dishonourable unto God Job who here wept to God in his low estate had often rejoyced in God in his best estate and preferred him before his cheifest joy They may confidently weep to God in sad times who have delighted themselves with God in comfortable times Secondly Observe Liberty of addresse to God when men scorne and reject us is the great priviledge of the Saints Every man cannot do this can the men of the world powre out teares to God when they are scorned by the world can they powre out prayers to God when they are ill intreated by the world Can they goe into the imbraces of God when they are cast out by men they cannot They can vexe themselves when they are vexed by others and perhaps vexe those that vexe them they can be angrie when they are scorned and perhaps scorne their scorners but how to spread their condition before God or to powre out tears to him they know not they who can doe thus are honoured by God when scorned by men and God will powre out comforts into their bosomes who can powre their teares into his they can never be at any losse who finde out God to weepe to Job having thus given the reason of his appeale to Heaven enforceth it farther with a stong wish according to our translation which is also confirmed by the concurring vote of divers other translations Vers 21. O that one might plead for a man with God as a man pleadeth for his Neighbour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vtinam disputare posset vir cum deo et filius hominis sodali suo Pagn Optat ex aequari haeo duo hominis cum deo et hominis cum homine disceptationem Merc. Certe hic aliquid subauditur ut et quis deo viro vel ut faciat ac concedat Deus sc hoc viro Merc. The Summe of his desire may be drawne up into this Breife that he might argue his case as freely with God as men of the same rank and degree argue out their cases with one another Some expound it as a correction of his boldnes in appealing to God As if he had said I have indeed called God to witnes but what am I or what is my Fathers house that God should descend to my concernments The infinit distance which is between the Creator and the creature seemes to forbid and check my motion bidding me keep within my owne line or spheare and medle with my equals But O that I might speake with God as man with man or man for man I doubt not but I should carry the day and prove my selfe innocent not that Job intended a controversie with God or would stand upon his defence with the most high I have before shew'd how far this was from the temper of his broken spirit All that he intends by the proposall of this desire is the gaining of an opportunity to set himselfe right in the opinion of men by that impartiall dâ—cision of his cause which he was vvell assured God would give upon the whole matter in question betweene him and his friends if once he would be pleased to vouchsafe him a free and familiar hearing of it As if he had further said I have not apealed to Heaven because I am unwilling to have my condition knowne on earth Vtinam mihi conâ—ederetur causam meam adversum vos apud Dei Tribunal disceptare sicut agere homines cum hominibus consueverunt Bez. that men should see the worst of me for my desire is that I might plead before God as a man for his Neighbour and that I might be laid open in open Court by the evidence of witnesses and a full examination of my cause Taking these explications of the text in the forme of a wish The scope of it seemes to be the same with what he spak before Chap. 9. 33.34.35 God is not a man as I am that I should answer him and we should come together in judgement neither is there any Dayes-man betwixt us c. In which words as in these before us while Job lifts up the Majesty of God and humbleth himselfe as unworthy to have to doe with God yet he discovers the vehement longings of his soule to receive a judgement or determination from God in this suit or controversie which had depended so long between him and his friends The Observations which arise from this reading and sence of the Text are of the same straine with those formerly given upon that and some other passages where Job knowing his own uprightnes and integritie declares not only willingnesse but extreame earnestnesse to have his cause tryed at the Bar and before the Tribunal of God who both saw his wayes and searched his heart who as he had justified him from all guilt in reference to himselfe by not imputing sinne unto him so he would justifie him against the sinnes which men imputed to him by saying he was not at all guilty These points having been more then once hinted already I shall not insist upon them here Secondly The words are rendred as noting the designe which Job had in powring out teares to God and then the connection betweene this and the former verse stands thus Apud Deum stillat oculus meus utdisceptet causam viri cum deo sicut filius hominis causam amici sui Jun. I powre out teares to God that he would be pleased to plead the cause of a man with God as the Sonne of man pleades the cause of his friend Mr. Broughton joynes fully with this Vnto the puissant doth mine eye drop that he mould decide the cause for earthly-wight before the puissant as the sonne of Adam doth with his Neighbour Our translation carries the sence of a wish that a man might have liberty to plead with God as man with man this carries the sence of a wish that God would plead the cause of a man with God as a man pleades the cause of his friend which is indeed to desire God to be his advocat Ad Deum stillat oculus meus ut judicet viro cum Deo silium hominis respectu proximi sui Coc. How God is an advocat with God wil appear further in the prosecution of the text A third reading keepes to this dependance upon the former verse and to the same scope of this yet varyes the translation Thus Mine eye powreth out teares to God that he would judge for a man with God and that he would judge the Sonne man in respect of his Neighour The first reading makes the latter branch of the vvords a description of the manner how Job desired to plead with God even as man doth with man The second makes it a description of the manner how Job desired God to plead the cause of man with God even as man pleades with man This third makes it a second distinct desire and the whole verse to consist of two distinct desires First That God would judge for a man
