Exposition of Job 8-10

We have here three similitudes, by which Job sets forth the uncertainty of his prosperous estate, and how soon the time wherein he enjoyed it was blown over.

• 1. The similitude of a Post.
• 2. The similitude of a Ship.
• 3. The similitude of a Eagle.

As in the seventh Chapter he used three similitudes, viz.

• 1. of A weavers shuttle.
• 2. of The wind.
• 3. of A dissolving cloud.

So here he bringeth in three more to clear the same point.

Jobs thoughts traveled thorough all parts of the world to find out illustrations of man's frailty. In these two verses three of the four elements are inquired into, The earth, The air, and the water. A post upon the earth, A ship upon the water, an Eagle in the air, are called in as witnesses to this truth.

Now my days;] That is, my prosperous days, so M ^r Broughton glosses. Troublesome times are all night and darkness, yet we may take it of days in general; They are swifter then a post.

The word which we translate swifter, signifies anything that is light, because light things are quick in motion. We call a man that is swift of foot, light of foot. And here it is joined with that, which among men is most swift and passing, a post, who rides or runs without any stop or stay, without the least considerable stop or stay: So that it is grown into a proverb: To run post, or, To ride post, is as much as to be in haste: To say, You are in post haste, is to say, you are in great haste. My days (saith Job) are swifter then a post, they out-run those curreers sent out upon the most important messages. The post, whether sent to carry news, good or bad, or intelligence for the dispatch of business, public or private, is engaged to ride hard; he must not spare horse-flesh, or (as we commonly speak) suffer the grass to grow under his horse-heels. Hence observe,

First, Time is very swift, 'tis gone suddenly.

My days are swifter then a post. We seldom consider, or consider as we ought this common truth. We live, for the most part, as if we could not tell how to get rid of our time; or, as if we were weary of our time, and knew not how to spend it out, as if time were rather chained to a standing post, then were like a running post. The Ancients emblem'd Time with wings, as if it were not running, but flying.

The next word in the text comes near that sense, They flee away. My days (saith Job) flee away. The word doth not signify flying, as a fowl with wings, but fleeing as a fugitive from hard bondage, or as a man from some imminent danger, which, because 'tis done with speed, therefore the word imports any speedy motion, especially that of a post. A post riding or running, is an excellent emblem of Time. There are many considerations in post-riding, which show how exceeding speedy time must be, to which it is here compared.

First, A post rides upon fleet or speedy horses.

Secondly, He rides his horses upon their speed; a man may have speedy horses, and go softly, but a post spurs on.

Thirdly, A post hath change of horses at every stage, that he may keep them upon their speed.

Fourthly, He hath horses standing ready for change, they are not to fetch out of the field, or to make ready when he comes to his stage, it is but leaping into the saddle and away.

Fifthly, He that rides post, makes no long meals, much less feasts, he takes a bit and away.

Sixthly, He lies not long a bed, he scarce goes to bed till he comes to his ways end.

Seventhly, A post hath extraordinary pay for his service, and that will cause him to make speed.

Eighthly, Sometimes he rides upon pain of death, with a halter about his neck. No man will loiter, when his life lays on it.

Ninthly, If a man rides post, all must give him way, he picks and chooseth his path, and no man must hinder him.

Tenthly, He stays not to salute, much less like other travellers to gaze and view the Country, the Towns, buildings, Gardens, &c.

All these things laid together, evince, that the Post makes speed. Yet, saith Job, My time out-runneth the post, my time goes faster then he: The post must stay a little sometimes, but time will not stay at all: The post must stay for change of horses, but the chariot of the Sun never stayeth to change horses (the Sun is the measure of time) and that makes no stop, hath no stages or baiting places, Our days are swifter then a post.

Further, Experiences speak this most true of that special time, the time of prosperity. The best things of the world are in a moveable, in a passing, posting condition. They scarce abide with us long enough to learn what they are. If a man ride post, we can hardly discern who he is; the good things of the world, the pleasures and profits, the form and fashion of it pass away so fast, that none can perfectly report what they are, excepting this, Transitory and vain: As the artificial fashions of the world, the fashions in building and in apparel, pass so speedily, that few know what the fashion is, before 'tis gone; a new one is abroad, before the greatest number are in the old: So the natural fashions of worldly things (some in themselves, all as to our enjoyment) the excellency and dignity, the luster and beauty of the creature are out of sight, before we can well say of what color and shape, or what manner of things they were. When the Painter takes the perfect feature of a man's face, or the lineaments of his body, he must sit. The world sits not so long with any man, as for him to take the picture of it. Creatures perish in their using, while they are in our hands we know not what they are, for even then they are perishing and declining from what they were. One said, when a creature-comfort was taken from him, If I had it again, me thinks I could enjoy it; we seldom enjoy what we have. And what we have is always in transitu, passing from us, while we have it; it is in motion, while in possession. We can scarce be acquainted with it, because it stays so little with us. Hence Job concludes this similitude.

My good days run so fast, that I cannot see the good of them. Not to see good, is, not to have the least experience of good. For the eye takes in it's objects, and judges of them (so much Philosophers teach) sooner then any other sense. The eye is not long about it's business. It is the sense of quickest dispatch. So that it is, as if Job had said, The good things of this life are so transient, that I am so far from feeling or tasting them, &c. that (which is done with the least delay, and expense of time) I have not time enough to see them. When men ride upon speed, or when anything passes swiftly before us, we have but a glimpse, scarce a sight of those objects.

Besides, To see good is to enjoy good, as was shown, Chap. 7. verse. 7. And when he saith, they ( scil. his days) saw no good, his meaning is, that he saw no good in his days. Till there is a consistency or a fixedness of good, there cannot be a full enjoyment of good. The reason why in heaven we shall have so much happiness, is, because all the good in heaven is a fixed good. Time passes, but eternity stands. Eternity is a fixed Now. The things of heaven shall not perish in the using, nor shall the fashion of them pass away. In heaven vision will be everlasting, we shall ever see good, and that ever-seeing shall be an ever-enjoying of good. Here on earth we see God thorough a glass darkly, and we see all good in such post-haste, passingly, that we rather see it not, then see it. Especially while we remember that good passes by us in the company, yea in a crowd of evils, our sight of it (as when we are called to behold one man riding speedily among many) must needs be hindered. Yea oftentimes evils stand so thick about us, while good posts by us, that we cannot look thorough them to the good, which is before us. In heaven, as good stands to our eye, so it stands alone, there's no interposition of evil to eclipse the beauty, or darken the sight of it. There we shall see, and see nothing but good. Here we see much besides, yea see either none at all, or very little good, and that but a little.

From the Post, who runneth upon the Land, Jobs next comparison carries us to the motion of a ship at sea, and anon to that swifter motion of an Eagle in the air.

That is, my days are passed, and with them all the contents and comforts which I had in those days: we are to take days, as clothed with all their contentful occurrences and circumstances.

Or, they are glided away insensibly.

Not only as the ships, but as the swift ships. A ship is a fabrique for the sea, a house upon the sea, a moveable house; and as it moveth variably; so it moveth swiftly: The inconstancy of the winds makes the motion of the ship inconstant; and the strength of the winds makes the motion of the ship swift. So that to say, His days passed as a ship, is an aggravation of their sudden passage. A ship passeth without any stop from itself: The ship needs not stay to bait, to sleep or rest while it is upon it's journey; whatsoever they do who are within the ship, the ship moves on, if they prepare it for motion.

Job puts an emphasis upon this comparison, His days were not only as a ship, but as a swift ship, there is much in that addition.

The Hebrew is, My days are as the ships of Ebeh, which is diversely rendered.

1. Some take the word Ebeh to be the name of a river in the Eastern part of the world, about Arabia, near the place where Job lived. A late traveler hath observed a river of a very swift motion, near Damascus, and not far from the sepulcher of Job. Now a ship that moveth in a swift river, besides that it may have the wind, hath also a great addition to the speed of it's motion from the force and strength of such a current. Thus, saith Job, My days move as the ships upon Ebeh, as ships upon the streams of that fierce, swift river, which go down with speed; as we see boats with the tide, and so proportionably greater vessels, where there is a river and a current proportionably to bear and carry them.

2. Others conceive the word, not as a proper name, but as signifying desire, from Abah, to desire with earnestness, and then the sense is rendered thus, My days are passed away as ships of desire; that is, as ships, which being laden with rich commodities, the Master and the Pilot desire earnestly to bring the ship speedily to her port, that so they may put off the commodities, and make sale of the rich lading that is in her. The wind doth not so much fill the sails of such a ship, as desire doth the minds of her mariners. Thus Daniel was called a man of desires, because he was a man so precious and desirable. A ship richly laden is much desired; such a ship is a great charge to the owners and merchants, they therefore send to speed the ship home, as fast as they can. Thus (saith Job) My days pass as a ship that hath the most desired commodities.

3. The Chaldee and others, give a further note upon it, deriving the word from Abah, whence Ebih, which signifies a stalk growing up early from the earth, and bringing forth the first ripe fruit of any kind; and so it is put for any early ripe Summer fruit, for early plums, apples, cherries, &c. And then the sense is, My days are like to a ship which carrieth early fruit: So the Vulgar, Like a ship carrying apples.

Now a ship that carries such fruit makes great haste, because the fruit will spoil and rot, if not speedily put off. Ripe fruit is a commodity that will not keep; unless they have a quick passage, all is lost. My days (saith Job) pass even as a ship that carries ripe Summer fruit, which are hasted away with all speed, lest they perish before they come to the port.

4. There is another sense given by those, who derive the word from a root, which signifies, to hare and oppose, or to be an adversary; and then it is thus rendered, My days pass away as a Pirates ship; or as a ship that goes out to take a prey, as a ship that goes out to take prizes upon the sea. Now we know, when ships go out either upon piracy, which is robbery at sea, or upon any lawful way of taking prizes by public authority: these ships of all others are the swiftest, they are prepared on purpose to make way and overtake other ships; their lading is not burden but ballast, that they may be swift of said; so saith Job, My days pass away like a swift ships; not like some great Merchant-ship deeply laden, which can make no great way in the sea, but as a ship of piracy, that hath nothing in her but weapons, artillery and ammunition, to oppose those they meet, such are as your nimble Frigots, Fly-boats, and Catches, which sail with every wind, or Galleyes which pass without wind, carried with strength of arms and oars, all being vessels used to run in upon, and surprise a booty. This also is a good interpretation; and so M. Broughton translates it, My days do fleet away as the Pirates ships. That's the second similitude, My days are passed away as the swift ships.

This is the third similitude. A ship moveth swiftly, especially a ship upon a swift river; or a ship laden with desirable commodities; or a ship laden with Summer fruit; or a pirats ship, a man of war. But here is an instance implying greater speed then that of the most speedy ship. As • n Eagle hasteneth to the prey.

An Eagle of all the fowls in the air is the swiftest and strongest of wing: An Eagle is the chief of birds. We find in Scripture, swiftness expressed by this similitude of an Eagle ( Hab. 1.8.) the Chaldeans who invaded the people of Israel, are thus described, Their hors-men shall come from far, they shall flee as the Eagle that hasteth to eat. See the like instances, Jer. 48. Jer. 49. Ezek. 17. And in Isa. 40.31. They shall renew their strength, they shall mount up with wings as Eagles, &c. noting the exceeding swiftness of the Saints in the ways of God, the speed they shall make in ways of holiness, though the youths faint, and the young men utterly fall, yet they that wait upon the Lord shall mount up with wings as Eagles, that is, they shall be swift and strong.

But here is more expressed then the natural swiftness of the Eagle, here is somewhat occasional, which adds wings to her wings. We had four interpretations of the ships swiftness. Here is one expression exceeding all those four, An Eagle hastening to the prey.

An Eagle is a greedy fowl. Hence that of Christ ( Matth. 24.) Where the carcase is, there the Eagles gather together; that is, look where ever there is any prey, there you shall have Eagles: if there be a carcase to be had, the Eagle will be sure to make towards it, My days (saith Job) are passed away, as the Eagle hasteneth to the prey. The Naturalists observe, that the Eagle soars aloft in the air, so high, that the eye of man cannot discern her, yet the Eagle is of such a piercing eye (Eagle-eied is a proverb for quick-sighted) that she can discern her prey upon the earth, yea in the water, and as soon as the Eagle espies her prey, she pours or sowces down upon it like a thunderbolt, like a bullet out of a gun, or an arrow out of a bow. Thus Jobs days passed as an Eagle in her flight, and not in her ordinary flight, but as an Eagle that hasteneth to the prey, when hunger adds swiftness to her wings; such was the passage of his days.

There is somewhat further observable in this, from the translation of the Seventy, who render it thus, Is there any sign or mark in the way of a ship, or of an Eagle? So the meaning of Job should be, that his life, in respect of former comforts and contentments, was past away, and had left no mark, no sign behind it. The ship in the sea passeth away, and there is no rode, no tract left; and the Eagle in the air passeth, and you cannot see where the Eagle made her flight, the air closeth presently, there is no way to be seen: Solomon useth those similes, Prov. 30.19. There be three things which I know not, the way of an Eagle in the air, the way of a Serpent upon a rock, and the way of a Ship in the Sea: And it is frequent in Authors to express those things which pass away, not leaving any tract or print behind them, by the motion of a ship in the sea, and of an Eagle in the air.

Hence note, That

The best of worldly things when they are gone, are as if they had never been.

There are two motions which will certainly leave a mark behind them: First, motions in sin. 2. In holiness: Every step we tread in the ways of sin, or of holiness, leaves a print, a remembrance behind it; but when the riches and honors, the pleasures and contentments of this life are past, nothing remains of them. It is said, Dan. 8.5. (which may serve for the illustration of this place) in the vision of the He-goat, that he touched not the ground: that He-goat was a type of Alexander the great, who set up the Grecian Empire, and he is compared to a He-goat, which did not touch the ground, because of his speedy conquests. When man or beast runs upon the ground with extreme speed, we say they do not touch the ground. When the Hare leaves a deep tract, the hunter knows she runs slowly, and is almost spent. Alexander conquerd the world sooner then a man could well travel over it. And as Alexander came in, so he passed out, both in his person and posterity: For within a short time no man could tell what was become of the Grecian Monarchy; the conquests of Alexander could not be found, no more then the way of a ship in the sea, or of an Eagle in the air, or of a man running so fast that he leaves no print behind him.

Secondly, Taking both these similitudes in the ordinary notion, as they import the swift passage of Jobs prosperity. It is questioned, How Job can be excused for speaking thus slightly and undervaluingly of his temporal estate, which was so raised, and so enriched, that he was an eye-sore to the devil; Satan envied him, because of his abundance. And doth he now make nothing of it? Was it nothing to be the greatest man in the East? Is he not very unthankful for, or very forgetful of the goodness and bounty of God to him? Should he not rather have said, I have had my days of prosperity, my worldly comforts, and I enjoyed these a long time?

I answer, Job speaks not this to obscure the favors of God to him, or ungratefully to pass by his blessings; but he answers the objection of his friends, and maintains the argument he brought against them. His argument was, That the estate of a godly man in this life, is as transitory and as brittle, as the estate of a wicked man, and that therefore there can be no distinction made of men by outward dispensations: To clear which, he saith, Look to my good days, they are past away swiftly, and there's nothing remaining of them. Whence observe,

That the outward estate of the best men in the world, is as transitory and fading as that of the worst in the world.

My days (saith Job ) my comfortable days are passed away, Every man at his best estate is altogether vanity Psal. 39.5. It is not only a wicked man, whose outward estate is vain, but every man's; David's crown and scepter were fading, vanishing flowers. Abraham and all the Patriarchs said (Heb. 11.) We have here no continuing City; neither City nor Citizens have long continuance here. The Apostle (1 Cor. 7.31.) speaks to the Saints, and bids them take their hearts off from the world, and not to drench or steep their spirits in things here below; why? The fashion of this world passeth away, the fashion of the world in your hands; if you have the world in your hands, the fashion of it will perish there, as soon as in the hands of other men. Do not think that the world is put into an abiding state, or into an unalterable fashion for your sakes. A godly man and a wicked man (though made of the most different fashion) live in a world, and possess worldly things of the same fashion.

Secondly, As from the first similitude, so from these we learn, How transitory our time is. See how Job multiplies comparisons, That if we will not learn by the first, we might yet be convinced by a second and a third. Go to the land, see time upon the spur, in the swift riding Post. Go to the sea, see time upon the winds, in the swift sailing Ship. Go to the air, see time upon the wing, in the swift flying Eagle. These all preach the speedy passage of time. How sad is it to see men live, as if their days were snailp • c'd, not post-pac'd as if time lay always at an anchor, or were wind-bound, and could not use her sails? as if it had leaden heels and not wings, or were bound hand and foot, and could not stir? The Apostles caution is, •• deem the time; and now we have the Apostles argument to enforce it, The days are evil. If time go out of your hand, you cannot fetch it back again; there is no rhetoric can recall it, or price redeem it: Time is such a commodity, as all the power in the world cannot recover, if lest and let slip. If all the Crowns and Kingdoms of the world should be laid down as a reward for the bringing back of one hour, yea of one moment of time, they could not obtain it. Therefore improve the present time: No time is yours, but the present, the time that's gone comes no more; the time that is to come, may find you gone before it comes: your time is only the present time, and that is past as soon as present.

But not to stay long upon that which moveth so swiftly, our days and time: I will pass to the other branch, wherein Job further clears the point in the five following verses.

If I say.] In this Job answereth directly to the charge of Bildad at the 8 ^th Chapter, ver. 2. How long wilt thou speak these things, and shall thy words be like an East-wind? To which Job answers Bildad, If I should cease speaking (as thou seemest to chide me into silence) If I should say, I will not complain anymore, I will give over these mournful discourses, and bite in my strongest pains, What then? will the event prove what thou hast promised? surely, no, I am afraid of all my sorrows, and almost assured, that they will return upon me. If I say, I will forget my complaint.

The word which we render [forget] may signify a three-fold forgetfulness.

First, Forgetfulness coming from the neglect of our natural abilities, when we are careless and take no heed to remember.

Secondly, Forgetfulness arising from the weakness of our natural abilities; when though we are careful, yet we cannot remember.

