore he chargeth it upon them, as a fault they might be ashamed of, that they make themselves strange to him, or, harden themselves against him, never considering his trouble and grief, when they spake so sharply to him. See Psal. 38.11. 2 Tim. 1.16

5. It is a great fault, and aggravation of sin, in men, not to be ashamed when they do evil; as here he chargeth it upon them, you are not ashamed, &c. See Phil. 3.19. Jer. 6.15. & 8.12. & 11.15.

Follow the Arguments pressing and bearing in this Challenge upon them. The first whereof (in this verse) is diversely interpreted and taken up. Some conceive Job 's meaning to be this, That if he had erred in judgment or practice, himself (and not they) should have the worst of it, and smart for it; and therefore they might let him alone to take his own hazard. Or it was a secret Error betwixt God and him (for his practice and way, in the view of the world, had been blameless) and therefore not to be cast up by them. As it were nothing strange to admit of such an escape as this in Job, when he is in the heat of dispute and passion; so such reasoning could not be justified. For grant those Errors should not break forth to infect others; yet, his godly Friends, in such a case, were bound to be more tender of him, then to suffer even himself alone to continue in an Error.

But I take the force of the Argument to lie rather in this; That, supposing he had erred in the point controverted, yet it would lodge (as the word is) and remain with him forever, for anything they had done to convince him of it. And so the meaning of the words, is, They were far in the wrong, and very cruel, in that they railed upon him as unsound in judgment and practice, when yet they had taken no pains solidly to convince him of any Error. Neither could he be edified by such a procedure, nor would it make him quit an Error, if he were overtaken with any. This Interpretation agreeth with what Job had said, Chap. 6.25. and what Elihu afterward censureth in those three Friends, Chap. 32, 3.

It Teacheth,

1. It is possible the soundest of men, considered in themselves, may be overtaken in an Error; For, though Job grant not that he erred in this Debate, yet the Supposition, Be it indeed that I have erred, importeth the case be possible.

2. Among other causes, Ignorance is a great help to Error; For, the word signifieth a failing through Ignorance, as it is, Numb. 15.28. Not only is there an Ignorance of Truth in every Error, but many are led into Error through their weakness, simplicity, and ignorance.

3. Railing and calumniating will never prevail with rational and conscientious men, to cause them change their Opinions; But as honest men will not therefore quit Truth because others rail at it, and call it Error; So, ofttimes, Errors are the more rooted in men, because they are ill refuted; For, in such a case, Job saith, My Error remaineth with myself, or, shall lodge with me.

Followeth, to v. 23. the second Argument pressing this Challenge; The sum whereof is, that they were cruel and inhumane to deal so sharply with him, whom God had afflicted so sadly. It may be branched out in those three.

1. He propounds, in General, that if they would insult over him, and take advantage of his afflicted condition, they had indeed ground enough to go upon, v. 5, 6.—

2. To instruct this more particularly, and to ease himself by complaining, he takes occasion to enumerate his miseries, wherein he gives eight proofs or instances of his afflicted and miserable condition, v. —6.—20.

3. Upon all this he infers, that they were in the wrong, who dealt as they did with a man in his condition, v. 21, 22.

In the General Proposition, (If indeed ye will magnify yourselves—know now that God hath, &c.) in a sharp, but oblique, way of reprehension, he tells them, that if they would insult over him, and still make use of his afflicted condition to cry him down, they had advantage enough of that kind against him; though (as the way of propounding imports, and he tells them expressly afterward) it was but a poor trade they drave.

Whence Learn,

1. Some men (and even good men, when they are in an Error, and under Tentation) are so stiff, that there is no reclaiming of them (at least, for a time) from their evil course; For, Job supposeth that they will indeed go on, notwithstanding all he had said to reclaim them.

2. It is hard for men who are ex • mpted, when others are afflicted, not to be puffed up, and tempted to undervalue those who are afflicted; For, they magnify themselves against him.

3. The reproach of affliction is a great seeming advantage in debate, to bear down those who are under it; For, they pleaded against him his reproach, and that God had sadly afflicted him, to bear down all his defences in behalf of his own integrity.

4. God may give much seeming advantage of this kind, even against a godly man; not only to try his faith and patience, and submission toward God, but to add to his trial from men, who make use of the crosses of the godly, that they may reproach them and their integrity: For, so doth Job acknowledge, that, if they will plead that, then they may know that God hath overthrown him, &c.

5. It is but poor gallantry to run down afflicted men; For, Job intends this concession, as a sharp reprehension, as is after cleared. It is great folly not to consider that the afflicteds condition may be our own, which might make us sober, and that great afflictions may occasion some escapes, which are not to be censured hardly. And it argues want of compassion, to insult over a godly man in his trouble, Psal. 69.26.

Followeth the Second Branch of this Argument, which beginneth at v. — 6. wherein, in several particulars, he layeth out the greatness of his affliction, of which they might take advantage against him, if they would be so cruel. His scope in all which Enumeration of his miseries, is, not only to tax their cruelty, but to ease himself by complaining and venting of his grief: And indirectly to refute them, and to show his courage and assurance of his own integrity. For in this enumeration, he alludes to what Bildad (Ch. 18.) had said was the lot of the wicked, and adds more to his account; that he may intimate that, however all those things had befallen him (if not more) which he said was the portion of the wicked; yet he will not take with it, that he is wicked. Only this is further to be adverted unto, that though Job point out here his real miseries, yet he cannot be excused from some excess of passion and indirect reflections on God in this Narration. For Elihu hints at some expressions here, in his refutation of him.

Before I enter upon the Particulars, this purpose in General, and Job 's scope in it, may teach,

1. It is the duty of Saints to take all their afflictions from God and out of his hand, whoever be the Instruments employed therein; For, Job all along doth ascribe them to him.

2. Saints may be exercised and humbled, but they need not be astonished, or their confidence shaken, by their sad afflictions, even albeit they see God their party in them, and their afflictions be such as look like the wicked's lot: For, Job grants this to be his case and yet quits not his integrity. Afflictions are not the Rule whereby we are to try our Integrity, nor do they speak anything against men's honesty, whom the Word doth not condemn.

3. Some Saints may be made spectacles for outward affliction, not only above what other Saints have suffered, but above what some of the wicked suffer; As Job here points out his case to be singular, and that he suffered many things above what Bildad said of the wicked's lot. This cometh to pass that all may adore Sovereignty, and that others may not quarrel under lesser troubles.

4. Saints may be so far at under by their afflictions, that they can find no case of them, but to disgorge their own hearts by venting and telling over their miseries; For, that is Job 's case here, who must ease himself by complaining.

5. Albeit complaints of our troubles may bring some ease; yet, ofttimes, they are not so well managed, but Saints fail in them; as Job did in his complaint.

6. In particular, when Saints complain of God and his dealing, and do not speak the matter to himself, they are most ready to miscarry; For, Job is complaining of God's dealing before his Friends, when he fails here; though it be also true, that he failed when he spake his condition to God.

I come to the particular proofs and instances of his misery; The first whereof (v. —6.) is, That God had utterly subverted and overthrown him, in his Person, Estate, Children, &c. And so had taken him in that which Bildad called a net to the wicked, Chap. 18.8, &c.

Whence Learn,

1. Afflictions are then really sad, when they not only shake and make men stagger, but do utterly overthrow them, to their sense and feeling, and to outward appearance; For, Job begins at overthrowing, as a sad part of his trial; which may teach others not to murmur at lesser trials.