with God Secondly That God would judge the Sonne of man in respect of his Neighbour In the former he petitions for mercy with God in the latter for right against man or in the former he sues for a judgement of acceptation for himselfe and in the latter for a judgement of reproofe and redargution upon his friends This difference is grounded upon the different construction of the vvords in the originall For the word which is rendred to plead or judge is construed with or governs as gramarians speake the Dative case in the first and the Accusative case in the latter clause of the verse Hence the former is rendred That he would judge or plead for a man with God which notes favour and a benigne defence or patronage of his cause with God so this is used by the Prophet Isai 11.4 He shall reprove argue judge or plead with equity for the meeke of the earth that is he shall reprove or plead in favour of the meeke or on their side he shall undertake their cause and make their defence for them And thus at last God did judge or plead for Job giving sentence in his behalfe and casting the scales on his side against his friends and therefore the latter clause is rendred thus That he would judge the Sonne of man in respect of his Neighbour that is that he would reprehend and reprove him for the wrongs vvhich he hath donâ— to and for the uncharitable censures vvhich he hath layd upon his Neighbour The meaning of the whole verse according to this translation may be represented and paraleld in that prayer of David Psal 35.1 2 3. Plead my cause O Lord with them that strive with me fight against them that fight against me c. say unto my soule I am thy salvation Thus Job as David desires the Lord to speake a word of comfort to him and to tell his enemies or his uncomfortable friends their owne I shall only leave one observation upon this exposition When Christ comes gratiously to assert the innocency of his owne people he will severely rebuke those who have done them wrong Laban had given Jacob hard usage vvhile he was a Servant in his House and when he was gone Laban persued him vvith hard thoughts but God pleaded for Jacob and rebuked Laban Gen. 31.42 the Prophet foretels That the mountaine of the Lords house shall be established in the top of the mountaines that is he vvill not only deliver but advance his oppressed Church The house of the God of Jacob Isai 21.2 3. and when he doth this He shall judge among the Nations and shall rebuke many people Vers 4. Some have observed the same difference in these latter words of Isay which hath been noted in the text of Job and render it thus He shall judge among the Nations that is the Heathen Nations who have vexed his Church And he shall rebuke or plead it is the same word in the Grammaticall construction as here in Job For or in the behalfe of many people that is for many of his owne people who have been opposed by those Nations the effect whereof wee have in the next words And they shall beate their swords into plow-shares that is God will so judge those Nations that his people shall not need to stand upon their guard or learne warr any more because their enemies shall either be turned to them or be totally overturned woe to the Nations when God stands up for his people he will certainly ruine Babylon when he undertakes the controversie and pleades the cause of Zion Yea the day hastens when he will Convince all that are ungodly of all the hard speeches which ungodly sinners have spoken against him Jud. vers 15. that is against his people for his sake Fourthly Besides these three expositions of the Text I finde another which is more litterall and yet more spiritual then any of the three and it is that which our late learned Annotators have given us Mine eye powres out teares unto God And he will plead for a man with God and the Sonne of man for his friend The mind of which translation is this He that is Christ Jesus the Mediatour betweene God and man will plead for a man that is for me he speakes in the third person for modesties sake though he meanes himselfe he will plead for me though you plead never so much against me for me I say he will plead with God that is with God his Father the Hebrew word here used for God is in the singular number Eloah not Elohim and so it is in the close of the former verse Mine eye powreth out teares to Eloah God and he will plead with God which more then intimates a distinct personalitie or subsistence in the divine nature One who is and is called God acting towards another who is and is called God though God be but one or unissimus One-most in nature Job weepes to God the Son in assurance that he will plead for him with God the Father He will plead for a man with God And the Son of man that is Jesus Christ whom he called God before he cals now The Sonne of man this Title is frequently attributed unto Christ in the New-Testament Matth. 8.20 The Foxes have holes c. but the Sonne of man hath not where to lay his head so Matth. 10.23.11.19.12.8 c Jesus Christ is called the Sonne of man First to shew the truth of his humane nature he being lineally descended from David according to the flesh and is therefore styled The Sonne of David Secondly to shew the depth of his abasement Christ humbled yea emptyed and nothing'd himself when Being in the forme of God he was made in the likenesse of men Phil. 2. when being the Sonne of God he submitted to so meane a style The Sonne of man Ezekiel amongst all the Prophets is oftenest called Son of man The reason which some assigne is very probable That God spake to him under that Title to keep him humble in the midst of his many visions and revelations for which end Paul in the same case had A I horne in the flesh the Messenger of Satan to buffet him 2 Cor. 12. and though Jesus Christ needed nothing either to make or keepe him humble he being infinitely beyond the reach of pride yet he needed much to shew and give proofe how humble he was Nor could there be any greater evidence of it then this that he was pleased to be The Sonne of man Yet I conceive Son of man may be here only an Hebraisme denoting man which kinde of speaking is also usuall among the the Greekes And that Job might speake of Christ under this notion is cleare from that faith which he discovered in the mysterie of his incarnation that great mysterie of godlines God manifested in the flesh of which he spake so confidâ—ntly Chap. 19.25 26 27. I know that my Redeemer liveth and that he shall stand at the latter