But Job means neither of these, he intends a third kind of forgetfulness, even a studied and an affected forgetfulness; when how able soever we are, yet we will not, or would not remember. If I say, I will forget my complaint; that is, If I purposely set myself, or labor to forget my sorrows, yet I cannot get off their remembrance. As the Hebrew (Zachar) signifies not only the natural act of memory, but diligence in remembering: So doth the Hebrew (Sachah) to forget. It is sometimes as hard a work to forget, as it is at any time to remember. How do the damned in hell strive to forget their pains and complaints? they would count it a happiness, if they could put their misery out of mind and memory one hour; but they cannot. And they can no more forget what they have felt, then not be sensible of what they feel, If I say, I will forget

The word notes meditation, and here, a mournful meditation, a breathing forth in mournful expressions. The same word is used, Chap. 7. verse. 13. When I say, My bed shall comfort me, and my couch shall case my complaint (or my mournful meditation) then thou scarest me with dreams. So then, Jobs meaning is, If I should set myself with greatest intention to forget, that is, to lay aside the thought of my troubles and sorrows, and say, I will leave off my heaviness, and complain no more, I will not pore upon my afflictions, but resolve to be above them, yet it will not be. I find no case: forgetfulness is a medicine for some diseases and pains, but I find no cure, no remedy that way, for mine. Whence observe,

There are some things which man can very hardly forget, or get out of his mind.

We may study their forgetfulness, and yet not be able to forget them. And they are of two sorts. First, Worldly pleasures. Secondly, Worldly sorrows. These will not fail to mind us. We need the art, or rather the grace of forgetfulness to lay these aside. And there are two things which we are slow to remember. First, Our own duties. And secondly, The mercies of God. About these we need the art, or rather the grace of memory. And usually they who have most neglected to remember duty, are most afflicted with the constrained remembrance of their own sorrow. And they shall not be able at all to forget the wrath of God, who would not remember the mercies of God. If I say, I will forget my complaint.

Leave off my heaviness.] The Hebrew word for word, is, I will lay aside my face; for that which strictly, and in the letter of that language, signifies the face or countenance of a man, doth also signify, First, Anger and wrath. Secondly, Sorrow and heaviness. 'It is put for anger, Psal. 34.16. The face (or anger) of the Lord is against such as do evil. So ( Lam. 4.16. Levite. 17.10.) I will set my face, that is, I will show my anger, and manifest my displeasure against them.

And the reason why that word which signifies the countenance or face, signifies also anger and wrath, sorrow and heaviness, is, because both anger and sorrow break forth in the face. If a man be very angry, you shall see his anger scribled in the uneven character of his countenance: If a man be very heavy and sorrowful, you shall see the lines of sorrow drawn in his face. Therefore it is said of Hannah (1 Sam. 1.18.) when she received a refreshing and reviving answer from the Lord in prayer (the poor soul sat drooping and mourning, as much as praying, but as soon as she had a hint of audience and acceptance, it is said) She went away and did eat, and her countenance was no more sad; the sadness of her heart appeared no more in her countenance, there was fair weather in her face, and Sun-shine in her fore-head, the rain and showers of her tears were blown over and dried up. As in some sinners, The show of their countenance doth testify against them (Isa. 3.9.) that is, they are so grossly wicked, that you may see sin in their faces; whereas others can keep sin close enough in their hearts, they can keep the disease in, and shut themselves up, when they are sick of the plague of their hearts (1 King. 8.) nothing but holiness is discernible in the face of their conversation, when nothing but rottenness and corruption lies at the bottom of their spirits. But as the corruption of many a man's heart breaks forth in botches upon the face of his actions, and the rottenness of his spirit blisters upon his tongue in unsavory speeches: so those passions and affections of the heart, joy and sorrow, anger and heaviness appear in the face, and we may read the distempers of the heart in the disguisednesse of a look. The face is the Index of the heart, that tells you, how things go within. Therefore Job saith, If I leave off my face, meaning as we translate, If I leave off heaviness, which is so evident in my face, or which is as easy to be seen as my face. If I resolve to appear cheerful and merry, and will not let clouds darken my countenance any longer, yet, &c. The face is put generally for the appearance or outside of anything; as we say, the face of the earth, the face of the heavens, the face of the Church or Common-wealth. So that, To leave off heaviness, or the face, is to leave off all show of heaviness. As Joseph left off his tears of joy ( Gen. 43.30, 31.) who, having eased his heart of his joyful sorrows, by weeping secretly in his chamber, Washed his face, went out and refrained himself. Thus Job would have washed his mournful tears from his face, he attempted to refrain himself; but he could not, his sorrows were too strong for him; and as he could not remove, so he could not dissemble them. For this leaving off, is to be taken as the precedent act of forgetting, for an affected, resolved laying aside. If I make it my business to be cheerful and leave off my heaviness, yet, &c. Observe hence,

Sorrow is not easily shaken off.

Sorrow sticks close. It is very hard for a man to play the hypocrite with his sorrow, or dissemble the sadness of his heart, but it is far harder to be really delivered of it. Sorrow is a companion that will not be cast off with a word. A man may more easily cover his sin, then his sorrow. Many can put a visour of holiness upon their faces, when nothing but wickedness is in their hearts; but it is not easy to make a show of comfort, when nothing but sorrow is in the heart. Grief will out. Heavinesse in the heart, is like the ointment in the right hand, of which Solomon speaks ( Prov. 27.16.) that it bewrayeth itself. One said of a merry Atheist, He laugheth to thee and to me; that is, he seems to laugh, but he mourns to himself, the man's heart is heavy. If it be not so, yet it may be so with all wicked men, when they are merriest in the face, they have reason to have sorrow even unto death in their hearts: it is a hard thing (I say) to put sorrow out of the face, much more to get it out of the heart; when it is lodged there once, it will not soon be dispossess'd. The Apostle ( Heb. 12.1.) exhorts, To lay aside every weight, and to cast off the sin that doth so easily beset us; he means it of the sin of nature, which we bear about us; this sin (saith he) doth easily beset us, but let us cast it off, that is, let us study and strive to lay aside this heaviness of sin, which is the truest cause of the heaviness of sorrow. One would think that a man needs not much persuasion, when he hath an heavy burden upon his shoulders, to lay it aside; yet (so it is) man can hardly be persuaded to lay aside this burden, and it is the business we have with your souls every day, to persuade you to lay it aside. It is a weight that easily besets us. Now as we need much exhortation to cast off the weight of this sin, which is so pleasing, so also of sorrow, though it be unpleasant. When sorrow besets us, it leaves us without ease, but sorrow easily besets us. Job found it a hard task to lay aside his burden. Because his friends thought he fed too much upon his afflictions, therefore he tried what he could do, but it would not do. If I say, I will leave off my heaviness, I well comfort myself, &c. See the issue by and by.

Comfort is the very life of our lives, the spring of our year, the light of our day, the Sun in our firmament, the complement of mercy: and therefore Christ gives his Church the sum of all mercy, in that one promise of sending the Comforter. The Hebrew word signifies to strengthen, because when a man is cast down with sorrows his spirit is weakened, Comfort is the repair of strength; If I say, I will comfort, that is, corroborate and strengthen myself (Psal. 39.13.) O spare me (saith David) that I may recover my strength; or that I may a little comfort myself: The Septuagint renders it, That I may get my life again, that I may be enlivened, and re-insouled, or fetch back my soul again. Here, if I say I will comfort myself, Take heart at grass (as we say) and play the man, then my sorrows renew upon me.

But some may object; How is it that Job takes upon him to comfort himself, Is it any wonder if Job came short of comfort, when he went to himself for comfort?

Comfort is not a commodity to be found in the hand or power of any creature; the great God hath all that in his own hand; if any man will have comfort, he must trade to heaven for it. It is the honor of God to be called, The God of all comfort (2 Cor. 1.3.) that is, the God who hath all comfort at his dispose. As some Kings have a denomination from the great staple commodities of their Kingdoms. Our King is called, The King of the wool, because wool is the chief commodity, and more plentiful here, then in any Country of the world. Another is called, King of the wines: and another, of the flax. Comfort is the staple commodity of heaven; and God is called, The God of all comfort, not only because the chiefest and best comforts are in his hand, but because there is not the least imaginable comfort to be had out of his hand. He hath the monopoly of comfort, or rather the solegift of comfort. We can trouble and perplex ourselves, but God only can comfort us. And he is the God of all comfort, of all sorts and of all degrees of comfort: the God, not only of spiritual, but of worldly comfort, of temporal comfort, as well as of eternal. As the joys of the holy Ghost are in his hand, so are the joys of civil relations; the joy of meat and drink, the joy of riches and honor are in his hand also, How then saith Job, I will lay aside my heaviness, I will comfort myself? It is a hard thing to comfort others ( Luther said, It is as easy a work to raise the dead, as to comfort the conscience) but it is harder for a man to comfort himself. Eliphaz gave testimony to Job in the fourth Chapter ( verse. 3, 4.) that he had upholden him that was falling, and had strengthened the feeble knees. But now it is come upon thee, and thou faintest, it toucheth thee, and thou art troubled. Thou, who hast holpen others, canst not help thyself. Yet here Job was upon a resolve to comfort himself.

I answer, Though it be a truth, that no man is able to comfort himself, no more then he can convert himself; and that a man is no more able to change his heart from sorrow to joy, then he is able to change his heart from sin to grace; yet, a man may attempt or assay, he may use means to comfort himself. When Job saith, I will comfort myself; the meaning is, I will do the utmost I can, I will not be behind in my endeavors, I will take the best course, and improve all opportunities to get out of these dumps, whosoever will prescribe me a way, or direct me to a remedy of these sorrows, I will submit to it, I will comfort myself. From whence note, That

What a man really endeavoreth to do, that he may be said to do.

I will comfort myself; Why? Because though he were not able to attain such an end; Joy and comfort lieth beyond the line of the creature, yet he reached at it, he attempted and assayed all means to comfort himself. Thus the salvation of a man is ascribed to himself; A man is said to save himself, though salvation belongeth to the Lord, even temporal salvation, but especially eternal salvation, yet, a man may be said to save himself; As the Apostle (1 Epist. 4.16.) exhorts Timothy to walk by a holy rule, to settle himself in his studies, to read the Scriptures, and to meditate in them, to be faithful in dispensing of the Gospel, assuring him, If thou dost these things, thou shalt both save thyself, and them that hear thee. Save thyself. No man can be his own Savior, he may be as well his own Creator; Timothy was thus encouraged, because in so doing, he did all that a man ought, who expects salvation. That was the way to, though not the cause of salvation. Salvation is all Christ's, yet he who doth his best to save himself, may be said, to save himself. Thus also a man comforts himself, converts himself, instructs himself, when he putteth himself out to the utmost of gifts, graces, and opportunities to do or attain duties and blessings. No man (saith the Prophet) doth stir himself up to take hold of the Lord. The word in the Prophet signifies, to awake, or to watch; no man wakes or watches his opportunity to take hold of the Lord. It notes also that action of old birds, who flutter with their wings, and beat up their young ones, to urge and provoke them to use their wings, and fly abroad. Thus he complained, because the lazy, dull-hearted Jews did not raise up and waken their hearts to do what they could, though to do it was more then they could.

Secondly, Observe, That a man in affliction may help on his comforts or his sorrows.

I will comfort myself, I will leave off my heaviness. Some add to their afflictions, and are active to aggravate and increase them: they make their night darker, and obscure the light of counsel that is brought unto them: they join with Satan their enemy, and by the black melancholy vapors of their own hearts, stifle the consolations that are administered them by faithful friends. Like Rachel (Jer. 31.) they refuse to be comforted; when reviving Cordials are offered, they spill them upon the ground, and will not take in a drop: they are so far from comforting themselves, that they will not receive comfort from others. The Prophet seems to be resolved upon the point, he would go on in sorrows, Look away from me, I will weep bitterly, labor not to comfort me (Isa. 22.4.) As sometimes a man under great affliction bespeaks comfort from others, O, I am in a sad case, come, comfort me, show me how I may get ease from these sorrows. Many beg prayers, and send bills of their afflictions, desiring to have them spread before the Lord in the Congregation, that some comfort may be dropt from heaven into their diseased bodies, or wounded spirits. Others sleight prayers, and care not to be comforted, as if it were an ease to them to mourn, and a refreshing to be in heaviness. There is a twofold ground upon which comforts are thus put off.

1. Some put off their comforts upon fullennesse of spirit; black and dark spirits love to bathe themselves in sorrow. Sorrow is the bath of drooping spirits; and it is Satan's bath too; Melancholy is commonly called, The devils bath; he takes delight to wash in the streams of our unnecessary tears. Sorrow for sin puts the devil to the greatest sorrow. Godly grief is a grief to Satan: but he delighteth in our worldly sorrows, as the devil may be delighted: if he have delight in anything, this is one thing he delights in, our forbidden sorrows. Some sorrows are as much forbidden as any pleasures. The devil is as much pleased with our unlawful sorrows, as he is with our unlawful pleasures. And he labors as much to make us pleased with them.

2. Others help on their own sorrows, and lessen their comforts through forgetfulness or ignorance; they (as the Apostle chides the Hebrews, Chap. 12.5.) have forgotten the exhortation, which speaks unto them as unto children. Now, as wicked men rejoice, because they forget or know not their ill condition: So godly men are sad, when they forget or know not how good their condition is. Yet Job supposes the review of his good estate, would neither check his sorrows, nor establish his peace, If I say, I will forget my complaint, I will comfort myself, I am afraid of all my sorrows.

Thirdly, Observe, Man is not able to comfort himself; we can make ourselves crosses, but we cannot make ourselves comforts. A man may say, as Job did ( Chap. 7.13.) to his bed, comfort me; or to his riches, comfort me, or to his wine and good cheer, comfort me, or to his friends, comfort me: He may say to all outward acts of pleasure, to merry company, and music, comfort me; Yea a Saint may say to his graces and holiness, comfort me; and yet none of these can comfort him, or, they comfort him in vain. To seek comfort anywhere but in Christ, is to seek the living among the dead. Christ is comfort clothed in our flesh, and he is the comfort of our spirits. Till he gives comfort, every man must conclude, as Job, I am afraid of all my sorrows.

The word signifies strong trembling and shaking fear.

The root hath a double signification. First, To afflict with grief (Isa. 63.10.) They vexed his holy Spirit. Secondly, To fashion or form a thing (Job 10.8.) Thy hands have made me and fashioned me round about. The same word by a Metaphor signifies both to grieve and to fashion, to vex and to form, because a man that forms & fashions a piece of wood or stone, seems to put it to pain by cutting and hewing. And he that forms wax, vexes and chafes it in his hands. Thus I say, because in the fashioning of a thing, a man doth bruise, cut, and (as it were) put it to pain, therefore the same word signifies both to vex or grieve, and to form or fashion. And this word is applied unto the ill usage of words (Psal. 56.5.) Every day (saith David, speaking of his enemies) they • rest my words; or they put my words to pain and grief, or they painfully and grievously wrest my words, David's enemies took up what he spake, and put a new shape upon it, and this they did so vexingly, that they are said to wrest his words; a thing is vexed when it is wrested, or wrought quite out of the form it before had. The same Metaphor the Apostle Peter useth in reference to Doctrine, 2 Pet. 3.16. speaking of the Epistles of Paul, in which are some things hard to be understood, which they that are unlearned and unstable, wrest, or put upon the rack; they painfully form his words, and represent them in a meaning which he never intended. What is spoken may be right, both in the matter and intendment of the speaker, yet another wrests, forms, and fashions it in his own mould, and makes it bear a sense which the speaker never dreamed of.

In this Text we have the Noun only, which importeth either the labor or pains, which a man taketh, or the pain and grief, which a man feeleth. Hence in the Hebrew this word signifies an Idol, and both acceptions fall into the reason of it.

First. because Idols are made, fashioned and formed up curiously, with a great deal of art and labor: the wax, or clay, or stone is put to pain; you must cut it and carve it to make an Idol.

Secondly, because Idols are served, attended and worshipped with much pain and grief. False worship, or the worship of Idols, is always more servile and painful then true worship is. False worship is a painful service, a servile service, a toil rather then a worship; but the service of the true and everliving God, is an holy, an ingenuous, a noble and an honorable service. Idols are troublesome, both in their making, and in their worshipping. From this twofold interpretation of the word, I find a twofold translation given.

First, Thus, I am afraid of all my works, as if Job, having a design to comfort himself in a reflection upon his good works, and former holy walkings, feared they would not serve his turn, or bear up his spirit in the evil day, which was come upon him. As if he had said; I have lived as exactly by the rule of the Word▪ as I could; I have had respect to all the Commandments of God, that I might not sin against him. Yet I am afraid of all my works, the anger of God will surely soak thorough them all, or find holes and breaches in them to come in upon me at.

Thus he is conceived reasoning with himself. But doubtless it was not Jobs meaning to look to the innocence or holiness of his life past, as the ground of his present comfort; he that would do so, may justly be afraid of all his works. When we see the best of ourselves, we have more reason to be afraid, then to be comforted. As we must work out our salvation with fear and trembling: so we have cause to fear and tremble at our works.

But rather as we translate, I am afraid of all my sorrows; that is, I no sooner endeavor to comfort myself, but presently my sorrows throng about me, they appear before my face, and make such a gastly apparition, that I am afraid. Sorrows charge and assault me afresh, when I am purposing to make an escape from the hands of sorrow. When I think of leaving off my heaviness, or of getting out of the sight of it, sorrows come upon me with greater violence then before. While a prisoner is quiet and content with his restraint, the keeper lays no great restraint upon him; but if he perceive him meditating an escape, or attempting to break prison, and set himself at liberty, presently more irons are clapt upon him, and an advantage taken even to load him with chains. Such hard usage this poor prisoner feared at the hand of his sorrows, If I say, I will leave off my heaviness, I will throw off my bolts and fetters, and get out of these troubles, I am afraid of all my sorrows; I shall have all the Keepers and Jailers about me, they will lay more load upon me, and watch me more strictly then before: You tell me I am in love with my sorrows, but the truth is, fears of sorrow incompasse me round about, I am afraid of all my sorrows.

Note hence: First, this general truth,

That affliction is the matter of fear.

Natural fear arises from the apprehension of some approaching evil; and as fear grows more boisterous and inordinate, so it represents us with sadder (though but supposed) evils.

Secondly, Observe, A godly man may be much oppressed with the fear of afflictions.

