perplexities and confusions in the matter of our light and though we ought to have our light clear against a day of tryall yet let us not lean to our preparations but to God who leadeth the blind by a way that they know not 2. Affliction may so try mens wit that it may quite over come it and leave no wisdome to understand what to do as here is also supposed For mans wit is his great Idol which will be cryed down by nothing less than this And nothing less will drive us intirely to depend upon God 2 Chron 20.12 3. Saints perplexities in troubles slow but from their want of wit and counsel For so Job expresseth his perplexities that he hath no wisdome and is not well counselled by Bildad Saints in their greatest perplexities need but open eyes to discern the out-gate and mercies which are prepared and ready for them as Gen. 21.15 19. 2 King 6 15 16 17. See Psal 77.8 9 10. 4. It is the duty of friends to be steadable in giving counsel to the perplexed and so to become eyes to the blind as Job 29.15 For he should have counselled him that hath no wisdome For as men may discern things better who are at case than those who are confounded with trouble So this is a duty of love to be performed by one friend to another And it is an act of great kindness to speak a word in season to the perplexed and afflicted 5. Afflicted persons should look well what counsels they embrace and follow For Bildad's discourse had imported some counsel and advice but Job rejects it as not pertinent How hast thou counselled c saith he Men in affliction may have many consultations advices from their own hearts or others some whereof may tend to perswade to discouragement Psal 13.2 Some to take any shift which seems to promise present case But it is a mark of sincerity to follow only sound counsel and that because it is sound whatever may ensue upon following of it and to be tender in taking counsels about our out-gates in trouble 6. That is only sound counsel which is agreeable to the Word of truth For because Job missed this in Bildad's doctrine therefore he rejects it Delusions will prove miserable counsellers and it is an evidence of sincerity when men in trouble cleave fast to the directions of the Word and will not buy deliverance at the rate of sinning to attain it 7. It is no sound counsel that would drive an afflicted man especially if he be godly from God or would affright him from drawing near by the consideration of the majesty of God For upon this account Job judged Bildad's counsel not to be sound because he endeavoured to affright him from God by telling him of his dreadful dominion and purity And by this rule are we to judge of all other counsells and to understand the scope of the whole Scriptures wherein though there be many reproofs and arguments of humiliation to give a check to the presumptuous and secure yet there is nothing intended for discouraging the afflicted who desire to draw near to God in his own way 8. Good men may miss of their aim and come short of their purposes yea they may be quite another thing than they think themselves to be if they do not wait upon God in their undertakings For these men came to comfort Job by their counsels Chap. 2.11 and they thought themselves very wise counsellers Chap. 5.27 and 15.9 10 And yet saith Job How hast thou counselled him that hath no wisdome From the fourth fault found in his discourse Learn 1. The truth of God is a very solid substantial thing upon which a man may lean his weight For so doth the Original word rendered the thing as it is import See Prov. 8.14 2. Men should hold out the very truth as it is nakedly and without busking For Jobs challenge imports that he should have declared the thing as it is We do frequently mistake things because we look upon them through masks of passion prejudices oratry pretences c. Yea we oft-times feed rather upon the flowers of Rhetorick which are made use of to adorn solid truth than on the truth it self Men in what they say of truth do oft-times come farr short of what they ought to say For he had not plenteously declared the thing as it is nor spoken fully to the truth he undertook to publish It is true all men will come short upon that subject v. 14. But Bildad was eminently and singularly defective being one who undertook to instruct him and yet did it so poorly 4. It breeds great trouble in managing of debates when the true state of the controversie is not fallen upon and when mens case lyeth under a cloud and they are not seen as they are but their afflictions are mistaken and their speeches wrested For thus also Bildad did not declare the thing as it is he hit not upon the right state of the controversie and mistook Jobs condition and speeches and therefore spake not to the purpose And as our selves are apt to mistake our own condition so God may let the mistakes of others loose upon us to help to correct these our tentations Therefore we should bring our afflictions to the touchstone of the Word and reject all our carnal apprehensions about them And if at any time we be mistaken by others we ought to reflect and try whether we have measured out to others as now in Gods Providence is measured out unto our selves Matth. 7.1 2. 5. A great cause of mistakes in mens cases or in debating of controversies is when things are not taken up fully and plentifully as here Job challengeth they were not in this debate As the whole truth of God is to be spoken out by those who have a calling thereto Act. 20.20 27. So in managing of controversies men may hit upon some truth and yet mistake by not taking in the whole cause For Bildad spake truly of the dominion and righteousness of God but forgot the evidences of Jobs integrity and mistook the state of the controversie See on Chap. 25 4. So men also in the examination of their own condition while they look only to the truth of Gods justice and their own pollution forgetting his mercy and what evidences they have of sincerity they may plunge themselves in needless disquiets Verse 4. To whom hast thou uttered words and whose spirit came from thee The fifth fault challenged in his discourse is That he had not considered to whom he had spoken these words Even to him who neither was an Ignorant and needed to be instructed in these common truths concerning God but could handle them better than he or any of them had done Chap. 9.2 and 12.3 and 13.2 Nor was he a wicked stubborn man pleading his own sinlessness that he needed so to oppose and endeavour to affright him but he was a crushed godly man who had need of other
every step in their journey and every lot which may befall them by the way All which if we do believe may encourage us to entrust our selves to him and to sleep in his bosome in our sad and dark lots 8. That it is Gods glory and prerogative to have the sole guiding of his people So that either we must commit and resign all to him or do all our selves for he will not share it with us The belief whereof will perswade us to resign our selves intirely to his will as we would not be wholly left to our selves and so become a burden to our selves 9. That it is the will of God we never cast out with him but believe his love whatever he do Psal 77.7 8 9 10. Job 10.13 The faith whereof will make us shut our eyes upon whatsoever would breed mistakes and quarrells with God These are some few of the common principles which may feed Faith in most dark and sad conditions Doct. 2. Our Discouragements ought not to give a check unto nor impede our Faith in relying upon God in dark and sad conditions Therefore saith be Even although thou sayest thou shalt not see him yet trust in him Faith is still a commanded duty whatever difficulties and discouragements interpose and therefore Christ pressed faith upon the Ruler of the Synagogue even albeit his Daughter did dye while he is employing him to recover her of her sickness Luk. 8.49 50. And Faith is called to step over all improbabilities Psal 46.1 2. Hab 3.17 18. Yea difficulties serve to stirr us up to believe Faith being given us for such a time as that and then especially called for Psal 56.3 Rev. 13.10 and the want thereof at such a time being especially culpable Prov. 24.10 Thirdly Consider The Ground upon which he presseth this Direction and encourageth to believe Judgement is before him therefore trust thou in him Some read it Do judgement and trust in him or expect him But if we take the phrase To do judgement strictly for judging and dealing righteously with others as it is 1 King 3.28 and 10.9 Prov. 21.3 though the words in the Original be different from that which is here that cannot be the right reading here For whatever was the opinion Jobs Friends had of him yet I find not that Elihu ever judged that he had been an unjust man that he needed advise him to amend that fault Others read it thus Judge to wit thy self which they adde before him and trust in him that is repent and believe And it is true That none can warrantably believe but those who are self-judgers and who do abase and condemn themselves before the Lord in the sense of their sinfulness And That even those who find cause thus to judge themselves have yet a warrant to believe and trust But beside that the word here is rather a Noun Judgement than a Verb to judge which makes against both these readings and that this last reading requires a Supplement to make out the sense all this self-judging may be imported and pre-supposed in trusting as hath been cleared And therefore according to our own Translation I take the words to hold out this ground of encouragement to trust in God That Judgement is before him as his scope and design is in all his dealing especially toward his people and that which he will be careful to have observed Where by Judgement we are not only to understand his strict justice and that he is a righteous Judge and will prove so at last to Job in deciding of his cause and in the mean time will do him no wrong But his tender moderation in his dealing with his people and that he tenderly considereth their condition to deal moderately with them as there is cause as he speaks of Jobs lot in the next Verse Thus the phrase though the word in the Original be different is used Is 30 18. Psal 99.4 See also Job 34.23 and 37.23 Doct. As the sound knowledge of God is a sure bottom for Faith to rest upon Psal 9.10 So particularly it encourageth Faith to know that he is not only righteous but full of tenderness and moderation in all his dispensations toward his people So that no sâ—verity takes away his tender consideration of his peoples condition For saith he Judgement is bâ—sâ—â—â— him therefore trust thou in him Hence he is said to know our mould and frame Psal 103.13 14 15. Is 57.16 to remember mercy in wrath Hab. 3.2 Judg. 10.13 16. to pity even our sinful disposition if our selves be sensible of it Gen. 8.21 to make use of the stroaks which he hath inflicted in displeasure as arguments of his sympathy and pity Jer. 31.20 and to measure our burdens by our strength and ability Is 28.27 28. 1 Cor. 10.13 Hence Gods people are to blame when they complain of his severity to the weakening of their own confidence The causes whereof are their inordinate love to ease which makes them to be vexed when they get not leave to sleep securely their love of their lusts which imbittereth their Spirits when those are crushed their want of spare strength which dissatisfieth them and rendereth them still jealous even notwithstanding that they are supported and their not looking in to his tender heart when his hand is sad upon them nor considering that as a faithful Chyrurgian he may wound with the wound of an enemy and the chastisement of a cruel one Jer. 30.14 when yet he minds nothing but love to them Verse 15. But now because it is not so he hath visited in his anger yet he knoweth it not in great extremity This advice and remedy of Jobs evil is here further pressed from the sad fruits of the want of it and that because of his despondency and neglect of faith he was chastened in displeasure though yet moderately Whence Learn 1. It is nothing strange to see Saints deficient in their duty especially in the matter of trusting in God For here it is not so as he hath advised As we come alwayes short in duty especially in times of trouble and tentation So there is no duty wherein we are then more deficient than in believing 2. Want of humble trust in God in trouble is so great a sin before God that it is just cause of a quarrel against these that are guilty of it For Because now it is not so he hath visited This they ought to advert unto who think they do well and have a call and warrant to distrust because they are in trouble 3. Gods quarrel against his people for their unbelief may be prosecuted and appear in sad stroaks and chastisements For because of this he hath visited or chastened Few do read their condition thus and that their diffidence may have an hand in bringing on or continuing of their stroaks 4. The want of trust in God doth provoke God to displeasure which should be read and observed by Saints in their most cleanly tryals when they are
yet it appears from her expressions that the thing it self was then known by the light of Nâ—ture or by immediate Revelation 9. We may also from her speech take notice of some of the wicked suggestions of Satan and our corrupt flesh in an hour of tryal As 1. When mens hearts do rise in pride against Gods dealing and do under-value Piety because of afflâ—ction and want of ease Doest thou still retain thine Integrity saâ—th she when thou art thus afflâ—cted See Mal. 3.13 14. 2. When men have such a prejudice against afflictions and tryals that they scruple at no sin which may seem to promise ease of a present trouble Curse God and die saith she and so thou wilt get out of this toil and vexation 3. When men are so earnest to avoid a present trouble as they do not consider that they may be running upon a greater afflâ—ction Curse God saith she and die that so thou may see an end of thy pain little considering that death is not the end of all trouble to all men and especially to those who enter in at the gates of death voluntarily blaspheming and cursing God as she adviseth him to do Vers 10. But he said unto her Thou speakest as one of the foolish women speakâ—th what shall we receive good at the hand of God and shall we not receive evil In all this did not Job sin with his lips Followeth Jobs answer unto and refutation of this suggestion Albeit he had hitherto kept silence yet he cannot let this suggestion pass without a reply And though no doubt he was a tender husband who behaved himself so conscientiously even toward servants Chap. 31.13 14.15 Yet in this case the zeal of God prompts him to make a sharp return to her motion And 1. He points out how unbecoming it was that such a motion should flow from her It might possibly have been expected that one of the foolish women Nabalesses so the word is in the Original or Pagans about them should have spoken so in a day of tryal But it did not beseem one so instructed and who enjoyed so many means of knowledge as she did to be so badly principled 2. He points out the absurdity of her counsel in it self That they who have received good things from the Lord Should not be content to submit to evil things or afflictions when God seeth it meet to exercise them therewith But that whenever the tyde begins to turn they should be weary of Piety and turn blasphemers For clearing whereof consider 1. That question What or also and his propounding of the Refutation by way of Interrogation doth insinuate both the vehemence of Jobs zeal and the clear evidence of the truth propoâ—nded that it may extort a confession from those who are most prejudged if they will but consider it 2. What he speaks of receiving good and evil is not to be understood of the simple act of receiving For in that the Lord doth not sâ—â—k oâ—t confâ—ne but fâ—nds good or evil as it pleaseth him and makes them our lot But he speaks of the manneâ— of receâ—ving that as we receive and entertain good things cheerfully and contentedly so it is our duty to receive evil things submissively and patiently Doct. 1. As zeal for God is seemly and becometh Saints so tentations and suggestâ—ons should be roughly entertained and not dallyed with from whomsoever they come Foâ— Job doth entertain this motion from his wife with much zeal and indignation See Matth 16.22 23. So also ought rising suggestions in our own bosoms be entertained 2. As sin is odious and hateful in any so it is moâ—e abominable in some thâ—n others And when sin is looked upon not only in its own nature but as committed by such persons who have lived under many means and had many engagâ—ments to holy walking put upon them â—t will exceedingly heighten the sinfulness thereof For so doth Job aggravate the sin of his wife Thou speakest as one of the foolish women speaketh 3. To renounce God and Piety under trouble or because of it is an act of the highest folly and rather beseeming Pagans then Professors of the true Religion who will find it their advantage to cleave to God in trouble and that to do otherwise were to lose more then trouble can otherwise take from them and to deprive themselves of a soveraign antidote against the venom of afflictions For in the counsel she gave Job reckons that she speaks as one of the foolish women 4 It is not enough that we reprove faults in others unless we take pains also to inform them and to root out the prejudices and corrupt principles which mislead them Theâ—efore Job after the reproof subjoyns an information What or also as the word will read adding this to the former reproof Shall we receive good c 5. When men do rightly consider their own case they will find that an hour of tentation doth so bemist them and over-cloud their judgments that they want the use of their very common Principles Therefore doth Job put home this Refutation with Questions as being so clear that her Light and Conscience could not decline it if she would advert 6. It is a very great fault in men to arrogate to themselves to be their own carvers and that they will endure no lot but what pleaseth them For we are but receivers not prescribers 7. Seeing all the good we enjoy comes by the gift of God there is no reason we should murmur if he dispose of his own as he will and take back his gift at his pleasure For We receive good at the hand of God and therefore should acquiesce in his disposing thereof at his pleasure 8. It is a very great fault to limit God constantly to one way of dealing with his people and that we cannot endure to submit to changes For Job insinuates that we must resolve both for good and evil in the service of our Generation 9. It is also a fault that men enjoying a long time of prosperity should so settle themselves in case that they cannot endure a new assault of trouble seeing these vicissitudes in our condition are necessary for us and Gods sparing of us long may very well perswade us to endure tryals in their season For Shall we receive good and shall we not receive evil 10. It is yet a further degree of miscarriage when men have received so many proofs of love from God and yet when the same hand le ts out a needful trouble they are ready to question and doubt of this love and so quarrel him For if we have received good we ought without mistaking receive evil when it is made our lot For as evil coming to us out of the hand of God changeth its nature and becometh good so it becometh them who have tasted much of Gods bounty and love not to mistake every change of dealing In a word Jobs arguing doth teach That no man doth rightly improve prosperity