have been in a godly freind Non malidicendi studio ferebatur quod abono viro prorsus alienum esset Pined Charity suggests a fairer interpretation of this procedure that he spake thus harshly and dealt thus roughly being moved by some unwary passages in Jobs discourse not well understood or misapplyed At which stone how many stumble at this day First misconceiving and then censuring their Brethren being first offended without any just cause given and then giving just cause of offence Had wee once learned to expound each others actions speeches and opinions by the rules of Charity we should not so often no nor at all breake the Laws of Love We shall make a good improvement of this fayling in Jobs Freind if it may be our warning in dealing to deale better with our Freinds There are three parts of this Speech in the first Eliphaz appeares by way of reproofe and reprehension which extends it selfe from the beginning of the Chapter to the end of the thirteenth Verse and he reproves Job upon five points of errour or misbehaviour of all which he conceived him guilty First He reproves him of folly or for speaking that which was unworthy a wise man in the second and third Verses Should a wise man utter vaine knowledge c. Secondly He reproves him of prophanenesse or for doing that which was unworthy a godly man at the fourth Verse Yea thou castest off feare and restrainest prayer before God The summe of both is Thou speakest unwisely and thou actest wickedly which he takes for so plaine a charge that hee makes him his owne accuser as if there needed no evidence but his conscience though hee had as Eliphaz mis-judged daubed up the matter with faire words and colourable pretences Vers 5 6. Thy mouth uttereth thine iniquity Thine owne mouth condemneth thee and not I yea thine owne lips testifie against thee Thirdly He reproves him of pride and arrogance of selfe-conceit and overweening his owne parts and positions Vers 7 8 9 10. Art thou the first man that was borne or wast thou made before the Hills c. As if he had sayd Thou carryest it as if thou hadst engrossed all wisedome as if thou hadst more knowledge and understanding more learning and experience then any man yea then all men living Fourthly he reproves him for slighting and undervaluing the counsels and the comforts tendered to him by his Freinds at the 11. Verse Are the consolations of God small with thee Fifthly he reproves him for his confident sticking or adhering to his owne principles at the 12. and 13. Verses Why doth thy heart carry thee away c. Thus he reproves his morals in the first part of his discourse In the second he confutes his Doctrinals or that which he supposed Job had asserted sc His owne purity and perfections Vers 14 15 16. What is man that he should be cleane Behold he putteth no trust in his Saints c. In the third place he labours to maintaine his owne assertion that God doth afflict none but wicked men Who ever perished being innocent or where were the righteous cut off Eliphaz asseruisset tantum malos hic a Domino affligi idem ille nunc sed apertius ostendit Merc. Chap. 4.7 This he doth both by the authority of the Learned and from the experiences of the Ancient Vers 17. to the end of the Chapter I will shew thee heare me and that which I have seene I will declare which wise men have told from their Fathers and have not hid it c. These are the parts and this the resolution of the whole Chapter Vers 1. Then answared Eliphaz the Temanite and said Then that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excipiens Sept. Quilibet pro suis socijs velut in solidum respondet ut nunc patet Sopharis enim defensionem contra Jobum manifeste assumit Eliphaz Bold when Job had made an end of answering Zophar then Eliphaz answered or replyed upon Job That 's properly a replication which takes off the answer given to a former Argument and in this Eliphaz also makes a defence for his Brethren Zophar and Bildad These three stood to one another as much as any one of them did for himselfe as if they had all entred Bond and given security for reciprocall assistance Thus the dispute growes hot but still 't is orderly according to that Apostolicall Canon 1 Cor. 14.29 Let the Prophets speake two or three and let the other judge Eliphaz is now up let us consider what he saith Vers 2. Should a wise man utter vaine knowledge The question denyes he should not No man should least of all he The wise man is here opposed to the crafty man at the 5. Verse There is a wide difference betweene wisedome and craft betweene prudence and cunning A crafty man knoweth what is good but he commonly doth what is evill he is able to see the right but if it be not for his turne he turnes from it and cares not to doe wrong A wise man is he that knoweth how to distinguish betweene good and evill and ever aimes to act what is good his understanding is well enlightned and his conscience binds him to follow the light of his understanding as he can see what is just and right so he cannot but embrace and doe it A wise man in Scripture-language is a holy man and a foole is a wicked man holinesse is the best wisedome and wickednesse is the worst of folly Eliphaz seemes to admit Jobs challenge of being a wise man that he might check him with more advantage for speaking so unlike one As if he had said Should a morall wise man much more a spirituall wise man should he that is or pretends to be thus wise as thou dost should he utter vaine knowledge Job at the 12. Chapter of this Booke Vers 2.3.4 objected ignorance or but popular knowledge to his Freinds I have understanding as well as you I am not inferiour to you who knoweth not such things as these as if he had said You thinke your selves among knowing men the highest in knowledge but who knoweth not such things as these Eliphaz turnes it here upon Job by the way of recrimination or counter-charge he brings in a crosse Bill Should a wise man utter vaine knowledge Thou dost arrogate to thy selfe the reputation of a wise man but art thou wise who speakest at such a rate of folly The Image of thy mind is stampt upon thy words it may be seene as well as heard what thou art by what thou speakest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scientiam venti vel ventosam i. e. vanam Numquid sapiens respondebit scientiam venti vel scientiam ventosam Merc. Numquid sapiens respondebit quasi in vētum loquens Vulg. Vaine knowledge The letter of the Hebrew is knowledge of winde or windy knowledge The Metaphor is elegant vaine knowledge is justly called windy knowledge Vaine knowledge makes a great bluster and noise