When I would comfort myself, I am afraid of all my sorrows: It is terrible to me to think that they still increase upon me, and that whilst I hope to escape, I am more ensnared. Christ himself, when he was in our nature, and clothed with our flesh, was afraid of all his sorrows: he was a man of sorrows, and he was afraid of his sorrows too, Matth. 26.38. He said, My soul is exceeding sorrowful even unto death; and he offered up prayers and supplications with strong cries and tears unto him that was able to save him from death, and was heard in that he feared (Heb. 5.) His were extraordinary sorrows indeed, such as no creature ever felt or tasted. The Cup of sorrow which he drank was mixed and tempered with all our sorrows, and with the cause of them, our sins. This was it he feared, being in our nature; though as that nature was hypostatically united unto the divine nature, it had infinitely more power to bear all those sorrows, then we have in our nature to bear the least sorrow. Now, if Christ himself in our flesh was afraid of his sorrows, which yet he knew he should overcome, how much more may the fear of sorrows overcome us, while we are in the flesh?

Lastly, Observe, That the fear of afflictions assaults and oppresses some most, when they set themselves most to conquer and overcome them.

I, saith Job, would comfort myself, but I am afraid of all my sorrows; I fear they will be doubled and trebled upon me, therefore I had rather sit still, then, by striving to unloose, straiten the cords of my affliction faster upon me. The next clause seems to hint this as a reason, why his sorrows hung so close upon him.

But how did Job know this? As God said to Adam (Gen. 3.11.) Who told thee that thou wast naked? So I may say to Job, Who told thee that God would not hold thee innocent? Or, where hadst thou this assurance of thy condemnation? The Saints may know, or be assured that God will pardon them; but a wicked man cannot know, or be assured that God will not. This knowledge of Job was but a suspicion, or at the most a conjecture. And the giving out of this conjecture was but the language of his fear, his faith could say no such thing, for God had nowhere said it, The best men speak sometime from their worser part. Their graces may be silent a while, and leave corruption to have all the talk. When the flesh is under great pain, the spirit is hindered from acting its part, and then sense gets the mastery over faith. Had it not been upon such a disadvantage, Job had never offended with his tongue, by saying he knew what he could not know.

The word which we translate innocent, cometh from a root which signifieth pure and clean, and in the verb to cleanse and make pure: And because innocence is the purity or cleanness of a person, therefore the same word signifies to cleanse, and to hold or make innocent: In which sense it is used frequently, Exo. 20.2. Thou wilt not hold him guiltless (or innocent) that taketh thy Name in vain. The counsel that David gave upon his deathbed unto Solomon concerning Joab, was, Therefore hold thou him not innocent, or guiltless (1 King. 2.9.) that is, let the blood which he hath shed be upon him, let his honor and his name continue stained and blemished in thy thoughts and judgment, Hold him not innocent.

Here the Question is, To what antecedent we are to refer the relative, Thou? I know that thou wilt not hold me innocent; Thou, who?

There are two opinions about it. Some refer it to God, and some to Bilaad, to whom Job maketh answer in this place.

They that refer it unto God, make out the sense thus. Either, first, taking the word properly for cleansing and healing the sores and wounds which were upon his body; I know thou wilt not cleanse my body from this filthiness, from these diseases that now annoy me: And so it is an answer to the words of Bildad, telling Job, that in case he sought unto God, and humbled himself before him, he would awaken for him, and remove those judgments. No, saith Job, when I think of ease and deliverance, all my fears return upon me, and I know God will not yet cleanse, ease or deliver me from them.

Again, Taking it tropically (as we render it) for a judicial cleansing or purification; so, Thou wilt not hold me innocent, is as much as this, Lord, such sorrows and troubles are upon me, that I fear thou wilt not declare, or pronounce, or give testimony concerning me to the world, that I am an innocent person. Because the sores and troubles upon him, were as an evidence against him in the judgment of his friends, that he was a wicked person, therefore (saith he) Lord, I am afraid, Thou wilt not hold me, that is, Thou wilt not declare me to be innocent by taking away these evils, that so this opinion of my friends concerning me may be removed or confuted.

From this sense note:

First, That even a godly man in deep afflictions may have misgiving thoughts of God.

The soul misgives sometimes about the pardon of sin, and is even swallowed up with despair, concluding, I know God will not hold me innocent; he will not be reconciled unto me, or blot out my transgression.

But especially (which is rather the mind of Job ) the soul misgives about release from punishment. Some being hamper'd in the bands of affliction, conclude, God will never let them loose, or set them at liberty again. Such a conclusion David's unbelief made against himself, I shall one day perish by the hand of Saul (1 Sam. 27.1.) When Jonah was cast into the deep, in the midst of the seas, when the floods compassed him, and all the billows and waves passed over him, then he said ( Chap. 2.4.) I am cast out of the sight of thine eyes. Indeed Jonah began to recover quickly, his next words being a breath of faith, Yet I will look again toward thy holy Temple.

Secondly, Observe, That until fear of guilt be removed, fear of trouble will not remove.

Job was not very clear about the pardon of his sins, somewhat stuck upon his spirit, while he was under the clouds and darkness of this temptation; therefore, saith he, I am afraid of all my sorrows. Till the soul is settled in the matter of pardon, or freedom from guilt, it can never be settled about freedom from punishment. Hence the Apostle ( Heb. 2.10, 15.) speaking of the Saints before the coming of Christ, calls Christ, the Captain of our salvation, and assures us, he took flesh, that through death, he might destroy him that had the power of death, that is, the devil, and deliver those who through fear of death, were all their life time subject unto bondage. The language is very near this of the Text, I am afraid of all my sorrows. As Job was in bondage under his afflictions through the fear of his returning sorrows: So, they were all their life time subject unto bondage through the fear of approaching death. All the Saints before the coming of Christ, were under such a bondage, for the Apostle speaks as of a general state, That he might deliver those, who through the fear of death, were all their life time subject unto bondage. The reason hereof, was, because they had not so manifest and convincing a light concerning the pardon of sin, the freeness of grace, and the abundance of that mercy which was brought in afterwards, and revealed by Jesus Christ, when he actually made our atonement by the blood of his cross: For howsoever it is undeniable, that the faithful under the Old Testament, had knowledge of that satisfaction which was to be made by the Mediator for the removing of sin, and the taking away of guilt (every sacrifice spake this, showing that there was an atonement to be made by some other blood, which the blood of the sacrifice typified) yet notwithstanding there was not a clearing and a quieting of their hearts, because Christ (though in the promise slain from the beginning of the world) was not actually slain, nor offered up for sinners. The Apostle ( Heb. 10.1, 2.) argues upon the same point, That the Law, with those Sacrifices, could not make the comers thereunto perfect, that is, it could not assure the heart that sin was taken away, for if it could, then (saith he) the sacrifices should not have needed to be offered up so often. What needed any repetition, seeing they who were once so purged should have had no more conscience of sin, that is, sin should never have troubled and vexed their consciences anymore? But now Christ by one offering hath forever perfected them that are sanctified (verse. 14.) that is, he hath made a perfect satisfaction for them; and completed the peace of their consciences. So then, while there remaineth any scruple about sin, fears of evil will hang upon the spirit. And we find that the old Saints were very fearful of outward afflictions, because they had as it were a relish or taste of the disfavour and displeasure of God in them. And in proportion as any of them had more or less of free grace appearing to them, so they were more or less enthralled with these fears. We may observe thorough out the Old Testament, that there was not such a spirit of rejoicing in sufferings and afflictions, as we find breakings forth in the new. Paul never saith, I am afraid of all my sorrows; No, he saith, As sorrowful, yet always rejoicing. You never hear him complain of his afflictions. He indeed complains of his corruptions, O miserable man that I am, who shall deliver me from this body of death! But he never said, O miserable man, how am I afflicted, I am in deaths often, who shall deliver me from this death of the body! We find the Saints under the Gospel clothed with a spirit of exultation and rejoicing, of which we hear little, if anything at all under the Law: The want of which we are to ascribe to their want of a clear light about the removing of guilt, and the pardon of sin, I know thou wilt not hold me innocent.

Thirdly, Observe, That God often deals with his best servants, in regard of outward troubles, as if they were guilty.

I know thou wilt not hold me innocent; that is, thou wilt not deal with me as with an innocent person. As the Lord dealt with his Son, so he deals with his servants. God the Father dealt with Jesus Christ as with a guilty person ( Isa. 53.9, 12.) He was numbered among transgressors, and made his grave with the wicked. The Lord reckoned him as a sinner, while he was satisfying his justice for sin, and making an atonement for sinners. Job is nowhere called a type of Christ, but he was like him, and their parallel might be drawn in many things, especially in this, that both were numbered with the wicked, and in that both were used, as if they had been guilty. The dispensations of God to his own beloved Son once did, and to his faithful servants often do look like those to the greatest transgressors. His Son was handled, so that he might redeem sinners; his servants are so handled, sometimes to prevent, often to purge them from sin, sometimes to try their graces, always to make them fitter vessels for glory. Though we cannot make any earnings toward glory by the weightiest afflictions, yet these light afflictions, which are but for a moment, work for us a far more exceeding and eternal weight of glory.

I shall pass from this reference of the word, Thou, when I have briefly vindicated the text from the corruptions of some Papists, who urge it to prove the uncertainty of our justification▪ Job (say they) doubted whether God would declare him just or no. I answer, Justified persons may have doubts, yet that doth not argue the uncertainty of justification. Justification is a sure act in itself, and we may be sure of it, though some are unsettled about it. This Scripture gives no shelter, much less support to that doctrine of doubting. The Vulgar reading, grossly varying from the original, is all the shadow it hath in this place. For as that Translatour mistakes the former clause, which he renders, I am afraid of all my works: So this later, which he renders, Knowing that thou wilt not pardon or spare him that offendeth. He that seeks to be justified by his works, shall not want fears about his justification: And if this be a truth, which their translation seems to hold forth, that God will not pardon him that offendeth, the best and holiest men in the world have reason, not only to fear whether they are justified, but to resolve they can never be justified in his sight. If every man that sinneth must doubt of the pardon of sin, all men must doubt. In that common acception of the word offend, it is false, that God will not pardon him that offends: whom should he pardon but such as offend? They who are above sin, are above pardon. Job never thought God would not pardon him, because he had sinned, it being one of the royal titles of God, The God pardoning iniquity, transgression and sin. But if we take sinning or offending in a stricter sense, as it imports a man obstinate and still engaged with delight to sin (in which sense the next title of the Lord's great name, after, Forgiving iniquity, transgression and sin, is to be understood, And that will by no means clear the guilty (Exod. 34.7.) The Hebrew is, And that clearing will not clear. We supply the word guilty; which the Chaldee well explains by this periphrasis, Him that will not convert, or turn to the Lord ) such offenders the Lord will not pardon. But to say, that the Lord will not spare and pardon such guilty persons, such delinquents as will not return unto him, but go on to add one wickedness to another, is no denial of the Saints assurance of pardon, they being already turned and converted to the Lord. So much for that clause, as the antecedent refers unto God, I know thou wilt not hold me innocent.

But rather take the antecedent to be Bildad. I know, Thou Bildad, wilt not hold me innocent; as if Job had said, When I think of comforting myself, my wounds bleed afresh, and my sorrows present themselves to my thoughts again, by the sight of which I am assured I shall not be judged innocent by thee, but rather more wicked, as my sorrows appear to be more; for seeing thou art resolved to conclude the multitude of my sins from the multitude of my suffering, in vain shall I labor to show and approve myself as an innocent person before thee, when as I shall still be an afflicted person before thee: I know th • u canst not hold me innocent, while abiding afflictions lead thy judgment to conclude that a man is wicked. How shall I being in trouble gain any credit of integrity, in thy opinion; so long as outward troubles render me a hypocrite in thy opinion?

I shall note only this from it, He that judgeth of a man's innocence by his outward estate; may forever condemn an innocent. Bildad judged so of Job, this caused Job to say, I know thou wilt not hold me innocent, or think me good, seeing evils are still upon me, and are like to continue upon me still. Judge not according to appearance, but judge righteous judgment, is the rule of Christ ( John. 7.24.) as if they could hardly judge what is right, who judge by what appears. We must not judge of things till they appear; nor may we judge of persons by their appearance. As oftentimes in holiness, so sometime in sinfulness, men are not what they seem to be. All is not gold that glisters, and some gold doth not glister: Many are not that in holiness, which they seem to be by their actings toward God, and some are not in sinfulness, what they seem to be by God's acting toward them. It is easier to do good, then to be good; and usually they who are good suffer that which is evil.

These words may be connected with either of the interpretations given upon the former verse, I know, thou (O God) or thou (O Bildad) wilt not hold me innocent. Now then,

The original word hath been heretofore opened. Only note, that the Hebrew is absolute, and not by way of supposition, plainly thus, I am wicked, or, I shall he accounted wicked, Why therefore labor I in vain? Or, now therefore I labor in vain. When Job saith, I am wicked, it is not as if he gave the cause, and assented to his friends, Ye have had an ill opinion of me all this while, now I begin to have as ill an opinion of myself, I am wicked. No, he means it only thus, I am handled or accounted as a wicked man, I am wicked, in your thoughts, and the providence of God seems to give you occasion of thinking so, ye look upon me, as if I were a wicked man, and I look like one, Why then labor I in vain?

The word signifies hardest labor; why do I travel so painfully to vindicate myself, and to stand fair in your eyes? It is laboring with toil, or moiling labor, answerable to that Greek word ( 〈 in non-Latin alphabet 〉 ) which signifies sore and extreme labor. It is too much to bestow any labor in vain (that is, without fruit or success) much more to bestow hard and sore labor.

But what was this sore, hard and painful labor? He means all those labors which he bestowed, either to extricate himself from his sufferings, or to clear himself from their prejudice of his sinfulness, because he suffered, as if he had said in particulars.

Why do I labor in Apologies to excuse myself? Or in arguments, defend my cause? Why do I labor in prayer to deprecate these troubles, and get out of the bands of my afflictions? Pleading for ourselves with men, is hard labor, but especially pleading for ourselves with God. Prayer is strong labor, therefore it is called wrestling: Bildad advised Job to pray unto God, in the 8 ^th Chapter; here Job seems to answer, Why labor I in prayer; and in seeking unto God, seeing all's in vain, and lost labor? to what end should I labor in any of these duties, for I am wicked (in the opinion of man) or if I be wicked, in the sight of God, or seeing God hath cast me into such a condition, as appearingly and visibly casts me among the wicked.

For the better understanding of this, we may consider the words, as an argument by way of Dilemma, If I be wicked, Why then labor I in vain? If I wash myself with snow-water, &c. As if he had said, Either I am wicked, or I am clean and pure; If I am wicked (as you say I am) I deserve more punishment, then I labor in vain to be eased of this. If I am pure and clean, as washed with snow-water, what will the issue be? God will yet cast me into the ditch of affliction; so that I am between two walls hemmed in on both sides: Wickedness would certainly ruin me, and my righteousness will not deliver me, Why therefore do ye feed me with vain hopes that I should be delivered, if I were righteous! So Bildad assured him in the former Chapter.

More particularly, If I am wicked, Why then labor I in vain?

First, Some interpret his words as a contest with God; Thus; if by my study of holiness, and care to walk circumspectly in thy ways, I have not yet gained the reputation of holiness; If I cannot yet pass in thy account for a godly man, surely I shall still labor in vain about that point, as hitherto I have done.

But secondly (for I lay this aside) Others thus, If I am wicked, it is a vain thing for me to seek the Lord, as you advise me. Why will you put me upon a business which will be fruitless and without success? It was the word of God in Jobs time, though no Scripture, That God heareth not sinners: Not such sinners as Jobs friends challenged him to be. So Job seems to compare their opinion of him, and counsel given him thus together; your opinion of me is, that I am a wicked man; your counsel to me is, that I should seek unto God: Surely, your opinion of me, and your counsel to me can never agree, for if I am wicked (as you hold me to be) I labor in vain, while I obey your counsel.

There is a sense, wherein it is in vain for a wicked man to seek unto God, and a sense wherein it is not in vain for a wicked man to seek unto God: we must distinguish of this interpretation.

If a man be wicked, it is in vain for him to seek unto God, while he loveth wickedness and delighteth in it. Psal. 66.2 If I regard iniquity in my heart, the Lord will not hear my prayer. He that is so wicked as to love wickedness, prays in vain, fasts and humbles his soul in vain. The sacrifice of the wicked is an abomination to the Lord, that is, the Lord abominates his sacrifice, but, The prayer of the upright is his delight. Solomon describes an hypocrite in the former words: he is one that will pray and offer sacrifice, and yet puts the stumbling block of his iniquity before his face (Ezek. 14.4.) So they ( Jer. 7.4.) cried, The temple of the Lord, the Temple of the Lord are these; The Prophet discovers, who these zealous Templars were, verse. 9. Will ye steal, murder, and commit adultery, and swear falsely, and then come and stand in this house, which is called by my Name, and say, We are delivered to do all these abominations? Some mingle prayer and fasting with stealing and murdering: such praying and fasting, are as unacceptable to God, as stealing and murdering are: Such laboring to please the Lord, is displeasing to the Lord. What hast thou to do (saith God to the wicked) to take my Covenant into thy mouth (Psal. 50.16.) Doth God say to the wicked, What hast thou to do with my Covenant? For whom is the Covenant made, but for the wicked? If men were not wicked or sinful, what needed there a Covenant of grace? The Covenant is for the wicked. And the Covenant brings grace enough to pardon those who are most wicked; why then doth the Lord say to the wicked, What hast thou to do to take my Covenant into thy mouth? Observe what follows, and his meaning is expounded, Seeing thou hatest to be reformed; As if God had said, Thou wicked man, who protectest thy sin, and holdest it close, refusing to return, and hating to reform; what hast thou to do to meddle with my Covenant? Lay off thy defiled hands. He that is resolved to hold his sin, takes hold of the Covenant in vain, or rather he lets it go, while he seems to hold it. Woe unto those who sue for mercy, while they neglect duty. Thus a wicked man labors in vain.