the wicked at any time prospered their prosperity was but momentany and ended in visible judgments And if the godly were at any time afflicted their afflictions speedily ended in visible blessings And therefore when they consider Jobs case being so suddenly turned out of his prosperity and so long and so sore afflicted beyond the ordinary tryals of faithful men especially carrying so ill under it as he had done chap. 3. They conclude that he behoved to have been either a grosly wicked man or a close hypocrite Hence they judge it their most seasonable way to prove him wicked and to bear him down and humble him that so they might have ground whereupon to comfort him being penitent That this was the drift of their Discourses will sufficiently appear from their several speeches and we may find Job noticing this as their particular and chief design chap. 21.27 28. chap. 32.1 they give him up as an obstinate man because he would not take with wickedness But Job upon the other hand maintains that neither love nor hatred can be known by outward afflictions but that Saints may be under as great outward trouble as the wicked And therefore he rejects their counsel to take with former wickedness and hypocrisie and begin anew to seek God and adheres to the testimony of his Conscience which bare witness to his Integrity notwithstanding all assaults from within or from without Hence he grants that he is a sinner but not that he is an hypocrite or wicked man That God is righteous who afflicted him and yet he is not unrighteous though afflicted by a righteous God albeit neither he nor they could sufficiently reconcile these two nor sufficiently clear how they were consistent That though he be not sinless nor perfect to seclude free grace Yet he was sincere according to the tenour of the Covenant of grace and perfect before men Those and many the like Principles we will find scattered throughout his speeches while he constantly insists to defend himself in the main cause 3. Having considered the state of the Controversie it is necessary We pass some verdict and censure upon the dispute on either hand whereby our thoughts may be regulated in going through it For albeit all that is here recorded be Sacred Scripture in so far as it contains an infallible account of what each of them said and that they spake so Yet when we consider that both parties are rebuked by God for what they utter in the debate and that they speak of many things in contradictory terms We can no further justifie the purposes uttered by them then we find the general consent of other Scriptures bearing witness thereunto as we cannot either justifie the complaints and tentations of Saints which are recorded in the Book of Psalms and elsewhere as sound Divinity but do look upon them as recorded in Scripture only for this end that their example and experience may serve for Caution and Instruction to the godly in all Ages Hence on the Friends part we may remark 1. They maintain a false principle throughout the Dispute That God afflicted none as he afflicted Job but wicked men which they insist so much upon because otherwise they were not able to reconcile such sharp dealing with the righteousness of God Whereas the Scripture elsewhere assures us that all things come alike to all Eccles 9.2 to which the Principle Job closely adhereth chap. 9.22 and elsewhere throughout the dispute 2. They do also express a rash and uncharitable judgment in their Discourse in that they judged of the godly mans state by his fits of tentation and disordered frame and expressions in the heat of his distemper Judging that to proceed from a wicked disposition and consequently to be the mark of a wicked man which was extorted from him through the violence of tentation and was only an evidence of that common infirmity of Saints which we find recorded in Scripture to have broken forth in David and other godly men as well as him Hence all their reflections upon his complaints do fall short of their conclusion to prove him a wicked man though indeed they reproved what was truly culpable in him 3. In their Doctrine concerning Gods Judgments upon wicked men which is the great Argument whereby they endeavour to prove him wicked we must acknowledge there is much truth if we take in eternal punishment among the rest to be inflicted upon the wicked whether they escape in this life or not and if we understand it of the deserving of all wicked men according to the sentence of the Law and that God useth so to deal with some wicked men whom he makes publick spectacles of his Justice to deterr others In these respects we find some of their speeches cited or at least alluded unto in other Scriptures as Job 5.13 with 1 Cor. 3.19 and several of their expressions will be found to have some parallels in other Books of the Old Testament Yet in their speaking of these outward and visible judgments that come on wicked men there is a double mistake One That they not only pleaded the Law-sentence and the Deserving of such men or that God did execute these threatnings accordingly on some even in this life which Job never denied chap. 27.11 12 13 14 c. But they pleaded also the real and actual execution of all that was threatned and that on every one of the wicked even in this life And so asserted that to be universally true which is only rue of some For Job agreeably to the Scriptures maintained that God exercised a great variety of dispensations toward wicked men in this life chap. 21.23 24 25. And as may be gathered from the scope of most of his speeches that oft-times God seeth it fit to spare wicked men in this life notwithstanding their ill-deserving yea and to heap prosperity upon them until their death That so he may exercise the faith and patience of the godly and may teach all to look out to a Day of Judgment and the eternal reward of Wickedness and Piety Another mistake is That they asserted these calamities to be proper to the wicked which are common also to the godly For albeit temporal calamities inflicted on a wicked man are real curses and fruits of his sin Yet the Scripture elsewhere cleareth that the same lots may also befal the godly either for chastisement or for the tryal of their faith and patience and that the supporting grace of God may he magnified in them as Jobs own experience doth witness Thus as to the external stroke there may be one event to the righteous and to the wicked c. Eccles 9.2 4. Their Doctrine concerning Gods Sovereignty Holiness and Justice whereby they laboured to drive Job from his confidence is true doctrine and therefore Job strives to out-strip them in commending those Attributes of God Yet they did ill apply this doctrine and made a bad use of it to crush a godly man as
God that was upon him Now having in the former Chapter after the Preface propounded three Arguments to prove his Charge against Job In this Chapter 1. He adds his fourth and last Argument to prove that Job was not a godly but a wicked man Namely That no Saint was ever like him or in such a case ver 1. but he was very like the wicked both in his carriage ver 2. and his case ver 3 4 5. 2. Unto this Dispute he subjoyns two Exhortations unto Job sutable as he judged to his case 1. That he would repent and turn to God with submission and stooping which being ushered in with a motive taken from the consideration of the cause and rise of trouble ver 6 7. and propounded ver 8. is further pressed by many instances of Gods Providence in the world ver 9. 16. 2. That having repented and made his peace with God he would be patient under affliction considering the advantages and issue thereof if he will be penitent and patient ver 17. 26. Unto all which the Conclusion of the whole Discourse is subjoyned ver 27. Vers 1. Call now if there be any that will answer thee and to which of the saints wilt thou turn THis last Argument is the same in substance with that Second Argument Chap. 4 7-11 taken from Experience and that there was never any like him but wicked men And there is here also somewhat couched of his first Argument as may appear by comparing ver 2. with Chap. 4.5 6. Only here he repeats this Argument in a new dress with many new flowers of Eloquence as putting much confidence in the strength of it And in this verse he propounds the Argument negatively That no Saint was ever like Job If he should call to all the Saints alive or turn him to any of them that ever were none of them would be of his opinion or take his part nor would the experience of any of them testifie that ever they had been in a case like his or which may be gathered as a part of the charge ver 2. had behaved themselves as he did As for Papists who from this Text would gather that it is lawful to pray to Saints departed and that we may expect the benefit of their Intercession Beside that this doth cross the clear literal Exposition already given it would be considered 1. This Text doth not affirm any such thing as that it would be to purpose to call on Saints but doth insinuate the contrary that Saints will not answer any who call to them For these affirmative Questions are to be expounded negatively that there will be none to answer though he should turn to the Saints 2. Their interpreting of this Text to this sense doth over-turn their fancy of a Limbus Patrum wherein they dream that the godly Fathers were kept till the Ascension of Christ And consequently they not being in Heaven as they alledge men could not in Jobs days expect any benefit of their Intercession Some do understand these Saints of Angels and that upon other grounds then that fancy of their Intercession for men as that Job had no Vision by the Ministry of Angels as Eliphaz had Chap. 4. or Angels would all abandon him if he should contend with God But this Interpretation is contrary to the opposition that is here made betwixt these Saints and the wicked or foolish man ver 2. which leads us to understand that by Saints are meant godly men For this Argument as it hath been interpreted I have spoken to the weakness thereof on Chap. 4. That neither did they know or at least remember the case of all the godly before them as of Abel and those who belike were oppressed by Nimrod that mighty Hunter Gen. 10.9 though their case did not in all things quadrate with Jobs Nor is it a sure Argument to conclude a man wicked because he had no pattern of a godly man so exercised before him For the first sufferer could not have any instances of sufferers going before him Nor ought the soveraignty of God be so limited as that he may not deal with Saints otherwise then he hath dealt with others before With these cautions we may from this verse Learn 1. Among other encouragements of the people of God under trouble this hath its own weight when they find that others of the people of God have been in the like case before them whereby they may be assured that such a condition is consistent with Gods love and will have a good issue here or hereafter For Eliphaz supposeth it had been a great advantage if Job had any to answer him or parallel his case or could turn to any Saint who had been like him See 1 Pet. 4.12 2. It may please the Lord so to order the tryal of a Saint as his case may appear singular such as no other godly man hath been in the like And that either because they are the first that are exercised in such a sort or if there have been any so afflicted yet they do not know of it or if they know of the sad afflictions of others yet they may be ready to cry up their own tryal as singular Thus Eliphaz judgeth Jobs case to be singular which might in some sense be true all circumstances considered nor doth Job in his Replies stand on the disproving thereof but rather aggravates his own tryal all he can See Lam. 1.12 3. Albeit to be so afflicted as never Saint was before do not prove a man wicked as hath been said whose state and carriage are approved by the Word yet it is a sore aggravation of a tryal to a child of God to be put in a singular condition from all the rest of Saints And though the exercise of others ought not to be the rule and standart by which we must limit God in his dealing to us yet it is a difficulty not easily got over when we are so dealt with For albeit this reasoning of Eliphaz be but weak yet his making an Argument of it implies that it is apt to be a tentation And so the Saints have looked on it Lam. 1.12 Dan. 9.12 And this may warn us 1. Not to make too much noise when our tryals are but ordinary and such as the people of God have essayed before us See Psal 73.15 1 Cor. 10.13 For it were presumption in us to seek exemption from what hath been the ordinary lot of the godly It is an evidence we are his people when he deals with us as formerly with others beloved of him Heb. 12.7 8. and in the experience of others we may be helped to discern both causes of troubles and snares in them 2. It may warn us not to set our lusts passion self-love and love to ease on work to aggravate our tryals above what they are in reality For herein we are not only injurious to God and his dealing but to our selves also by creating many discouragements and tentations
Job's mistake in his reasoning teach us It was his mistake to conclude that he would shortly die were the probabilities never so pregnant since God by his soveraign Providence might interpose as afterward he did Secondly He proves it from a general Proposition of his case ver 6. which may relate especially to the days of his former prosperity not secluding the days of his whole life which were for most part spent in prosperity which were more swiftly passed away then the Weavers shuttle crosseth the breadth of the Web and were spent without hope of recovery And therefore there was nothing for him but death and the fair encouragements they held out to invite him to repentance were to no purpose And so however he complained that days of trouble were long ver 3 4. yet here he complains that his days of prosperity were soon over From this regret we may Learn 1. As the days of our life are short and being over are irrecoverable so men are ready out of partiality and self-self-love to think that good days end too soon and ill-days though indeed short of them last too long As Job here regrets the speedy spending of his former days while he looks on a short while of trouble as intolerably long 2. Our days of greatest prosperity or our longest life in the world will when it is over seem but short and nothing as here Job reckons See Isa 38.12 Psal 90.9 Which may discover the emptiness of time and of the enjoyments thereof however we delude our selves therewith 3. As hope is a man's last refuge in trouble as here Job when his days are spent looks next if any hope remain So sense will soon lose hopes when there is no cause why it should do so For so doth Job's sense conclude here that his days were spent without hope whereas there was hope in his end And here men ought to guard that they become not so effeminate and delicate through prosperity as a blast of trouble will faint their spirits and ruine their hopes Vers 7. O remember that my life is wind mine eye shall no more see good 8. The eye of him that hath seen me shall see me no more thine eyes are upon me and I am not 9. As the cloud is consumed and vanisheth away so he that goeth down to the grave shall come up no more 10. He shall return no more to his house neither shall his place know him any more The second part of the Chapter may be taken up as an Exhortation to his Friends and particularly to Eliphaz who spake last in name of all the rest for the word is in the singular â—â—mber That considering his case that it was irrecoverable ver 7 8 and he might see it was so ver 8. and that he was shortly to be cut off from all the comforts of time ver 9 10 they would deal more tenderly with him and not crush him or drive him from his confidence in God or feed him with false hopes upon condition of his repentance which he never expected to see But considering that the following complainâ— is directed to God we may rather take this also as a desire directed to God wherein he pleads for pity in regard of his sad case and apprehending present death in its ugly shape and reflecting upon God's dealing with him he is forced to cry unto God that he would pity him and moderate the extremity of his afflictions as David also pleads Psal 39.13 In it we may consider First His case which he layeth out before God in great variety of expressions 1. That his life is wind v. 7 His former prosperity being passed away like a puffe of wind and his life now hanging by a thread of breath ready to pass away and never to return See Psal 78.39 Jam 4.14 2. That his eye shall see no more good ver 7. and the eye of him that hath seen him shall see him no more ver 8. That is He should never enjoy his former prosperity nor others see him repossessed of it or being dead he should be deprived of all worldly comforts and of any opportunity of conversing with his former acquaintance 3. That Gods eye being upon him he is not v. 8. That is being once dead if God should relent and desire to see him and do him good he should not find him of which ver 21. or rather That God thus fastening his eye upon him in anger would look him to nothing 4. He illustrates the state of the dead wherein he expected shortly to share by a similitude ver 9 10. That as a cloud being spent with pouring out of rain evanisheth and doth not return again to wit the same cloud in number otherwise clouds the same in kind do return Eccl. 12.2 so man being once spent by trouble and sent to the grave can no more return or have to do with his house and station then if they had never known one another In all which Discourse we would not understand Job as if he were denying the Resurrection of the body or the good things of heaven after death For in those things he is very clear Chap. 19.25 26 27. But he is only asserting that in ordinary there is no returning after death to this life to enjoy the good things of time as Isa 38.11 Secondly We are to consider his sute in reference to this his case which is comprehended in one earnest desire that God in afflicting him would remember as it is ver 7. this his frailty and how soon he would be shaken out of time By Gods remembring which is spoken of him after the manner of men we are to understand his pondering and weighing of his condition and his strength to bear it as Psal 78.39 and his giving proof of his affection by helping pitying and relenting toward him as he found his need require as the desires of afflicted Saints are elsewhere summarily comprehended in this one word Psal 74.2 From this whole purpose thus explained we may Learn 1. The true means of getting ease in troubles and grievances is neither our reasoning with men or with our selves but our laying out of our case before God As is Job's practice here Without this our counsels in our own hearts will not diminish our sorrow Psal 13.2 See also Gen. 25.22 2. Trouble when sanctified contributes not a little to make common truths be well studied and sensibly pondered For so doth Job in his trouble speak so sensibly of the frailty of his life and his estate in death Whereas want of exercise makes nauseating and unfruitful hearers even of the most precious truths 3. The things of time are indeed good things as Job here call's them See also Luk. 16.25 They supply many of mans defects and prevent many of his anxieties They are evidences of the goodness of God Matth. 5.44 45. especially to those who are themselves pure and to whom the use of those things is sanctified by the Word and