was stirred his heart was hot within him and while hee was musing the fire kindled While some are even hoarse with speaking while they cannot hold their peace from evill their anger is stirred their hearts are storming within them and all their talke is onely a winde blowing without them We read of a strange distemper in two sorts of men who ought of all others to be most composed and temperate Hos 9.7 Ish ruach The Prophet is a foole the spirituall man is madd Our Translators put in the Margin The man of the spirit for Ruach in Hebrew signifieth both the winde that blowes in the ayre and the spirit of God which moveth in our hearts We take that sense The spirituall man or the man of the spirit that is the man that pretends to have or should have the spirit of God his businesse lying wholly in spirituals this man is madd he is so farr from acting to the height of those graces which the spirit gives that he acts below that reason which nature gives Yet the Originall may be rendred thus and so diverse learned Hebricians render it The man of winde or the windy man is madd Anger is a short madnesse and he that speakes angerly is in danger to speak madly Jobs Freinds were not men of winde nor were they madd and the words which they spake had a generall sense and savor of truth and sobernesse in them yet as to Jobs particular case they wanted some graines of truth and reason they were too high and swelling considering how low and humble he was they were too full of passion being spoken to a man so full of sufferings And therefore though that censure of his Freinds words as vaine who indeed were wise and grave men was too censorious and sharpe yet it must be granted that their words also were too sharpe even such as vexed his spirit and wore out his patience upon which account he expects and begs an end of them Shall vaine words have an end That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Finis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecidit abscidit Quia finis est tam temporis quam rei praecisio terminus Will you make an end of vaine speaking I pray doe I wish you would Cut off the thred of this discourse you have spun it out and continued it but too long alrâ—ady The Hebrew word which we translate an end springs from a root which signifies to cut off because every end whether of time or things is the cutting off of that time or thing the end of which it is While Job askes the Question Shall vaine words have an end He speakes the vehemency of his owne desire and expectation to see an end of them I shall not stay here to give any observations upon these words but referr the Reader to the Texts before alleadged in the eighth and fifteenth Chapters where this expression is more fully opened Onely Note First Vaine words are very burdensome to a serious eare much more to a sad heart Secondly It is good to end that quickly wee should not have begun Profitable words may be too long continued but unprofitable words cannot be too soon ended It is best not to speak vainely and it is next best to cease or give over such kinde of speaking quickly There is a time to be silent from good words as well as a time to speake them but there is no time to speake evill words all times in reference to them are times of silence An Aposioposis or sudden stop of speech is the most sutable figure of Rhetorick which they can use who speake unsutably As the end of what wee say or doe well is best so the ending of what wee say or doe amisse is best Perseverance in every good word and worke is Angelicall and the highest perfection of duty but perseverance in an evill whether word or worke is Diabolicall and the utmost departure from duty Let not thy mouth open to utter vanity but if it doth shut it quickly be not heard speaking that twice which should not be spoken once Or what emboldeneth thee that thou answerest If thou wilt not make an end then tell me why Give me a reason what is it that stirrs thee to reply upon me What emboldeneth thee to answer The Hebrew word signifies first to strengthen to fortifie or confirme he that is strengthened is emboldened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est roborare fortificare acris esse It signifies also to be sharpe or bitter 1 Kings 2.8 David on his death-bed tels Solomon his Son and Successor in the Kingdome that Shimei had cursed him with a greivous curse that is with a strong bitter and provoking curse of which we read the Story 2 Sam. 16.5 This Quaere is rendered three wayes First as we What emboldeneth thee that thou answerest As if he had sayd I thought I should have silenced thee before this time or that thou wouldest have put silence upon thy selfe I wonder who or what it is that sets thee on to speake still doest thou thinke by thy renewed on sets to weary me and make me yeild at last Hast thou a hope to prevaile upon me by thy importunity when thou canst not by thy reason Or hast thou further strength of reason fresh arguments to produce in confirmation of thine opinion Are these but Fore-runners or thy Vauntguard Is the maine battell yet behinde Hast thou some Reserves of greater power then thou hast yet led up against me Let me see them if thou hast If not give over and hold thy peace for what shall eyther I or thou get by a further progresse What emboldeneth thee to answer Job speakes wonderingly his reason was at a losse about the cause of his Freinds boldnesse and therefore he admires it There are two things which may embolden a man to answer First The goodnesse and justice of that cause which he undertakes Secondly The strength and assistance of God to carry him through it Upon these grounds the youngest David may be bold to enter the Lists and dare the Combate with the strongest Goliah But there are two other things which usually embolden men to answer First Selfe-confidence Secondly Unwillingnesse to yeeld They who are thus emboldened will not give over answering though they have no further light of truth or reason to hold out in their answers Job surely had such apprehensions of his Freind Eliphaz which moved him to aske What emboldeneth thee that thou answerest Hence Note Such is the stifnesse and vanity of some that they will hold on a contention though they have no further grounds of truth or reason to continue it upon They will speake on though it be the same thing onely in a new dresse of words They have store of words though scarsity of matter we may justly say to such What emboldeneth you to answer It is more then boldnesse a kinde of impudence in such to answer pertinacy of spirit disdaines to lay