But there is a sense in which a wicked man doth not labor in vain, how wicked soever he is. What else means the Prophets invitation (Isa. 55.5.) Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. Let him forsake his ways, and then no matter what his ways have been, let him return to the Lord, and then his former departures shall not hinder acceptance. Christ died for the ungodly, Ro. 5.6. & God justifieth the ungodly Ro. 4.5. It is not in vain for an ungodly man to come to God indeed, and when he doth, he ceases to be ungodly. They draw nigh only with their lips, whose hearts are not changed, and they draw nigh in vain. As God hath not said to the seed of Jacob (real Saints) Seek ye me in vain. So he hath not said in vain to wicked men, Seek ye my face. For with the word which bids them seek, he gives them power to seek, and the mercy they seek for. The grace of God prevents us, that we may seek him, and blesses us when we do seek him. If all who are wicked labor in vain, then all had labored in vain, forasmuch as all were wicked.

Thirdly, You may take the meaning of it thus, If I am wicked; that is, if I am reputed by men, and still afflicted by God, as a wicked man, then why should I labor in vain, or trouble myself any further to so little purpose? If this sense may be admitted, 'tis a passionate speech proceeding from impatience and distemper of spirit: Much like that of David, and very near it in words, Psal. 73.13. Verily I have cleansed my heart in vain, and washed my hands in innocence, for all the day long have I been plagued, and chastened every morning. David's afflictions wrought as hard conclusions in him, as Job's did, Grace acts and speaks ever like itself, but a gracious man doth not. David shown there was vanity and remainders of defilement in his heart, by saying, I have cleansed my heart in vain. M ^r Broughton renders to this sense, I shall be holden as wicked, now why do I labor in vain? Hence observe,

That where hope faileth, endeavor faileth too.

I have no hope, saith Job, to get out of these afflictions, which fall upon wicked men, or to get one step beyond a wicked man in your reputation, my labor is in vain, why then do I labor? When the heart sinks, the hands hang down. Where the one gives over believing, and hoping, the other give over acting and working. Hence the afflicted are called upon by the Apostle, to lift up the hands that hang down, and the feeble knees (Heb. 12.12.) Hands and knees are the instruments of action and motion; and the hanging down of these imports both retarded or stopped; Those afflicted Hebrews saw little or no hope of deliverance, therefore they gave over endeavoring and moving after deliverance.

Lastly, Taking the words (as in the original) absolutely, without any supposition, I am wicked, Why then labor I in vain? As if he had said, I am wicked, not only in the opinion of men, but I acknowledge myself to be wicked indeed, considered with the most holy God; and then his sense is, Lord, if thou art pleased to go this way to work with me, to set the rigor of thy justice a work, to find out my sin, and to judge me according to what thou findest, then in vain do I seek to comfort myself, for in thy sight no flesh can be justified, I (as well as others) am wicked. In which acknowledgement he seems to meet with, and confute that supposition of Bildad, Chap. 8.6. If thou wert pure; Pure, saith Job, alas, I can never be pure before God. When the Lord examines my purity, he will find it impurity. You tell me, if I were pure, the Lord would awaken for me, I shall never be pure in your sense, I am as pure as ever I shall be, that is, I am impure, and shall be at my best: which sense falleth in directly with the two verses following, Though I wash myself with snow-water, and make my hands never so clean, yet thou wilt plunge me in the ditch, and mine own clothes shall abhor me. Taking up that interpretation, I shall connect it with these two verses, and open them in order.

Washing is an act proper to the cleansing of the body, or of bodily things; and in Scripture-story we find travellers had water provided for them at their journeys end, to refresh and cool their bodies. These were civil washings. But besides these we find many ceremonial washings of the body, or bodily things, which implied the removing and taking away of sin, and so were a token of internal purification. Therefore the Apostle ( Heb. 9.10.) describing the Jewish worship, and showing the several parts of it, saith, It stood (we supply that word, but it suits the text well; for the substantials, the pillars upon which their worship stood, were shadows, consisting) in meats and drinks, and divers washings. In allusion to which the Lord promises ( Ezek. 36.25.) I will sprinkle you with clean water: And the Apostle Peter speaks of the sprinkling of the blood of Christ (1 Pet. 1.2.) And Paul of the laver of regeneration, Tit. 3.5. The Saints who came out of great tribulation, are said to have washed their robes, and made them white in the blood of the lamb (Revel. 7.14.) Sanctification, which is cleansing from the filth of sin, and justification, which is cleansing from the guilt of sin, are set forth by washing, 1 Cor. 6.9. But ye are washed. Thus the Prophet counsels the polluted Jews (Isa. 1.16.) Wash you, make you clean; which he expounds by a moral duty in the next words, Put away the evil of your doings from before mine eyes, cease to do evil, learn to do well. It was usual among the Heathen to wash, as a sign of purification, especially before they went to worship their gods, or after they had defiled themselves with some grievous crime. One of the Poets gives them a reproof, O ye who are so credulous, or easy of belief, to think that the bloody sin of murthering the bodies of other men, can be taken away by washing your own bodies. They had a great opinion of a cleansing virtue in the sea, to which some think the Prophet Micah alludes (Chap. 7.19. He will cast all their sins into the depths of the sea. The ancient Christians, using to wash before they prayed, shown a little touch at least of Judaism, or of their old Gentilism. Some have given this for one reason, why the Lord appointed so many washings among his people, that the Heathens might be the easier gained to the religion of the Jews, when they found somewhat symbolizing with their customs among them: which, if it were so, yet it cannot bear out those, who have mixed Christian worship with Heathenish observations, thereby to facilitate their conversion. But doubtless Job had reference to those rites either of the Jews or Gentiles, when he said,

Why with snow-water? That is (say some) with the most pure water▪ with the clearest springing fountain water, or in the most crystall streams, not in the water of melted snow, but in water like snow for purity and orient clearness.

Others, Conceive it an allusion to that peculiar rite in those times, when they took snow-water to wash with, rather then spring or river water, because that came from the heavens, not from the earth here below; and was therefore (in their opinion) more excellent in it's nature, because it had a more excellent original.

Thirdly, Job is thought to specify snow-water, because in those Countries the fountain or river-water was not pure, and therefore they preserved snow, and took that water to wash and cleanse with. As the custom still is in those places where good water is a rare commodity.

Or lastly, He may say, If I wash in snow-water, because he would express the cleanest washing, such as makes the body look like snow, white and pure. White as snow is a proverbial ( Isa. 1.18.) for the most resplendent whiteness. And we find in Scripture, a thing is said to be washed with that, the likeness of which after washing it represents: Thus the Church glories in Christ, That his eyes were as the eyes of a Dove by the rivers of water washed with milk (Cant. 5.12.) that is, his eyes were white as milk, after washing. So here, Though I wash myself with snow-water, that is, though I wash myself, till I become as white and as pure as snow, &c. We read a like phrase (Psal. 51.9.) Purge me with hyssop, and I shall be clean, in allusion to the Levitical law, which appointed the Priest to sprinkle both things and persons with a bunch of hyssop ( Levite. 14. Numb. 19.) So the Chaldee paraphrase expounds the Psalm, Cleanse me, as the Priest sprinkling with hyssop cleansed the people. Though I wash myself with snow-water,

The Hebrew text is very emphatical, Though I wash mine hands in purity; which some express by that which is the instrument of purifying the hands, Though I wash my hands with sope; So M. Broughton, Though I wash my hands with wash-bals, to make my hands clean and sweet. We translate, though not to the letter of the Hebrew, yet to the sense, Though I wash my hands never so clean, yet, &c.

As the former expression referreth to internal holiness: so this later to external. The hands in Scripture note our outward works. Hands are the executive part, the instruments of action Your hands are full of blood, Isa. 1. that is, your actions are cruel and bloody: there is not only blood in your hearts, but in your hands too (Psal. 26.6.) I will wash mine hands in innocence, so will I compass thine altar, that is, I will make all my outward conversation pure and holy. The Lord hath rewarded me according to the purity of my hands, (Psal. 18.20.) Again (Psal. 73.13.) I have, in vain, washed my hands in innocence, that is, I have lived innocently in vain. The Apostle James calls for the holiness of the outward man in the same language, Cleanse your hands, ye sinners, and purify your hearts, ye double-minded, Chap. 4.8.

Besides, It was usual to wash the hands, as an emblem or token of innocence, and freedom from guilt. The law of Moses appointed, in case a man were slain, no man knowing how, that the Elders of the nearest City, should wash their hands over the Heifer that was offered in Sacrifice, saying, Our hands have not shed this blood, neither have our eyes seen it, Deut. 21.6, 7. So Pilate, when he would make it visible unto all the world (as he thought) that he was free from the blood of Christ, called for a basin of water to wash his hands: all the water in the Ocean could not wash Pilate's conscience from the guilt of Christ's blood, yet he called for a basin of water, and washed his hands, saying, I am free from the blood of this just person, see ye to it. So then, the meaning of Job is, Though I be clean within and clean without, though my heart be as clean, as washing can make my hands, though (as the Apostle taught long after) I lift up pure hands in prayer, without wrath and doubting, yet

The word which we translate plunge, signifies a dipping or immersion, rather to die or stain, then to cleanse, Ezek. 23.15.

There are two interpretations of these words, Thou shalt plunge me in the ditch.

They may be understood either, first thus, that, God would adjudge him sinful, notwithstanding all his purifyings: and so it answereth the expression of the later clause of the former verse; As if he had said, Though I make myself as clean as clean can be, and thereupon judge myself never so clean, yet thou mayest account me unclean, yea the more I labor to justify myself in my cleanness, the more unclean mayest thou judge me to be; Yet, Thou wilt plunge me in the ditch; For we are to understand the words, Thou wilt plunge me; not as of that which the Lord would do, but as of that which the Lord might justly do. As if he had said, Thou mightest have greater cause to plunge me in the ditch, when I am so fine and clean in mine own eyes, then before. When I think I have washed myself as white as snow, thou mayest look upon me, as drawn thorough a dirty channel, or as wallowed in the mire. After all my cleansing and rinsing, and purifying, thy pure eyes can easily see a sinner in me, and discover that I am polluted, though I am washed.

This phrase of plunging in a ditch, notes the greatest defilement, it imports a man all over defiled: The Jews say of a man that hath lost his credit, and is exceedingly blemished in his reputation, That he is cast in the dirt, or thrown in the mire.

Again, The word which we translate ditch, sometimes signifies corruption only (Psal. 16.10. ) Thou wilt not suffer thine holy One to see corruption. And secondly, it signifieth a pit digged and prepared, wherein dead and corrupting carcases are laid (Psal. 94.13.) Till the pit be digged for the wicked; that is, till they be destroyed and put into the pit.

Besides, We learn from antiquity, that they had special pits or graves for offenders, who were slain by the law (as some speak) or cut off by the hand of justice; who being enemies to human society while they lived, were not admitted society with the bodies of honest men, when they died. The Prophet Isaiah (Chap. 14.18, 19, 20.) describing the ruin and ignominious down fall of the King of Babylon, saith, That all the Kings of the Nations, even all of them lie in glory, everyone in his own house (that is, in their Fathers sepulchers) But thou art cast out of thy grave like an abominable branch: and as the raiment of those that are sl • in, thrust thorough with a sword, that go down to the stones of the pit. Thou shalt not be joined to them in burial.

And hence, to be cast into a ditch notes any great humbling or affliction, reproach or contumely.

We may take it here in either sense, Thou wilt plunge me into filth and corruption, or show me to be filthy and corrupt, though I cleanse myself; or, Thou wilt cast me into the greatest afflictions, notwithstanding all my purifications. I shall give a note, suiting this last sense, at the close of the whole verse.

From the first, here observe,

They who would make themselves most holy, appear most unholy before God. Thoughts of our own purity, render us impure. We are never so black before God, as when we are whitest in our own eyes. We find the Pharisee ( Luk. 18.) washing himself in snow-water, and making his hands very clean, he tells us that he had fasted and prayed, and given alms, and paid tithes (this is to wash ourselves in snow-water, and to make our hands very clean) but the Lord plunged this Pharisee in the ditch, he cast him for a wicked man. The poor Publican plunged himself in the ditch, and judged himself fit to be thrown into the mire; But he went home to his house justified, rather then the other. The Lord tells his people (Jer. 2.22.) Though thou wash thee with nitre, and take thee much sope, yet thine iniquity is marked before me. The speech is of the same importance in the letter with this of Job; yet there the holy Ghost rather intends an hypocritical washing, by excusing or denying our sins; or (as some gloss that text) by showing images or imaginations, fancies or forgeries of holiness. If thou shalt put thyself in these dresses of holiness, as if thou wert washed with nitre, and cleansed with much sope, yet thou canst not avoid mine eye, For thine iniquity is marked before me, I can see thy sin thorough all the dawbings and paintings, thorough thy deckings and coverings put upon it. Now, as God sees iniquity thorough all the masks and coverings of hypocrites; so he can see spots thorough all the washings and cleansings of the most sincere. And if we wash ourselves to justify ourselves, our very washing is our defiling. God will not only see, but mark their iniquity, who think they can put all their iniquity out of his sight. And such shall be made so vile, that not only God, but their own clothes shall abhor them, as Job expresses himself in the next words.

We have the word at the eighth Chapter, verse 14. Whose hope shall loath him, which we render, Whose hope shall be cut off. Clothes may be taken either properly or figuratively. Taken properly, the words may import, first, his degradation from all former dignities. I shall be deprived of all honor and estimation, and so the clothes which I wore in the days of my prosperity, will so much unbecome me, that they will abhor me. Or secondly, Taken properly, they are conceived to be a circumlocution of death.

Thou wilt plunge me in the pit, that is, I shall die, and mine own clothes will abhor me. The dead are stripped; garments do not become a dead carcase. M. Broughtons paraphrase upon his own translation intimates this; Mine own clothes shall loath me; namely, saith he, When I go naked to the grave, as though my clothes did loath me.

Others understand it figuratively, Mine own clothes shall abhor me, that is: First, Those that are my dearest friends shall abhor me, Thou wilt make them flee from me, who are as near to me, as the clothes on my back.

Or secondly, In a figure, Mine own clothes, that is, mine own works shall abhor me. Hypocrites are said to come in sheep's-clothing (Mat. 7.) that is, doing the works of those who are sincere, appearing like them in practice. And when we are warned to keep our garments (Revel. 16.15.) the meaning is, that we must keep faith and a good conscience in every act of our lives.

Thirdly, It may have respect to lepers, whose clothes did abhor them, because they wore some mark of difference upon their garments, showing that they were to be shunned, and their company avoided.

But rather in general, Mine own clothes shall abhor me, notes extreme pollution. If I justify myself before God, I shall be so unclean, that my clothes will be loath to touch me. We say of one that is very filthy, A man would not touch him with a pair of tongs. And it is usual in Scripture (to give you that rule for the understanding of this, and other the like forms of speaking) when a matter is spoken of in a way of excess, that things insensible have sense, yea reason and understanding ascribed to them: abhorring, is an act beyond sense, it hath a mixture of reason and understanding; now to note his exceeding lothsomenesse to God and man, who attempts to justify himself before God, the text saith, His clothes (which have neither life nor sense) shall abhor him. When the Pharisees, envying the acclamations which the multitude of Christ's Disciples gave him at his entrance into Jerusalem, desired that he would rebuke and silence them: Christ answered, I tell you, if these should hold their peace, the stones would immediately cry out, importing how just an occasion there was, why his Name and glory should be lifted up; Do ye think much that reasonable men speak? If these should hold their peace, the stones that have neither life nor sense would speak. Thus (Gen. 4.10.) to note the foulness of Cain's sin, and his cruelty toward his brother, God saith, The earth hath opened her mouth to receive thy brothers blood from thy hand, as if the earth had been sensibly affected with the cruelty of Cain towards his brother; thou wouldst not let his blood stay in his body, therefore the earth in kindness opened her mouth, and took in his blood from thy hand, and that cries up unto me. So here, I shall be so foul, that if my clothes had sense, life and reason, and could dispose of their own actings, and set themselves upon what body and limbs they pleased, surely they would put themselves off from my body, and never come on again, they would abhor me, I should be as filthy before God in soul, as he is in body, who must be washed before he is fit to have his clothes put on him: As to be clothed with shame; so to have our clothes ashamed of us, notes the greatest dishonor.

Lastly, This casting into the ditch, and the abhorring of his clothes, may refer to the continuance of his afflictions; though I should make myself never so pure, yet the Lord would cast me again into the ditch of affliction, he will put me into the pit of trouble, till (like a man drawn out of the mire) Mine own clothes abhor me, or make me an abhorring to all that see me. I know the Lord will make further trial of me.

Hence note,

God casts his servants again and again into the miry ditch, as refiners cast gold again and again into the fiery furnace, to make them more pure.

That which defiles the outward man, may be cleansing to the inward: And the abominable clothing of the body, may be a means to put the soul into the most handsome dress.

Secondly, Observe, That

After purgings and cleansings, the Lord often goes on with further chastenings.

Though I wash myself, &c. yet thou wilt cast me in the ditch, and mine own clothes will abhor me. Yea, our purgings and cleansings are sometimes so far from causing God to take off our afflictions, that they do but fit us for more affliction: For the Lord will not trust an impure spirit, or an heart defiled under many corruptions, under great afflictions. He therefore cleanses many, and makes them more holy, that they may be more fit to bear afflictions. No certain argument can be grounded upon this, that a man shall come out of affliction, because he is cleansed, for God chooses (in some cases) to afflict such most, who are most cleansed. The Lord hath as much service from us, while we suffer, as while we do his will; passive obedience is higher and harder service then active, and an unclean heart is of the two (though it be fit for neither) more unfit for suffering then for doing. Therefore Jobs friends could not groundedly affirm, that he should be delivered, if he were cleansed. Indeed if God's thoughts were like man's thoughts, or if he were tied by such rules as we, we might make such conclusions; but ( Job concludes) He is not a man as we are.

He doth not say, God is not such a man as I am, but God is not a man as I am. One man may say unto another man, Thou art not such a man as I am: Every different degree or endowment among men, may bear a man out in saying so, and pride will prompt a man to say so, when he is not in degree better, but in kind worse then other men. Such was the language of the Pharisee (Luk. 18.11.) God, I thank thee, I am not as other men are, extortioners, unjust, adulterers, or even as this Publican: yet no man can say to another man, Thou art not a man as I am.

But seeing God is not a man at all, what is there in this assertion of Job? He is not a man as I am.

The words import a double difference. First, A difference in qualification. Secondly, In nature: here Job chiefly intends the difference of quality (which yet in God is his nature) that he was not wise, and just, and holy, and pure as God.