2. The dearest of God's people may be overthrown and overturned in their outward estate and condition; As Job was here. Hereby the Lord drives them from all confidence in any help and comfort beside himself, in their trouble; and he loves to have them thus broken, that he may give them proofs of his love in making them up again.

3. Men are by nature very wild, and not only averse from afflictions, but ill to tame by them; Therefore doth he compare his afflictions to a net, which is appointed for taking of wild creatures, intimating that even a godly man hath much of that untamed disposition in him, which predomines in the wicked, Jer. 2.24.

4 God can easily, when he will, overtake and encompass the wildest, and reach them with what afflictions he pleaseth; For, saith he, He hath compassed me with his net. See Hos. 7.12. Am. 9 2, 3.4.

5. While afflictions are compared to a net, it should further teach,

1. To take heed that we be not only outwardly restrained by afflictions, while lusts are raging inwardly; as wild creatures are only held fast, but not tamed, in a net. See Isa. 51.20.

2. To take heed of struggling under God's hand, or striving against the bonds he layeth upon us; For that will but entangle us the more, as wild creatures in a net are held the faster, the more they struggle.

The Second proof and instance of his misery, is, That though he cry to God against their unjust dealing and false accusations, and against the oppression of the Sabaeans and others who wronged him; yet, he is not heard nor righted.

Whence Learn,

1. Prayer to God should be our chief refuge and shift under violence and unjust usage; For, saith he, I cry out of wrong, or, complain to God that I am wronged.

2. Prayer in such a case should be instant and fervent, especially when an answer is delayed; For, I cry out, and I cry aloud, when I am kept crying still. See Luke 22.44.

3. Even when godly men have right on their side, and do pray fervently and diligently to be helped in their right; yet, their Prayer may not be heard for a time, to their sense; For, when he cried out, and cried aloud, and that of wrong, or, violence, yet he is not heard, and there is no judgment, or, no sentence passed by God to redress his wrongs. We are not to judge of ourselves, nor of our Prayers, at all times, by our visible success, Psal. 22.2. But Saints may get wrong, and yet must resolve to suffer it, even when they have done duty.

4. It is a sad trial to Saints, when Prayer seems to fail them in God's way; For, this complaint is subjoined to his being overthrown, v, 6. as yet sadder, that in such a condition he should be denied access, and his Prayers (which are the mean whereby men find relief in trouble) not avail him; and therefore he prefixeth a behold, to it. It is sad to Saints at any time, to find their Prayers neglected, considering that their life consists in Communion with God, which is entertained by Prayer; and that they may be ready to draw sad conclusions from such a lot. But it is most sad when Prayer seems to fail them in a peremptore and great distress, such as Job was now in.

5. Yet in this complaint Job is not to be altogether justified, but his mistakes and passion in it are blame-worthy. For,

1. He reflects upon God as not letting him have judgment, or fair play; which is injurious to his Holiness, Sovereignty and Justice.

2. Though all other issues had failed him; yet Patience and Grace to bear his Cross was an issue, which if he had cherished, he needed not complain for the want of other answers, 1 Cor. 10.13.

3. Though there had been no passion, nor other defects, in the manner or matter of his Prayers (wherein he was not altogether blameless, and many times we cry earnestly for that which we would not love, were it granted; as Habakkuk complains that God took not notice of the Jews sinfulness, and yet is grieved, when God threatens to punish them, Hab. 1.2, 3,—6,—12, 13, &c.) yet it was reason that God should have the timing of the answer of his Prayers, were they never so honest.

4. It was necessary that he should abide under the trial, for the exercise of his faith and patience, and that corruptions might be discovered and purged by the delay.

5. If God love to hear the Prayers of his own Children, and therefore suffer them to cry on, there is no reason that he or any other should quarrel or mistake such a dispensation. These are a few of many particulars to be marked upon this complaint, whereof the godly should make use in the like case.

The Third proof and instance of his misery (wherein he alludes to the condition of some Travelers) is, that he is hemmed in with difficulties and irresolution, not knowing what to do, nor where to find an issue, and filled with discomfort in the mean time. His being se • ced up and in darkness, imports, both his difficulties without, and from his irresolution and discomfort from within. And by his way and paths, we are to understand, both, his present duty, and the issue he would be at by following his duty.

Hence Learn,

1. Men are not behind so long as they have a duty to go about in any strait; For, when he is not heard, v. 7. he would account it a mercy to have away and paths wherein to walk. Such as are not deserted as to duty, do enjoy a special mercy, though they be deserted as to comfort, Psal. 88.13, 14. See Job 23.3, 4, &c.

2. Afflicted and tender Saints will not take up duty at random, or by their own will, but from God's light; For, he would have light, and not darkness in his paths.

3. Saints may expect to be bounded and straitened with troubles, so that they cannot walk at large as they were wont to do; For, he complains that his way is fenced up. See Hos. 2.6. Hereby, as God corrects them for their wantonness and wandering; so, he calls them to seek enlargement in himself.

4. Saints, being thus hemmed in, may also be deprived of all ability to rid themselves of their difficulties, by their own endeavors; For, he cannot pass toward any issue. We will not be able to shake off trouble, till God interpose and be seen in it.

5. It may be the lot of Saints, as to be shut up from all issues, so also to have no light nor skill to know what to do; For darkness, of irresolution, accompanieth the fencing up of his way. Trouble may confound the judgment, and if any light offer, it may be readily suspected, lest trouble suggest it, to bring ease any way.

6. The perplexities of Saints in trouble, flow not only, or so much, from the weakness of their judgments, as from the hand of God, who afflicts, tries, and humbles them thereby; For, he fenceth up, and sets darkness in his paths.

7. The condition of Saints, when shut up under trouble, and involved in perplexities, i • very disconsolate; For, so much also is imported in this darkness, and his complaint tells it was sad to him. Such a condition pleads for pity, and may expect it from God.

8. Saints may be involved in troubles, from which they cannot expede themselves, and be also filled with perplexities, who yet are, and will be well guided; For, so was it with Job here, whom God brought to a good issue. See Isa. 42▪ 16. Psal. 73.22, 23.

The fourth proof and instance of his misery (wherein he alludes to the habit, or, ornaments of body) is, That God deprived him of his dignity and Reputation, of his Riches, Children, and outward State; which had been his glory, like splendid Apparel, and as a Crown upon his head, in the view of others. See Chap. 29.7, 14, 20. Leaving his Observation • hat God had done this, and the rest that follow, which hath been marked in the entry;

Here, Learn,

1. The Lord may see it fit, sometimes, to exalt his Children to an height of prosperity; as Job had Glory, and a Crown, in this respect. Thus the Lord doth,

1. That men may learn to look upon no outward condition as an infallible evidence of love or hatred; and that neither afflictions nor prosperity do prove men wicked.

2. That by such instances he may give proof what he could do, and would do to all his people, if it were for their good.

3. That he may try his people how they will keep their feet in such a condition; as prosperity is a trial no less then adversity, and Job 's testimony, that he kept his integrity in his prosperity, doth comfort him, when his prosperity is gone; Chap. 31.

4. That Saints, enjoying those advantages, may experimentally know the emptiness of them, which they would not so easily believe; if they had not found it: as may be seen in their doting upon them who never enjoyed them.