be able to get off in haste There are many who have struck yea wounded their owne hearts incurably by striking hands for their Freinds Goe to the Courts of Justice and there is nothing more frequently heard of then the sighes of Sureties He disassures his owne Estate who assures for others Secondly As Contracts and Suretiship for Money were confirmed by striking hands so it is very probable that those suretiships which were given about Tryals and for appearing to the Action of the Plaintiffe in Judgement were also confirmed by that outward ceremony in which sense we are to understand it here Further The word which we translate to Strike signifies also to Fasten which shewes another part of the ceremony for as striking so joyning and clasping of hands was used Once more the word signifies Clangere tuba Complosis manibus sonus editur and oft is applyed to the sounding of a Trumpet or the giving of any sound This also carries on the same allusion because when two men strike hands they make a sound the interpretation of which is that the bargaine is made or it speâ—kes the parties agreed and hence that knowne expression among us Of striking up a bargaine or a businesse Thus the whole Text is carryed on in termes alluding to the ordinary proceeding eyther in becomming bound with another for Money or in giving assurance to performe and stand to the arbitrement or award of those who shall judge and determine any matter in difference But how are wee to apply this to the present case Lay downe now put me in a surety with thee who is hee that will strike hands with me There are three or foure expositions given about it First That Job in these words desires God to give surety that he would stand to the judgement which should be given or he would have God assure him Da fidejussorem apud te qui in hac contentione quae mihi tecum intercidit spondeat te staturum iis quae judicata fuerint ut te non tanquam judicem geras sed tanquam litigato rem Merc. Familiarius quam par erat cum Deo agit Merc. that hee would not deale with him according to the severity of his Justice or the excellency of his Soveraignty as a Judge but descend to such a course as is usuall among men while they are engaged in any controversie between themselves Job hath spoken the same sense cleerely before in some other passages of this Book especially Chap. 9 33 34. But this sense is not cleere to the scope of the present place And therefore as they who maintaine it confesse that Job was somewhat too bold with God so wee may say that they are somewhat too bold with the Text. For the reason or ground upon which Job desires that God would give him a surety hath no correspondence with this interpretation Vers 4. For thou hast hid their heart from understanding Now what coherence is there betweene these two that Job should say Thou hast hid their heart that is the heart of these men from understanding therefore give mee a surety that thou wilt proceed with me after the manner of men Besides the words of the fifth Verse oppose it yet more He that speaks flattery to his Freind the eyes of his Children shall faile Now for Job to desire God to put him in a surety that hee would deale thus or thus with him because the man who speakes flattery to his Freind his Childrens eyes shall faile hath no argument at all in it yet the abetters of this Interpretation mollifie all by saying that Job spake from a disturbed spirit being much moved with the ill dealing of his Freinds and though there may be some inconsistence with the context yet the Text considered in its owne compasse beares it well enough but I passe from it Secondly That Job desires God to appoint a Surety betweene him and his Freinds who should undertake both Gods cause and his against them three As if hee had sayd Lord my Freinds have wronged me and they have wronged thee too O that thou wouldest provide a man furnished with wisedome and a spirit of discerning both to right thy honour and to cleare up my integrity Such a one was Elihu who appeared shortly after upon the Stage and there acted such a part as this Thirdly say others Job desires that God himselfe would be his Surety and take up the whole matter betweene him and his Freinds which hee also did in the latter end of this Book giving judgement for Job and blaming the miscarriage of his Freinds So the word is used Isa 38.14 when Hezekiah lay sick even unto death he prayed Lord I am oppressed undertake for me It is this word Be Surety for me A learned Translator renders it Weave me through or weave me to the end for the word signifies the Thred in weaving Pertexe me Jun. called the Woofe which being put upon the Shuttle is cast through the Warpe in making Cloath whether Linnen or Woollen thus it is used Lev. 13.52 and so these words of Hezekiah carry on the Allegory of the tenth Verse I sayd in the cutting off of my dayes c. and of the twelfth Verse I have cut off like a Weaver my life he will cut me off with pining sicknesse In both which Verses Hezekiah compares mans life to a peece of Cloath in the Loome which is made sometimes shorter and sometimes longer and wheresoever it ends the Woofe or running Thred is cut off Hence Hezekiah prayeth Lord these sicknesses like a sharpe Knife threaten to cut the thred of my life yet I beseech thee doe thou weave on weave me to the end of that Warpe which is given to man in the common course of nature and let not this sicknesse cut my thred in the mid-way This is a good sense of the Text. But when our Translators render the word Vndertake for me the meaning is I am sore oppressed with the violence of this sicknesse which like one of the Sergeants of cruell death hath arrested me nor is there any way for me to escape unlesse thou O Lord rescue me out of its hands or as it were give Bayle and become surety for me I am opprest O Lord undertake for me David having done a great peece of Justice which contracted him much envy and had drawne many Enemies upon him thus bespeakes God Psal 119.121 122. I have done judgement and justice leave me not to mine oppressors be surety for thy Servant that is mainetaine mee against those who vvould wrong me because I have done right put thy selfe or interpose betweene mee and mine Enemies as if thou wert my pledge Impartiall justice upon oppressors layes the Judges open to oppression but they who run greatest hazzards in zeale for God shall finde God ready to be their Surety when they pray Be surety for thy servants And thus we may conceive Job entreating the Lord to be his Surety and