this was an evidence that Job's course was wrong seeing he came so easily by it in his passion 2. Albeit complaints against God be in any case unlawful Yet this adds to the sinfulness thereof when we run voluntarily and without any restraint upon them As Job professeth to do here Otherwise it is an extenuation of the fault when our complaints run violently over the belly of our consent as we will find it befel Job afterward Chap. 10. where he speaks more distinctly of this exercise Obs 3. The more remote ground and rise of this complaining is bitterness of soul and anguish or as the word is straitness of spirit which cannot contain his griefs Oâ— this distemper of an imbittered spirit See Chap. 3.20 Only here we may further Learn 1. However mens spirits when at ease do rove at large yet trouble will soon straiten them It will hem them in from gadding abroad to seek imaginary delights and will soon over-charge them so as they cannot contain or bear their sorrows For Job here is put to anguish or straitness of spirit 2. Bitterness and discontent rather then humility is the ordinary result of a straitned spirit For upon anguish of spirit followeth bitterness of soul 3. Bitterness is a very unsutable frame wherewith to go to God in trouble and will produce unbeseeming language to God For in this condition all his speaking is to complain Thus we find the Prayer of the Disciples very passionate in trouble Mar. 4.38 Obs 4. The immediate rise of this his resolution is implied in the inference Therefore I will not refrain c As if he had said Seeing my end is so neer at hand when I will be deprived of all worâ—dly enjoyments and seeing I can get no ease from God by laying my case before him as he had essayed to do ver 7 8 9 10. I will now rather then be over-charged with affliction ease my self by complaining This teacheth 1. It is a great snare upon afflicted spirits when they think they have reason for their distempered humours As Job here speaks of his way and resolution as a rational inferâ—nce drawn from the consideration of his case and what he had said formerly Thus was it also with Jonah Joâ— 4.9 2. Long-continued trouble and our seeing no relief nor ease under it may discover much boisterousness and untractableneness in us For in this case more of will appears in Job's resolutions then formerly 3. Disappointment of help and relief when we pray to God in trouble will readily incâ—ease bâ—tterness and heighten our distemper For Job not speeding in his former desire ver 7 c doth upon that infert that therefore he will now complain It is indeed a sore tryal when Prayer to God in trouble seems not to be successful Job 3â— 20 Psal 80.4 And therefore we ought to guard against stumbling at it By believing aâ—ceptance in wâ—rrantable desires though we cannot discern it 1 Joh 5 14 â—5 By humility causing us think little of our selvâ—s or of our Prayers and this will prevent that quarrelling unto which hypocrisie prompts men Isa 58 3 Mal 3.14 â—5 By justifying and commending of God whatever our sense suggest against his dealing Psal 22.1 2. with 3. and By a fixed resolution to pray on how unsuccessful soever it seem to be Psal 88.1 13 14. Vers 12. Am I a sea or a whale that thou settest a watch over me Followeth the complaint it self where the thing he complains of may be gathered from the whole Discourse to be his great and insupportable trouble That being arrested by affliction ver 12. without any rest or ease ver 14 15. God would neither cut him off ver 16. nor mitigate his trouble ver 19. nor be reconciled with him and take away any quarrels he had against him ver 21. But left him under his burden without relief one way or other Those particulars regrets may be considered as I go through the words Here I shall summarily take up the words as a complaint directed against God that he should be so sharply afflicted This he presseth upon four grounds or Arguments The first whereof in this verse is That his trouble was disproportionable not only to his strength of which see Chap. 6.12 but to any need he conceived he had of such a measure of trouble seeing in his judgment less might serve his turn What he hints at of the Sea and Whale doth point at what is more fully expressed Job 38.8 9 10 11. of the boisterous nature of the Sea if it were not hemmed in and of the Lords confining of the vast Whale to be kept within the Sea Psal 104.25 26. or Land-Dragons as the word also signifieth to abide in Deserts lest they should hurt men or at their being chained by men when they are taken So the meaning of the words is That he is neither so tumultuous and untameable as he must be hemmed in from sin and violence by those strong afflictions nor so terrible a delinquent that he should need so strong a guard to keep him under arrest till he be tryed and his cause judged Of this arrest and enquiry we find him complaining again Chap. 10.6 7. Chap. 13.27 This Argument and way of reasoning doth point out those truths 1. The Lords Providence extends it self to the ordering of all creatures even to the over-ruling of the most unruly For he hath a watch over Seas and Whales or Dragons to bound and limit them His hand can find men even in the uttermost parts of the Sea and among Sea-monsters as a proof that he is there Psal 139.9 10. Amos 9.3 and there he can give proofs of love to his people as he did to Jonah in the Whales belly in the midst of the Sea and to Daniel in the Lions den 2. It is a great mercy and brings much ease to men when they are not stubborn and untameable and are not as a Sea or Whale that need a watch over them For stubborn mockers do procure strong bonds Psal 68. 6. Lev. 26.21 23 24 27 28. Isa 9.9 10 11. Chap. 28.22 whereas the meek do dwell at much ease See Psal 32.9 10. Hos 10.11 But beside those general Truths there are many mistakes and weaknesses in this arguing For First It is mans weakness that he hath too good an opinion of himself and is ready to think he hath no need of Gods way of dealing with him Am I saith he a Sea or a Whale that thou settest a watch over me Whereas man should reckon he needs every thing that God makes his lot and that it is but if need be that he is in any heaviness 1 Pet. 1.6 Secondly Job's enquiry if he was a Sea or Monster needing such a guard doth bewray his ignorance of mans nature and even of himself though gracious in particular For 1. Every man by nature is no less tumultuous and untameable then the raging Sea Isa 57.20 which may be instanced In
his days were vanity therefore God would let him alone The meaning whereof is not so much this That considering how eminently vain his days were made by trouble which he regrets ver 3. the Lord would let him alone or forbear to afflict him so sore and let him find some moderation But we are to understand it rather thus which agrees best with his humour expressed in the words preceding That since it was in vain and to no purpose that he should live any longer or his days be prolonged therefore God would let alone and forbear to take any more care of him that so his miseries might put an end to his life Whence Learn 1. Tentations may come to that height that men dare utter them as their Prayers to God and they will cause them undervalue and pray against gracious Providences For Job here makes a Prayer of his tentations and prayeth against Gods preserving of him which elsewhere he commends Job 10.11 12 13 as it is commended also and acknowledged by David Psal 139. We have need to take heed to our spirits in Prayer and not to lean to our own â—kill in our desires especially under tentation lest we decline our own mercies And to assure us that we are in a right frame for Prayer we ought still to joyn Praise with our Prayer Phil. 4.6 2. Mens life and being depends so on God that if he but withdraw his hand they are gone and so long as he is pleased to preserve and uphold they subsist For Job reasons that there needs no more to cut him off but that God will let him alone See Act. 17.27 28. 3. It is not a sufficient reason why God should take away the life of any because they think their days are vanity and that they live to no good purpose seeing God may have wise reasons for continuing them when they see them not Herein Job's arguing was faulty Let me alone saith he for my days are vanity For Job was never more useful to the world and the Church in it then when he thought his days were vanity Many in all ages have blessed God for the edification they reaped by what befel him in these his vain days 4. Mens selfishness and their not studying of subjection to Gods soveraignty do breed them much toil and occasion many distempers For albeit it were true as Job thought and the Church complains of her case Psal 89.47 that his days were vanity yet there is no reason why therefore he should be let alone and permitted to die For 1. God sends trouble that he may discover to us that we are but vanity Psal 39.5 6 11. and why should we decline to learn that lesson because of toil 2. Mans days are oft-times no less vain in respect of sin and want of true happiness Psal 39.6 then they are made vain by trouble and yet we complain not of the vanity of the former because it is without toil And therefore why should we murmur if God make us sensible of it by this super-added discovery of vanity in our days 3. When God pleaseth to single out any of his people to make them eminent examples of vanity for the instruction of all others as the Church or Jeremy in her name complains of singular afflictions Lam. 3.1 why should the clay decline to be disposed of as the Potter pleaseth Vers 17. What is man that thou shouldest magnifie him and that thou shouldest set thine heart upon him 18. And that thou shouldest visit him every morning and try him every moment 19. How long wilt thou not depart from me nor let me alone till I swallow down my spittle Some do understand what is spoken ver 17 18. as depending upon the former sute ver 16. As if Job had said Why wilt thou not withdraw thine hand and suffer me to perish For of what worth is man â—or wherein can he be useful to thee that thou shouldest put so much respect upon him as thus constantly to visit and preserve him and that though thou tryest him to bring out what is in his heart yet thou wilt not cut him off as if he were worth thy care If this were the interpretation it might hold out those sound truths which are agreeable to the tenour of the Scriptures 1. Man is so low and base that he can claim or crave no respect from God What is man that thou shouldest magnifie him 2. Though man be thus base yet God doth indeed respect him and by his greatness make him great For God doth magnifie man and set his heart upon him and doth visit him every morning c. Beside his redeeming regenerating and saving of some men he doth magnifie all by creating of them by setting them above the rest of the creatures and bestowing acts of constant favour upon them and giving proofs of his care of them Lam. 3.23 All which are no less beseeming his fulness to give then they are unlike us to receive them 3. The right study of this magnifying mercy of God will contribute to abase man yet more For then it should be What is man that thou shouldest magnifie him c See Psal 8.4 144.3 4. self-Self-love in men is a great undervaluer of special mercies so that they will esteem of nothing they enjoy if they be not satisfied in whatsoever they desire For it was Job's fault if all those mercies were now bitter to him since he was not taken away from his present toil 5. No unworthiness in us ought to hinder ouâ— closing with freely bestowed mercies For it had been ill argued That because of mans baseness What is man therefore God should cast away his care of him and not magnifie and set his heart upon him c. But this Interpretation will not be found to be the genuine sense of these words if we consider that Job's scope in this complaint iâ— to regret his eminent troubles and not to commend magnifying and singular favours and that what he speaks in general ver 17 18 of Gods magnifying setting his heart upon man and visiting him is instanced particularly in his trying man every moment ver 18. and in visiting himself in particular so assiduously and not departing from him so that he could not get leisure to swallow down his spittle Therefore I take up those three verses with the other two that follow to the end of the Chapter as Job's fourth Argument against Gods afflicting him so sore It consists of two branches the sum whereof is That he could conceive no reason why God so afflicted him if it were not either to try him by the exercise of fatherly correction and so better him and bring him neerer to himself Or else to punish him for sin not as a Child but as a Malefactour Now Job conceives that neither of these were sufficient reasons for afflicting of him thus Neither were these afflictions needful to try him ver 17 18 19. nor the fit way of pursuing a quarrel for
Chap. 29.3 is now a Lamp despised in their thoughts 5. â—â—â—le is oft-times a great snare to them who enjoy it particularly in that it deprives them of sympathy and compassion toward others For he is as a Lamp despised in the thought of him that is at ease See Amos 6.1 6. Psal 55.19 Jer. 48.11 6. It is an addition to the sorrows of godly men when they miss sympathy especially from their friends For Job regrets that he is as a Lamp despised See Lam 1.9 12. And when this is the lot of the godly It tends to purge away their dross and to exercise their faith and submission and should put them to endeavour to find more tenderness and compassion in God Vers 6. Tabernacles of robbers prosper and they that provoke God are secure into whose hand God bringeth abundantly In the preceding verses Job hath proved from his own experience that godly men might be afflicted Now in the second part of the Chapter to v. 13. â—e enters upon a formal debate tending to prove that the wicked may prosper which is the other branch of the controversie that was betwixt them In this verse we have his Thesis or Assertion which he resolves to maintain And it hath two branches 1. Whereas Zophar had said that calamities did come upon the wicked Chap. 11.20 He asserts that even Robbers and such as do thereby and by the like hainous sins provoke God do yet prosper in their affairs and families and are in a secure condition 2. Whereas Zophar had extolled Gods wisdom and other Attributes shining in his works to decry this Assertion and to prove that Job was wicked because afflicted Chap. 11.5 6 c. Job asserts that God in his holy Providence brings this prosperity into the hands of Robbers Some do indeed read the latter part of the verse thus That they make a God with their hand who thus prosper and so it would hold out That not only Robbers and such as break the second Table of the Law but even Idolaters may prosper But the Original doth not favour that reading and the following probation of this branch of the Assertion confirms the former interpretation From this Assertion Learn 1. The prospering condition of the wicked doth add to the tentation and tryal of the godly when they are in adversity Therefore Job having spoken of his own affliction v. 4 5. doth here subjoyn how the wicked did prosper not only that he might contradict and refute their erroneous opinions but that he insinuate what a tentation it was that he a godly man should be afflicted while even robbers did prosper See Psal 73.2 3 c. But godly men must learn not to stumble at this nor even at the prosperity of other godly men who will get heaven at last as well as themselves And if their lot be singular and they become wonders in the world they should remember that all this will make way for singular proofs of Gods love to them James 5.10 2. It is an high degree of sin when men do not content themselves to be otherwise loose walkers and prophane but do come to that height as to be robbers and oppressours This is a wickedness of so deep a die that men must have taken on many other colours before they come to have this crimson and scarlet-coloured sin Therefore Job instanceth robbers and these who thus provoke God as those who are guilty of an high degree of sin and as a clear refutation of their opinion if even such do prosper And such as would be kept from this evil ought to be content with what they have Heb. 13.5 and should use no unlawful means to increase their Portion nor imploy their power had they never so much power to do any thing but what is right as was the practice of Joseph Gen. 42.17 18. and of Nehemiah Neh. 5.15 3. It is not to be expected that robbery and oppression and other the like hainous wickednesses which provoke God and call for the manifestation of divine Justice should alway be visibly punished But God may bear long and even all the days of their life with them who so provoke him For even Robbers and they that provoke God prosper See Hab. 1. 13. God is indeed concerned to redress oppression which he is so infinitely holy and pure as to abhorr Hab. 1.13 Nor is his zeal to be suspected as if his love to his oppressed people were to be questioned though he do not presently avenge them But God hereby among other wise ends tries his people whether they will stumble at Piety or rather be excited to it Mal. 3.14 15. with 16. 4. Such wicked oppressours may not only be preserved and prosper in their persons but their affairs and families may so prosper and they may seem to have so many confidences as do invite them to rest securely For the Tabernacles or Houses and Families which dwelt in those Countries for most part in Tents prosper and they that provoke God are secure or have confidences We ought not to stumble at the height of their prosperity and that not only for the present but for the future also they seem to be immoveable For hereby 1. They have occasion to discover themselves what they are Uzziah had never been so well known if he had not prospered 2 Chron. 26.4 5. with 16. And might may go out of the world having the reputation of sober-men if their prosperity and confidences had not emboldened them to discover the naughtiness of their hearts 2. God doth witness his goodness and that he gives them no provocation nor tentation to sin against him so that they are inexcusable 3. God doth hereby try his people and teacheth them not to doat upon that which is cast to the wicked but to mind the day of final Judgment wherein all those odds will be made equal 4. As it is a mark of the wicked to be secure notwithstanding their provocations because of their prosperity So the Lord gives them up to it for a snare upon them that judgement when it cometh may surprize them Doct. 5. It is to be firmly believed and studied especially in times of oppression that God hath a holy Providence in the prosperity of wicked men and this ought to be adored and emproved by all those who seek the blessing of God upon their sad lots from oppressours Therefore Job expressly subjoyns that those robbers and provokers of God are they into whose hand God bringeth abundantly or bringeth to wit all that prosperity they enjoy and all those confidences which make them secure All those God bringeth and as it were casteth to their hand without any great trouble on their part It is true the prophane may lose sight of a Providence in oppressing times Mal. 2.17 and the godly may also have some tentations that God is but a spectatour in those oppressions which yet they cannot yield to as that question imports Hab. 1. 13 14. But