Moses in his song (Exod. 15.3.) after the overthrow of the Egyptians in the red sea, speaks thus, The Lord is a man of war; that phrase intends not a human nature to God; when he saith, God is a man of war; he meaneth only this, God is a great warrior. We call a Ship of war, A man of war. As a man of words signifies an eloquent man, though with some only a talkative man: So a man of war signifies a famous warrior, or one trained up for war; in which sense Saul saith of Goliath, that he had been a man of war from his youth (1 Sam. 17.33.) God is a great warrior, the most potent Commander, The Generalissimo of all the Armies in heaven and earth, The Lord of hosts is his Name, He is a man of war, though he is not a man.

Further, when Job saith, He is not a man as I am, he gives us the reason of all he had said before, especially of what he had said immediately before, Though I wash myself with snow-water, and make my hands never so clean, yet shalt thou plunge me in the ditch, For he is not a man as I am; that is, though I by washing myself should think I were all white, and not a spot to be seen upon me (as hypocrites by covering themselves, think they are all hid, and not a sin to be found about them) yet he would throw me into the ditch again, as like to like, dirt to dirt, for he is not a man as I am, he hath other eyes, and thoughts, and ways then creatures have.

Secondly, As they contain a reason, why the Lord would judge him impure, though he should wash himself with snow-water; so also, why the Lord would afflict him, though he should wash himself with snow-water, He is not a man as I am. As if he had said, Should I see a man without spot or speck, without blame or fault, yet full of wounds and stripes, full of troubles and sorrows: Should I see him afflicted, of whom I could not say he had sinned, it were beyond my reason. But though I cannot, yet the Lord can see reason to afflict a man in whom I see no iniquity. He knows why and wherefore, he may and doth cast them into the fire, in whom I can see no dross. He is not a man as I am. God exceeds man in his actings, as much as he doth in his nature, as he is what man is not, so he can do what man cannot, Every thing is in working, as it is in being. God always works like himself, and infinitely above man.

As to the present business, he works above man chiefly in two things.

First, Man cannot justly commence a suit against, or contend with another man, except he be able to charge him with some wrong that he hath done him, or lay some crime to his charge.

Secondly, A human Judge cannot condemn or cast a man, unless he first legally convict him of his crime. Thus it is with men in their judicial proceedings. He that contends must know some crime; and the Judge passes sentence as he sees the crime proved and made good against him; but God is not as man, he may proceed to judgment without an accusation, and he may give judgment before the crime be proved; Job was smitten without cause truly alleged, much less attested. God afflicts that grace may be proved, not because sin is proved, He is not a man as I am, that I should answer him.

It is a judiciary word, or answering in judgment; To justify is a law term, and so is to answer; one puts in his bill, and another his answer; some Courts proceed by bill and answer. If the Lord (saith Job ) should put in his bill against me, I would not put in my answer, He is not a man as I am, that I should answer him.

Or we may take the word [Answer] in general, for the returning of satisfaction to a question. If the Lord demand a reason or an account of me, I could not satisfy him. Many, who can give a reason of the hope that is in them, cannot give a reason of the sufferings, which are upon them: But though they know no particular reason why they suffer, yet they believe it is not without reason. Some holy Martyrs have said to their cruel persecutors, urging them with sophistical Questions, We can die, but we cannot dispute. And so the Saints, under the most difficult providences of God, are resolved to say, We can die under them, but we will not dispute them. He is not a man that we should answer him in what he speaks or doth.

Hence observe,

First, The consideration, that God is above man, is enough to humble and silence man.

No man is proud in the presence of another whom he thinks to be his better. The sight of greater beauty, keeps down pride of beauty. Pride cannot live in the eye of that which is above the reason of it in ourselves: Yea, he that finds he is but equal, or upon even ground with others, can hardly be proud of anything in himself. While we suppose our gifts or knowledge, but like those of other men, we are not lifted up in the opinion of them. Now, If equality check pride, a thought of superiority must needs kill it. And if the common superiority of a man kiss our pride, how much more doth the knowledge of that superexcellent superiority which is in God? Doth not the beauty and dignity of God, obscure the luster and darken the beauty of all creatures? Is the shining of the stars anything, when the Sun appears? Much less is the holiness, strength, and goodness of man anything, when the goodness, holiness and strength of God stand forth or appear: we must say we are nothing, when we see what God is. The sight of him, in whom nothing of our imperfections can be found, cannot but humble us in the sight of all our perfections. Hence, when the Lord would abase man, and extol himself, he removes all of man from himself (1 Sam. 15.29.) God is not a man that he should repen; Men are full of repentings, and that they are so, shows them to be men. There is a repentance which is a grace of God, and there is a repentance which is an infirmity in man. By the former, men turn to God from that sin, in which they were, or have done. By the later, men turn both from God and man in what they promise or purpose, either to be or do. They are this day of one mind, and tomorrow of another; today they love, and tomorrow they hate; now they will, and anon they will not. They are in and out, no man knows where to find them; but God is ever the same, he changes not. Elihu sends a challenge to all teachers, in the name of God, Who teacheth like him? (Chap. 36.22.) God himself challengeth Job in his own name (Chap. 40.9.) Hast thou an arm like God? Or canst thou thunder with a voice like him? To whom will you liken me (saith God, when he would bring down the pride of the creature) To whom will you liken me, and make me equal, and compare me, that we may be like? (Isa. 46.5.) Why do ye exalt yourselves? Why have ye such high thoughts of yourselves? Can ye find out any to compare with me? Or can ye make a parallel of me among all my creatures?

All the unevenness of man towards God, arises from presumptuous thoughts of his evenness with God. Take a taste in two or three particulars.

First, Man grows into a boldness of sinning against God, because he thinks God is but so holy as man is; he conceits that which suits his spirit, suits God's Spirit also: This causeth him to do many things most unsuitable to the Spirit of God (Psal. 50.18.) When thou sawest a thief, then thou consentest with him, and thou hast been partaker with the adulterer: thou givest thy mouth to evil, and thy tongue frameth deceit, &c. these things hast thou done. And what encouraged or hardened him to do these things? The next words give us an account of that, Thou thoughtest that I was altogether such an one as thyself; that is, thou didst frame conceptions of me according to the Idea of thine own brain, or the model of thine own heart. Thou wast well pleased with such filthiness and abominations, therefore thou didst conclude, I would not be displeased with them. The true reason why most men make nothing of evil, is, because they make God nothing in goodness (as to that point) beyond themselves; this doth not trouble our spirits, we see no hurt in what we do: Surely then God sees no hurt in it, neither is his Spirit troubled with our doings.

Secondly, Boldness in pleading with, and complaining against God, when he doth what likes not us, arises from thoughts that we are like him. None would quarrel what God doth in cutting out and proportioning their own estates to them: or in casting down the humble and meek; in exalting the proud and vile, if they did fully believe God had as much right and reason as they see he hath power to do what he doth. Man draws God into his own compass, and then wonders to find him work so out of compass. If I were as God, saith one, I would do thus and thus; surely, God is as I am, he hath such thoughts as I have, saith another, then why doth he thus? Till we have fully studied this point, That God is not as we are, we shall never rest fully satisfied in what God doth, if he doth what we would not.

Thirdly, Unbelief springs from the same muddy fountain: unbelief of the power of God to deliver us, when we are in outward straits and dangers; and unbelief of the mercy of God to pardon us, when we are in spiritual straits and desertions. What's the reason why, when great dangers encompass us, we cannot believe deliverance? Do we not make God like to ourselves? Do we not shorten his hand to our own measure, and think it cannot be done, because men cannot do it? And for mercy about the pardon of sin; man being awakened sees how he hath provoked God, sin stares upon his face, and he finds out many aggravations upon his sin: then he begins to collect thus, certainly if a man had so provoked his neighbor, he could never pardon or forgive him; Can then such sins as these be forgiven by God? Mans mercy cannot reach so high as this, therefore surely the mercies of God will not. We have a very gracious promise, backed with a caution to prevent these jealousies ( Isa. 55.6, 7.) Let the wicked for sake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. Now, as when God calls upon man to obey his will, and do his Commandments, he is apt to say, at least in his heart, the duties are too many, and the burdens too great to be born: So when the Lord calleth upon wicked men, the worst of wicked men to repent or turn unto him, and he will abundantly pardon, or he will multiply to pardon (as it is in the original) they are ready to object, What? Pardon such as we are? We are too filthy and vile for washing. Surely, he will not pardon us. These mercies are too many for us, and these favors too great for us to receive. Well (saith God) I preconceive your conceits of me, ye are measuring me by yourselves, ye think it cannot be done, because ye cannot do it; your hearts are too narrow to pass by so many, so great provocations, therefore ye say, mine is too narrow also. Do ye thus measure me the Lord, O foolish people and unwise? I would have you know, My thoughts are not your thoughts, neither are your ways my ways, for as the heavens are higher then the earth, so are my ways higher then your ways, and my thoughts then your thoughts, verse 8, 9. As if he had said, Your thoughts are as much below my mercy, as your ways were below my holiness. Cease then from doubting what I have promised, as I would have you cease from doing what I have forbidden, Your unbelief that I will not pardon your sin, dishonors me as much as your disobedience did in committing sin. Till we believe God is holy above us, we fear not to sin; and till we believe God is merciful above us, we cannot believe he will pardon our sin.

Thus we see how the lifting up of ourselves in our thoughts to an equality, or to some similitude with God, or the drawing down of God to an equality, or some similitude with ourselves, is the ground and cause of all our unequal carriage towards God, of our boldness in sinning, of our boldness in pleading with, and complaining against him, of our extreme unbelief in the point of deliverance from troubles, or of the pardon of our sins. Secondly, Observe,

There is no comparison between God and man.

He is not a man as I am. Man is like to man, face answers face, and heart answers heart, strength answers strength, and wit answers wit. Solomon concludes this (Eccles. 6.10.) That which hath been, is named already, and it is known that it is man. A man it but a man, be he never so great in worldly wealth or honor: as he bears the name, so he hath the nature of man still; Nor can he contend with him that is mightier then he, i. e. with God. If he venture beyond his line, or move out of the sphere of his activity, if he would act more then a man, he shall quickly find that he is but man, He cannot contend with him that is mightier then he. Man was indeed made in the likeness of God, Gen. 1.27. In the image of God created he him, yet we must not say, God is like man, he is not in our image. God put some impressions of himself upon man, but he took no impressions of man upon himself. He is not a man as I am. He hath given us some of his own excellencies, but he hath not taken upon him any of our weaknesses. God hath honored man to give him somewhat of himself, but God should dishonor himself to take anything of man. Thus man is in the likeness of God: but God is not in the likeness of man. Take heed of such thoughts. It is as dangerous to frame a likeness or a similitude of God to our hearts, as to frame a likeness or a similitude of God upon a wall (Exod. 15.10.) Who is like unto thee, O Lord, amongst the gods? That is, there is none like unto thee: None amongst the gods, neither among those who are falsely called gods, the Idols of the Heathen, nor among those who are truly called gods (for God calls them so) the Angels in heaven, and Magistrates here upon the earth: among these truly called gods, there is none like the true God, much less is there any among the mere pure mortals, like unto the immortal God. Who is like unto thee, glorious in holiness, fearful in praises, doing wonders? So ( Mic. 7.18.) Who is a god like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage. Who is a god like unto thee? Not only is there no man that can pardon as God, but there is no God that can pardon like God, he puts it upon that, Who is a god like unto thee? Not as if he granted that there were any other gods besides the Lord, but to meet with the thoughts of men, with those sinful principles and conceits, which lodge in man, and make other gods. To say of God only this, He is God, is to say all; we cannot say more good of God, then to call him God; as we cannot say more evil of sin, then to call it sin; when we have called it sin, we have called it all. The Apostle ( Rom. 7.13.) puts that upon it, as the worst he could say of it, Sin that it might appear sin. We cannot represent it in a worse likeness then its own. All men say they sin, but sin appears sin to very few. And when the Apostle would put a disgraceful title or epethite upon sin, he invests it with its own name, sinful sin. Thus to the point in hand, we cannot call God more, then when we call him God. Nothing can be predicated of him better then himself. When God appears to be God, all excellency appears. All men (almost) acknowledge God, but God appears to very few. 'It is but little of God that can be known: and there are not many who know that little; very many know but little of that little, and most know nothing of it at all.

Thus also to say that man is man, is proof and aggravation enough of his depraved condition (Hos. 6.7.) They like men have transgressed the Covenant, they have done like themselves. When we see men vain, and wicked, and sinful, and covetous, and earthly, we may say of them, they have done like men; and how wondrous and glorious things soever God doth, we can but say, He hath done like God.

As a consectary from the whole, take this caution, If God is not a man as we are, then God must never be measured by the rule and line of man. Man hath not line enough to measure God by. The Lord exceeds man in all; he is not only above man's infirmities, but he is above all his perfections. The Lord is not only not weak as man is weak, or unholy as man is unholy, but the Lord is not strong as man is strong, nor holy as man is holy, nor just as man is just, nor wise as man is wise: Then, man must not venture to judge of the wisdom of God by his own wisdom, or of the justice, holiness and strength of God, by his own strength, holiness and justice. Man is not able to measure God in any of his Attributes; and in three things especially, man should take heed of measuring God in his actings.

First, In the great work of election. In this man is very apt to be meddling, and to be measuring God by the line of natural reason, or of civil justice: the Apostles dispute beats down this presumption, Rom. 9. We read there how man begins to bustle and startle at that great conclusion (verse. 18.) Therefore he hath mercy on whom he will have mercy, and whom he will he hardeneth. If it be thus, saith he, if every man's state be peremptorily determined by the will of God, if he loves and hates before men have done either good or evil, Why doth he find fault? for who hath resisted his will? What need any trouble themselves about the way, when their end is under an unmovable decree? Why should any strive to forsake evil and do good on earth, seeing it was resolved in heaven what should become of them, before they had done either good or evil? Thus the pride and ignorance of man cavils at the decrees of God. But stay (saith the Apostle) O man, who art thou that repliest against God! He is not a man as thou art: he hath done what he hath done by virtue of his just prerogative, and therefore he is not unjust in doing it. Besides, if ye will needs argue from reason, then see how common reason confutes this blasphemy, Hath not the Potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor? What if God hath done thus, and what if he will do thus? What hast thou to do with it? Know thy place, and keep thy rank; art not thou clay in the hand of the Potter?

Secondly, Measure not God by your own line in his providential dispensations: He may have a method of his own in giving or taking away, in pulling down or building up, in wounding or healing, in abasing man, or in raising him, because all is his own. He who hath a right to all, can wrong none, and he who possesses all, is debtor to none.

Thirdly, Measure not God by your own line in the matter of your ordinary approvings: and that two ways.

First, Do it not in your approving of things. And

Secondly, Do it not in your approving of persons. Take heed first of measuring God by yourselves in your approving of things, as if because you approve it, therefore God surely doth. This misconceit hath been the cause of almost all, and almost all the cause of all the superstition, idolatry and will-worship that ever was in the world. Man thinks God must needs like anything which is done to his honor; hence because the adorning and adoring of images, bowing to altars, using of unwritten Ceremonies are directed to the honor of God, therefore man concludes surely God likes them. Whereas nothing pleases God, but what himself appoints: he is never honored, but when he is obeyed. As no man hath been his counselor, to direct him what to do with us: So no man can be his counselor, to direct him what to require of us. Not that which we commend is approved, but that which the Lord commends.

Secondly, Take heed of this in your approbation or estimation of persons, Not be whom you commend is approved, but he whom the Lord commends. We should judge of men as we believe God judges. Or (to come nearer) let no man think himself is approved of God, because he is approved by himself. Many flatter themselves in their own eyes, till their iniquity is found to be hateful (Psal. 36.2.) Christ intimates this, speaking to the Pharisees ( Luk. 16.15.) Ye are they that justify yourselves, ye have high thoughts of your own worth, and glory in your own excellencies, and ye think God hath high thoughts of you, that he glories in you too; but let me tell you, That which is highly esteemed amongst men, is an abomination in the sight of God. We are the men, said the Pharisees, ours are excellent gifts, thus they admired and doted upon themselves: but the Lord found them out, and what they highly esteemed, he abominated. Some write and subscribe their own letters testimonial, and can get no hand to them but their own. Not he who commends himself is approved, but he whom the Lord commends; such shall find, that their own good word would do them no good, He is not a man as they are. He, saith Job, is not a man as I am, that I should answer him.

It hath been shown what judgment is, at the 19 ^th verse of this Chapter, and at the third verse of the eighth Chapter, therefore I shall not now stay upon it, only as to the matter in hand; Judgment may be taken three ways.

First, For pleading, which is but preparatory to judgment, the opening and arguing of the case or fact under trial.

Secondly, For the decision and determination of the case according to law, or the award of judgment.

Thirdly, For the inflicting and executing of the sentence according to the judgment awarded.

Here Job chiefly intends the first, He is not a man as I am, that I should answer him, and we should come together in judgment, that is, that I should plead, argue and debate my matters with him before any other Judge. God and man cannot come together to be judged; for all man-kind must receive their judgment from God. Or nearer the Hebrew (which suits the former clause better) He is not a man as I am, that we should come alike to judgment; No, we should be very unlike, very unequally matched in judgment. Man and man, who are upon even terms in their nature, may yet be upon such uneven terms in their condition, that they cannot come alike to judgment. A poor man cannot grapple with a rich man, nor a mean man with the honorable. Now, if they who are of the same nature cannot come alike in judgment, because of a disparity in their condition; How shall they who differ not only in condition, but in nature? Can God and man? Can poor wretched and miserable man, come alike in judgment with the great and glorious God? And so the meaning of Job may be thus conceived, If I had only a man (like myself) to deal with, then I would venture a trial with him, at any seat of judgment, or Court of Justice; but he is not a man as I am, much less such a man as I am. How shall I set myself with him to be judged, when as himself is the Judge of all, and is himself judged of none?

Hence observe,

Man is not able to contend with God in judgment.

Who is like me, and who will appoint me the time (or (nearer the letter) who will convent me in judgment?) Who is that shepherd that will stand before me? Isa. 49.19. Man must come before God in judgment, We must all appear before the judgment seat of Christ (2 Cor. 5.10.) None shall escape his tribunal. But man cannot stand before God in judgment. The wicked cannot stand at all before him in judgment, because they stand upon their own bottom. The righteous dare not stand before him in judgment upon their own bottom; if they should, themselves and their cause would quickly fall together.