up Zerubbabel and others of the Jewish line to reassume the Government of Judah But this Prophesie was chiefely intended and verified in a spirituall sense when God sent Jesus Christ A Governour proceeding from the midst of them of whom Zerubbabel was but a type for of him the Lord speakes chiefely in this admiring Question Who is this that engageth his heart to approach â—nto me Or who is this that with his heart that is with so much chearefulnesse and willingnesse hath put himselfe as a surety for this people with me to approach to me in their cause and to take upon him the dispatch of all their affaires and concernments with me in the Court of Heaven Who is this great this forward Engager but he who also sayd Loe I come to doe thy will O God What will came he to doe Even this To be a Surety and so a Sacrifice to God for sinners Heb. 10. Thus the whole businesse of our deliverance and the first motions to it lay quite without us God appointed and put in Christ our surety with him and Christ freely condiscended to be our surety knowing that the whole debt must lye upon his discharge Put me in a surety with thee But here it may be doubted how this notion of a Surety suites with this place seeing Jobs controversie was with man not with God and himselfe also had professed that all was cleare for him in Heaven I answer That although men accused Job yet their accusation reacht his peace with God for had he been such a one as they represented him he must needs have fallen under the divine displeasure more then he did under theirs And therefore while he pleaded Not-guilty to their charge he beggs further discoveries of the favour of God to him through the Mediatour by the remembrance of whose Suretiship his heart was confirmed in the pardon of all his sinfull faylings against God vvhereof he was guilty as well as his heart told him that hee was not guilty of those wilfull sins wherewith hee was accused by men When we lye under wrongfull accusations of which we indeed need no surety to acquit us it is good to view and renew our Interest in the Surety who will acquit us where there is need Job proceeeds to re-inforce the reason why he desired God to undertake or to provide a Surety for him Vers 4. Thou hast hid their heart from understanding therefore shalt thou not exalt them Or Thou hast hid understanding from their heart As if he had sayd Thou hast cast such a mist before the eyes of these men who mocke me and judge me wicked that they are unfit to be trusted with the determination of my cause for did they not want a due light of understanding they might quickly discerne my integrity and cleare me from their owne suspitions God sometimes as it were wraps or folds up the hearts of the Children of men in ignorance blindnesse and darknesse and so hides not onely understanding from their hearts but their hearts from understanding As God is sayd to circumcize the heart to open the eyes to take away the vaile when he gives the knowledge of his truth so he is sayd to blinde the eyes to cover the heart with fat and to cloud the understanding vvhen hee denyes or withholds the knowledge of the truth Thou hast hid their hearts from understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est mens ratio intellectus dexteritas in agendâ— The vvord which we translate Vnderstanding signifies any of or all the intellectuall powers together with a readinesse or activity for dispatch in any service we are called unto Thou hast hid their heart from understanding therefore they doe but bungle at the businesse and cannot judge aright they cannot discerne the manner of thy dispensations towards me nor see the bottome of my condition Job did not censure his Freinds as fooles or ignorant as if they were witlesse or worthlesse men they were wise and learned yea honest and godly too But when Job saith Thou hast hid their heart from understanding we are to restraine it to the matter in hand or to his particular case As if he had sayd Thou hast hid the understanding of what thou hast done to me from their hearts thy providences are mysteries and riddles which they cannot unfold and as they know not the meaning of what thou dost so they know not my meaning when I sayd Chap. 9.17 He hath multiplyed my wounds without cause Nor vvhen I sayd Vers 22. He destroyeth the perfect and the wicked These sayings are secrets to my Freinds Now Lord for as much as these men have no true insight in this present controversie therefore I begg that thou wouldest undertake for me or put me in a surety with thee Further For the clearing of this Scripture it may be questioned First how God is sayd to hide the heart from understanding God doth this foure wayes First By speaking darkely or in such a manner as the understanding cannot easily finde a passage to the things that are spoken A Parable is a darke saying And when Christ Preached in Parables His Disciples came and sayd unto him Why speakest thou to them in Parables Matth. 13.10 Now among other reasons which Christ was pleased to give of that dispensation this was one Vers 14. In them is fulfilled the Prophesie of Isaiah which saith By hearing yee shall heare and shall not understand and seeing yee shall see and shall not perceive As if Christ had sayd These men have justly deserved to be punished with spirituall darknesse which is not Vnderstanding and therefore I have spoken to them in a darke way They did not heare to obey vvhat was plaine and easie to be understood and therefore now they shall heare what they cannot understand Secondly God hides the heart from understanding by denying or not giving light and that a twofold light First The outward light of his word Thus all those people are sayd to sit in darknesse that is To have no understanding in the things of God where the Gospell is not published Secondly By denying or not giving the inward light of his spirit though the light of the World abound For as a man may have the Sun shining in his face and yet be in the darke if he wants eyesight So as the Apostle speakes 2 Cor. 4.3 4. the Gospell is hid in the most glorious shining of it to those whose mindes the God of this World hath blinded Now every man is borne spiritually blinde or he is blinde by nature and he is blinded by the God of this Worlds till the God of all Worlds sends his spirit with the Word for the opening of his eyes Thirdly God hides the heart from understanding as by not giving so by vvithdrawing the light vvhich he hath given Many have forfeited their eye-sight and their light and God hath taken the forfeiture of them Which he doth first when men are proud of the