Doct. 2. After Saints have been thus exalted, the Lord may see it fit to tumble them down again; as here Job was stripped of his Glory, and the Crown taken from his head: and instead of his former prosperity, and his esteem with others, he meets with loss and contempt both at once. Hereby,

1. The Lord exerciseth his Sovereignty, and makes it appear that he may toss his Children at his pleasure.

2. He demonstrateth sensibly the vanity and uncertainty of these transitory things, that we may not fix upon them, but what is a better and more enduring substance.

3. He trieth us by those changes of condition, which are sorer to abide then any one condition, if we were kept at it. It is easier for one to bear want who hath always been a beggar, than for those who, after they have been clothed with Scarlet, are made to embrace Dunghils, Lam. 4.5. See Psal. 102.10. Eccl. 7.14.

4. Hereby also God gives proof how he can uphold his people in all those shakes; as he did uphold Job.

Doct. 3. Such changes in our outward condition may be a trial, even to the mortified Child of God; For, though Job did not set up his rest upon his prosperity and dignity, yet here he complains of the loss of it, and that he wants his Crown and Glory.

Here Consider,

1. Saints have sense and flesh which cannot but feel, and grieve under, trouble and contempt; and they are not to mistake, though they find somewhat in themselves that • epineth at the Cross.

2. By this God makes it evident that Saints are not Stoics, or wholly insensible of troubles; and that it is not themselves, but Grace in them, that bears them out.

3. When the spirits of Saints are otherwise broken (as Job 's was) then anything will be a burden, though otherewise in their judgment they think little of it.

4. Our bitterness and peevishness may cause us have too great an esteem of things when we want them, which we were but little thankful for, when we had them, and so we disquiet ourselves.

The Fifth proof and instance of his misery (wherein he alludes to the destroying of Houses, and plucking up of Trees, whereof Bildad had also spoken; and whereby he further explains what he had said, v. 6—) is, That his present enjoyments and future hopes were quite overthrown and gone; as an House that is quite overturned, and a Tree that is plucked up by the roots.

Whence Learn,

1. The sense of grievances, being entertained, will make men great Orators in pointing them out; As Job 's insisting upon his complaint may teach, and experience of others recorded in Scripture, who have dwelt long upon their lamentations and complaints, doth witness. This

1. May encourage them who cannot get an end of their complaints, nor have soon done with them, when they consider that they want not company at that sad Trade.

2. It may warrant us to study our grievances well, that they may press humility upon us, and we may make use of them as Arguments to plead for pity; and, by the sense thereof, may be fitted for proofs of God's love; and withal, we may glorify God, by our submission to him, and our hope in him, notwithstanding all those grievances. Yet,

3. We should beware to dwell upon this subject, only out of bitterness, or a desire to complain. Upon those terms, we should think one word of our distresses too much▪ and the least moment of time too long, to spend about them, seeing we have better exercises wherein to be employed. And herein Job failed, who spent much time and talk on this in his bitterness, when he might have been better employed.

Doct. 2. God can, and sometime will, surround his Children with an universal havoc and desolation, in their Children, Goods, Body, Name, Peace of mind, &c. As here Job was destroyed on every side. See Lam. 2.22. Here,

1. The repeating of this again, from v. 6. serves to confirm Saints, that such a condition is not inconsistent with a gracious state: and to warn us that we should not make exception of any outward trial, as if it were inconsistent with grace in a person.

2. This doth also teach murmurers, that it is their duty to look upon their lesser trials as abounding with mercies, when they consider this total overthrow of a godly man, as to his outward condition. Too much noise about those, and little praise to God, who moderates his stroke, do argue much self-love, ingratitude, and need of more afflictions.

3. Such as are made to drink of this bitter cup, should submit to God in it, believing that no less is necessary to try them, to put them out of themselves, and to fit them for the singular proofs of love, which God intends for them.

Doct. 3. When God engageth with the Creature, especially in any measure of severity, the Creature will soon succumb; For, saith he, He hath destroyed me, and I am gone. So that stooping is our best, when God becometh our party.

4. Hope is the last refuge and life of a destroyed and gone Saint; For, so is here supposed, that whe he is destroyed and gone, he looks what hope will afford, to comfort him. Saints should not cast away hope and confidence, Psal. 42.11. Heb. 10.35. but should wrestle from under the ruins of their destroyed condition, by hope.

5. Not only the present enjoyments, but the future hopes of Saints, may be destroyed and gone, to their sense; For, his hope was removed like a Tree, that is rooted out of the ground. This is to be understood of his hopes about temporal favors and restitution; wherein (though Job was mistaken, in casting off hopes of restitution) men ought to be very sober, and submit all to the good pleasure of God. For, to do at upon those things, is to feed murmuring, evidence insobriety, and breed ourselves many disappointments. But even other and better hopes of Saints may fail much; that God may try how we will hope against hope, out of our love to him, and may take a proof of our delight to give him credit in difficulties; and that he may give proof what he will do for his own Children, who sometime will not so much as cherish hope in him.

6. God can, and will do for his people, even far above their present sense and hopes; For, Job thinks he is gone, and his hope removed, and yet he is carried through. See Ephes. 3.19. Psal. 94.18, 19.

The Sixth proof and instance of his misery (wherein he alludes to a mighty Kings making war against his Enemies, or rebellious Subjects) is, That God seemed to deal with him in wrath, as with a Rebel and Enemy, v. 11. and, accordingly had let loose afflictions, and Satan, the Sabaeans, Chaldeans, the Wind and Fire, and other Instruments of his trouble, which irresistibly hemmed him in, like so many Troops raising up Trenches, and drawing • nes about their besieged Enemies, v. 12. While Job speaks here of God's wrath kindled against him, and God's accounting him an Enemy, he doth not hereby absolutely contradict what elsewhere he speaks concerning his own integrity, and his faith in God's favor. For by faith he still cleaves to this, that he is a righteous man and beloved of God; though in his complaint he sometime speak this language of sense, that God was wroth, and looked upon him as an Enemy.

From the first part of v. 11. He hath also kindled his wrath against me: Learn,

1. The dearest of Saints may be under sad apprehensions of God's anger and wrath; For, so was Job here, and David frequently. They may not only be really under fatherly displeasure, but • ad afflictions, joined with temptation, weakness and desertion, may cause them tremble under the sense of wrath. And this,

1. Should cause Saints not stumble, if they be so exercised. They may have a sure interest in the love of God, whose eyes and thoughts are held fixed upon wrath.

2. It should make them careful not to judge by sense, which is rash, and judgeth by appearance, and not by the Word, and represents our condition worse then it is.

Doct. 2. Apprehension of wrath is most dreadful Saints, and puts the cap-stone on all their other sorrows; Therefore he joins this to the rest of his grievances, with an also, as an over-charging addition to them. See Chap. 13.24. And this gives us a sure evidence of Saintship, and that it is but our sense that affrights us, when we are most affected with wrath of anything. See Isa. 64 5.

3. This also contributes to make the apprehen-of wrath sad, especially to Saints.

1. That it is not lying buried under the ashes, but kindled and broken out. And indeed, wrath, when it is deferred, or but apprehended at a distance, may seem but little in respect of what men will find it when it breaks out. Then it will be found unsupportable, Isa. 33.14. Psal. 90 11. And Saints will see cause to lament that they apprehended it so little, till it came to that issue.

2. After wrath hath been revealed against the Elect in their natural condition, or against converted Saints for some particular faults, and it hath been buried again, and God reconciled with them; It cannot but be sad that it should kindle up again, and that after they have tasted of kindness and sweet embracements, they should again fall under the lash of wrath; As Job here apprehends it. This is matter of sad regret, Psal. 85.3. with v 4.5.