There are seven considerations which tell us, that we cannot come together, much less alike together with God in judgment.

1. He is of such strength, that none can wrest themselves out of his hand. No power can daunt him.

2. He is of such sincerity, that bribes cannot corrupt him, nor can gifts put out his eyes.

3. He is of such wisdom, that none can over-reach him, nor can our wit entangle him.

4. He is so knowing that none of our sins and failings, no not the least of them, are secrets to, or hidden from him.

5. He is so holy, that he cannot bear with the least sin, and so just, that he cannot but punish it, unless he receive satisfaction for it.

6. He cannot be a party in judgment, for he is the supreme Judge, and there is no appealing from his sentence.

7. He is the last, yea an everlasting Judge, and therefore there is no repealing of his sentence. Who is able to contend with him, whom no power can daunt, no bribes corrupt, no wit over-reach, who knows all our sins, and will spare none of them, from whose sentence there is no appealing, and whose sentence cannot be repealed? There is no Judge above God, therefore we cannot appeal from him; there is none to come after God, therefore what he hath judged cannot be repealed.

Job having thus waved and professed against contending with God in judgment, proceedeth in the thirty third verse, to show that there is none to whom his case might be referred for arbitration. There are two ways by which controversies are ended.

First, By the legal sentence of the public Judge.

Secondly, By the moderation of a private friend. This later Job means, when he saith,

The Septuagint render these words as a wish, or as a prayer, O that there were a Daies-man, or, a Mediator betwixt God and me, that might lay his hand upon us both. But the original bears it clearly in the negative,

The word which we translate Daies-man, cometh from a root which signifieth to argue or reprove, and so some render it here, Neither is there any Arguer or Reprover, none to set the matter right between God and me, none to state the question between us, none to reprove the Lord, if I should say, or if by the common rules of justice it should appear he hath done me wrong. The word is used in that sense ( Gen. 31.24.) where Jacob tells his uncle Laban, The Lord rebuked thee yesternight; the Lord himself came as an umpire, as a Daies-man betwixt Jacob and Laban, and rebuked. Laban for his hard and unjust thoughts of, and intentions concerning Jacob; Take heed (saith God) thou speak not unto Jacob either good or bad, that is, do not threaten or persuade him to return, thou wilt repent it if thou doest. Thus also the Lord appeared, as a Daies-man between his people of old, and the great ones of the world ( Psal. 105.14.) He suffered no man to do them wrong, yea, he rebuked Kings for their sakes. God is always able to, and often doth interpose for, and vindicate his people from the oppressions of men. 'It is costly meddling with the Saints. Kings may get a rebuke for it. Yea, Kings may smart, and Kingdoms shake for it.

What a Daies-man is, is so plain and well known by the custom and usage of most places, that it needs little explication. We in our language sometimes call him an umpire, sometimes an Arbitratour, sometimes a Mediator, sometimes a Referree; and in some Countries with us, when a question arises between neighbors, concerning which they are unwilling to spend money and time in suits of Law, they say, We will refer it unto men; which kind of speaking seems to allude to the title of Magistrates and Judges, whom the Scripture calleth gods; and when a business is brought before them, it may be said to be refer'd or put to God. In opposition to which, when it is taken up by the umpiridge of friends, it is said, To be referred or put to men. We in our English tongue, call such Daies-men, either because they bestowed a days pains upon the ending of a business, or because they were obliged to end it by a set day; whereas Judges may take more liberty to themselves. Yet some of the Greeks express all man's judgment by this word, Mans-day, because certain days were appointed for judicature. The Apostle Paul uses the same phrase (1 Cor. 4.3.) in opposition to the Lord's-day, the great day of judgment, to which he there appeals, from all the days set for man's judgment in this world. The Latins call Daies-men, sequestres; and Critiques tell us, that as the Daies-man is expressed by a word in the Hebrew, whose root signifies to rebuke, because a Daies-man had power to rebuke and reprove him that had done the wrong: So he is called sequester in the Latin, from a word which signifies to follow, because of a power committed to him, that which way soever he should state and determine the business between the parties, they were bound to follow, and submit to his award; or, because he was supposed a man of such wisdom, faithfulness and integrity, that both parties might safely follow him: Hence he was called sequester, that is, one whom they must or might follow, and abide by his sentence. To assure which the parties usually engaged themselves under penalties (of valuable damage to the business in question) to stand to his arbitration.

There are five things (by which we may more distinctly understand Jobs meaning) belonging to a Daies-man, or an Umpire.

1. He must be agreed upon and chosen by both parties, for unless he be accepted by both of them, he can have no power to determine for, or against either of them.

2. He must hear both sides speak, and allege what they can for themselves, before he determines.

3. He must beat out the matter by interrogatories and questions; he must not stay upon the bare narrative of the persons.

4. He must have power to conclude and determine of the differences betwixt them.

5. Both parties must be bound, at least by promise, to stand to the determination which he shall make. Such a one is a Daies-man among men: who is also called a Compromiser, and his work, the Compromising of a matter, because as he is elected by a the mutual consent, so confirmed by the mutual promise of those who are at variance, to reconcile them, and take up their differences. Now, saith Job, as there is no Judge, so there is no Daies-man betwixt me and God.

Some understand the words [upon us both] of Job and his friends, There is not a Daies-man betwixt me and my friends, not one that can judge and consider of my innocence and their charge, as if he had said, Though I will not plead it out with God, yet I dare refer the controversy betwixt you and me to an equal umpire, I dare go to the trial of my innocence with you, but I see no Daies-man; you are all parties in the business, and I know of none that will stand between us indifferently and unprejudiced.

But the text refers clearly to God, There is no Daies-man, none to arbitrate the matter between God and me, None to lay his hands upon us both.

To lay on hands is diversely used in Scripture. The hand signifies all power: Hence, to lay the hands, is to put forth power: and to do so, is taken sometimes in an ill sense, and sometimes in a good sense.

First, In an ill sense, and so to lay the hands, is to strike or smite even to death, Gen. 22.12. Lay not thine hand upon the child, upon Isaac, that is, do not slay him. We have the same expression ( Gen. 37.22.) when Reuben pleaded for Joseph that he should not be murdered, Shed no blood, but cast him into this pit, and lay no hand upon him; that is, do not destroy him. This laying on of the hands, notes any violent act, either proceeding from holy zeal or justice, as in Nehemiah, who threatens the profaners of the Sabbath, If ye do so again I will lay hands on you; or from malice, as in the chief Priests, who sought to lay hands on Christ the Lord of the Sabbath (Luk. 20.19.) And Christ prophesying what the condition of his Disciples and of believers should be, what usage they should find in the world, tells them ( Mat. 21.12.) They shall lay their hands upon you, and persecute you. Thus Haman thought scorn to lay his hands on Mordecai alone (Esth. 3.6.) He had a design to take revenge upon the whole Nation of the Jews.

Secondly, To lay on the hands is taken in a good sense; and so I find it used three ways.

1. In benedictions, Mark 10.16. Christ took up the young children in his arms, and laid his hands upon them and blessed them. As under the Law, Levite. 1.4. and Chap. 4.15. The people or the Elders laying their hands upon the beast, which was to be offered in Sacrifice, intimated the laying of all their sins by faith upon Christ, of whom that Sacrifice was a type. So Christ's laying his hands upon those children, implied the bestowing and pouring out of mercy upon them, in the pardoning of their sins, and the furnishing of them with the graces of his Spirit. The same action used by the Apostles in the name of Christ, had the same signification and effect. When Peter and John came to Samaria, and saw what work the Word had made among that people, They laid their hands on them, and they received the holy Ghost, Act. 8.17. Paul likewise laid his hands on the Disciples at Ephesus, and they received the holy Ghost, Act. 19.6. It was used also as a sign of healing, Mark 16.18. They shall lay hands on the sick, and they shall recover: And ( Mat. 9.18.) the Ruler saith unto Christ, My daughter is sick, but come and lay thine hands on her, and she shall be healed. Some interpret the Rulers desire of this sign, to be as a sign he had faith, so also that his faith was weak. The Centurion (concerning whom Christ testified, I have not found so great faith, no not in Israel) desired Christ but to speak the word only, and his servant should be healed (Mat. 8.8.) As a word is the proper object of faith, so faith acts most properly, when it rests and lives upon a word only. Signs are mercies to the weak, and they are witnesses of our weakness. Signs are but crouches and spectacles to help the lameness and dimsightednesse of faith. But to our text.

2. Laying on of hands was used in the ordination or solemn setting of a man apart unto an office, The children of Israel, that is, some of the chief of them (under the Ceremonial Law) laid their hands upon the Levites, Numb. 8.10.) which was either a testification that they gave up all carnal and worldly interests in them, and bequeathed them wholly unto God, or an approbation of their office, and of the Levites ministration in it on their behalf. The same Ceremony (for the matter) was continued in the sending forth of Gospel-officers. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the Presbytery, was Paul's counsel to Timothy, in reference to himself (1 Tim. 4.14.) And in reference to others (1 Tim. 5.22.) Lay hands suddenly on no man. And Paul and Barnabas being immediately designed by God for a special work of the Ministry, to which they were called before, were sent away with fasting and prayer, and the laying on of hands, Act. 13.3.

3. The hand specially signifies civil power, Ps. 89.25. I will set his hand also in the sea and his right-hand in the floods: that is, I will give him power over them who dwell by the seas And then, Laying on of hands, implies the authority which one man hath over another to determine or resolve a case, or to settle a business between them, and that is the intendment of it here, There is no Daie • -man that might lay his hands upon us both; that is, who may authoritatively decide and make an end of this controversy. To impose the hand was to compose the difference. I find a three-fold posture of the Daies-man observed in the action of his hand.

First, He put forth his hand towards the parties, desiring them to join hands, or (as we speak) to shake hands and be friends. Joyning hands signifies consent (Exod. 23.1.) Thou shalt not put thy hand with the wicked; that is, thou shalt make no agreement with him. Some of the Ancients describe the Pacificatour or Daies-man, having his hands closed into the hands of those between whom he was to make peace: Hence they who are unfaithful in Covenant, are said to have a lying or a deceitful right-hand. The Prophet Isaiah speaking of a false worshipper, who had engaged his faith to serve Idols, concludes, He feedeth of ashes, a deceived heart hath turned him aside that he cannot deliver his soul, nor say, Is there not a lie in my right-hand? (Isa. 44.20.) or (as others translate) Is there not a lie at my right-hand? noting, that the Idol to which he had given his heart and hand, would deceive him most when he trusted most to it.

Secondly, The Daies-man eying the temper or distemper, both of the complainant and defendant, laid his hand gently now upon one, and then upon another, using his best Rhetoric to persuade, yea to conjure them to peace and quietness; Sir, said he to one, I beseech you to accept of these terms and conditions, 'tis you that have done the wrong, and trespassed against your neighbor; and presently he bespake the other, that he would pass by the offense, heal the breach, forget the injury, or take reasonable satisfaction for his damage.

Thirdly, The Daies-man giving sentence, laid his hand upon the head of him whom he found faulty, and to have done the wrong, in token of condemnation. Among the Ceremonies of consecrating the Levitical Priests, this is given in command (Exod. 29.10.) Thou shalt cause a bullock to be brought before the Tabernacle of the Congregation: and Aaron and his sons shall put their hands upon the head of the bullock: And in the rules given concerning the burnt offerings of the people, it is directed, that the bringer shall lay his hand upon the head of the burnt-offering, &c. ( Levite. 1.4.) Now this laying of their hands upon the head of the Sacrifice, implied the laying of their sins upon the head of the Sacrifice, and that, the laying of their sins upon the head of Christ, on whom the Prophet assures us, The Lord laid the iniquity of us all (Isa. 53.6.) And as the laying on of the hand upon the head of the beast transferred their sins upon him, so likewise that sentence of death and condemnation which was due to their sin, and was presently executed by slaying of the beast: which was a lively type of Christ (the Lamb slain from the beginning of the world) dying under a sentence of condemnation in the stead of sinners.

Lastly, The laying on of the hand, notes the keeping of the parties in compass, for contenders use to be very violent one against another.

Thus to the present text, The laying on of the hand signifies only the composing or compounding of a difference. When Job complained or affirmed only, There is no Daies-man betwixt us; his meaning was, that there was no man who could take up the matter betwixt God and him, there was none such to be found, for he speaks not only (De facto) that there was no Daies-man, but (de impossibili) as of a thing which was impossible to be; As if he had said, I would gladly refer this matter to arbitration, but the Lord, who is engaged with me, is above the arbitration of men or Angels; Creatures may not meddle with any of his matters further then they are called and I know not of any whom God hath called to, or appointed over this matter.

Hence observe,

First, When controversies arise, the rule of love bids us refer our differences to the determination of brethren.

Job speaks according to the usage of those days; men did not presently run to law, and call one another before the Judge, they had days-men and umpires to determine matters between them. Thus Jacob bespeaks Laban (Gen. 31.37.) Whereas thou hast searched all my stuff, what hast thou found of all thy housholdstuff? set it here before my brethren and thy brethren, that they may judge betwixt us both. The Apostle (1 Cor. 6.1, 5.) is very angry with the Corinthians, because they were so hasty to go to Law, Verily there is utterly a fault among you, because you go to law one with another; What is there not a Daies-man among you? Is there not a man among you fit to be an Arbitratour? I speak to your shame (saith Paul) Is it so that there is not a wise man among you, no not one that shall be able to judge between his brethren? But brother goeth to law with brother, and that before the unbelievers. The sin of these Corinthians was the greater, because the Judges were Heathen, yet such contendings bear a proportion of sinfulness, though Judges be Christians. To bring every matter to the judgment seat, when (possibly) a brother or a friend might take up the matter, is a transgression against the law of love. We should rather labor after reconcilements, then suits in Law; which are a cause, not only of trouble and expense, but of great breaches and heart-burnings among friends and brethren. We have a proverbial speech among us, A lean arbitration is better then a fat judgment. It is better to the parties, they shall get more by it, the charge of obtaining right by law, many times eating out all, and sometimes more then all, always a considerable part of that which the law gives us as our right. We use to say to dissenters, Be friends, the Law is costly. 'It is very costly to most men's purses, and to some men's consciences. 'It is rare, if a man wrongs not his soul by seeking the rights of his credit or estate.

Secondly, Observe, That no creature can umpire the business betwixt God and man.

There is a twofold reason of it.

First, He that is our umpire is supposed wiser then ourselves. They who cannot agree need more wisdom then their own to work their agreement. But there is no creature wise as God, yea, there is no creature wise but God; who is therefore called, The God only wise. God is best able to judge of his own actions. No man hath been his Counselor (Rom. 11.34.) much less shall any man be his Judge: Men sometimes abound too much in their own sense, but God must abound in his. His will is the rule of all, much more his wisdom; or rather his wisdom is the rule of all, because his will is; his will and wisdom being the same, and of the same extent, both infinite.

Secondly, He that is a Daies-man or Umpire, must (according to the rules before spoken of) have power to compel the parties to submit or stand to what he shall determine. But as we cannot lay any restraint upon God, from doing what he will; so we cannot lay any constraint upon him, to do what we will. Who shall force the Lord? To whom hath he given an assumpsit, or engaged himself under a penalty to perform what he shall award? The Lord doth whatsoever he pleaseth both in heaven and earth, and he will do no more then he pleaseth. Perswasion cannot move him, much less can power compel him. He that is above all in power, cannot be dealt with any way, but by persuasion. And he who is above all in wisdom, cannot be persuaded by any against his own will.

There is indeed a Daies-man betwixt God and man, but God himself hath appointed him. God hath referred the differences betwixt himself and man, unto Jesus Christ; and (his own good will and free grace moving him thereunto) he stands engaged in the bonds of his everlasting truth and faithfulness to perform what Jesus Christ, as Mediator, should ask for us: unto him we may safely commit our cause and our souls, with that assurance of the Apostle (2 Tim. 1.12.) I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. Christ, God-man is umpire between God and man; what we trust him with shall not miscarry: he will make our cause good, and our persons acceptable before God at that great day. It is infinite mercy, when we were neither able to manage our own cause, nor to find out any in heaven or earth who could, that then God himself should find out one, in wisdom and power like himself, one who thought it no robbery to be equal with God to be our Daies-man. Many of the Ancients interpret this Text, either as Jobs desire and prayer, that Christ would come in the flesh, O that there were a days-man betwixt us: or as a prophecy of Jesus Christ, to come as our Daies-man in the flesh, There is no Daies-man yet, but a Daies-man shall come. The sense is pious, but the context will not bear it; In the 16 ^th Chapter, v. 21. and Chap. 17. v. 3. We shall find Job speaking clearly of the Mediator Jesus Christ, and of his great work of atonement between God and man. But here he seems to keep to the present controversy, about the business of affliction, not of salvation.

Take two or three consectaries flowing from the whole matter.

First, Job at the lowest speaks highly of God, and humbly of himself. The greater his afflictions were the purer was his language. He was not able to grapple with God, and there was none to be found who could umpire the matter betwixt them. The will of God is the supreme law. What he will do with us, we must be content he should. The secrets of his providence are beyond our search, and his judgments above our reach.

Secondly, The greatness and transcendency of God should keep us low in our own thoughts.

Our knowledge of God is the present cure of our own pride. The knowledge of God causeth us to know ourselves, and that which makes us know ourselves, cannot but make us low in ourselves. Though a proud man is commonly said, To know himself too much, yet the truth is, he doth not know himself enough, no, nor at all, as he should know himself. Many are proud of, and with their knowledge, yet pride is the daughter of ignorance. Some pride lodges in every man's heart, because more then some ignorance doth. Job had some of both, in his; why doth he lay the thought of the infinite glory and sovereignty of God so often to his heart, but to keep down or to cure the swellings of his heart.

Thirdly, It is a fearful thing to fall into the hands of God.