eyther to our future or our present peace Thus the Prophet Isaiah was sent to Preach that people blinde and deafe and ignorant Chap. 6.9 10. Goe tell this people Heare yee indeed but understand not and see yee indeed but perceive not Make the heart of this people fat and make their eares heavy and shut their eyes lest they see with their eyes and heare with their eares and understand with their hearts and convert and be healed As if the Lord had sayd This people shall want neither meanes nor Ministers neither word nor light but they shall reape no benefit neither by meanes nor Ministers neither by word nor light yea all these meanes shall produce contrary effects they shall be hardned and not softned blinded and not enlightned their eares shall be deafned not bored by the Word They would not heare therefore they shall not they would not understand therefore they shall not be able to understand They who refuse the offers of mercy shall be destroyed with the offers of mercy And as God doth often take away the Gospell in wrath so he sometimes sends it in wrath It is a great misery to have the Gospell hid from a people for want of revelation but it is lowest misery to have it hid in the revelation Jerusalem signifies The vision or sight of peace and this was the glory of Jerusalem yet at last this glory was taken from Jerusalem though her name continued Jerusalem the sight of peace could not see her peace Luke 19.41 42 43. When Christ came neere to Jerusalem He beheld the City and wept over it saying If thou hadst known even thou at least in this thy day the things which belong unto thy peace What then Christ suppresses the happinesse which they should have enjoyed by such a sight with a silent admiration and onely tells them weeping But now they are hid from thine eyes How hid Was there no more Preaching in Jerusalem no publique Ministry after that day Yes the whole Colledge of Apostles Preached there and they Preached the things which belonged both to their temporall and to their eternall peace yet as the things which belonged to their eternall peace were hidden from most of their eyes so the things vvhich concerned their temporall peace were hidden from so many of their eyes that their ruine was unavoydable God hid their heart from understanding therefore hee did not exalt them yea therefore hee cast them downe Thus Job describes the sequell of that sad dispensation to his Freinds Thou hast hid their heart from understanding What followes Therefore shalt thou not exalt them Master Broughton renders it Therefore thou shalt not give them Honour And is this all That they shall not be exalted or honoured No the Negative hath this affirmative in it Thou wilt therefore cast them downe or humble them As Prov. 17.21 Solomon speakes of the Father of a Foole Hee that begets a Foole doth it to his sorrow and the Father of a Foole hath no joy Is that all that he hath no joy No the meaning is that the Father of a Foole hath much sorrow yea the denyall of all joy affirmes more then the feeling of much sorrow for it speakes all sorrow So to accept persons in judgement is not good that is It is extreame ill There is nothing worse then that which in this sense is not good Thus here thou hast hid their heart from understanding therefore shalt thou not exalt them that is Thou shalt humble and abase them and though Non-exaltation in this place doth not carry all kinde or the extremity of abasement yet it carries a very great abasement Why What was this abasement or non-exaltation We may interpret it two vvayes Thou shalt not exalt them that is First Thou shalt not give them this honour to determine my cause thou wilt take the matter out of their hands into thine owne or thou wilt put it into some other hand Secondly Thou shalt not exalt them to the honour of a conquest over me Hinc colligo te nolle ut de reportata super me victoria glorientur Bold or to carry the cause against me yea they shall be overthrowne and the cause shall goe against them Both these wayes answer the event Jobs three Freinds had neyther the honour to end this controversie nor did they at all prevaile in the end they went not away vvith victory nor could they glory that they had got the day of Job Thou shalt not exalt them Note hence First Exaltation is from God Promotion comes neither from the East nor from the West nor from the South that is It comes not by the power of any creature in any coast or quarter of the earth Whence comes it then The next Verse directs us For God is the Judge he putteth downe one and setteth up another Psal 75.6 7. we can no more make our selves great men then wee can make our selves men Our civill frame is as much from God as our naturall by what hand soever we are exalted it is God that exalts us Secondly Observe God hides understanding from them whom he is about to abase or cast downe The fall of most men is from their owne folly and usually God takes away their wisedome whose honor he takes away They shall not see the way to their own preservation who are intended for destruction All Ages have taught us this Doctrine in the downefall of the greatest Princes who have refused all counsels and overtures for their owne good Quos perdere vult Jupiter hos dementat till their evils have proved past cure and themselves irrecoverably lost That vvhich a Child might foresee they have had no eyes to see nor hearts to consider because God would eyther not exalt them or not establish them in their exaltations therefore he hid their hearts from understanding the things of their owne peace Fooles are not fit to be exalted to high places and whâ—n once we see those who are in high places acting the foolish man we shall soone see them tumbling down from their high places and acting the miserable man Some who were never very wise have been exalted to and continued in high places but there was scarse ever any man who in this sense lost his wits that hath eyther been exalted to a high place or continued in his exaltation Thirdly Considering those particulars wherein the Non-exaltation here prophesied of did consist Observe It is an honour to heare and judge the cause of another man God is the Judge of all the Earth he will heare nad determine the causes and cases of all mankinde He that hath the hearing but of any one case shares in this honour of God and they who are set apart by office to doe so are called Gods Psal 82. God puts so much of his owne worke into the hand of a judge that he therefore puts his owne name upon him Againe We may looke upon Jobs Freinds not as Judges of his case