3. This also heightens the sadness of such an apprehension, that it is his wrath, and that he hath kindled it against them, whose way, many time, with his people, is, not to stir up all his wrath, but to quench and take it away, Psal. 78.38 Isa. 57 16, 17, 18. and that he, who is their hope and refuge in all their troubles, Jer. 17.17. should become their party, Isa. 63.9, 10. Now albeit all those sad sights be but Saints apprehensions and temptations, or at most, there is only fatherly displeasure in their lot; yet, from this we may gather, That true Saints cannot endure to have God their party in anger, on any terms; and it will be no small grief to them in such a condition, that evidences of displeasure have not been seen beforehand in the Word; and it will sadly affect them in their distress, when they remember it was sometime otherwise with them, as is said in another case, Lam. 1.7. In all those respects Job complains of this here.

From the last part of v. 11. He counteth me to him as one of his Enemies (wherein he clears and explains the former, that God looked upon him as an Enemy, and so let out wrath upon him, or strokes which seemed to speak wrath) Learn,

1. Such as are indeed Enemies to God, are obnoxious to wrath, which will break out at last in sad effects; For, so much doth the connection betwixt those two import. Where God accounts a man an Enemy, there he hath wrath, and this wrath will break out in hostile acts, such as those which made Job apprehend wrath, and that God counted him an Enemy. See Psal. 7.11, 12, &c & 75.8.

2. However men may bear out under the harsh judgments of men, who neither are infallible, nor can judge of men's estate; Yet God is Supreme Judge, whose sentence is always just and irrepealable; For, Job looks here to what he counted him to be; and though he was not shaken by his Friends mistakes, yet this is matter of sad complaint, that (to his sense) he counted him to him, or in his judgment, as one of his Enemies.

3. It is the saddest of wrath that is let out on Enemies, and which cometh from God looking on the party, whom he pursues, as an Enemy; For, this aggravates end heightens his sense of kindled wrath, that it comes upon him as an Enemy. In respect of this, Fatherly displeasure is a deliverance and mercy, as being mixed with, and flowing from love. And Saints should read it so, and bless God that it is so.

4. Saints may look upon their lot as inflicted on them as Enemies, when yet it floweth from real friendshid; For, Job mistook in this, there was neither wrath nor enmity in all this. Saints are thus affrighted, because they cannot discern God's tender heart, which may be warm toward them, when his hand seems to speak severity, Jer. 30.14. with 31.20. Therefore it is a sweet study wherein Saints should be much exercised, To know how much of cross dispensations may consist with love, yea, and flow, from it; To know that all real displeasure is not pure and unmixed wrath; That Senses language under trouble is Apocryphal, and not to be credited; and, That we may read much from our ill deservings and guilt, in our trouble, which yet God's love doth not intend in it, as not pursuing our pardoned guilt, nor chastening because he hath a quarrel, though we deserve it should be otherwise.

From v. 12. (wherein he clears how he thought God pursued him as an Enemy) Learn,

1. Where God hath a quarrel, we need not doubt but he can avenge himself, seeing he hath forces in abundance to prosecute his Controversy: For, here there are Troops to send out against an Enemy.

2. Afflictions, trials, oppressors, &c. are God's Armies sent against man, though not always in wrath, yet to subdue Rebellion, and make him stoop; Therefore are those called his Troops, to show that he, as Supreme General, hath them at his command, to cause them come and go at his pleasure; and that as Armies are sent out to subdue Rebels and conquer En • mies, so they are employed to bring and keep us in subjection to God. And therefore we should be careful that they get their errand, lest he send out more Troops against us, Lev. 26.21, 22, 23, 24, &c.

3. God, when he pursueth men by afflictions, is irresistible; For, those Troops raise up their way against him, and encamp round about his Tabernacle. So that it is to no purpose to struggle or contend with such a dispensation; but it is our only safety to stoop.

4. When sad afflictions come upon Saints, it is not easy for them to avoid thoughts that God is angry, and looks upon them as an Enemy; For, because of those Troops, Job suspects that wrath is kindled, and that God counts him as one of his Enemies, v. 11.

From this, to v. 20. we have the Seventh proof and instance of his misery; Namely, That while he is thus afflicted, he is diserted of Friends, Servants, his Wife; and most intimate familiars, and despised by others. This instance is deduced in a large complaint, and may be taken up in five Branches. The first whereof (in these verses) is, That all his Friends, Kindred and Acquaintance, had deserted him. These here mentioned under the names of Brethren, Acquaintance, Kinsfolk, and familiar Friends, must be distinguished from those most intimate bosom Friends, of whom he complains, v. 19. and are the same with those who returned to him when God smiled upon him, Chap. 42.11. And under those various names are comprehended his Relations in the flesh, and his Neighbors and Acquaintance, who took notice of him before, and with whom he entertained familiarity and neighborly intercourse. These he declares were far, and estranged from him, did fail and had forgotten him. That is, they withdrew from him, and failed him in his strait, and took no more notice of him than if he had been a stranger, or one forgotten among them. It seems from Chap. 42.11. that they had not come at him in his distress, or if they did, they carried strangely toward him, forgetting his former condition, and what familiarity had been among them. And, to add to all this, he declares they were verily, or, only, thus estranged from him, v. —13. that is, they were altogether so, and really so, and not in his apprehension only. From all this, Learn,

1. Piety doth allow men to make use of, and entertain familiarity and converse with, natural Relations, and other Neighbors and Acquaintances; For Job entertained such. Piety doth not teach men to be without natural affections, Rom. 1.31. with 2 Tim. 3.2, 3, &c. nor yet to be selfish, insociable and wild creatures. For grace doth sanctify, and not destroy Nature. And gracious men should labor to commend and insinuate Piety to others, by taking notice of them and conversing with them.

2. Those Relations among men do import obligations unto duties, according as any need them; For, Job, by his complaint, insinuates, that Brethren and Acquaintance, &c. should not be far off, not fail, or be forgetful and strange, when any they have relation unto are in trouble, and need their help. A friend ought to love at all times, and a Brother is born for adversity, Prov. 17.17. And men are to look how they acquit themselves of their bonds of Relation and friendship, in such cases; lest it be said to them, as Absalom said to Hushai, Is this thy kindness to thy friend? 2 Sam. 16.17.

3. It ofttimes falls but that men, and especially Saints, are deserted of their Friends, Relations and Acquaintance, when they come to be in trouble; For, so Job found in his experience, and David, Psal. 31.11, 12. & 38.11. and elsewhere, see Prov 14.20. If men try upon what they ground their friendship, it will be found that few are real friends to the men, or their virtues, whom they pretend to affect; but only to their prosperity; and that there are few such friends as Jonathan was to David. And though men may pretend otherwise; yet adversity (which is the Touchstone of friendship) will discover the truth. Therefore we should lean upon our Kindred, Friends and Acquaintance, as a very uncertain prop. And when we are deserted by them, we should consider that this hath been the lot of Saints before us, and should learn to trust in God, who is a friend that never fails, fail us who will, Psal. 27.10.

4. To be deserted of friends under trouble is a great addition to the trial; For, Job here complains of it as a part of his exercise. And no wonder; for this deprives afflicted men of that help and comfort, countenance and counsel, which might be expected from friends, and which will be much needed in trial. This shows how great their guilt is who are wanting in that duty to the afflicted.