filthy should therefore be abominable and nothing should be abominable or detested by us but what is really filthy as here they are conjoyned 6. It is not sufficient we have a General notion of Mans pollution unless we be so well acquainted with it as we may be able to instance it in particulars Therefore he here subjoyns this as a proof that Man is abominable and filthy he drinketh Iniquity like water Wherein Mans vile and abominable condition by nature is hinted at in these particulars 1. That it is as natural to him to sin as it is to eat or drink 2. That he is possessed with fiery and raging lusts which make him thirst and long after satisfaction to them as a thirsty man doth after drink 3. That much lust make sin desirable to him as drink is to a thirsty man 4. That lust makes him stand upon no iniquity how ugly and base soever whereby he thinks to reap satisfactâ—on he will drink iniquity be what it will as a thirsty man will be glad of very water when he is extreamly dry Vers 17. I will shew thee hear me and that which I have seen I will will declare 18. Which wise men have told from their fathers and have not hid 〈◊〉 19. Vnto whâ—m alone the earth was given and no stranger passed among them Followeth the second part of the Chapter wherein Eliphaz having taxed Job for so many faults in his discourses and carriage he proceedeth in prosecution of the last charge that Job was erroneoâ—s in asserting his own righteousness to prove the point in Controversie betwixt them that Job was a wicked man because none but wicked men were afflicted as he was where though he spake to the point in general terms yet in many things he reflects upon Job This part of the Chapter consists 1. Of a Preface v. 17 18 19 2. Of a Narration concerning the miserable estate of the wicked wherein he labours to prove his Opinion v. 20. 30. 3. of a Conclusion drawn from this Narration v. 31. 35. In the preface in these verses 1 He excites Job to attend to what he had to say v. 17. 2. He informs him how he would prove his point Namely not only by telling him what himself had learned by Observation and Experience v. 17. but also what was the invariable experience of all ages For what he was to speak wise men before them had not only inculcated it upon their Children from their own observation and experience but had it before inculcated upon themselves from their Fathers v 18. As for what is added to the commendation of these who taught this Doctrine that to them alone the Earth was given and no stranger passed among them v. 19. It may be understood either of the Fathers of these wise men v. 18 such as Noah Shem c. who lived in the most Primitive age after the floud and who there alone were the first Planters of the Earth and were free of the molestation of strangers and enâ—mies people being then but few and well known one to another and so they had the experience of all men then living known to them which from them and their successours he is now to communicate to Job Or it may rather be understood both of these Wise men and their Fathers from whom he had this Doctrine who in what Age soever they lived were â—o eminent for wisdom that they had the Earth given them Or were advanced to govern in these Countreys where they lived and did so manage their government as they had the Earth alone or lived in peace and quiet keeping off as it is after added all Foreigners who might be ready to invade or molest them and were free of all strangers who might bâ—ing in idolatrous Opinions to corrupt the sound Doctrine that was among them By all which commendations of his own doctrine and of the Patrons thereof he would fastâ—n upon Job that he was a man condemned by the verdict of all the godly-wise in all ages whose experience led them to conclude that such afflictions as he smarted under were proper only to the wicked As to the validity of this way of Probation by Experience much hath been spoken on Chap. 4.7 Chap. 8.8 9 10. and elsewhere Communication of experiences from Generation to Generation was indeed a special mean of knowledge in these days and in the times before them Nor could they then call for Scripture-proofs in matters controverted seeing it was not then written and what they knew of the mind of God beside the Law written in their hearts and observations and remarks upon Providences of God was by extraordinary Revelations thus transmitted from one to anothâ—r Yet this his way of Probation is defective 1. Because he produceth no Revelation for his Opinion save only that one Chap. 4.17 which he mistook but only the Observations of wise and godly men 2. Though these Wise men and their Fathers told all the experiences they had learned yet in their time they could not have all experiences of all things and conditions of men For the world had not continued so long especiaâ—ly since the Floud as that all things could have readily occurred which God might be pleased to do in after-ages of the world 3. It is not certain they did observe all they saw or might have known and so could not tell it For it is certain some godly men were afflicted at the very beginning as witness Abel 4. Their Posterity could not undertake that they had remembered all was told them but hearing so much of the sad lots of the wicked they might readily forget any thing they heard of the suffering of some of the godly whereof probably there were so few experiences in that infancy of the world 5. Neither is it certain that Posterity understood what was told them in the true sense of it For the Truth in this Narration seems to be this That some particular wicked persons and Societies had been dealt with as is here recorded and the Fathers having transmitted the knowledge of this to warn and deter their Posterity from sin their Posterity did hence conclude that all and only the wicked were so dealt with Whereas the Lord may see it fit to make some to be Examples and Beacons to warn others and yet not always strive with others who fall in the like faults for so the world should soon be destroâ—ed which the Lord is pleased to preserve as for other ends so that he may gather in his Elect many of whom do spring out of the loins of such wicked transgressours And as the Lord may thus spare the wicked So he may let the godly taste of the outward lot that befals some wicked men that none may know love or hatred by these outward things The consideration of all this may Teach us 1. It is a great mercy we have the sure rule of the written Word seeing the Observatioâ—s and inculcated Doctrine of the godly-wise
shall now devour him 2. However a wicked man may get some Serjeants shifted yet the Executioner will come at last whom he will not get declined For destruction will come at last which shall pay all home And this is enough let them escape never so often considering how dreadful it will be and how soon it may take hold of them Luke 12.19 20. 3. Death is a great Conquerour and Triumpher over men in their Bodies Dignities and outward Estate For It shall devour the strength or bars of his skin Yea it triumphs over Princes notwithstanding all their grandeur See Job 3.13 14 15 18 19. Psal 49.14 17. 146.3 4. Ezek. 32.23 26 27 c. This tells that men have need and ought to provide somewhat that will be Deaths-proof 4. A violent death is an addition to the sadness and terrour of death Therefore is that called the first born of death Though the godly may fall in common calamities and go to Heaven in a fiery Chariot and wicked men may die peaceably yet this is the desert of the wicked and is executed upon some of them nor have any of them any security against it and it is a mercy in it self to die a quiet and ordinary death 5. God hath reserved singular judgments for wicked men and their plagues are really such however they appear outwardly For their death come what way it will is still the first born of death considering all the consequences thereof whereas the godly are bound to judge that they are dealt with in a different manner though they fall under the same outward dispensation 6. God will at last make it evident that he is too hard for the stoutest of men and that all their strength must succumb and fall before his power For the first born of death shall devour his strength Vers 14. His confidence shall be rooted out of his tabernacle and it shall bring him to the King of terrours In this verse the resemblance is further prosecuted and Job's renouncing of all confidence and hope in his family as making for death Chap. 17.13 14 15. is pointed at as resembling this wicked Malefactour his being desperate of all hopes in his wealth friends and family and his being brought to death which is the Prince and King of Terrours both in it self and in what it appears to be and really proves to the wicked man Here there are also several mistakes As 1. That Job was to die and be cut off at this time 2. That his renouncing of all his temporal enjoyments is looked on as an act of despair whereas it flowed only from his cleanly self-denial a practice which the world doth not understand 3. That Job did fear death or looked on it as the King of terrours who was rather too eager to be at it 4. Or suppose Saints do sometime fear death yet it is a mistake to think that therefore they are wicked For they may be afraid as considering they have a soul to save while the wicked may mock at death and step laughing into Hell And godly men may get proofs of their own weakness when God is to give them most notable proofs of his grace and love But passing those mistakes there are general sound Truths here also as it relates to the wicked And 1. Wicked men may have their own confidences whereby they uphold their hearts when many other things fail them For so is here supposed that there is his confidence This is a great snare to make them stubborn in an ill way Isa 57.10 though when those are removed it will not reclaim them Jer. 2.25 2. It is the wickeds plague that their confidences are but low base and perishing Such as his family wealth or friends all which are comprehended under the name of his Tabernacle See Psal 146.3 4 5. 3. All the carnal confidences of a wicked man will at last come to utter ruine His props will all fail him and his hopes will end in despair and he must quit them For his confidence shall even be rooted out of his tabernacle His confidences will at last prove too weak to bottom his hopes and Gods jealousie is provoked to crush them 4. If not before yet certainly at death all carnal confidences shall come to ruine For then his confidence shall be rooted out when he cometh to the King of Terrours 5. Death of all outward strokes is the chief terrour to men as being the punishment threatened and inflicted for sin and as cutting off all their outward enjoyments at one stroke Therefore is it called the King of Terrours or the chief of Terrours which are visible on Earth So that men had need to prepare for it and to close with Christ in whom they may triumph over it 1 Cor. 15.54 55. 6. Beside what death is in it self and as it is the common lot of all men it is especially dreadful and the King of Terrours to the wicked For it is in reference to them it is so designed here The godly may die in some trouble and fear though that be not their allowance but slow from their weakness But as for the wicked though some of them may die peaceably as others of them die full of horrour Yet to all of them it is terrible if they considered whither they are going Death in its most terrible colours may look sweetly upon the godly and the mildest aspect of it may be dreadful to the wicked 7. The more carnal confidence men have the more terrible will death be when it cometh and all their hopes are cut off For it is his confidence rooted out that brings him to the King of terrours Not so much because the ruine of his hopes hastens his death as because it makes death terrible that he hath fed upon so many vain hopes Vers 15. It shall dwell in his tabernacle because it is none of his brimstone shall be scattered upon his habitation In the last Branch of this Similitude the destruction of Job's family is reflected upon as resembling the consequents of a Malefactours death or the confiscation of his Estate and ruine of his House He seems to allude here to the destruction of Sodom and Gomorrah by fire and brimstone and declares that destruction or terrible desolation for the relative It must be referred to what hath been spoken before of the wicked himself v. 11 12 14. as befalling his house also according as it is capable thereof shall dwell in his house and eat up his substance which he had so unjustly acquired and was indeed none of his by right And that his habitation shall be consumed as Sodom was by brimstone or brimstone shall be scattered upon it as a sign of perpetual desolation which the strawing of a place with Salt doth also signifie Judg. 9.45 Here there is an unjust reflection upon Job's purchase of his wealth and upon the stroke of God by fire upon some of his goods Chap. 1.16 as if that evidenced his wealth
resort to his house But if we make a difference at all betwixt those and his other maids and men-servants those dwellers in his house seem to have been sojourning hired servants to which sort of servants he alludes Chap. 7.1 2. and so it seems he had some of them and they made use of such in that Country as well as of Bond-slaves who sleighted him together with his other Bond-servants men and women who perpetually attended him as being bought with his money or otherwise purchased Doct. 1. In the sharpest tryals of Saints God may yet reserve somewhat to them which ought to be acknowledged as a mercy in it self For notwithstanding all that befel Job Chap. 1. Yet he hath still an house and servants and so had a shelter where to stay And this was a mercy in it self that he had a house and some provision and servants to attend him and so needed not wander abroad for his meat though some of those proved not comfortable to him 2. Whatever moderation the Lord use in afflicting yet a tryal may be expected even in that till Saints be throughly tryed For though it was a mercy in it self that Job had servants and maids and those that dwelt in his house yet he hath an exercise from that and it is a part of his complaint that they sleight him 3. Tryals within a mans house and doors were it even from servants are very sharp and grievous For though he reserve the loss of some friends v. 19. as the last and saddest part of this complaint yet he subjoyns this tryal from his servants to the loss of his common friends and acquaintance v. 13 14. as being a sadder tryal then that They have a great mercy who have domestick peace and content amidst other tryals and they are very cruel who disturb the quiet of a godly man within his own doors 4. Though it be the duty of Servants to respect their Masters in affliction and to answer at their call Yet oft-times their insolency is a great tryal and an addition to other tryals For so Job found from his servants who counted him for a stranger and alien or noticed him no more than if they had not known him or he had no power in that house and when he called gave him no answer Servants will have this undutifulness especially when their Masters are in affliction to answer for unto God And when God begins to try Saints they should arm themselves against tryals from all relations even from slaves that are bound to them Withal though Job's experience do witness that there may be ungodly servants notwithstanding all mens caution in a godly family at least such as may prove undutiful in a day of tryal Yet it should be our endeavour to prevent this tryal all we can by choosing such servants as will respect us in well and wo. And when we find servants dutiful in affliction we ought to acknowledge God in it who spares us in that wherewith others have been tryed before us 5. It may be a part of the tryal of Saints to which they should breed themselves to be brought to a necessity to stoop to intreat their inferiours whom they have right to command For Job was put to this and stooped to do it I intreated him with my mouth he did it himself with his own mouth being present and sent not a message by another and he did but intreat and not command This practice is much better than fretting at what we cannot help and it argueth a subdued spirit thus to stoop when God calls us to it 6. As no endeavour nor stooping disposition of the afflicted will hold off needful tryal So mens sins are very hainous when they sin not only in neglecting a commanded duty but do this notwithstanding the condescendence of those who call for the duty For here it was Job's tryal and his servants great sin that they gave no answer when he but intreated And if it heighten the sin of servants that they are undutiful when well and lovingly intreated by their Masters much more will Gods condescendence to beseech us to do our duty 2 Cor. 5.20 and the warm incouragements and cords of love whereby we are drawn to it heighten the guilt of the rebellious Vers 17. My breath is strange to my wife though I entreated for the childrens sake of mine own body The Third Branch of this complaint and instance is That he had yet a sorer tryal within his own house from his own wife who was either an ungodly woman or wonderfully carried away by her corruptions in this tryal of her husband For as she had given him a wicked counsel in the beginning of the tryal Chap. 2.9 So in the progress of it she did desert and would not own him but accounted his breath and savour strange and stinking by reason of his ulcerous sores and it may be also some inward putrefaction in his body And she continued in this temper notwithstanding all his intreaties and his obtesting of her by the remembrance of their Children the common pledges of their love and conjugal affection Doct. 1. Saints must resolve to meet not only with common but most singular tryals For Job had tryals not only from his servants but from the very wife of his bosom He had lesser tryals but as a preparation for a greater The strength of Gods grace in Saints would not appear nor would they be fitted for the singular proofs of his love without these neither would humbling weakness be discovered without such a furnace And they ought to stoop to Sovereignty in fastening tryals upon all then enjoyments 2. Marriage society is one of the most special of outward crosses or blessings As Job here findeth it sad And he subjoyns it to the rest formerly mentioned as sadder than they and to express his grief that where in reason he might have expected a special comfort he should find a singular cross They little mind this who do not eye God in their choice and do not depend on God for a blessing upon that estate of life 3. It may be the lot of very godly men to find very heavy afflictions in their matches As Job a godly man found this sad cross in his marriage once and again So Moses with Zipporah David with Michal Some get a meet chastisement of their folly to which the godly also may be obnoxious in the matter of their marriage and howeuer it be as to that godly men get a constant tryal and exercise of their graces by such matches And withal this may be a document that example and good company will not always prevail with people 4. Marriage affection should digest many infirmities in the married parties and obligeth them to go nearest and have most special care one of another in their trouble For It is implyed here as her fault that his breath was strange to her or that she loathed him because of his infirmities Parties should marry