He is not a man as we are (we are not able to match him) and there is (among men) no Daies-man betwixt us. David made it his election (2 Sam. 24.) To fall into the hands of God, and not into the hands of man. And it is best for us to fall into the hands of God (as David put himself into his hands) with respect to his great mercies. But woe unto u • , if we fall into his hands, as contenders with his great power. Shall we thus provoke the Lord? Are we stronger then he? It is our duty, when we do, and our privilege that we may, cast ourselves into the hands of God, when the hand of man oppresses us; for (as one of the Ancients speaks sweetly and feelingly) If thou doest deposit thy injuries with him, he is able to revenge thee; if thy losses, he is able to repair thee; if thy sickness, he is able to heal thee; and if thy death, he can raise thee up and estate thee in life again. Thus (I say) it is best to fall into the hands of God, in expectation of mercy, through the Mediator, but it is a fearful thing to fall into the hands of the living God, upon contempt of mercy obtained by the Mediator: So the Apostle argues (Heb. 10.26.) If men sin willfully after they have received the knowledge of the truth, there remaineth no more sacrifice for sin, but a certain fearful looking for of judgment and fiery indignation &c. Thence concluding (verse. 31.) It is a fearful thing to fall into the hands of the living God. They who sleight the blood of Christ, and neglect the great salvation tendered to sinners b • • im, can have no more sacrifice for sin. Wicked men crucify to • hemselves the Son of God afresh, and put him to open shame (Heb. 6.6.) But God will not crucify his Son, or put him to open shame again for them. God will not make another Gospel for them (as he must, if they be saved) who contemn this. No, there remains no more sacrifice for sin, these men who once (with all man-kind) fell into the hands of God by transgressing his Law, are now (under another notion) fallen into his hands, even by the contempt of his Gospel; and now God saith, I will deal with them alone, for they have refused the Daies-man whom I sent, and who was ready to lay his hand upon us both. It had been inconceivably sad with us all, if, as in the case of Jobs temporal lost estate, there was no Daies-man between God and him on earth, so in the case of our spiritual lost estate, there had been no Daies-man between God and man in heaven: But it will be inconceivably more sad with those, who having bad the tender of such a Daies-man, shall be found contemners of him. Greatest love neglected, breaks forth and ends in greatest wrath.

The rod hath divers acceptions. The word Sh bet in the Hebrew, is taken sometimes strictly for a branch, bough or sprig, growing forth from the stock of a tree: and because a rod or a staff is made of the branch of a tree, therefore the same word signifies both.

Secondly, It signifies a Scepter; the Scepter of a King, which emblems the power of a King. Ahasucrus held forth his golden Scepter to Queen Esther, in token of acceptance ( Esth. 5.2.) And because in ancient times (as the learned observe) they were wont to make Scepters of such rods, and all Scepters have the form or shape of a rod, therefore the original expresses the rod and the Scepter by the same word (Gen. 49.10.) The Scepter [Shebet, the rod] shall not depart from Judah, nor a Law-giver from between his feet. Thy Scepter, O God, is a Scepter of righteousness (Psal. 45.6.) that is, thou usest thy Scepter righteously. The Scepter notes two things. 1. Authority to judge or command. 2. Power to correct or punish; both are included in that prophecy of the Kingdom of Christ (Psal. 110.2.) The Lord shall send the rod of thy strength out of Zion; that is, he shall invest thee with power to govern, as the next words expound it, Rule thou in the midst of thine enemies. Commanders in war direct with a rod or leading staff; and Magistrates punish with a rod in times of peace.

Hence thirdly, By a Metonymy the Scepter imports dominion, rule and government itself, Amos 1.8. I will cut off him that holdeth the Scepter, that is, who hath the government in his hand.

Fourthly, The word is often used in Scripture to signify a Tribe, or a family of persons, because a tribe is as a branch sprung from one stock; so the twelve Tribes of Israel (like twelve branches) sprung from that great and ancient stock, the Patriarch Jacob.

Lastly, The word signifies punishment or correction; correction is often given with a rod, therefore to be under the rod is to be under punishment. Thus the Lord threatens to visit the transgression of the house of David with a rod, and their iniquity with stripes, Psal. 89.32. The rod and reproof give wisdom (Prov. 29.15.) The rod hath a voice, Hear the rod (saith the Prophet, Mic. 6.9.) but tis best when a voice is joined with the rod, and instruction mixed with correction.

There are in the Hebrew (to note that by the way) five words, which signify a rod or a staff. Some resolve that seeming contradiction which is in the two Evangelists, Matthew and Mark, by the different signification of these words. When Christ ( Matth. 10.10. as also, Luk. 9.3.) sent forth his Apostles to preach the Gospel, among other instructions and directions given them for their journey, this is one, Take no staves. But ( Mar. 6.8.) Christ commanded them that they should take nothing for their journey, save a staff only. One Evangelist saith, they must not take staves, and in the other they are bidden to take staves. Now (say these) in Matthew and Luke, where he forbids his Disciples to take staves, he expresseth himself by the word in the text, Shebet, which signifies a correcting or smiting staff: Take no staves to smite and strike with, ye go out with a message of peace in your •• uths, let there not be so much as an instrument of contention in your hands. But in Mark he useth the word Misnan, which signifies a staff to lean upon; Take a staff to rest or ease yourselves upon, or to help yourselves on in your travel, A walking staff, but not a striking staff. Thus they reconcile the difference. But though this interpretation be good, yet this ground of it appears not, either in the Syriac, which in both texts hath the word Shebet, or in the Greek, which expresses both by ( 〈 in non-Latin alphabet 〉 ) So then we must rather say, that the same word signifies a staff for both uses, and that when Christ forbids his Disciples a staff, he means a staff to strike with (Preachers must be no strikers, according to the Apostles rule in Timothy) and that when he bids them take a staff, he means a walking staff. Iunerant Preachers might be wearied with travelling, as well as with speaking.

But to the Text. The rod which Job desires might be removed, is, That sore affliction which the sovereign power of God laid upon him, and exercised him with. As if he had said, Lord, thou dealest with me upon the height of thy prerogative, and I acknowledge thou mayest do so: But my humble suit and prayer is, that thou wouldest afflict me less then thou hast, though thou hast not afflicted me more then thou mayest. Thou hast not injured me at all, but ô that thou wouldest relieve me.

He speaks to this sense with a little variety of words (Chap. 13.20, 21.) Only do not two things unto me, then will I not hide myself from thee; with-draw thine hand from me, and let not thy dread make me afraid. And in a language not unlike this, he describes the peace and prosperity of wicked men (Chap. 21.9.) Their houses are safe from fear, neither is the rod of God upon them. We find also that Elihu (who undertook Job, and debated the matter with him, when these three had no more to say, or would say no more.) He, I say, perceiving what it was which Job had complained of as an impediment of speaking unto God, promises that himfelf would give him no such impediment or cause of complaint (Chap. 33.7.) Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee; As if he had said, The Lord's hand hath been heavy upon thee, and his terror hath made thee afraid, but (take my word) I will deal gently: and mildly with thee, My terror shall not make thee afraid, neither shall my hand be heavy upon thee. So that, Jobs desire is only this, That he might have ease or release from • is present sorrows. And 'tis (not improbably) conceived, that he alludes to the custom of the Judges in those Eastern Countries, who laid a rod upon some offenders in token of condemation, and took it off from others in token of absolution, of grace and favor. Take thy rod away from me.

Affliction is called a rod in a three-fold consideration.

1. Because of the smart of it. Afflictions are grievous and painful to flesh and blood. They grieve and pain the outward man, while the inward man takes pleasure in them. I (saith Paul) take pleasure in infirmities, in reproaches, in persecutions, in necessities, in distresses for Christ's sake (2 Cor. 12.10.) that is, my spirit doth, for no affliction (not that for Christ's sake) is joyous for the present, but grievous to the flesh. For, as the Spirit would not do those evils of sin, which the flesh would and doth ( The evil which I would not that I do, was Paul's cry, Rom. 7.19.) So the flesh would not endure those evils of sorrow, which the Spirit would and doth. And as a believer delights in the Law of God, after the inward man, when corruption is vext and troubled at it; so a believer delights in the rod of God, after the inward man, when corruption is most impatient and unquiet under it. Hence the Apostles counsel to the dispersed Jews, Rejoice when ye fall into divers temptations (Jam. 1.) that is, into divers afflictions; the flesh hath it's sense, and feels smart; but the Spirit is armed with faith, which overcomes the smart. Affliction were not so much as a rod, if it did not make us smart; and we are not so much as Christians, if we cannot bear the smart with patience, or overcome it with faith.

2. Affliction is called a Rod, in regard of the hand that useth it. A sword is in the hand of a Judge, and a Rod in the hand of a father. God deals with his people as a father with his children in afflicting them. When we most provoke his fatherly displeasure against us, he doth not wish (as Balaam when his Ass offended him) that there were a sword in his hand to slay us; he only takes up a rod to scourge us. Hence

3. Affliction is called a rod, in regard of the end for which it is sent. A rod is not prepared to kill, nor is it an instrument of cruelty. A rod is not for destruction, but for correction. There are indeed destroying rods, which God will destroy, and save his people who are destroyed by them, I will destroy the rod of the oppressor (Isa. 9.4.) Nebuchadnezzar the rod of God's anger; was a destroying rod, yet they among the Jews, who feared God, were only corrected, while they were destroyed. The Lord means no hurt to those who are good, when he makes them smart and die under the rod of those who are evil. If ever any man might think he had a sword in his bowels, rather then a rod upon his back, Job might, yet even he calls it a rod, while he calls to God for the removing of it, Remove thy rod away from me. And seeing he calls to have it removed, we may observe,

That it is lawful for to pray against affliction.

We may pray to be eased of that, which we must be patient under. To be discontented with affliction is sinful, bu • it is no sin (it is a duty) to desire the taking of it away. For

1. We may pray for the preventing of afflictions, therefore we may pray for the removing of afflictions, we may pray, Lord, keep thy rod off from us; therefore we may pray, Lord, take thy rod off from us.

2. Afflictions themselves are evil. There is no good in them, nor can they do us any good of themselves. The good cometh from a superior work, from those admirable influences and concurrences of God upon, and with corrections. The rod is an evil in itself, and will make us worse, unless the Lord make it a blessing to us. Some are stubborn under the rod: and their hearts are hardened, while themselves are melted in the fire of affliction. As man lives not by bread alone: So man mends not by the rod alone, but by every word that proceedeth out of the mouth of God. It is little less then a miracle that this dry rod (as that of Aaron did natural) should blossom and bring forth spiritual fruit, the fruits of righteousness.

3. We may pray for the removing of afflictions, because the Lord often sends afflictions upon this message, to bespeak prayer. Many a soul is sluggish in prayer till awakened by the voice of the rod. When the rod makes the flesh smart, then the Spirit (in whom anything of the Spirit is) cries mightily unto God, and among the many things about which the soul exercises prayer under afflictions, this is one, that the affliction may be removed. As they always sin, who murmur at and quarrel with God, because he corrects them, so also do they, who say, they care not how long he corrects them, or let him correct them, as long as he will. It is as ill a sign when a child will not pray his parent to spare him, when he is about to chasten him, or to stay his hand when he is chastening of him, as it is to resist his chastisement. There may be greater contempt of God in lying under affliction, then in resisting it. Now, as it is our duty to pray for deliverance out of trouble; so it is one end why the Lord casts us into trouble, that we may be engaged to pray for deliverance.

But take it with a caution, we must not pray absolutely for deliverance, or the removal of afflictions, but at least with an implicit limitation. While we are striving earnestly for the taking away of the rod, we should be ready to submit, if the Lord will not take it away. A believer may say to the Lord (as wrestling Jacob) I will not let thee go except thou bless me; but he must not say, I will not let thee go, except thou now deliver me. Time, and means and manner must all be laid at God's feet, and submitted to his wisdom. And we must honor God, though he will not remove the rod, even while we are praying that he would remove it.

For the close of this point consider, the rod may be removed, not only by a total release from affliction; But

First, By an abatement of the affliction; as we are said to leave off those graces, from the degrees and lively actings of which we fall and decline: He that lacketh these things (that is, who aboundeth not, as he hath heretofore, in the exercise of them) is blind, &c. (2 Pet. 1.9.) Thou hast left thy first love, saith Christ to the Angel of Ephesus, when the heat of his former love was cooled: So the Lord may be said to remove our troubles, when he remits the extremity, and cools the heat of them.

Secondly, The rod is removed, when it is sanctified to us, when the Lord (who is excellent in working) causeth it to do us good. The Saints die, yet death is abolished, as to the Saints, by the death of Christ (2 Tim. 1.10.) because Christ hath plucked out the sting of their death, and made it a gain to them. Thus while Christ makes temporal losses or sufferings an advantage to the spiritual estate of his people, he takes them away. And as outward blessings are taken away, from wicked men, while they possess them, riches are not riches to them, nor is their honor an honor to them, because they are ensnared by them: So the outward cross is taken away from the godly, while they suffer, because they are bettered by the cross.

Thirdly, Affliction is removed from us, when Christ gives us strength to bear affliction. Nothing grieves us, either in active or passive obedience, but what is either against our wills, or above our power; It is all one to have a burden taken off our shoulders, or to have so much strength given, as makes it easy to us. While the Saints have trouble upon their backs and loins, they have no trouble in their hearts and spirits, when their spirits are carried above those troubles. To conquer an enemy is more noble then to have none. Much more (which is promised the Saints in the throng of sorest enemies) to be more then conquerors. In all, or any of these ways Jobs prayer may be fulfilled, Take away thy rod from me.

There was somewhat more upon Job then a rod, or it was an extraordinary rod, a rod like a Scorpion.

The word which we translate [fear] comes from a root signifying that which is very formidable and terrible. Fear and dread shall fall upon them (Exod. 15.16.) that is, they shall be extremely afraid, even dead with fear, as the next words import, They shall be still as a stone, &c. There is a letter added (as the Hebricians observe) to the word used by Moses, implying the excess of fear. Giants are called by this name Emims (Deut. 2.11.) because they are of a dreadful aspect. The whole host of Israel trembled at the sight of Goliath (1 Sam. 17.24.) 〈◊〉 Idols 〈◊〉 expressed by this name Emim. And there is a double reason of it. Either because Idols are a terror to their worshippers: we hear how at this day poor Pagans, who worship Idols, are extremely oppressed with slavish fear of displeasing them. The true God is terrible to his despisers; but false God's are terrible to their worshippers.

Or secondly, They were called Emims in a way of contempt; Yours are terrible God's sure? They have hands and handle not, feet and walk not, eyes and see not. Here are terrible gods. So then, Idols are Emims, either because they are really to be feared so little; or, because they are superstitiously feared so much.

Jobs fear was no needless fear, he was not terrified with a fancy, though his fancy was ready enough to over-act upon his affliction, and so increased his fear, Let not thy fear, that is (say some) fearful thoughts or sights terrify me. So (Chap. 7.14.) When I say, My bed shall comfort me, my couch shall ease my complaint, then thou scarest me with dreams, and terrifiest me with visions. There is an humbling and a cleansing fear, The fear of the Lord is clean, not only in the nature of it, but in the effects of it (Psal. 19.9.). There is also an amazing, and a terrifying fear, such the letter of the original imports this to be, even a fear bordering upon madness, as if he were rather frighted then afraid, and scared, rather then troubled.

Others expound this fear with reference to the two former verses, especially to the verse immediately fore-going. There Job desires a Daies-man, or complains that there is none; here he tells us what he might have expected, if he had one. As if he had said, Had I a Daies-man, then I know he would take away the rod from me, that is, he would give judgment that I should be eased of this affliction; and his fear should not terrify me, that is, he would never give a sentence which should be a terror to me. That's a fair sense in reference to what he spake before; but I rather keep his meaning within the compass of what he is speaking here.

And then by fear we may understand,

First, Those rays and beams of Majesty, which the Lord letting out a little upon Job, he was not able to bear them. We find when in those ancient times God appeared, the beholders were terrified. Manoah's wife tells her husband, A man of God came unto me, and his countenance was like the countenance of an Angel of God, very terrible (Judge. 13.6.) And when God appeared to Abraham, An horror of great darkness fell upon him (Gen. 15.12.) in what a woeful plight was Daniel, receiving the visions of God? ( Dan. 10.8.) God who is the joy of his people, is also a terror to them. Things which are not what they seem to be, are not so terrible near hand as at a distance; God who is infinitely more then he can seem to be, is more terrible near hand then at a distance. Hence it is, that when God, who is always near us, shows himself to be so, our spirits fail within us. In that presence of God which we shall have in glory, there will be fullness of joy. And in that presence of God which we have in the ways of grace, there is abundance of joy. But if while we are here in a state of grace, some little of that presence of God, which is proper to the state of glory falls upon us, we are more distressed then comforted with it: How much more then, when God clothes himself with terror, and (as he did to Job ) so reveals himself unto us.

Secondly, We may interpret this fear (by the former part of the verse) the rod; his afflictions were terrible, the hand of God lifted up to smite him, made him afraid. But whether it were this or that, the majesty of God overawing him, or the rod of God chastening him, the sense is plain, Job was oppressed with fear from the Lord, yea with terror from the Almighty, causing this vehement deprecation, Let not his fear terrify me. Hence observe,

First, That, God sometimes appears terribly to those he loves entirely.

Job was one of God's darlings; and God was embracing him, while he was scourging him. Job had kisses from heaven, when he felt nothing but lashes here upon the earth. The heart of God was full of love, while his hand was filled with a rod; his bowels yearn'd upon Job, and his face terrified him at the same time. That precious man Heman, was followed with terrors and visions of amazement all his days, I am afflicted and ready to die from my youth up, while I suffer thy terrors I am distracted (Psal. 88.15.) The terrors of God, even terrors to distraction, may be the present portion of those, whose portion is everlasting mercy. Observe,

Secondly, Man is not able to bear the anger of G d.

Though he be but correcting us, yet we cannot bear his anger toward us. This caused the Prophet to cry out ( Jer. 10.24.) Correct me, O Lord, but not in thine anger. The words are not a prayer for correction (I know no warrant for that) but a submission to it. As if he had said, Lord, I am willing to bear thy correction, but I cannot (and who can?) bear thine anger. The Church complains ( Psal. 90.7.) We are consumed by thine anger, and by thy wrath we are troubled. The fatherly anger of God, is as a consuming fire, and we are but as stubble before it: What then is the fierceness of that anger, which he will pour out upon wicked men forever! Who knoweth the power of thine anger? (Psal. 90.11.) Man cannot understand how powerful the anger of God is, much less stand before the power of his anger. As man cannot comprehend the love of God ( Ephes. 3.18, 19.) The Apostle exhorts, To know the love of God which passeth knowledge; that is, to know so much of it as is knowable; (the love of God is past the knowledge, not only of nature, but of grace, because it is infinite) So we should labor, To know the anger of God, which passeth knowledge, that is, to know it so far as it is knowable. The anger of God cannot be fully known, because it hath an infiniteness in it, as well as his love. And as the one shall never be fully known, but by enjoying it; so neither can the other, but by feeling it. Upon this consideration the Lord makes that gracious promise to his people ( Isa. 57.16.) I will not contend forever, neither will I be always wroth, for the spirit should fail before me, and the souls which I have made. But is not the spirit or soul of man of an everlasting make? And shall not the damned endure the contendings of God's wrath forever, and not fail? The substance of the soul cannot fail, and the spirit is incorruptible; The spirit is full of moral corruption, but it is not subject to natural corruption, or the corruption of its nature. How glad would the damned be, if their spirits might fail, and their souls return to nothing. The failing of the spirit under the wrath of God, is the failing of its hope and courage. Thus the spirit sinks, and the immortal soul dies away under the sense and weight of God's displeasure.