5. While he saith, they are, verily, or, only estranged, it imports,

1. That the reality of this their unkindness made it sad: Apprehensions of such a thing are sad enough; yet, it is an case when we consider that they are, or may be, but apprehensions: But when we find we do not mistake, but our condition is such as we apprehend it, is cannot but sink the deeper upon our spirits.

2. That afflicted men, by reason of their distempers, are ready to mistake their friends; and therefore they should try if things be verily and really so as they judge, as Job imports he had done, so that he can certainly conclude they were verily estranged.

3. That this aptitude in afflicted men to mistake should put others upon their guard, that they do not so much (if it be possible) as seem to grieve them; much more should they be careful that they do not verily so; as Job complains of those.

4. That a fit of unfriendliness is nothing so sad, as when men constantly persist therein, and do only, and altogether so; as Job complains they did.

Doct. 6. The best sight of such a trial, and the best way to get the right use of it, is, to see God doing all this; For, so doth Job here, He hath put my Brethren far from me. For,

1. This quickens the trial, and helps it to work, when we see a Supreme hand in it.

2. Saints, seeing God in such a trial, will see also that his end in it is but to try them; and that therefore they should look well how they bear it, when God puts them in the furnace, and on the stage, to give proof of what is within them.

3. They will also see, that a compendious way to get an issue in such a trial, is, to wait on God that he may show mercy, and then the bowels of all others (as it may be needful) will be loosed upon them; as Job found, Chap. 42.7, 10. with 11. See Jer. 42.12.

4. They may also see, in some cases, that God turns off false friends from the godly, not only for their trial, but for bringing about the ruin of these friends; Thus was it with Egypt, after they degenerated from their wonted kindness to Israel, Psal. 105.25, 26, 27, 28, &c. and with many other false friends to that people.

The Second Branch of this complaint and instance, is, That he was slighted in his own house, by his domestics, maids and servants; who took no more notice of him, than if he had been a stranger and alien, v. 15. nor would so much as answer him, when he called for their help; even though he laid aside his authority, and did not command, but used entreaties, v. 16. As for those who dwell in his house, whom he mentions with his maids and servants, it is not needful to understand by those any Widows and Orphans, whom he entertained, (and it seems, some of them, in his own family) Chap. 31.16, 17, 18. nor yet any of them who made ordinary resort to his house. But (if we make a difference at all betwixt those and his other maids and men-servants) those dwellers in his house, seem to have been sojourning hired servants (to which sort of servants he alludes, Chap. 7.1, 2. and so it seems he had some of them, and they made use of such in that Country, as well as of Bond-slaves) who slighted him, together with his other Bond-servants, men and women, who perpetually attended him, as being bought with his money, or otherwise purchased.

Doct. 1. In the sharpest trials of Saints, God may yet reserve somewhat to them, which ought to be acknowledged as a mercy in itself; For, notwithstanding all that befell Job, Chap. 1. Yet he hath still an house and servants, and so had a shelter where to stay. And this was a mercy in itself, that he had a house and some provision and servants to attend him, and so needed not wander abroad for his meat, though some of those proved not comfortable to him.

2. Whatever moderation the Lord use in afflicting, yet a trial may be expected even in that, till Saints be thoroughly tried; For, though it was a mercy in it self, that Job had servants and maids, and those that dwelt in his house, yet he hath an exercise from that, and it is a part of his complaint that they sleight him.

3. Trials within a man's house and doors, were it even from servants, are very sharp and grievous: For, though he reserve the loss of some friends, v. 19. as the last and saddest part of this complaint; yet he subjoins this trial from his servants, to the loss of his common friends and acquaintance, v. 13, 14. as being a sadder trial then that. They have a great mercy, who have domestic peace and content, amidst other trials; and they are very cruel who disturb the quiet of a godly man within his own doors.

4. Though it be the duty of Servants to respect their Masters in affliction, and to answer at their call; Yet, ofttimes, their insolency is a great trial, and an addition to other trials; For, so Job found from his servants, who counted him for a stranger and alien, or, noticed him no more than if they had not known him, or he had no power in that house, and when he called, gave him no answer. Servants will have this undutifulness, especially when their Masters are in affliction, to answer for unto God. And when God begins to try Saints, they should arm themselves against trials from all relations, even from slaves that are bound to them. Withal, though Job 's experience do witness, that there may be ungodly servants, (notwithstanding all men's caution) in a godly family, at least such as may prove undutiful in a day of trial; Yet, it should be our endeavor to prevent this trial all we can, by choosing such servants as will respect us in well and woe. And when we find servants dutiful in affliction, we ought to acknowledge God in it, who spares us in that wherewith others have been tried before us.

5. It may be a part of the trial of Saints, to which they should breed themselves, to be brought to a necessity to stoop to entreat their inferiors, whom they have right to command; For, Job was put to this, and stooped to do it, I entreated him with my mouth; he did it himself with his own mouth, being present, and sent not a message by another, and he did but entreat, and not command. This practice is much better than fretting at what we cannot help; and it argueth a subdued spirit thus to stoop when God calls us to it.

6. As no endeavor, nor stooping disposition of the afflicted, will hold off needful trial: So men's sins are very heinous, when they sin not only in neglecting a commanded duty, but do this notwithstanding the condescendence of those who call for the duty; For, here it was Job 's trial, and his servants great sin, that they gave no answer, when he but entreated. And if it heighten the sin of servants, that they are undutiful, when well and lovingly entreated by their Masters; much more will God's condescendence to beseech us to do our duty, 2 Cor. 5.20. and the warm encouragements and cords of love, whereby we are drawn to it, heighten the guilt of the rebellious.

The Third Branch of this complaint and instance, is, That he had yet a sorer trial within his own house, from his own wife, who was either an ungodly woman, or wonderfully carried away by her corruptions in this trial of her husband. For as she had given him a wicked counsel in the beginning of the trial, Chap. 2.9. So, in the progress of it, she did desert and would not own him, but accounted his breath and savor strange and stinking, by reason of his ulcerous sores, and, it may be also, some inward putrefaction in his body. And she continued in this temper, notwithstanding all his entreaties, and his obtesting of her by the remembrance of their Children, the common pledges of their love and conjugal affection.

Doct. 1. Saints must resolve to meet, not only with common, but, most singular trials; For, Job had trials not only from his servants, but from the very wife of his bosom. He had lesser trials, but as a preparation for a greater. The strength of God's grace in Saints would not appear, nor would they be fitted for the singular proofs of his love, without these; neither would humbling weakness be discovered, without such a furnace. And they ought to stoop to Sovereignty, in fastening trials upon all then enjoyments.

2. Marriage society is one of the most special of outward crosses, or blessings; As Job here findeth it sad. And he subjoins it to the rest formerly mentioned, as sadder than they, and to express his grief that where, in reason, he might have expected a special comfort, he should find a singular cross. They little mind this, who do not eye God in their choice, and do not depend on God for a blessing upon that estate of life.

3. It may be the lot of very godly men, to find very heavy afflictions in their matches; As Job, a godly man, found this sad cross in his marriage, once and again. So Moses with Zipporah, David with Michal. Some get a meet chastisement of their folly (to which the godly also may be obnoxious) in the matter of their marriage; and (however it be as to that) godly men get a constant trial and exercise of their graces, by such matches. And withal, this may be a document, that example and good company will not always prevail with people.