to be made a by-word 448. C. Carnal reasonings are the strong holds of sin 135. The armour and weapons of sin 136 137. Changes of wicked men for the worse 182. Changeableness of our estate both a part of our misery and a great mercy 182 183. Children of God why so called 441. Children may smart for their Fathers sin 441. Christ is comfort cloathed in our flesh 35. They are most free who serve Christ most 90. Two battells in which we cannot stand without the helpe of Christ 121 122. The great love of Christ to sinners how it appeares 286. God did not spare Christ when hee stood in our place 305. Name of Christ the essentiall forme of prayer 337. To pray in the name of Christ hath three things in it 338. Christ why called the Son of man 386. Christ is a surety for his people as well as an Advocate 425. Christ was and is most ready to undertake the cause of sinners 426. Churches their happinesse when freed from the mixture of prophane and erroneous persons 85. A double danger by mingling with such in Church fellowship 86. Chusing or to make choyce what 19. Cleane Man how cleane under a fourfold notion 59. Company of Freinds and Children a great mercy 251. Man a sociable creature 252. Some company is a burden 253. The comfort of society consists in the suitablenesse of it 254. None but good company in Heaven 254. Comforters miserable comforters who shewed diverse wayes 214 215. Two speciall sorts of miserable comforters 217. Three things to be considered by those who undertake to be comforters 217 218. To know how to comfort others is a speciall gift of God 218. Two great duties of a comforter 234. He that would comfort a distressed soule must watch for advantages both from his speech and silence 244. Condemnation selfe-condemnation strongest 20. Consolation it is easie with God to comfort those who are most disconsolate 32. Consolations of two sorts 33. Consolation is the proper gift of God 34. God can turne all our crosses into comforts 36. It is happy for Saints that consolation is in the hand of God shewed in foure particulars 37. Consolation rightly administred by man is the consolation of God 38. To count the consolations of God small is a very great sin shewed upon two grounds 38 39. Counsels of evill men disappointed 188 203. Though the counsels of evill men be disappointed yet they will goe on three grounds of it 206. 207. Conscience how neglected 99. Conscience evill and its defects considered two wayes 99 100. The offices of conscience 99. Foure sorts of evill conscience 100. Guilty conscience thinkes every man he meets his enemy 107. He is ever in danger and under the curse 108. A twofold evill conscience shewed 343. A guilty conscience cannot endure plaine words 411. Covetous man an infatiablâ— gulfe 114. Craft alone how sinfull 19. Crosse good men are apt to have strange thoughts about the crosse or sufferings for or from Christ 472. D. Darknesse five sorts of darknesse 102. Two sorts of darknesse 160 161. Day how changed into night 509. Death an untimely death the portion of a wicked man 186. Death inexorable we must goe with it when it calls 397. A beleever speaks familiarly of death 398. It is gâ— d to put death under easie notions 398. Dâ—ath hastens so should wee to be ready for dâ—ath 399. Rest in death 525. Nothing desireable in death it selfe 525. The familiarity of some beleevers with death described 529. Corruption the portion of the dead 530. Deceived what it is to be deceived 170. Man is very apt to be deceivâ—d 172. Mans aptnesse to be deceived ariseth two ways ibid. There are three notorious deceivers 172 173. Deceiver he that publisheth that which is false though he had no intent to deceive is yet a deceiver 412. Decree of God carries all before it 165 166. Devils trade what 200. Disgrace a great affliction to dye under a blot of disgrace 400. Dissimulation what it is 346. Drinking iniquity like water seven parallels betweene the drinking of iniquity and the drinking of water 70. Dropping why put for prophesying in Scripture 377. Dust shaking off the dust of the feet notes three things 319. To be raised from the dust or layd in the dust what meaneth 319 320. E. Earth and all earthly things the gift of God two wayes 83. Earthly things continue not two reasons of it 157. East-winde why it signifies passions in man 7. Earnest what it is 420. Elâ—ct persons how impossible they should be deceived 173. Enmity everlasting between the godly and the wicked 475. End our end will be such as our way is 183. Envy what it is 265. Errour we may be guilty of errours by consequence though we doe not hold them 15. They who mainetaine errour among men shall not finde favour with God 436. Everlasting things so called two ways 24. Evils of body or minde when they may be said to be incurable 242 243. Eye as man sees so much of man is seene at his eye 46. Two sins very visible in the eye 47. A looke of the eye how powerfull 266. Examples of two sorts in Scripture 451. Ezekiel why so often called Son of man 368. F. Faith want of faith in times of affliction how greivous 105. The great benefits of faith in such a state 105 106. He that hath no faith knows not whither to goe for the supply of any want 115 116. Faith how necessary in prayer 340. Fatnesse wicked men described by it 146. Father a wicked Father brings a curse upon his Children 190. Fathers provoking their Children very dangerous 415. Feare of two sorts 11. To cast off the feare of God is highest wickednesse 12. Holy feare like a Porter at the doore 16 17. Naturall feare what it is 95. Pannick feare 96. A wicked man most subject to vexing feare 96. Three sorts of fear 120. Feare of evill worse then evill 120. Distracting feare is the portion of the wicked 121. Fire how taken in Scripture 194. Three reasons why the judgements of God are called Fire 194. 195. Flame taken two wayes 162. Flattery hath a force in it 437. Flattery is a kinde of language by it selfe 438. An ordinary way of flattering sick freinds 439. Two ways of flattering men 440. How Gâ—d may be sayd to be flattered ibid. Flattery a very great sin 441. Especially flattery in spirituall things 442. Flatterers prove most hatefull at last to those whom they have flattered 442 443. Freinds the best of them may prove unfreindly 375. Freind taken two wayes 387. G. Gehenna why it signifies Hell 455. Giants to run on like a Giant what 310. Two reasons why Giants are called Nephilim in the Hebrew 311. Gifts of five sorts 196. A gift and a bribe signified by one word in the Hebrew and why 196. Gnashing of the teeth ascribed to men notes four things 264 265. God the cleanest creatures are uncleane befooe him 64. The hand stretcht