But what if the Lord should take away his rod, and change his • errors into smiles? What will Job do then? when this is granted see what he will do.

But is this the use which Job would make of the mercy he begs? Doth he entreat the Lord to take his terrifying fear away from him, and then resolve not to fear him at all? Whose voice is this? Is this the voice of Job, I will speak and not fear him? Jobs character in the first Chapter was, A man fearing God; and dares he now say, I will speak and not fear him? As the fear of God ought to be the seasoning of all our works and actions, so it ought to be the seasoning of all our words and speeches: why then doth he say, I will speak and not fear him?

To clear this, I answer, Fear may be taken two ways. Either for the grace of fear, or for the perturbation of fear. When Job saith, I would speak and not fear him, his meaning is not to lay down that fear of God, which is a bridle to the soul, keeping it from sin, or that reverential affection, which fits us for, and should act us in every holy duty we perform to God. When Job prayed to be free from the fear of God, he resolved thus to fear God. It is only the perturbation of fear, distracting fear, not sanctifying, humbling fear, which Job would lay aside, when God should please to with-draw his terrifying fear. And so his mind is plainly this. If the Lord will be entreated to remit the extremity of my affliction, and remove those terrors wherewith I am affrighted, then I would speak boldly and cheerfully to him, I would set out the truth of my case, and declare the innocence of my person. Vehement passions hinder my reason, 'tis uneasy to speak, till I am eased of my pains: I cannot tell how it is with me, so long as it is thus with me. Hence note,

That extremity of fear is an interruption to speech.

While sense is much troubled, reason cannot act much. When Ephraim spake trembling, he exalted himself in Israel (Hos. 13.1.) There, to speak trembling, is, to speak humbly. Our words to God should be accompanied with low thoughts of ourselves. Ephraim's trembling is opposed to pride and hardness of heart. They who thus tremble at the Word of God, are fittest to speak to God; yet excessive trembling hinders us in speaking. And until the Lord quiets and composes our hearts by a word from heaven; till he speak to our distempered minds, as once to the raging sea, Be quiet and still; we cannot utter our hearts, or declare our minds unto him. When God sends a gracious message to poor sinners, and invites them to a conference, as he did his ancient people (Isa. 1.18.) Come, let us reason together; then they come boldly to the throne of grace, notwithstanding their crimson and scarlet sins. Then they are not afraid to speak, they may speak and not fear him.

There is much diversity of opinion about these words. M. Broughton translates, I am not so with myself, and gives this note upon it, I am not such with myself, as God's scourge seemeth to make me, or such as your words would make me. The Septuagint renders it, I am not so conscious to myself, or I am not so self-guilty. The Hebrew word for word runs thus, For not so I with myself. Some difference arises from the first particle, we read [But] Most [For] The original is rather causal then exceptive, I would speak and not fear him, for it is not so with me.

But the word which causes the greatest difference, is that which we translate [So] It is not so with me. The Hebrew is Chen, and that hath two principal significations. It signifies sometimes right or just, and is applied both to persons, and to things.

First, Unto things, Jer. 8.6. The Lord hearkened and heard, and there was no man that spake (Chen) aright; or things which were right, Jer. 23.10. The word is opposed to evil, Their course is evil, and their force is not right; that is, the force, might or power which they have, is not set upon or employed about that which is right, but wholly bent to do wrong; or they commit evil with all their might.

Secondly, The word [Chen] is applied unto persons, noting a man that is upright hearted, faithful and honest, both in conscience and conversation. When Joseph's brethren ( Gen. 42.11, 19, 31.) pleaded for themselves, they say unto him, We are (Chenim) right men, we are no spies. We are not come to find out the weakness of the Land, but to get a supply of our own wants. Joseph said, Ye are spies, ye come to circumvent us, to put tricks upon us, to work your own ends, by discovering what we are; No, say they, pray, S ^r , do not misunderstand us, we are (Chenim) honest, right-hearted, plain-meaning men.

Secondly, The word is used adverbially, It is not so with me, that is, It is not so as you imagine. In which sense we find it, Gen. 1.7. The Lord said, Let there be light, and it was (Chen) so, as the Lord commanded, so it was, Eccles. 8.10. I saw the wicked buried, who had come and gone from the place of the holy, and they were strangers in the City, where they had done so.

Upon both these significations of the word, different interpre • ations of the whole are grounded.

First, Taking the word to note an upright hearted man, Job is conceived to speak interrogatively, as if he put this Question, For am I not right in myself? As if he had said, If you think it too much boldness that I have said I would speak unto God, and not fear him, Am not I right in myself? Am not I found and true at heart? Thus he seems to allude unto that testimony, which God gave of him at the first verse of this book, A man perfect and upright; As if he had said, I am no turn-coat or apostate, I am as I was, and I doubt not but I shall be what I am; still perfect before God, and upright with men. And if so, why may not I have boldness to come unto God, and speak freely with him? They who are sincere with God, may have great boldness in coming unto God. Uprightness hath boldness with men; and uprightness hath boldness towards God. Though no uprightness or righteousness in man can give him boldness in himself, yet it may give him boldness in another. He may be assured, that though he cannot be accepted for his uprightness, yet being upright he shall be accepted.

Secondly, Others read it negatively, I would speak, and not fear him, for I am not right in, or with myself. And so the sense may be made out thus, I have not gone about to justify myself all this while, I have not stood upon my own righteousness pleading with God; if my righteousness were in myself, then I might fear to speak with God, though his fear should not terrify me, and though he should take away his rod from me; but I have a better bottom then my own, I am not right in myself, I am right only in the free grace of God, and in the righteousness of my redeemer. According to this exposition he returneth to his first proposition, laid down in the second verse of this Chapter, How should man be just or righteous with God? I am not right in myself; as I said in the beginning of my answer, Man is not righteous; so I now conclude in my own particular case, I am not righteous in myself: and being righteous in another, if God would but give me a little respite from these sorrows, I would speak and not be afraid. This teaches us,

First, That the confidence and holy boldness which the Saints have in coming unto God, is grounded upon the righteousness of Christ, not upon any worthiness in themselves.

Secondly, Observe,

He that is most upright in heart, is most forward to acknowledge, and most constant in acknowledging his own unrighteousness. They who are most proud, are most empty. And they who have least, usually speak with the most. Sincerity rates itself low, I am not right, that is, righteous, saith upright Job.

Thirdly, (Say others) I am not right in myself; that is, I am at present uncomposed and unsettled in my own spirit: As if Job had said, I desire that the Lord would remove his fear and mitigate my afflictions, that I might speak with him and not fear, for as yet I am not right in myself, my spirit is so overwhelmed, and my thoughts are so troubled within me, that I have not the free use of my own understanding, nor can my reason do its office, much less my grace. I am scarce in my right mind, but rather as a man distracted (so was Heman) with the terrors of the Lord, I know not how to manage faith under such fears, the majesty and dreadfulness of God oppress my spirit, as I am, I am not myself. The Vulgar gives this interpretation instead of a translation, For I cannot answer while I am afraid. Hence note,

A godly man in sore temptaions, may for a while appear less then a man.

Fears hinder him from showing the best of his natural self, much more anything of his spiritual self.

Further, note two things, experienced by many of the Saints in the day of their distress.

First, A godly man under greatest afflictions keeps to the opinion of his own integrity, yet builds his comfort upon the free grace of God.

He can, according to the first interpretation of these words, challenge all with this Question, Am I not right in myself? Is there not integrity in my spirit? And according to the second, he is ready to make this negative confession, I am not right in myself, I stand not upon my own integrity.

Secondly, The Saints in great afflictions are often so overwhelmed with the majesty of God, that they are not able to express their interest in God, much less make out the comforts of that interest.

The former of these arises from that seed of holiness and stock of grace abiding in them. The other ariseth from the natural weakness of flesh and blood, in which they abide, and from the moral corruption of nature, abiding in them.

Thus we see how the sense of the text rises, as the word [Chen] is understood nominally, for right or just. We translate it adverbially, But it is not so with me; or, For it is not so with me. This reading bears a three-fold interpretation.

First, In construction with the former words, thus, Let him take away his rod, &c. then will I speak, and not fear him, for it is not so with me; that is, I am not so fearful, or of so low a spirit, I am not such a stranger, or of so little acquaintance with God, that I should not know how to speak unto him, or that I should be afraid to speak unto him. If the Lord would but hide that brightness of his own glory, which dazzles me, and ease me of my own pains, which distract me, I should sure enough speak unto him, 〈…〉

But secondly, We may rather refer it to the false and unkind opinion of his friends, who judged him a wicked man, or an hypocrite, which here he denies, It is not so with me; as if he had said, If the Lord would be pleased to grant what I have petitioned, I would speak unto him without fear or doubt of being heard, for it is not so with me, namely, as you have suspected and imagined all this while, or as you think it is. I am not the man you take, or rather mistake me to be, if I were, then though the Lord should take all his afflictions from me, and all with-draw his terrors, yet I should be afraid to speak unto him; yea I should be afraid to pray unto him, every prayer (were I wicked) would be a praying down judgment upon myself: But seeing I can boldly affirm, my conscience also bearing me witness, that though I sin, yet I love not to sin, that though I am weak, yet I am not wicked, as ye have charged me; my heart being thus clear before God, I cannot fear to open my mouth and report my cause before God.

Hence observe (which hath been offered from other passages in this book, and therefore I shall only observe it,) That

A godly man standeth to, and knoweth his own integrity in the midst of all the clamours and slanders, the misapprehensions or aspersions of friends or enemies.

Whosoever loads and charges him with studied or approved hypocrisy, he will (and he ought to) unload and discharge himself (at least) with Jobs plain denial; you suspect me thus, but I am sure, it is not so with me.

Thirdly, The words may bear this meaning, I have sought and earnestly entreated the Lord to abate my afflictions, and to remove his terrors, But it is not so with me; Alas, I do not find that the Lord hath done any of these things for me. His rod is still upon my back, and his terrors stand as thick about my soul as ever: was ever poor man in such a plight as I? It is not (alas) with me, as I have prayed, or as I would have it. The rod smarts, and terrors amaze me still. Hence note,

That a godly man may pray in affliction, and not presently be relieved in or from his affliction.

Many a soul can say, It is so with me, as I have prayed, I have the wishes and desires of my soul: yet many (and I believe many more then can) cannot say so. The Lord lets precious prayers lie unanswered to our sense. We may pray long before we find it so with us, as we have prayed, and yet those prayers are not lost, but laid up; not buried, but sown. And it becomes us to have patience, till the harvest, though it be a late one.

Lastly, There is an opinion which gives this verse connection with the first of the next Chapter. As if Job had thus resolved, upon the Lord's not answering his petition, Had the Lord condescended to take away his rod, and remove his terror, as I requested, then I had somewhat to say, and I would have spoken it out unto him, but because it is not so, or because I am not answered, therefore I with myself (The word [Speak] is not in the text: but such supplies of a word are frequent, not only in the Hebrew, but also in other languages) Seeing I have not liberty to speak to the Lord, I will pour my complaints into mine own bosom, and commune with my own heart. He pursues this tacit resolution in the tenth Chapter, which begins thus, My soul is weary of my life, I will leave my complaint upon myself.

JOB having in the former Chapter justified God in afflicting him, and maintained his own integrity, notwithstanding those afflictions, now returneth to that work, about which he had been too busy before; yet that, wherein it seems he only found (as the case stood with him) some little ease and refreshing, The breathing out of his afflicted spirit in sad complainings. He resumes his former lamentation, and renews afresh what he had been more then large enough in, at the 3 ^d , 6 ^th and 7 ^th Chapters of this book. Here, as there, he shows how ill it was with him, and what cause he had to be in heaviness, under the pressure of so many evils.

And here, more then there, he remonstrates that he conceived himself more hardly dealt with, then stood not only with the goodness of God in his nature, but with that goodness which he had formerly acted both towards others and himself: This encouraged him about the close of the Chapter (verse. 20, and 22.) to petition again, that he might have a little refreshing before he lay down in his grave: and that God would (after these storms) return him some of those fair days he had enjoyed, before he returned to the earth, and should be seen no more.

His complaint is very rhetorical and high, yet with an allay or mixture of modesty. Indeed his spirit brake out, and passion got head, at the 18, and 19 verses, where he expostulates with God, in the language of the third Chapter, Wherefore host thou brought me forth out of the womb, &c? But abating that excess of his tongue and spirit, his complaints are knit up with solid arguments, and his Queries put the point resolutely, yet humbly, home to God himself: that he would be pleased to show the reason of his present dealings, and why he varied so much from what he had done in former times.

The first verse gives us a general ground of this and of all his sorrowful complaints, The wearisomenesse of his life,

The argument may be formed thus;

The assumption of this syllogism is contained in the first words of the verse, My soul is weary of my life. And the conclusion in the latter; Therefore I will leave my complaint upon myself, I will speak in the bitterness of my soul.

Life and soul are often in Scripture put promiscuously for the same, but here they differ. The soul may be taken two ways.

First, Strictly, as it is opposed to the body.

Secondly, In a more large sense (by a Synecdoche of the part for the whole) for the whole man consisting of body and soul: If so here, then the meaning of Job in saying [My soul is weary of my life] is no more but this, I (Job) am weary of my life; that is, of the marriage or union of my soul and body, O that this band (which I (though most are grieved at the weakness of theirs) find too strong) were broken, or a bill of divorce granted for their separation. Life is the band or tie by which soul and body subsist together. And when that band is broken or cut asunder by the stroke of death, the body goes to the grave, and the soul or spirit returns to God who gave it.

Again, When Job saith, My soul is weary of my life. Life may be taken either for the act of life, and so the sense is, I am weary of living; or it may be taken for the manner of life, and so the sense is, I am weary of that course or state of life wherein I am. Life is often put (not strictly for the act of living, but) for the state or condition in which a man lives, or with which life is clothed; The circumstances and concomitants of life are called life. Thus in our common speech, when a man is in misery, another saith, I would not have his life, or what a life hath he? The Apostles character of all natural men, is, that they are alienated from the life of God (Ephes. 4.18.) that is, they cannot endure to live such a life as God lives, or as he commands them to live, they cannot endure to be holy, as he is holy, or holy, as he calls them to be holy, in all manner of conversation. Thus Job was alienated from his own life, I (saith he) am weary of my life; that is, of a life thus imbittered, thus afflicted.

The word which we translate [weary] varies the understanding of this sentence. It signifies properly to be weakened, as also to be melted or molten with heat; because a man that is extremely heated or melted by heat, is weakened, his spirits and strength being drawn forth and dissipated. But it is most commonly applied to that weariness which arises from the displeasednesse or irksomnesse of our minds. All burdens upon the body are light, compared with those which reach the soul. Three things weary and load the soul.

First, The filth and guilt of our own sins. I will sprinkle you (saith the Lord, Ezek. 36.31.) with clean water, &c. What's the effect of this? It follows, Then shall you remember your own evil ways, and loath or be weary of yourselves (it is this word) because of all your abominations. As if the Lord had said, before I change your hearts, ye sin, and are not wear •• of your sins, nay, ye make a sport of, and dally with them: But when I shall work that great change upon your hearts, your opinion and apprehensions of sin will change too: nothing will be so bitter or burdensome, so unpleasant or wearisome to your souls as sin. Fools make a mock of sin; they who are truly wise, mourn and groan under the sense and weight of it.

Secondly, The unsuitableness and perverseness of other men's manners or dispositions weary the soul, The righteous soul of Lot was vexed from day today in seeing and hearing the unrighteous deeds of the debauched Sodomites (2 Pet. 2.8.) The soul of God is said to be wearied by such courses of the sons of men (Psal. 95.10.) Fourty years long was I grieved, or wearied, with that generation. The Lord (as we may speak with reverence) was even weary of his life, he had such a troublesome people to deal with; they grieved him at the heart (as the old world did, Gen. 6.6.) and were a heavy burden to his Spirit. That's the Apostles language, in his description of that people's frowardness, and of God's patience towards them ( Act. 13.18. ) He suffered their manners forty years in the wilderness; which some render, He bare them as a burden; the continual murmurings and unbelief of that people were to the Lord (who is yet above all passion) as a heavy weight is to a man, or as the peevishness and unquietness of a sucking child is to the nurse, as our translators conceive the Greek word should rather be. Thus also he reproves the same people by the Prophet (Isa. 43.24.) Thou hast wearied me with thine iniquities. And Christ (though by another word) speaks the same thing of his own Disciples ( Mark 9.19. when the man possessed with an unclean spirit being brought to them, they could not cast him out) How long shall I be with you? How long shall I suffer you? I am wearied with your unbelief, O ye of little faith. The Disciples were still so slow of heart, and came so short of a Gospel-spirit, that Christ professeth, He was burdened even with them, How long shall I suffer you? The il manners of all, are a weariness to the good, but theirs most who are nearest to them. Which is also the reason, why a godly man is wearied most of all with the corruption of his own heart, for that is nearest to him of all.

Now, as our own sins, and the il manners of others weary the soul: so

Thirdly, The pains and troubles which are upon the body often cause such grief of mind, as is an extreme weariness to the soul: That's the meaning of this text [My soul is weary of my life] That is, my life is filled with such outward troubles, as fill my inward man with trouble, and weary my very soul.

Secondly, The word is translated by divers of the learned Rabbies, To cut, yea to cut off, as with a sword, or any other edged instrument: These render Jobs mind thus, My soul is cut off in me; or, My soul is cut off from my life;