4. Marriage affection should digest many infirmities in the married parties, and obligeth them to go nearest, and have most special care one of another, in their trouble: For, It is implied here, as her fault, that his breath was strange to her, or, that she loathed him because of his infirmities. Parties should marry each other with an eye to this, that they may be infirm; and that they are appointed to be helpers in such cases.

5. Where God hath his own Children to try (and especially, when, in such a case, they are joined to those who either are without grace, or have strong corruptions) no ties or Bonds, and no Arguments they can use with Relations, will hold off a cross from them; For, albeit she was his wife, and he entreated her, by the strongest Argument he could use, yet she perseveres in her ill temper. If persons be either graceless, or entertain strong corruptions, they are not to be leaned to in a day of trial; and especially, if they live under good means (as she did in his family) and are not bettered. And before a man want a needful trial, the very wife of his bosom will be a trial, Mic. 7.5, 6.

6. Whatever be the undutifulness of Relations, particularly in marriage Society; Yet, it is the duty of the godly to keep within their bounds: For, though he handled her more roughly in what concerned God, Chap. 2.10. Yet in his complaint of her miscarriage toward him, he declares he only entreated, and dealt lovingly with her, as became a husband to do to his wife.

7. Albeit God's institution of marriage, and his command, do tie man and wife to the mutual duties of love and tenderness; yet, Issue and Children are notable pledges and bonds of matrimonial affection, and should be improved as such; For, he pressed a strong Argument to reclaim her to her duty; when he entreated her for the Children's sake of his own body. This implieth that love betwixt married persons should be growing daily (for he supposeth it should be heightened by those means) and cherished by every proof of love they get in their marriage society, particularly, by God's giving them Children; For which end, they should be devoted to God, that they may be blessed to them, for that, as for other ends. And where married persons want Children, they should seek after the more of God, which will not only make up that want, but will keep fast the bonds of marriage affection without them.

The Fourth Branch of this complaint and instance, is, That very young ones, who before respected him, did now follow the crowd in despising him. And albeit he stood up, to reprove and dash them, yet to his face they persisted to speak disdainfully to him.

Doct. 1. It is the duty of younger persons to reverence the aged, especially if they be also honorable for dignity; For, the want of this is complained of as a grievance, young Children despised me. See Lev. 19.32.

2. As honor and respect among men is empty in itself, so it is very inconstant and little to be leaned to; For, so Job sound it, when very young Children withdrew their respect from him, who had been reverenced by all, Chap. 29.7, 8, 9, &c. Greatness is but a lie, Psal 62.9. And if men either hunt sinfully after respect, or lean much to it, they are in a dangerous Error. For it is but one of the passing shows of the world.

3. Young ones are very apt to follow the ill example they see; For, when elder persons, within and without doors, had slighted Job, it is added, Yea, young Children despised me. For this cause young Children were torn by Bears for mocking the Prophet, as they had learned to do from their Parents and others in Bethel, that nest of Idolatry, 2 King. 2.23, 24. Therefore Parents had need to see to their Children, what example they give, or suffer to be given them.

4. The looking to Instruments employed in a trial adds, ofttimes, to the bitterness of it; For, so Job resents here, that yea, or even young Children despised him, So Chap. 30.12, &c. Psal. 35.15, 16. & 69.12. But we must stoop, and consider that the employing of such Instruments is a part of our trial, wherein we should look to God; and that those irritations of our corruptions are the touchstone of our humility. Neither is it enough to have somewhat to say against the Instruments of our trouble, if we mind not the Sovereign hand of God in it, nor learn the lessons he teacheth thereby.

5. Our endeavors, or exercise of any power or authority we have, will not ease, but rather add to, our trial, till God come and interpose; For, his arising, and engaging to compesce them, did not hinder them to speak against him, but made their persisting to speak more bitter, than if he had altogether slighted them. I arose (saith he, adding to the former, that they despised him) and yet they spake against me. It is safe to sleight many such irritations, and when ever we are called to use means for our own relief, and they succeed not, we ought to silence our own hearts with this, that our trial is not yet ended.

The Fifth and last Branch of this complaint and instance, is, That his dearly beloved and bosom friends did abhor him, as an hypocrite, and not a godly man, and did turn against him, to weaken his hands, and shake his confidence. This part of his complaint is chiefly to be understood of his three Friends; and in the last part of the verse he speaks of the person in the singular number, This man whom I loved, though the Verb be in the plural number, they are turned against me. An usual change of number in this language, to be understood distributively, that everyone (even to the least one) whom he loved, was so changed; or, thereby, he would reflect particularly on Bildad who spake last, that he, among the rest, was thus estranged.

Doct. 1. Though godly prudent men be friendly and civil to all with whom they converse; yet they make distinction of friends, and do admit but some only upon their secrets and counsels; As here Job, beside those, v 13, 14. had his inward friends, or, men of his secret, as it is in the Original. There is no small need of God's guiding in our choice of friends, whom we may trust, from among all our familiars.

2. Intimate and bosom friendship must be entertertained by love; For, his inward friends were they whom he loved, to whom he expressed much affection at all times, for entertaining of his friendship, and whom he constructed well of, so long as he could. See Prov. 18.24.— Where friendship is ill entertained, it justly ends in division and alienation.

3. Dearest and most intimate friends may forsake a godly man, when God hath him to try; and though some friend stick closer then a brother, Prov. 18.—24. Yet even such a friend may fail in a time of trial: as Job here found. Some of the godly's bosom-friends may be but gilded Hypocrites, who will discover what they are in a trial, Psal. 41.9 & 55.12, 13, 14. Others, though godly, may be alienated upon their own mistakes; as those Friends were. This may put godly men's friends in mind, that in times of trial they are tried, no less than their afflicted friends. And it may also warn godly men that, let them choose, or entertain their friends never so well; yet they will not get them kept when God hath them to try, but they will be left on God alone, 1 Sam. 30. 6. Psal. 142.4, 5. And when this is the lot of any godly man, he should remember that it hath been already tried in Job 's experience.

4. It is the greatest outward cruelty that Saints can meet with, to be deserted (and much more to be opposed) by intimate friends in a strait; as not only leaving them helpless, but discouraging them: Therefore Job complains of this last, as the most sharp of that kind, that those did abhor and turn against him. Men should take heed of inflicting such a cruel stroke, and of unjust prejudices and mistakes, whence this cruelty will flow.

5. As for their carriage toward him, abhorring and turning against him; Had Job been an Hypocrite, as they supposed, this had been but their duty: As it is the duty of godly men to abhor hypocrisy no less (if not more) than other evils; and to set themselves against Hypocrites, to convince them of the evil of their way. But Job being a godly man, this their carriage may point out a threefold cruelty in friends to their friends in affliction.

1. When they deny them so much as a room in their affection and pity, as abhorring them.

2. When they misconstruct the afflicteds case as abominable, when it is nothing so; and so discourage them under the sadness of it; This is also imported in their abhorring of him.

3. When they not only think thus of their condition, but turn opposites, and do avowedly set themselves to discourage them, and weaken their hands; as they turned against him in their discourses.

The Eighth & last proof and instance of his misery, is, The wasting of his body and strength, without ward pains and sores, and inward anxieties. His miseries hitherto mentioned are not all that which grieves him. Had he but a whole skin and body under all the former pressures, it had been somewhat. But not so much as that is left him; His bone cleaveth to his skin, and flesh, or, as to his flesh, that is, as of old his bones clave to his flesh, so now (his flesh being gone) they cleave immediately to his skin: or, they appeared now through flesh and skin both. And how universal this decay and distemper of his body was, is apparent from what he subjoins, that he was escaped with the skin of his teeth, or, nothing was left him of his body, free of pains and sores, but his gums and lips, which were left him to complain of his miseries, and, as Satan thought, that he might blaspheme God. In expectation whereof, he touched not his mouth and lips with those boils, that he might not lisp it out.