each other with an eye to this that they may be infirm and that they are appointed to be helpers in such cases 5. Where God hath his own Children to try and especially when in such a case they are joyned to those who either are without grace or have strong corruptions no ties or Bonds and no Arguments they can use with Relations will hold off a cross from them For albeit she was his wife and he intreated her by the strongest Argument he could use yet she perseveres in her ill temper If persons be either graceless or entertain strong corruptions they are not to be leaned to in a day of tryal and especially if they live under good means as she did in his family and are not bettered And before a man want a needful tryal the very wife of his bosom will be a tryal Mic. 7.5 6. 6. Whatever be the undutifulness of Relations particularly in marriage Society Yet it is the duty of the godly to keep within their bounds For though he handled her more roughly in what concerned God Chap. 2.10 Yet in his complaint of her miscarriage toward him he declares he only intreated and dealt lovingly with her as became a husband to do to his wife 7. Albeit Gods institution of marriage and his command do tie man and wife to the mutual duties of love and tenderness yet Issue and Children are notable pledges and bonds of matrimonial affection and should be improved as such For he pressed a strong Argument to reclaim her to her duty when he entreated her for the Childrens sake of his own body This implyeth that love betwixt married persons should be growing daily for he supposeth it should be heightened by those means and cherished by every proof of love they get in their marriage society particularly by Gods giving them Children For which end they should be devoted to God that they may be blessed to them for that as for other ends And where married persons want Children they should seek after the more of God which will not only make up that want but will keep fast the bonds of marriage affection without them Vers 18. Yea young children despised me I arose and they spake against me The Fourth Branch of this complaint and instance is That very young ones who before respected him did now follow the croud in despising him And albeit he stood up to reprove and dash them yet to his face they persisted to speak disdainfully to him Doct. 1. It is the duty of younger persons to reverence the aged especially if they be also honourable for dignity For the want of this is complained of as a grievance young Children despised me See Lev. 19.32 2. As honour and respect among men is empty in it self so it is very inconstant and little to be leaned to For so Job sound it when very young Children withdrew their respect from him who had been reverenced by all Chap. 29.7 8 9 c. Greatness is but a lie Psal 62.9 And if men either hunt sinfully after respect or lean much to it they are in a dangerous Errour For it is but one of the passing shews of the world 3. Young ones are very apt to follow the ill example they see For when elder persons within and without doors had sleighted Job it is added Yea young Children despised me For this cause young Children were torn by Bears for mocking the Prophet as they had learned to do from their Parents and others in Bethel that nest of Idolatry 2 King 2.23 24. Therefore Parents had need to see to their Children what example they give or suffer to be given them 4. The looking to Instruments imployed in a tryal adds oft-times to the bitterness of it For so Job resents here that yea or even young Children despised him So Chap. 30.12 c. Psal 35.15 16. 69.12 But we must stoop and consider that the imploying of such Instruments is a part of our tryal wherein we should look to God and that those irritations of our corruptions are the touchstone of our humility Neither is it enough to have somewhat to say against the Instruments of our trouble if we mind not the Soveraign hand of God in it nor learn the lessons he teacheth thereby 5. Our endeavours or exercise of any power or authority we have will not ease but rather add to our tryal till God come and interpose For his arising and engaging to compesce them did not hinder them to speak against him but made their persisting to speak more bitter than if he had altogether sleighted them I arose saith he adding to the former that they despised him and yet they spake against me It is safe to sleight many such irritations and when ever we are called to use means for our own relief and they succeed not we ought to silence our own hearts with this that our tryal is not yet ended Vers 19. All my inward friends abhorred me and they whom I loved are turned against me The Fifth and last Branch of this complaint and instance is That his dearly beloved and bosom friends did abhor him as an hypocrite and not a godly man and did turn against him to weaken his hands and shake his confidence This part of his complaint is chiefly to be understood of his three Friends and in the last part of the verse he speaks of the person in the singular number This man whom I loved though the Verb be in the plural number they are turned against me An usual change of number in this language to be understood distributively that every one even to the least one whom he loved was so changed or thereby he would reflect particularly on Bildad who spake last that he among the rest was thus estranged Doct. 1. Though godly prudent men be friendly and civil to all with whom they converse yet they make distinction of friends and do admit but some only upon their secrets and counsels As here Job beside those v 13 14. had his inward friends or men of his secret as it is in the Original There is no small need of Gods guiding in our choice of friends whom we may trust from among all our familiars 2. Intimate and bosom friendship must be entertertained by love For his inward friends were they whom he loved to whom he expressed much affection at all times for entertaining of his friendship and whom he constructed well of so long as he could See Prov. 18.24 Where friendship is ill entertained it justly ends in division and alienation 3. Dearest and most intimate friends may forsake a godly man when God hath him to try and though some friend stick closer then a brother Prov. 18. 24. Yet even such a friend may fail in a time of tryal as Job here found Some of the godlies bosom-friends may be but gilded Hypocrites who will discover what they are in a tryal Psal 41.9 55.12 13 14. Others though godly may be alienated upon
Cor. 15.25 26. and shall bring all his Enemies who would not suffer him to reign over them and slay them before him Luke 19.27 Believers need not fear the long continuance of Enemies nor that one Enemy riseth up after another For Christ will out-live and triumph over them all 3. When all those Enemies are destroyed then time will have an end and the General Judgment will come For when he thus stands last then it will be the latter day or the last of time 1 Cor. 15.24 25 26. This was a truth known and believed in the very infancy of the Church as appears from Enoch's Prophesie recorded Jude v. 14 15. 4. The Redeemer of Sinners will be their Judge at the last day For He shall stand over the Earth which as it will be terrible to the wicked who shall then be forced to see him whom they still declined to own So it may comfort all those who have made their peace with him and with God through him in time 5. Our Redeemer will testifie his love to his People by coming to Earth again to fetch them as he came at first to redeem them For he shall in that day stand again upon or over the Earth for this end See John 14.2 3. Vers 26. And though after my skin worms destroy this body yet in my flesh shall I see God In this verse Job prosecutes that encouragement of his Redeemers living and standing upon the Earth professing his faith of a blessed Resurrection in that day to enjoy the presence of God And that notwithstanding that after his skin now broken with sores is pierced the worms also destroy his body Doct. 1. As the bodies of the dearest Children of God may be deformed in their lives so they have no exemption from death notwithstanding their integrity but they must did as well as others that they may enter into their rest For Job looks to be destroyed or cut off by death 2. Believers being dead they have no priviledge in their graves but the worms will feed upon and destroy their bodies as well as others For Job supposeth that after my skin the worms will destroy this body In the Original it is only this not this body but the sense is the same For he thus designs his body as pointing at it with his finger when he spake and intimating that it was not worthy to be called a body being so spent Withal worms who are said shall destroy his body are not expressed in the Original but only they shall destroy but the sense is still the same For the worms are they who use to pierce dead mens skins and then destroy their flesh See Psal 49.14 Both these points should teach the godly that since they are not exempted in those cases they should not plead exemption in lesser things 3. Though mens bodies be thus confirmed in the grave yet they will be raised up again and will be animated with their souls to exerce their Functions For here he believes that notwithstanding this havock to be made of his body yet in his flesh he shall see God The faith of this Article may assure us of the power of God to do what he will Acts 26.8 Rom. 4 17. and of his unchangeable love to his people who seeks after their dust after it hath been so long buried in oblivion Matth. 22.31 32. 4. It is the great happiness of Believers that after death they see and enjoy God and that not darkly and in a glass but face to face For he comforts himself with this that after death he shall see God See 1 Cor. 13.12 Psal 16.11 5. It completes the happiness of Believers that not only their souls but the whole man shall enjoy this sight of God For this is Job's comfort in my flesh I shall see God at and after the Resurrection Not that the soul sleeps or is suspended this sight till then See 2 Cor. 5.6 8. Phil. 1.23 Luke 23.43 with 2 Cor. 12.2 4. but that the happiness of Believers will be completed when the whole person which fought the good fight of faith shall get the Crown See Psal 17.15 1 Thess 4 16 17. 6. The hope of a blessed Resurrection should sweeten all bitterness by the way and it is the mark of a godly man to eye it much for that end As Job doth here comfort himself in that over all his sorrows 7. Faith believing a Resurrection must look over many impediments and objections which to carnal sense seem insuperable as here Job looks over the destruction of his body in believing this Thus in every other case difficulties should but heighten faiths courage and quicken its diligence 8. The belief of Christs living and that he shall stand at the latter day upon the Earth may assure the godly of a blessed Resurrection For having asserted the one v. 25. he subjoyns the other here as a necessary consequent following upon the former For if he live he will not only care for them when they are dead but will cause them live also Joh. 14.19 and his Resurrection is a sure pledge that they also shall be raised again Eph. 2.5 6. Rom. 8.11 Vers 27. Whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me In this verse Job yet insists upon this Article of the Resurrection and sheweth his strong faith about it Asserting 1. That he shall see God for himself that is not only he himself and not another shall see him but he shall see him for his own profit and advantage 2. That it shall not be another body but the same wherein he shall see God 3. That all this shall be though his very reins and what is most inward in him were consumed as they were already consumed in part Some read this last part of the verse without Though which is not in the Original as an Assertion that his reins were consumed in him with earnest desire and longing after that day And so it is a special proof of his integrity and honesty But I shall not insist upon that reading seeing the Original language many times wants such Particles which are sufficiently implied in the sense in that language Doct. 1. There is need of many acts of faith about the Resurrection that we may make sure that we believe it and may draw out the rich comforts of it Therefore doth Job so much insist upon that subject 2. Believers should be frequent in studying their own happiness which they shall enjoy at the Resurrection in the sight and vision of God Therefore also doth Job insist on this in particular I shall see and behold him 3. This sight of God cannot but be comfortable to the godly as being for their behoof and advantage their interest in him being then made fully clear and their joy consummate in his favour and presence whereas the wicked shall see him but as the God of others and to their own
Great may be the differences even betwixt godly men in a time of debate the one thinking it a duty to be silent and the other to speak the one threatening the other with wrath because of what they do and the other thinking themselves obnoxious to wrath if they do it not This is so sad that it calls for much humiliation and for search to find out where it is that the errour and mistake lieth and for dealing with God that he may appear in mercy to decide the Controversie which alone can put a close to this Dispute Observe 4. The first express reason of his resolution to answer is I have heard the check of my reproach v. 3 or thou hast bitterly reflected upon me in thy discourse It is not necessary to restrict this to what Job had said Chap. 19.29 But the meaning is That generally in all his complaints challenges and arguings Job had indirectly rubbed upon them And it seems Zophar had understood somewhat that he had spoken as reflecting particularly on him and his discourses which makes him so earnest to answer Compare Chap. 18 3. It teacheth 1. Men are naturally very tender of their Reputation so that they will soon and sometime but too soon resent any affront put upon them Yea the more free men are of real sufferings and tryals they are ordinarily the more needlesly and causelesly vexed about their Reputation For those men who had little other exercise are much taken up about their Reputation and think themselves rubbed upon and reproached and checked if they be but dissented from or soberly in â—â—med of their mistakes Much real exercise would cause men make less noise about this 2. When a mans self or his Reputation is much in his eye he will not readily do much good in debates For Zophar beginning with the sense of this check of his reproach or reproachful check as he judgeth it makes but a poor reply as the sequel cleareth Men ought to bear down that Idol of their own Reputation who would find out or follow Truth and the mind of God in any particular Observe 5. The second express reason of his resosolution is And or as some read it But the spirit of my understanding causeth me to answer That is It is not only the sense of the indignities I have received but the sound judgment and clear light I have in this Controversie and my knowledge how needful it is that thou be humbled and Gods Justice in afflicting thee vindicated that puts me to answer In this sense the two parts of the verse are to be joyned by the copulative and that the sense of his reproach and his knowledge in the cause concurred to cause him answer And this indeed is Truth that Zophar was persuaded that what he had to say was found But there seems to be more in it and somewhat intended that sets the two parts of the verse in opposition one to another I have heard But the spirit of my understanding causeth me to answer Hereby is not only meant that however Job reproached their Opinion yet it was found and flowed from a spirit of understanding but further as to the way of answering that however Job had answered them with passion and reproaches yet he would deal otherwise with him and answer him from a spirit of understanding or a sober and sound judgment Both these Interpretations may agree in one the first being included in this last For it supposeth he had sound light in the Controversie and proposeth that he will bring out this and not his passions in his answer whereas Job as he supposed wanting truth and solid matter behoved to take himself to such poor shifts as revilings and reproaches It teacheth 1. As men had need to be sure and well grounded in what they hold out as the Truth of God So disputes for finding out the mind and will of God in any particular should be free of passion and managed with sound judgment and understanding For Zophar pretends to a spirit of understanding declining passion in this answer As God will not be served by our passions Jam. 1.20 Nor have our lies and mistakes fathered on him Chap. 13.4 So it is found light and not passions that will convince rational men Yea where passions it darkens and disturbs mens own light and judgments that they cannot make such use of them as they ought and otherwise might 2. Irritations from those with whom we have to do will not warrant us to serve them in their own coin For though Job as he supposed reproached him yet he will answer him from a spirit of understanding 3. Men may have a strong persuasion that they are sound and right in that wherein yet they are very wrong For he thinks that all this answer flowed from the spirit of his understanding which was but the result of his Ignorance and Errour So blind and iâ— self love and so great need have men to examine and try their persuasions that they be sound and well grounded and for this end to be sober and diffident of themselves and jealous lest their engagement in debates or estimation of their own abilities cause them think they are very clear and sound when yet they are in the dark 4. In particular Men may be very passionate who yet think themselves very rational and sober For Zophar even when in passion he is resenting a supposed check of his reproach doth yet think he is led by a spirit of understanding Passion is in it self a great fault but it is yet greater when it blind-foldeth men that they cannot see themselves as they are Vers 4. Knowest thou not this of old since man was placed upon earth 5. That the triumphing of the wicked is short and the joy of the hypocrite but for a moment Followeth the answer it self wherein he labours to persuade Job that his lot being like that of the wicked man or hypocrite it did prove him to be one of them In all this discourse concerning the calamities of the wicked we have no new matter or Arguments to convince Job but only the same consent and testimony of Antiquity so often urged before here again repeated And the same subject matter of the calamity of the wicked is here again set forth with variety of expressions and flowers of eloquence And he insists as others before him had done so particularly to recount the wickeds miseries Partly that he may reflect upon Job's case and shew that those miseries which he suffered and whereof he complained were the same with what the wicked had suffered in all ages And partly that by inculcating this Doctrine with a stream of Eloquence it may be the more taking and more effectually convince Job In the first part of his Narration to v. 10 he gives an account of the way of a wicked man or hypocrites downfal from his height of prosperity and how being in prosperity he is brought low and made miserable And in
him or taking them away when they had come Concerning which we are to consider that though this be indeed a sad grievance and distress yet it is a fault that he should complain of it by way of quarrel against God From v 16. Learn 1. God is too hard a party for any whom he undertakes in any particular So much is intimate here in that in this contest Job calls him God or as the word imports the strong God and the Almighty See 1 Cor. 10.22 Stooping before him and pleading pity in consideration of our weakness is our safety when afflicted Job 13.25 Jer. 10.24 And we ought to acknowledge his great mercy when he puts not forth his power against us See ver 6. Job 34.23 Psal 99 4. 2. Saints may be much humbled and laid by in times of distress and difficulty as here Job was ready to faint and succumb This comes to pass partly by Saints casting away of their confidence and strength and their undervaluing what they have because they think it not enough or sufficient to bear them through without any toyl or vexation at all Partly because God emptieth them that they may learn not to trust in themselves 2 Cor. 1.9 And that he may give proof what he can make of them when their strength is gone Psal 73.26 2 Cor. 12.8 9. And indeed Gods children are but beginning to be strong in the Lord when they become weak in themselves and look up to him Isa 40.29 30 31. And they have reason to suspect their own condition whom trouble never empties nor humbles and they may fear that as it proves not medicine to them so they shall not find proofs of Gods power and love in it 3. Saints may be so farr emptied by trouble and Soul-exercise as to have all their courage and resolution spent For so was Job emptied here God maketh my heart soft As sin makes the heart of the wicked weak Ezek. 16.30 and 22.14 So trouble may enfeeble the godly Psal 22.14 and 73.26 and 109.22 Which as it is a reason why we should not be so foolish as to trust in our own strength of heart and should give a check to all proud boasters So when it is the lot of any Saint it pleads pity before God Is 57.16 Only they are to know that he is not so sparing of their exercise as their own self-love would be and that he can pity and help and support them when yet he keeps them infirm in themselves 4. When Saints are deprived of courage and the peace of their minds is broken they will soon be confounded with any troubles For upon the soft heart it followeth that he is troubled If we discern aright we will find that it is not so much the greatness of our troubles as our own weakness which over-drives us multiplies our fears and sorrows and wastes us every way Psal 22.14 with 15. and 102.3 4 5. and 109.22 23. Therefore we should seek fortitude of mind from God to meditate terrours Is 33.18 and that will bear us up under greatest pressures and give us a more comfortable sight of them 5. Much trouble and perplexity may consist with the assurance of our interest in God And as peace and quietness of mind is not alwayes accompanied with true peace of conscience For not only the wicked may cry peace and safety to themselves but even the godly for a time may sleep securely in their sin as David did after his adultery and murther So there may be trouble and perplexity of mind both in the godly and wicked where yet there is no trouble of conscience but either it is asleep or dead or enjoyeth sound peace in the midst of these perplexities For Job is here troubled and perplexed in his mind when his conscience is in peace and assured of his own integrity before God And though it flow from the godly mans weakness who hath sound peace of conscience that he should be thus perplexed in mind yet we should distinguish betwixt these two that we take not the one in stead of the other And when our minds are any way perplexed it should put us to see what the Conscience saith to it and if we have peace here we should improve it for our own comfort in the midst of all our other sorrows 6. Whatever we find or apprehend in trouble yet it is good to see God in all of it and that we are not out of his hand As here Job seeth God and the Almighty doing all this Though in some respect it be sad to see hâ—m our party yet all would goe further wrong if we saw not his hand For that will press both submission and hope upon us and allow us to leave him a latitude as to what he may intend by or bring out of the saddest condition wherein he puts us From v. 17. Learn 1. Trouble will prove a very dark condition to them that are under it Therefore it is here called Darkness and Is 50.10 and frequently Which may warn men To have their light clear before they engage in it To beware of confusion and feaverish distempers under it To cleave by faith to the Word if confusion come upon them Is 50.10 And To bless God if he continue light with them whereby they may see through the dark clouds of trouble 2. It is a great addition to the sadness and darkness of trouble when all issues from it which we imagine are hid from our eyes As here Job regrates that he was not cut off before the darkness and so it had been prevented neither was the darkness covered from his face either by with-holding or speedy removing of it So that it is a great mercy and we have no cause to complain of saddest troubles if there be hope concerning them Jer. 30.7 and 31 15 17. It is here to be considered that albeit the negative Particle Not or Neither be not expressed in the Original in the latter part of the Verse yet it must be repeated from the former sentence to make the sentence compleat and clear as is usual in this language As for those who read it affirmatively He hath covered the darkness from my face to wit till it came upon me and surprized me they do not consider how that reading doth contradict what Job saith of his not being surprized Chap. 3.25 26. 3. It is the great presumption and folly even of Saints that they would think to guide God and direct him how to guide them For Job here presumes to complain that he got not his will in the matter of trouble which flowed from his folly and weakness 4. It is in particular an evidence of weakness and distemper in Saints when they are simply against it that they should be afflicted and when they desire to be cut off that they may not see trouble For such was Jobs sinful frame here his quarrel and complaint is that ever he saw this darkness and that he was not
however men may be too stupid in not observing and making use of ordinary stroaks yet they should not be remembred with too much resentment were there never so much affection to the parties who are smitten For the womb shall forget him he shall be no more remembred but broken as a tree Which may both import a defect that there is not only no resentment but no use made of this death because it comes but in an ordinary way in which case singular tryals come Is 26.10 11. And also a duty not to make too much noise of ordinary tryals by way of resentment murmuring and repining which argue the strength of lusts though it be our mercy to be exercised thereby lest God do strange acts Is 28.21 to rouze us up 3. The best of men will putrifie in the grave and make a sweet feast to the worms For it is here marked as an ordinary lot that the worm shall feed sweetly on him So low must the highest stoop as being but worms themselves Job 25.6 And then mens high thoughts will fall when Death the great Leveller takes hold upon them 4. The wicked deserve so much severity even in this life that an ordinary death is an easie and great favour to them For it is a proof of Gods indulgence that such sinners dye but an ordinary death and have no odde thing in the way of it to be remembred when they are gone If wicked men were pursued according to their deservings there would be moe than these of old who should not dye the common death of all men Numb 16.29 5. No indulgence of God doth prove the innocency of wicked men nor is their sin the less hainous in Gods sight nor ought others to think more lightly of it that he spareth them For those who are thus spared are yet even wickedness in the abstract It is an horrid sin to call evil good yea or to have more favourable and diminishing conceptions of sin because of sinners success or Gods indulgence towards them And our hearts should rise against prospering sin and call it wickedness otherwayes we are in hazard to be tempted to concurr with sinners in it Verse 21. He evil extreateth the barren that beareth not and doth not good to the widow From this to v. 25. Job returns yet to give more instances of Oppressours who are cut off but in an ordinary way In this Verse he gives an instance of some who oppress the barren and widows who either want Children or Husbands to relieve and succour them Whence Learn 1. Oppression is one of the most rise and odious sins and lyeth as near vengeance as any Therefore doth Job instance that as a sin which God would not pass over if he alwayes punished notorious sinners as his Friends asserted See Exod. 37. Ps 12.5 Eccl. 4 1 2 3. and 5.8 2. Barrenness is a sharp tryal wherewith the Lord is pleased to exercise some Women For here the barren is joyned with the widow as a person already afflicted Yea among the people of Israel it was a special reproach 1 Sam. 1.5 6 c. Luk. 2.24 25. And here 1. Godly persons who are exercised with that tryal ought to remember and make use of the Eunuch's promise and blessing Is 56.4 5. 2. They should also remember that some have been exercised with that tryal that they might afterward receive singular proofs of love in obtaining their Children Thus barren Sarah and Rebekah got Sons of the promise Hannah a Samuel Elizabeth John the Baptist c. 3. All ought to guard lest being unmortified under this tryal they get Children that will but augment their sorrow And however it succeed we should beware of Abraham's tentation Gen. 15.2 and of Rachel's distemper Gen. 30.1 For both sinned in it and Rachel took a sinful course to help it Gen. 30 3. though God at last gave a good issue 4. This should teach them who have Children from the consideration of the tryal of others to improve them as a blessing that their name do not stink for their ill breeding of them Doct. 3. Widowhood is another tryal and exercise of some of Adam's posterity For here the widow is a person afflicted whom men ought not to oppress And by this tryal 1. The Lord would let some see how little sensible they have been of mercy when they were under the shadow of an Husband who cared for them and how ill they have improved marriage society 2. He would invite them to give him more imployment 1 Tim. 5.5 3. He would also sit them for proofs of his love who is the Widows God Ps 68.5 Doct. 4. It pleaseth the Lord to exercise great variety in afflicting the children of men by withholding mercies from some as the barren who want children and depriving others of them after they had them as the widow whose Husband is taken away Hereby as the Lord fits tryals in his deep wisdom to every ones strength temper and need of tryals and none ought to judge that the tryal of another were fitter for them than their own So he would teach these who never had these outward mercies to be content considering how they might be tryed with the want of them after enjoyment and he would teach these who enjoy them to be sober considering that enjoyment especially if they be immoderate in their affections toward what they enjoy may but imbitter and put an edge upon an after-tryal 5. When persons are already under some tryals it may please the Lord yet to exercise them with more tryals For here the barren and the widow are under oppression Hereby to omit how this may be procured by hainous sins and peoples incorrigibleness Is 9.12 Lev. 26.21 22 c. 1. The Lord proves his absolute and soveraign dominion to inflict upon the children of men what he pleaseth 2. He prevents security and takes away all grounds of presumption that one tryal shall hide us from another Amos 9.4 But being once shaken loose in any thing we should loose our hearts from all things if the Lord please to strike 3. He discovers more of our weakness that we may be humbled for it and study to amend it by continued and multiplyed tryals than would appear in one tryal only 4. He quickens us to our duty by a new tryal when habitual sit-fast tryals become blunt and we fall asleep under them 5. He teacheth that being once broken with trouble it is sit to hold us still going and in exercise whatever breathing-times we get lest our spirits should be worse imploy'd if we were idle 6. He fits his people for many proofs of his love by the manifold tryals and times that pass over them 2 Cor. 1.5 Doct. 6. It is the height of cruelty and oppression to add affliction to the afflicted For this is marked as an eminent oppression to be punished as soon as any when men evil entreat the barren c. This holds true of Oppressours whether they
thoughts of the uncertainty of all temporary things and to know that we will get but days of our best enjoyments here and that whatever we think of it for present yet prosperity will seem very short like days or months when it is over which may be the more easily digested that our sad times also will appear but short when they are gone For David outlived many of them 1 Chr. 29.30 See 1 Cor. 7.29 30 31. 2. A prosperous condition is in it self a good gift of God and a desirable thing for here Job wisheth it were restored to him again though he wish for more than simple prosperity as will be clear from the following purpose By this wish he neither contradicts that command that we should be content with the things that we have Heb. 13.5 Nor yet doth he express an inclination contrary to that of Agur who declined riches Prov. 30.8 9. But he doth only shew that if it be Gods will to grant it a moderate condition of prosperity is in it self desirable that so God may be glorified in his bounty toward us that others may be convinced of their mistakes of us as he was mistaken by his Friends because of our adversity and that we may more sweetly and quietly serve God without many tempting distractions See Ps 144.12 13 14 15. Hence it is that we may lawfully pray for prosperity Ps 118.25 with submission to the will of God But we may not pray for troubles though God may make us bless him for the fruits of it Only all this doth not warrant us to do at upon prosperity or to say What have we more if we be deprived of it or to decline the Cross when God calls to it But it should stir us up to be humbled for our unthankfulness and murmuring under prosperity Deut. 28.47 48. and for our ill improvement of so choice a mercy whereby if we get hurt it is our own fault and ought not to be charged upon our lot and it calls us also to be afflicted and humbled under the disadvantages of an indigent condition 3. A prosperous condition is not only uncertain and we ought to look upon it as such when we enjoy most of it but ordinarily it actually abides not long within time and we are put to give proof what our thoughts were of it when we enjoyed it for albeit Job was a dear child of God yet all his prosperity is gone and nothing is left but an exercising remembrance of it and a wish for it Not only have riches wings and are that which is not Prov. 23.5 and so may soon be gone but Saints are actually exercised with such a change that God may give proof of his Sovereign Dominion that he may chasten them for the abuse of these mercies and may exercise and take tryal of their graces Hence we have cause to be humbled if we suffer our selves to be surprized with any such changes and so make an addition to the weight of our troubles and we should not take it ill though we outlive our prosperity and worldly contentments whereby God takes a proof of us what we have laid up in him as a portion 4. The good and advantage of a prospering condition is ordinarily best seen when it is gone as here Job now commends it ready we are all at reading our present condition we deprive our selves both of the sweet of our good condition and of the use of our ill condition by murmuring and fretting and when they are over we are made to see our folly which may afford needful caution to us in our looking upon our present condition 5. It is very sweet and comfortable when a prospering condition leaves no sting behind it when it is gone to make men ashamed of it or grieved that ever they enjoyed it for that is the chief thing imported in his wish that he could reflect upon no gross miscarriage in his former estate to make him afraid to desire the enjoyment hereof again whereas it will be sad and bitter if men when they lose their prosperity have also the vexation of an ill conscience for the abuse of it From v. 2. Learn 1. A prosperous condition is not so desirable in it self to right discerners as it is desirable because much of God his Providence Love and care which they see in it as here Job begins with an account of that as the chief thing he aimed at in his wish to be in his former condition that so he might again find God preserving him c. This is a great tryal of sincerity if men must have and see God in every thing they enjoy as the Promise runs Is 42.16 And where this is mens chief aim they will submit to saddest Lots if so be they enjoy God in and with them Is 43.2 They will be afraid of the best condition without him his presence and favour Exod. 33.15 and they will not be mad upon deliverances from troubles on any terms unless they may have them in Gods way and with his approbation Heb. 11.35 2. God is the preserver of his people who is to be depended upon for that end and acknowledged in what they find of it for so doth Job reckon here that it was God who preserved him See Ps 121.3 4 5 c. and 125.2 Is 27.2 3. This is our great mercy that God condescends to watch over us and it gives us allowance to sleep and be at ease Ps 127.2 for if we once make sure an interest in his favour and keep his way he will not be obliged to us that we crush our selves with anxieties about our preservation 3. This preservation by God is so necessary that without it we cannot be secure for so is here also imported that he was safe only in the days when God preserved him and so Satans assertion tells us Chap. 1.10 See Ps 127.1 It is God who lengthens mens tranquility Dan. 4. â—7 and it is under his shadow and protection only that we can rest secure Ps 91.1 without which we lie daily open to all these lashes of trouble which at any time come upon our selves or others And therefore men ought not to sacrifice to their own Nets when they are in safety and when there comes a change in their condition they ought to see a change of Gods dealing before that come Deut. 32.30 4. Hedges of protection may be broken down from about Gods people and troubles let loose to break in upon them when yet they continue Gods people as here it is with Job who had days when God preserved him which he may well wish for but doth not now enjoy them By this God would teach his People to think little of the things of time and to stumble at no lot which may consist with love 5. It is a sad ingredient in Saints afflictions that God seems to give over preserving of them and le ts loose trouble to overwhelm them as here Job complains of this as
and cannot but prove bitterness in the latter end when Magistrates do one way or other become an unsupportable yoke and burden to people 3. Approbation and a good report of men are due from others where there is cause for them As here they held it their duty to bless and bear witness unto Job It is a breach of the Ninth Commandment and cruel persecution to deny that testimony which is due to men and either openly to reproach them or secretly to maligne and backbite them See Ps 69.20 4. Such as would be approved in their commendation of men ought to be sincere in it neither being swayed with a respect to the persons of men nor yet flattering them onely to their faces For so much may be imported in that it is said onely that they heard and saw me being a supplement as hath been said when they blessed him and bare witness to him They did not look chiefly to his Person as some out of hatred of mens persons do malign and traduce their best actions and out of a preposterous love to others will commend their greatest failings and lick up their very excrements but to what they heard and saw abstracted from the consideration of the person when they blessed and commended the person And they were as ready to approve and bless him when they heard of him as the words will also bear behind his back as when they were in his presence and heard him speak Flattery is a very hateful sin especially when the Flatterer is ready to backbite them whom he openly flattereth A faithful friend will not be like Joab with Amasa 2 Sam. 20.9 10 Nor like Davids false friends Ps 55.21 And he is a good back friend to them he loves 5. Magistrates will not be commended in Gods sight nor do they deserve a testimony among men for their fair language and their good laws and just sentences unless the due and speedy execution of them do follow thereupon For it was not only upon the account of hearing what Job said but of seeing what he did that they blessed and bare witness to him 6. Such is the inconstancy of men especially when persons are under a cloud of trouble or upon other selfish accounts and so it pleaseth God in his wise providence to order that godly men may lose all their respect and good report among men and they may be buried under calumnies For now all this applause is gone and Job is traduced as an unjust person and an Oppressour Chap. 22.5 6 7. Here we are to consider 1. That men ought to go through good report as an uncertain thing and a tryal no less than an ill report 2 Cor 6.8 which they will find to be true when it is gone whatever may be their thoughts of it while they enjoy it 2. Men ought to be sparing to raise ill reports upon others especially upon interest as now no doubt they cryed out upon him as an Oppressour whom he had restrained from oppressing others v. 17. lest they become Schollars at their own school and be made to drink of that cap which they have held to the head of others 3. Men ought not fondly to look after a good report from others lest it make them sail many contrary winds to attain it It is enough for honest men that they may have divine approbation yea and a testimony in the consciences of their greatest enemies when yet they are denied approbation among men Verse 12. Because I delivered the poor that cryed and the fatherless and him that had none to help him 13. The blessing of him that was ready to perish came upon me and I caused the widows heart to sing for joy Job having spoken of the respect paid to him and the testimony he had among men doth now subjoyn an account of the grounds and reasons of this respect and testimony which were his righting of poor afflicted persons v. 12. 16. And his crushing of their Oppressours v. 17. Whereby also he proves his integrity albeit he was now afflicted and vindicates himself from the aspersions cast upon him by his friends As to his fidelity and tender care of the poor and oppressed He first gives an account of what he did for them v. 12 13. Next He vindicates this his practice from all imputations of partiality or vain-glory v. 14. And lastly He gives an account of the pains he took in this his righteous administration and procedure v. 15 16. In these Verses Job gives an account who they were of whom he had a care in his publick Office Namely the poor the fatherless and helpless those who were ready to perish by reason of many miseries and particularly of Oppression in these Causes which came before him and the widow And what was his care of them Which is summarily comprehended under this That he delivered them as from their other miseries which is not so much to be understood here so particularly from the oppression of the mighty v. 12. This deliverance is amplyfied from the effects thereof v. 13. That he did so appear for these afflicted ones who were ready to perish as made them bless him And he made the widow whose state is a sorrowful state and farr from joy to rejoyce and that not in shew only but from the very heart Doct. 1. As men ought not to commend or bear testimony unto others but upon just grounds and reasons so they who are commended ought to be a furnace to their own praise Prov. 27.21 And to see that there be real ground for that good report that goeth of them without which they ought not to sleep securely because they have a gale of approbation and a testimonial from every one Therefore Job is careful to remark the grounds of that testimony given him v. 11. And that it was because he delivered the poor c. 2. It pleaseth God to exercise the children of Adam with variety of tryals There being poor â— a-the less helpless widows and those ready to perish among them as here we are taught This the Lord ordereth partly for the punishment of sin partly that they may be publick documents to all of mans misery and objects to try the compassion of others And God doth also so order this variety of tryals that the tryal of every one is fitted to their condition temper and strength though they be apt to judge otherwise and that none have all sorts of tryals upon them at once 3. Men in an afflicted condition may not only look to be deserted and left helpless as is insinuated v. 12. that they had none to help but to be oppressed also by those who are stronger than they For the poor and fatherless and widows need to be delivered and are ready to perish When the Lord doth afflict any he not only tryes themselves thereby but he doth also try all others who have to do with them whether or not they will take advantage of their afflictions to