Doct. 1. It is a sad and trying lot, when outward trials are joined with affliction upon men's own persons; For, Job doth complain of this conjunction, that he was both tried by crosses from without, and from his own body. A weak body is a great burden to a man's spirit, hindering it to exercise its functions, in reference to that, or any other trial.

2. Saints may expect such a conjunction of trials as this; For, so was it with Job, who, beside all his other trials, had scarce any part of his body free. God will not have his people promise themselves exemption from any trials, or complication of trials, which are common to men; nor will he have them excepting anything in themselves, as if it must be freed from a trial; or beholden to anything in themselves for their support.

3. This condition of Job 's body, and his complaint about it, may teach, That bodily health is a mercy, which whoso do not prize, nor are thankful for; but rather abuse it, are exceedingly guilty. And, that our vigor and bodily strength are but little worth that we should do at upon them, seeing they may be soon blasted; as Job here found. See Psal. 39.11. & 102.3, &c.

4. Albeit Satan intend our sliding by the conveyance of our trials, yet God can over-rule all to a blessed end; For, whereas Satan left him the skin of his lips, for an ill end, God over-ruled it, that thereby he might be able to utter his precious and profitable exercise. And whatever success Satan have in his designs about Saints (as sometime Job 's tongue spake rashly,) yet in end he will miss of all designs that he hath upon them.

In this and the following verse is contained Job 's Conclusion of his Second Argument; wherein, from all that he hath spoken by way of complaint, he infers that it was not their part to be so cruel to him who was thus afflicted: and so he chargeth home upon them, what he had complained of them, v. 19. This conclusion is propounded, Partly, by way of Petition and Request, v. 21. that they would do the duty of friends in pitying him, who was so afflicted by God. Partly, by way of reprehension and challenge, v. 22. that they should pursue him so severely, whom God was pursuing, and had brought very low; and that they were not content that God had thus afflicted him, unless they added more to it.

In this verse we have his Petition and request for pity, which he doubleth, to testify his great distress, and urgeth it from the consideration of the hand of God upon him, and from their professed relation of friendship to him; whereby he insinuates that, since his case pleaded for pity at their hands, they were exceeding cruel, who not only neglected that duty, but violently opposed him.

Whence Learn,

1. God may deal sharply with his dearest Children, and his hand may be upon them, for trial and correction, and for the exercise of his Sovereignty; and they must not expect always to find sensible love-embracements; For, Job, is put to complain of the hand of God upon him.

2. It is God only who hath Supreme hand in the trials of his people, as in all other Providences, Am. 3.6. And it is their safety, in all that befalls them, to see the hand of God, and not Satan, or other Instruments, carving out their lot, that so they may be comforted (as well as humbled) when they consider in whose hand they are. Therefore, though Satan and other Instruments had an hand in Job 's trial, Chap. 1. & 2. yet he looks only to the hand of God.

3. He calls it a touch, which expression, though elsewhere it be made use of to extenuate a stroke. See Chap. 4.5. And so the expression would speak Job not excessive, but sober, in his complaints (as we ought to be while we are living men, Lam. 3.39.) and yet sensible, that the least touch of God makes him cry. But this Interpretation suits not with Job 's case, who doth not extenuate his troubles, but rather exceeds in his complaint. And therefore I take this expression to point mainly at the event of God's stroke, that it was such a one as had touched him home, and made him feel it, and smart under it. And it teacheth, That, as a touch of God's hand is enough to undo man; So, where he is pleased to assault, he will reach and touch; So that men will not get it shifted Obad. v 4. nor will they be able to find ease under it.

4. Whatever comfort it afford, yet to a Child of God, it is very sad, to lie under God's afflicting hand; For, as seeing of the hand of God (as hath been marked) affords some ground of comfort in trouble, so it also represents such a case as humbling: And therefore Job sums up all his affliction in this, The hand of God hath touched me. It is very sad to a Child of God, and will affect him, that God should deal so with him, especially if his strokes be also sharp; and Saints may try their Piety, by considering how they stand affected with a sight of God's hand in their Rods. And if this be sad to the godly, much more will it be sad to the wicked, when they fall in the hands of the living God, Heb. 10.31.

5. When God's hand is sadly lying upon any of his Children, dearest friends cannot help, they may well pity them, and it is well if they do not worse; For, whatever supply friends may afford in some outward necessities, yet in such a condition as his was, all that can be expected and craved of them, is, pity; It is only God's coming and appearing that will heal such strokes of his own hand. And Saints should not mistake though, among all their friends hands, and notwithstanding all their pity, their afflictions continue, till God come.

6. It is much to an afflicted man, if he find sympathy and pity among friends; For Job craves, have pity upon me, as a favor and kindness. They who meet with that in trouble, should prize it as a favor which is not afforded to everyone in the like case, Psal. 69.20. And they are not idle, nor uselesly employed, who are busy at simpathizing with the afflicted, though they can do no more.

7. Friendship and professed love obligeth men to the duty of sympathy with their friends in trouble; For, Job claimeth it upon this account, Have pity upon me, O ye my friends.

8. Though they had grieved him, and proved unfriendly; yet here he calls them Friends at first, and pleads and entreats that they would do duty for time to come; This he doth, not only to check them, who were friends, and neglected duty; but, being abased with the sense of all his miseries before enumerated, he at first speaks thus calmly and pitifully to them, as not willing to resent injuries, if they would return to their duty; though in the next verse knowing their disposition, he speaks more sharply. This teacheth, That when Saints are themselves, they are very calm in their passions, they do not easily break bonds of friendship, nor cast oft relations, and are willing to digest injuries, if they could see them any way refrained from for the future.

9. The doubling of his suit, from his great and pressing necessity, teacheth,

1. That as we should not make too great noise of our troubles, nor let our clamours be above our real necessities; So we should also come up to our need with our earnestness; For, so doth Job double his request in distress.

2. That whatever be the judgment of on-lookers, or unconcerned persons, yet distressed Saints stand in great need of sympathy; Therefore doth he so earnestly call for it.

Doct. 10. Saints may miss and earnestly seek; and yet not find, sympathy, even from their godly friends; As Job found here. His Friends Principles led them necessarily to endeavor to humble him, rather than pity him; and God had him yet to humble further, though not upon the account they went upon; and therefore all expressions of pity are withheld from him.

In this verse Job infers his Conclusion by way of Expostulation and Challenge, that they should deal so cruelly with him, whom God had not only touched, but brought very low. For clearing of the words, Consider,

1. To persecute, here (whether it be applied to God, or them) is not to be taken in a strict sense, as it imports an afflicting for righteousness: But more generally, as it signifieth to pursue or prosecute with troubles, or other vexing carriage, though in some sense it be true that they did trouble him for righteousness, or for maintaining a righteous cause.

2. Their persecuting him, as God, is not to be strictly urged, or taken up in any exact parallel, as if he would challenge them that they afflicted him causelessly, as God did, and would put them in mind that they might not deal with him as they pleased, though God might do so, nor might they censure him as an Hypocrite, seeing it is God's Prerogative to judge of men's state. But the meaning is more simply this, that they ought not thus to fall upon him, when God was so severely prosecuting him.