deliverances and in faith to believe that God will come in due time before our case be desperate Hab. 2.3 6. It is the duty and will be the practice of godly men when in a right frame not to give over prayer because they are not answered but to persevere at their duty For notwithstanding he was not heard yet saith he I stand up in the posture of a supplicant Jer. 15.1 and that I may present my case before thee Gods not answering of our prayers is no call to us to give over as we are oft-times ready to conclude but rather that we should pray on Ps 88.1 13 14. For beside that there is hope in waiting what should a needy Saint resolve to do next if he give over prayer Present sinking or running to a sinful shift with Saul would be the issue of such a resolution But however matters goe the best of it is to resolve to dye at Christs door rather than take our answer and goe away as 2 King 6.33 For whatever be our lot it is good if we be not deserted as to duty and though our hands may be weakned in going about it and sometimes many passions may be raised yet it is good to get up and be doing and to let our diligence witness how we are affected with our wants and how we adhere unto and depend upon God however he seem not to pity us And they who thus continue to pray when they are not answered who wait on when they are delayed and do pursue when God seems to flee are acceptably and commendably employed as the woman of Canaan found in the issue Mat. 15. 7. Such as would acceptably persevere in prayer ought to be the more earnest at it that an answer is delayed or seems to be denied For so much also doth his standing up as an earnest supplicant import See Luk. 22.44 This is one of the ends wherefore the Lord delayeth to answer the prayers of his people even that he may train on their affections till they become sick of love 8. It may please the Lord to exercise his people even when they persevere in earnest supplications after delayes and refusals with yet more delayes and refusals and it may be with harsher usage the more they insist For saith he I stand up and thou regardest me not Or markest me to afflict me yet more as hath been explained Saints may not only get no answers to their prayers but more rods yea wrath may seem to meet them in the face when they continue to pray on Ps 80.4 Without this we will not be well enough tryed and refined 9. Want of success in prayer especially when men insist and persevere notwithstanding they are delayed will very readily irritate even godly men For here it is Jobs bitter complaint that God did not regard him but did mark and single him out to inflict more upon him when yet he is so earnest and instant in prayer It is true he doth not directly quarrel Gods faithfulness in his promises yet his weakness appears in expostulating about this delay and hard usage So that godly men had need to be upon their guard in such cases For no answer or a sad answer of prayers after long wrestling with discouragements and continuance at that duty cannot but try them narrowly and they may expect that their weakness meeting with such a tentation and exercise will be ready to break forth 10. Whatever be the weaknesses of Gods people in extremities yet it is not their way to complain for trifles or things of small moment For Job complains not but upon this ground That in such an extremity when all were running him down God did not notice nor hear him though he cryed so earnestly to him So that they are farr more inexcusable who upon every light account presume to be clamorous in their complaints Verse 21. Thou art become cruel to me with thy strong hand thou opposest thy self against me The second Evidence of Gods anger in his calamities to v. 25. is That God as he apprehended was become cruel and hostile in his dispensations toward him In this Verse he propounds his grievance That God who formerly had been kind to him was now become cruel in his actings and dispensations toward him and whereas he was wont to support him he did now employ his power as an enemy in opposition to him As for these expressions of his sense of Gods dealing albeit it cannot be said they flowed from wickedness yea it was grace in him that made him resent this change and dispensation of providence and that made him tell all his hard thoughts of God to himself as Jeremiah also doth Jer. 15.18 which is in effect to complain of himself that he should think God cruel Yet in expressing his sorrow and resentments he is too pathetick and expresseth much passion and weakness for which he is reproved by Elihu Here Obs 1. If we consider this complaint in it self It teacheth 1. It is the way of Gods people to take up God as their chief party in all their troubles For so doth Job here See also 2 Sam. 16.10 And though it be very humbling to consider this yet to lose sight of God in trouble produceth many bad effects such as neglecting to goe to him betaking our selves to ill shifts bitterness c. when we should be stooping and humbling our selves under the mighty hand of God 2. God may seem for a time not only not to hear godly supplicants but even to be a severe foe unto them For unto what is complained of v. 20. this is added Thou art become cruel which not only imports that he accounted it cruelty that God did not hear him but that he was very severe against him instead of giving him an answer See Ps 8â— 4 Jer. 30.14 Lam. 2.5 Saints must not mistake this lot for he may have a friends heart when his dispensations seem to be hostile that he may try them And let us not count him cruel only because he gives us much work and will not spare our lusts and whatever he seem to do to us let us beware of turning foes to him 3. It is a character of a godly man that he is sadly afflicted with any sign of Gods indignation or even with the want of an evidence of Gods favour and affection in trouble For here it is Jobs complaint that God was become cruel and opposed himself against him as an enemy See Ps 6.1 Jer. 10.24 But wicked men look rather to their lot in it self without minding Gods favour or anger in it 4. Whatever the wicked think of Gods favour who never knew it yet the want of it will be sad to the godly who have tasted by experience how sweet it is For Job complains that he was turned to be cruel as it is in the Original Severe dealing cannot easily be digested by them who have tasted of his love and none can live comfortably without the sense of
And albeit men may pretend many excuses why they should not pity such even in a just cause such as their multitude unworthiness ingratitude c. Yet it is the will of God that men who have wealth skill to advise power or authority do help them in what is right and as they need For so did Job here satisfie the desires of the poor and the expectation of the widows Men ought to consider that they are advanced not for themselves only but for the good of others also as Mordecai said to Esther Est 4.14 And as it is an evidence of the grace of God in them to be helpful to those whom God doth compassionate Ps 68.5 So the neglect thereof is a cause of Gods controversie against great men especially Is 1.23 And doth provoke him to cause themselves smart under the like difficulties Pro. 21.13 4. It is not sufficient in Gods account that men do somewhat for the poor widows or others in distress unless as the desires and expectations of the indigent are earnest and pressing so it be chearfully and speedily done For Job was so active in doing good that he caused not the eyes of the widdows to fail or did not out-weary them with expecting and looking for relief before he gave it for so this phrase signifieth in Scripture Ps 69.3 and 119.82 123. Lam. 4.17 nor did he cause them weep out their eyes with complaining of his backwardness See Pro. 3.27 28. 5. Men should walk so streightly and deal so ingenuously in the matter of their carriage as if they were to give an Oath upon it that they are what they declare themselves to be and as if they were to undergoe a present curse and judgement if it be otherwise For so much is imported in this taciâ—e Oath and Imprecation If I have with-held c. whereby he confirmeth this assertion and many others in this Chapter Which is both a tacite Oath and appeal to God that he speaks true and implyes a consenting to what God shall please to inflict if he do lye though he do forbear to express it as elsewhere he doth Mens want of seriousness and their putting of an evil day farr from them make them very loose in their walk and professions But if they would look upon Nadab and Abihu consumed by fire Lev. 10. Zimri and Cozbi cut off by Phinehas Num. 25. Jeroboams hand withering 1 King 13. Uzziah smitten with leprosie 2 Chr. 26. All of them in the very act of their sin If I say they would look upon these as beacons warning all what they deserve and for ought they know what they may meet with they might see cause to look better to their way Verse 17. Or have eaten my morsel my self alone and the fatherless hath not eaten thereof 18. For from my youth he was brought up with me as with a Father and I have guided her from my Mothers womb 19. If I have seen any perish for want of cloathing or any poor without covering 20. If his loyns have not blessed me and if he were not warmed with the fleece of my sheep The next branch of this profession of Humanity confirmed also by a tacire asseveration is That he was a liberal Communicator of his own substance to the indigent both in food and apparel As for his meat he professeth not only that he did not eat it alone but Orphans shared with him in it v. 17. But that he had been habituated from his youth to tenderness and fatherly care of Orphan boyes and had also been a Guide Conducter and Patron to Orphan maids whose weak Sex exposed them to many hazards even from his infancy v. 18. Where it is to be considered that Job speaks of persons of both Sexes of whom he had been tender and careful He was brought up and I guided her Which some understand thus That by the first are meant the fatherless spoken of v. 17. and by the second the widow of whom he had spoken v. 16. And it is not to be doubted but Job was liberal to all those and many others in distress But the words run more smoothly if we understand them of fatherless boyes and girls who were poor and that having spoken in general of the fatherless v. 17. here he points out more particularly his tenderness to every sort and sex of them It is further to be considered that while he professeth he was thus tender not only from his youth but from his mothers womb the meaning of that hyperbolick expression is only this That as the grace of God began early to work in him and which probably was a mean of that his parents began soon to instruct him in the principles of piety compassion and charity so the fruits of his tenderness appeared very early as if it had come into the world and been born with him As for his humanity and liberality in the matter of cloathing he professeth that he gave apparel to the naked and poor who were ready to perish through want v. 19 So that they had cause to bless him being warmed by the apparel that was made of the fleece of his sheep v. 20. It is said the loynes of the poor blessed him where the loynes are put for the whole body that was cloathed possibly because their garments were girded upon their loynes and the meaning is that the poor man was excited to bless him when he found his loynes or body warmed with the apparel he had given him Or whatever the poor man did the very covering of his loynes and body spake Job to be a blessed man who had done that act of compassion From Verse 17. Learn 1. It is not enough that men be liberal of their power credit and authority to do good thereby unto others unless they expend of their wealth and meat also as need requires without which neither professions of love Jam. 2.15 16. nor of piety Isa 58.5 6 7. will avail Therefore beside what is professed v. 16. Job addes this that he had not eaten his morsel alone 2. As it is the commendation of great men if they be sober in their diet So albeit men had never so little they are bound to communicate of it to others as their need requires In both these respects he calls his allowance his morsel because he was sober in his diet and because he was charitable Not onely because he was a great and rich man who might well spare somewhat to others but he was ready to have given a share even of a little Nature needs but little to maintain it and charitable men will straiten themselves much that they may be beneficial to others And if men would indeed be sober their very supersluities might relieve many who are in distress 3. As hospitality is a commanded duty Rom. 12.13 and ought to be performed to these who are really indigent not to the rich onely who are able to requite us Luâ—e 14.12 13 14. far less to sturdy vagrants
good For here he finds faults even in holy Job So that it is the duty even of good men to be frequent in the study of their infirmities 2. Men ordinarily do not easily discern their faults nor are they easily convinced of them For Job had vindicated those expressions against the exceptions of his three Friends and yet Elihu finds him faulty in them Men of able parts meeting with an unskilfull Reprover may soon acquit themselves of what he can say whereby they do but ensnare themselves in an opinion that they are right And therefore in judging of our way it is good to eye God and Conscience much which would put an end to many debates 3. However men carry in ordinary yet sore trouble and sharp tryals may discover weaknesses in the best For it is in the time of Jobs tryal that those faults are found Trouble is a Furnace which will discover dross and they who are not upon their guard then will find the snare the greater And as it is good to watch and mark our failings then so we must be careful not to reject all as Reprobates whose weaknesses break forth at such a time Only whatever pity God have for the weakness of his Children under tentation Yet no humble man will give himself a dispensation to miscarry or prove weak 4. Godly men do then most readily miscarry under trouble when they look only to their own integrity who are afflicted For albeit men may lawfully maintain their integrity yet Elihu by citing Jobs expressions about it v. 9. would intimate to him that he had managed that cause ill when he looked not more to Gods Soveraignty and to the remainders of sin in himself It is needful that men under trouble have an eye upon their guilt and sin even albeit God be but exercising their faith and other graces and where there is much sincerity the sight of sin must not be lost as Elihu tells him afterward And when it is not so men get sinful crosses because they do not manage more cleanly tryals well Psal 51.4 5. Men do then manage their integrity ill when because they are sincere they will not submit meekly to needful exercise and tryal For herein did Job miscarry while looking upon his integrity v. 9. he takes it not well that God exercised him as he did v. 10 11. Upright men should have no more to say against Gods exercising of them than if they had not such a testimony of their integrity but they should rather bless God that they have that testimony to support them A querulous and murmuring good Conscience is in so farr not good 6. Men under trouble are apt to have hard thoughts of God and his dealing For Elihu by citing his words v. 10 11. doth intimate that he quarrels him for his complaints as an injury done to God It is not easie to keep up right thoughts of God in times of tryal and therefore men should be upon their guard as to that evil and if they be kept free from it they ought to acknowledge that they are preserved from a great snare 7. Godly men cannot but be sadly affected when they find God opposite unto them and watching over them to mark their faults and take all advantages against them For this his complaint though he bitter in it yet testifieth his honesty that he resents that as his great affliction Men ought to try what affects them most in trouble for thereby they may get a proof of their sincerity or unsoundness 8. It is a very great mistake to suspect God of cruelty and severity towards his Children under never so sad trouble For he quarrels Job that he should say God sound occasions and counted him for his enemy For if it were so it would have produced sadder effects than any he had yet felt Godly men should mourn when they commit so horrid injustice against God and should be convinced that they are in the wrong when they hearken to such tentations See Psal 77.7 8 9 10. And it is the greatest hast to bring us first to mourn for these miscarriages before we be delivered out of trouble 9. Though Gods sharp dealing be a lesson ill to read yet it will not warrant mens quarelling of him more than if they complained without the least probable cause For all those evidences which he produceth v. 11. are no proof nor give him warrant to say that God counted him for an enemy v. 10. For even the saddest of dispensations will not prove his enmity against Saints but they may consist with and slow from his love to them Verse 12. Behold In this thou art not just I will answer thee that God is greater than man Followeth to v. 31. the second part of Elihu's Speech or his refutation of these assertions of Job concluding this in summ That there is no cause why a godly man should complain or querulously seek a reason of such dispensations Seeng God is not only Soveraign and absolute v. 12 13. but doth clearly speak more to men by those lots than they do well perceive or mark v. 14 30. In this Verse we have 1. Elihu's general censure of Jobs speeches intimating That whatever he was as to the state of his person or in other things Yet in this he cannot but account him unjust that as was marked Chap. 32.2 he should so justifie himself as to complain of Gods dealing toward him a righteous man and that he should not only desire to argue with God as is insinuated v. 13. upon that matter but because he saw not a reason of Gods dealing therefore he will presumptuously conclude that there was no reason nor could God give any reason for it all which may be gathered from the following dispute 2. We have the first Argument whereby he refutes Job propounded in general Namely That God is greater than man Which is to be understood not only in respect of his beeing power authority c. but also in respect of his holiness wisdome and every other Attribute And albeit Jobs Friends made ill use of this Argument to prove Job wicked Yet it proves Elihu's conclusion strongly Namely That the best of men should be more humble than Job was before and under the hand of so great a God and in their pleading with him and should deferr more to his wisdome and holiness than to their own For whereas Job talked so much of his righteousness and complained that he was afflicted being such a man Elihu answers That God who had afflicted him was infinitely above him in the matter of righteousness and every way greater than he and therefore he should have been more sober in his discourses From this Verse Learn 1. In clearing of marches betwixt right and wrong or truth and errour men should not only make use of clear light and Arguments but they should set affection on work also and strive to put conscience to it which would help much in debates Therefore before