3. While he complains that they are not satisfied with his flesh, it may be understood, either,

1. That they were not satisfied with the outward afflictions inflicted by the hand of God, which wasted his body, unless they also crushed his spirit with their carriage and doctrine. As, indeed, however his spirit was exercised by the immediate hand of God, deserting him in his affliction for his trial; Yet, it seems they had a great hand in the breach of the peace of his mind, by their uncomfortable visit and silence at first, and their doctrine afterward. As may be gathered from, Chap. 2.12, 13. with Chap. 3. Or,

2. (Which may be joined with the former) That though his body, or flesh, was wasted, both with pain, and with the inward temptations of his spirit; yet it seemed all this would not satisfy them, unless they had him quite overthrown and cast in the ditch. In sum, here he aggravates their cruelty from this, That though God was his party, and though his stroke from God was not ordinary, but such as the effects thereof might be seen on his flesh and carcase; yet they would put on, for their part, to make him utterly miserable, if they could.

From the words thus cleared, Learn,

1. The Lord, by afflictions upon his people, especially when they are sharp and of long continuance, doth prosecute and pursue them, and somewhat in them; Therefore trouble gets the name of persecuting, or, pursuing, here. And whatever was Job 's sense in uttering this word, yet it may have a sound sense. For as God pursues hidden dross in his people, by searching trials, and doth thereby also draw forth proofs of his grace in them (which were some of God's ends in Job 's trial, beside the exercise of his Sovereignty, and other ends mentioned elsewhere) So it is also true, that God, ofttimes, by trouble pursues his people, for then wanderings, Jer. 2.24. or their seeking to shift trouble, and to find ease from it, without and beside him, Hos. 7.11, 12. or their stubbornness under it, Jer. 31.18. or their not improving of it Amos 4.6, — 12. In all which, or the like cases, it should be remembered; that where he pursues, he will overtake.

2. When the Lord is pursuing his Saints, they will not want other trials, and others to follow the chase with him; For, so did Job find, They did also persecute him as God. Many are but lying at wait, to take advantage of godly men, and persecute them, when they think God hath forsaken them, Psal. 71.10, 11. Others are so corrupt in their Principles (which was the case of these men here) that God's pursuing and afflicting of a godly man will occasion such prejudices and misconstructions, as may turn very Friends to be Enemies. And if God hide his face, and withhold his pity, Saints are to expect, in such a case, that all other bowels will run dry. See Jer. 42.12.

3. It is unreasonable and absurd cruelty thus to persecute Saints, when they are already afflicted by God; Therefore he puts it home to them, Why do ye persecute me as God? See Psal. 69.26. Here, Consider,

1. That this is a cruel course, seeing when God takes men in hand, to exercise them as he did Job, there needs no help from others, to make their condition sad. It is true, when God hath afflicted most severely, his Children must stoop if it please him to add yet to their trial, by what Instruments soever; Yet, as to men, it may be pleaded that they are cruel in what they do.

2. The unreasonable cruelty of this way is so obvious, that, even themselves who act it being Judges, they will in cold blood condemn and abhor it; Why, saith he to themselves, Do ye persecute me? intimating that, however they were eager on this way in their passion, yet, if they reflected upon it seriously, they could not justify it. And this doth further teach us, That men are so little themselves in passion, and do so little consider what they are doing in such a mood, that they will need no other but themselves, in cold blood, to condemn themselves in what they do. This makes our walking very difficult, we being encompassed with so many difficulties, which breed passions and distempers, from whence flow many miscarriages. And hence it is, that it were good men would more frequently crave from themselves, in soberness, an account of the grounds and reasons of their actions, either before, or after they go about, them.

3. One ground of the unreasonableness of their pursuing him, though God was pursuing him, is, That God's dealing with his people, being the Sovereign Lord, is not a rule for us, to walk by toward them; nor doth his afflicting of them give warrant or advantage to others, to insult over them. See Jer. 40.3, with 50.7. nor have men still a ground of quarrel against them, where he hath one.

4. Another ground of the unreasonableness of this course, is. That God's tenderness is such toward his people, even when he afflicts them, that he allows and requires all others to pity them, notwithstanding that himself is against them; and he makes a quarrel of it, when they do not so. See Isa. 47.6. Zech. 1.15. Which may discover the tenderness of God's heart toward his people, even in his greatest severity.

Doct. 4. The Lord's hand, when he pursues any of his own, can soon waste and consume them, and make their carcass a pitiful spectacle, whether by sickness, or trouble of mind, or both; For, so is here supposed, that his flesh was in such a condition as might plead for pity. Which serves to put us in mind of our frailty, and to suggest unto us high thoughts of God, who is not to be provoked, as being too strong a party, when he begins to contend.

5. It must be great cruelty, not only not to pity, but to persecute those who are even exhausted with trouble; and to be like wild Beasts, who, when they have eaten the flesh, do gnaw the very bones: For Job challengeth this as great cruelty, that they are not satisfied with his flesh. Such cruelty may be the lot of Saints, even from good men, when God is trying; But men should consider whom they afflict and vex; especially that they be not cruel to those who are already crushed, lest they miss of the blessing, which is pronounced upon the tender-hearted, who consider the poor, Psal. 41.1.

6. It is, in special, great cruelty to crush and disturb the peace of their minds who are already broken with outward afflictions; For, thus also they were not satisfied with his flesh, as hath been explained. The peace of men's minds, (especially if it be joined with peace of Conscience) is a very precious and tender Jewel: For where it is wanting, A wounded spirit who can bear? And never so many outward afflictions are easy, in comparison of one wound upon the spirit, especially when it is accompanied with other afflictions, which help it to take impression. But God's people must resolve to be tried by this also; and when their spirits are broken and vexed, it should be their care to keep the Conscience pure and peaceable, as Job did, still holding fast the testimony of his integrity, and an assurance of God's favor, in the throng of his bitter fits.

From this verse to 29. we have Job 's third Argument pressing and bearing in his Challenge upon them. It is taken from his integrity, and concludes thus, That it was yet greater cruelty thus to persecute him, who not only was afflicted (as he demonstrates in his former Argument) but was a righteous man, though afflicted. In the Argument we have,

1. An antecedent, wherein he clears his integrity by two Evidences; One more General, held out in a desire that this debate might be kept upon Record, v. 23, 24. And another more particular (clearing and confirming the former) taken from his saving knowledge of, and faith in a Redeemer, v. 25. and his expectation of a blessed and glorious Resurrection through him, v. 26, 27.

2. A Consequent, or, inference from this, That he being a righteous man, therefore they should not persecute him, as they did, v. 28.

In these verses, we have the first evidence of Job 's integrity, held out in a desire that this Controversy might not be lost, nor come in oblivion; but that it, and particularly his defences in his cause, might be kept on record. A desire which is repeated much to the same purpose, Chap. 31.35, &c. and which showeth how confident he is of being in the right, in that he cared not into whose hands this debate came, or who cognosced upon it. For further clearing of this purpose, a few things would be considered. And,

1. For the matter which he would have written, my words, some restrict it to the following confession of his faith, v. 25, 26, 27. Others extend it to the whole discourses in this cause, and Chap. 31.35. he extends his desire further, wishing that what they opposed to him were written also. It is most safe and clear to understand it here of all that he had said in these debates, and particularly, in defense of his integrity. Consider,

2. His scope in this desire, to have his words written; It needs not to be extended, nor yet restricted, only to that time of the Resurrection, v.