men should be serious to hearken at every time he speaks as not knowing if they shall meet with the like again Yet such is the graciousness of God that he overcomes mens evil with his goodness and waits upon those who neglect his warnings till there be no remedy See 2 Chron. 36.15 16. Is 65.2 And this he doth partly to reclaim his own elect whom he will not lose partly to render others inexcusable Yea what should become of the World if he did not wait upon it and by his long suffering lead it to repentance Rom. 2.4 Would it not have been consumed and destroyed long agoe as he dealt with the old World before the flood And therefore men should consider how often he would gather them Matth. 23.37 And they should look upon his chastening of them seven times and yet seven times more as speaking his love if they will at last accept the punishment of their iniquity Lev. 26. 2. It is mans great sin and an evidence of the power of corruption in him that many means and those frequently applyed do not prevail with him For though God speak once yea twice yet man perceiveth it not It is a sin if we consider it in it self not to consider the works of the Lord or those dispensations whereby he reveals his mind to man Ps 28.5 And therefore it must be an hainous sin not to improve those means when they are frequently repeated as 1 King 11.9 Which as it may humble godly persons who are guilty of it and may aggravate the fault of all who neglect frequently inculcated lessons So such despisers of their own mercy would beware lest the long-suffering of God wait no longer upon them For though he condescend to speak not only once but twice or thrice as it is v. 29. that so he may fully declare his mind and leave men without all excuse yet he will not speak alwayes See Gen. 6.3 Verse 15. In a dream in a vision of the night when deep sleep falleth upon men in slumbrings upon the bed Elihu proceeds to prosecute this Argument to v. 30. as to Gods part in it instancing some of those various means whereby he speaks his mind to men Such as dreams and visions and the like extraordinary wayes to v. 19. Sickness to v. 23. and a Ministry concurring therewith to v. 29. And withall he not only cleareth that God speaks by these means but sheweth also what he speaks even to draw men to repentance to cure their pride and teach them to make more use of imputed righteousness His scope in all which is not only to prove what he had said v. 14. of Gods speaking to man but that by declaring what God speaks he may make out the other branch of that assertion v. 14. that man doth little perceive what God speaks to him For albeit he speak nothing expresly to this challenge Yet if the lessons here propounded which are inculcated by those means and wayes of Gods speaking shall be compared with the practice of most of men and even of godly men it will easily be seen how deficient they are in observing and improving those instructions And withall he doth hereby give an account of Gods method in speaking to men that he comes to speak by rods and afflictions when visions are not hearkened unto The only difficulty to be cleared here is Whether in all this long discourse concerning the various wayes and means of Gods speaking to men and the instructions communicated by these means Elihu do reflect upon Job And he seems indeed to point at his sickness and at himself as sent a Messenger and Interpreter to him and there was a vision also concerning him Chap. 4.12 13 c. had it been well applyed To clear this a little Consider 1. Albeit it be true that unrenewed men may have dreams and visions from God to warn reprove or restrain them from evil Gen. 20.3 and 31.24 Matth. 27.19 to warn them of things to come Gen. 40 and 41. Dan. 2. and for other ends and albeit God may make use of visions afflictions and the Ministry to convert men to himself Yet in those instructions here given by these means Elihu must be understood to speak with relation to godly men otherwise he should not speak to Jobs case and complaint 2. As Job and his Friends did oft-times speak to the matter in Thesi and Elihu's Argument v. 14. is also general So those instances may also be looked on in Thesi as relating to godly men in general and although all that is said here should not agree to Jobs case yet it is sufficient for confirmation and illustration of the Argument if it hold true in general of godly men 3. Whatever of this purpose may be applyed to Job yet it is certain that Gods great end in afflicting him was not to chasten him for any notorious miscarriage formerly committed but only to give a proof of his own Soveraign dominion and to take a tryal of Jobs faith and other graces And accordingly God himself when he comes to speak never quarrels Job for any fault before his trouble but only for his miscarriage under it and argues with him upon the point of Soveraignâ—y and wisdome as Elihu had done in the former Aâ—gument 4. This being laid as the chief business in all this tryal of Job we may yet look upon what Elihu sayes here as very suitable to Jobs case For albeit God was pursuing no quarrel against Job yet he had infirmities and needed to be humbled to renew his repentance and close more with Christ for righteousness as the fruit both of extraordinary visions afflictions and the documents he was to give him as a Messenger sent from God to him And had Job been busie about this exercise he would never have complained of his afflictions as causeless nor that God was an enemy because of them In summ However some of these instructions after-mentioned yea all of them may reach and concern unrenewed men in their full latitude Yet here they are propounded as lessons to be daily learned by every godly man which if Job had perceived he might have seen cause to forbear his complaints In this Verse we have the first mean whereby God speaks his mind to man unto which the teaching and instructions communicated thereby are subjoyned in the three following Verses and that is Dreams and Visions in the night either when men are in a deep sleep or slumbring only betwixt sleeping and waking We find in Scripture and frequently in the writings of the Prophets that Visions were Revelations given to men when awake and so are distinct from Dreams whereby God reveals his mind to men when they are asleep Numb 12.6 But here a Vision is joyned with a Dream and is given unto men when they are sleeping And albeit it may be conceived that the dream cometh when men are in a deep sleep and the vision when they are slumbring Yet it seems rather
Deut. 32.20 yet he withdraweth not his eyes from the righteous 5. Albeit we are little comforted especially in the time of our trouble that we have Gods eye upon us yet there is much mercy in it which will be actually manifested in due time As here there followeth no less upon it than high exaltation See Exod. 3.7 8 Zech. 9.8 6. Gods love to his people is so infinitely rich that no mercy will be thought too great for them if it be for their good to have it were it even to be with Kings on the Throne As here that is put in their Charter See 1 Sam. 2.8 Psal 113.7 8. Some proofs of this are given even in this life as the instances formerly mentioned do shew and it is not only the duty but the great advantage of Kings to exalt such who may be Instruments of good to them and their people See Psal 101. But it will be fully cleared hereafter And in the mean time righteous men are no less precious in Gods esteem whatever their lot be than if they were thus exalted Even a Lazarus on a Dunghill is precious as a Joseph in his Grandeur They will also be no less honourable in the eyes of right discerners Eccl. 4.13 And it is no less love which with-holds these advantages from some of them than that which conferreth them upon others 7. Instability is one of the great Moths which attend mens enjoyments within time For it must be added to make it a compleat mercy Yea he establisheth them for ever and they are exalted that is when he exalts them he establisheth them in that state and that doth indeed give it the name of exaltation that being unworthy of the name which is not stable See 1 Cor. 7.29 30 31. 8. The godly have a promise of stability when the wicked shall reel and be like a rolling wheel Psal 83.13 which is a judgement upon them And albeit the godly must not think to settle within time yet they have the promise of it to be performed as shall be good for them they will be kept stable in the midst of shakes and reelings Ps 112.7 8. and eternal stability abides them For thus he doth establish them for ever Verse 8. And if they be bound in fetters and be holden in cords of affliction Followeth to v. 16. the third Head of this Vindication or a more particular Vindication of the Righteousness of God in the matter of his afflicting godly men which is the case in hand This consists of four branches In the first whereof in this Verse we have the condition wherein it is supposed righteous men may sometime be that they may be arrested under trouble as a man that is bound and held in cords and fetters Whence Learn 1. It is neither inconsistent with the righteousness of God nor with the piety of men or their priviledges being godly that they be sometimes afflicted as here is supposed Gods Sovereign power to dispose of his creatures at his pleasure is so absolute that mens holiness cannot exempt them from being subject thereunto And seeing he may if he please put even sinless creatures to exercise and impose upon the beeing he hath given them what it is able to bear much more may he exercise Saints who in this life have still some remainders of sin in them And if Saints need rods he will not spare them whomever he spare Amos 3.2 Rev. 3.19 Yea it is their mercy that God makes use even of such a remedy to cure their diseases and distempers And therefore they should not quarrel God nor cast out with him because of afflictions 2. Saints may expect that their afflictions and tryals will be very sharp in their season For they may be bound in fetters as captives which is explained to be that they are holden in cords of affliction Some of them may be made captives and slaves as the letter here bears which is a very sharp tryal and others may have no less tryal though they be free of that See Heb. 12.11 Lesser tryals would neither try our Faith and other graces nor yet reach our corruption to purge it out nor rouze us up from our security and be an exercise unto us And when we pretend that we do not simply dislike tryal but only that tryal which is upon us and do like the rod that is upon any other better than our own we do but reflect upon Gods wisdome who hath thought our own cross fittest for us and would in effect have no tryal but that which would touch none of our corruptions and yet no tryal will ever do us good unless it do humble us and vex our corruptions 3. It is one of Gods special ends in sore afflictions to arrest men and hemm them in with pressures that they may be kept from wandering and made to look over their case and amend it So much doth this binding and holding of men or taking of them as a City is taken import Men are by nature like wild Asses till their Month come Jer. 2.24 And when they turn like wild beasts which need a bridle it is no wonder that many sorrows do follow Psal 32.8 9. And therefore when we are under sharp afflictions we should remember that our neglect of the furnace of self-examination provokes God to set up his furnace of affliction and that it is no wonder that troubles do not only take but hold us considering how long it is before affliction work upon us Dan. 9.13 and how long after it begins to work before it produce kindly fruits Isa 51.20 Jer. 31.18 In which case an issue were no mercy 4. Albeit God be most just and righteous even in afflicting godly men Yet it is not easie to satisfie them who are under the rod that it is so For in this case there is need that Gods righteousness be vindicated And that we may be helped in this case we should learn to suspect our own judgements and to look upon mistaking and quarrelling of God as the scumm of our own Spirits and Satans great Engine and design in our afflictions 2. King 6.33 Ps 73.10 11. Mal. 3.14 15. Verse 9. Then he sheweth them their work and their transgressions that they have exceeded 10. He openeth also their ear to discipline and commandeth that they return from iniquity In the second branch of this part of the Vindication we have an account of Gods end in afflicting righteous men and of the use they should make of it Namely That God afflicts them that he may give them a sight of sin wherein they have exceeded v 9. and may excite them to repentance and conversion from sin v. 10. This doth clearly vindicate Gods righteousness in afflicting them seeing he doth thereby chasten them for their faults and take pains to reclaim them And it is very applicable to Jobs case in respect of his failings not gross hypocrisie or wickedness especially under trouble Though as to what was mainly
intended in his tryal we are to remember another Argument taken from the Soveraign Dominion of God which clears the case yet further From v. 9. Learn 1. It is not simply our being afflicted and made miserable by trouble that God doth mind Lam. 3.33 34. nor is it that which we should be chiefly affected with under afflictions but we should mind another lesson taught by it which if we neglect our sense of trouble will be to little purpose Therefore here is subjoyned an account of Gods end in afflicting and of the lesson we should learn under the cross See Josh 7.8 9. with v. 10 11. It is the property of beasts to feel only the smart of a rod but men and especially godly men should make another use of it And yet many fail in this and do long for deliverance when they really obstruct it by their negligence or their fair promises in trouble which they would soon forget if they were delivered But whatever God be pleased to do according to his Soveraignty in grace we should still remember that sad process that may justly pursue us till we mind some other thing in our trouble beside our afflictions Lev. 26.14 40 41 42. 2. This may sufficiently justifie God in afflicting his people that the best of them have sins which deserve and may procure affliction and especially miscarriages under trouble which may continue them For they have work which is transgression and Job did slâ—de in the hour of his tryal Such as are imbittered because of trouble do prove that they have little sense of sin And they who look not upon their lesser sins of infirmity as sufficient to procure any trouble that cometh upon them are justly given up under the Cross â—o miscarry more grossely as Job did Whence it cometh to pass that afflictions which were but simple tryals before become real chastisements for sin as here he intimateth it fared with Job 3. No affliction should be accounted bitter which may help to cure and purge out sin For upon that account is Gods righteousness here vindicated that he afflicts to discover and purge out sin They evidence their love to sin who repine at rods and they who would find trouble easie ought to be diligent in purging of sin and that will make it sweet Ps 119.67 71. 4. When God afflicts his people most sharply his aim is only to cure their sin and it will have no worse effects unless they turn incorrigible For he binds them in the cords of affliction v. 8. for this very end See Is 27.9 He intends not their hurt but only the destruction of sin unless as we sayâ— they will take the ridders-stroaks by interposing to spare their lusts 5. The right cure of sin must begin at the discovery of it and at convictions for it without which there will be no reformation or it will not prove sound For this work begins at shewing them their work and where this root is not the fruits will not follow or they prove but withered and blasted 6. Men do not readily see sin nor are solidly convinced of it till they be in trouble For when they are bound v. 8. then he sheweth them their work Either the affliction must point it out mens sin being written upon their rods or when they rage and fret or will not stay to admit of or digest reproofs affliction tameth and holdeth them So that it must be sad when convictions decay under trouble 7. Whatever men attain of convictions under the rod yet it is not the rod of it self but God by it who worketh and produceth them For he sheweth them their work 8. Conviction is wrought by Gods leading men through their work by examination till they find out what transgression is in it For he sheweth them their work and their transgressions which he discovereth to them in their work when they see it well 9. True and solid convictions under trouble will discover sin in its aggravations both in the frequency thereof that there are transgressions and in the nature thereof that there are transgressions wherein they have exceeded or prevailed and run violently â—ver all bounds and limits as waters overflow their banks If the Law should discover sin to be sinful Rom. 7.13 much more when the rod is joyned with it should sin be seen in its aggravations Jer. 2.19 10. When God comes to plead against sin by the rod it is an evidence of the greatness of sin were there no other thing to prove it but that he must plead his quarrel that way For when they are bound v. 8. then he sheweth that they have exceeded They must be no small faults which provoke God to plead against his people in the publick view of all and therefore they should beware of extenuating sin at such a time From v. 10. Learn 1. Conviction of sin were it never so great is not all the fruit that should follow upon chastisements but there should be also conversion and turning from sin For this is subjoyned to the discovery formerly mentioned that they return from iniquity without which it will be to little purpose to sigh and turn backward Lam. 1.8 2. Men will never be brought to turn from sin in earnest till first they be brought under discipline and order which is opposite to that inbred opposition which is in their hearts to Christs Kingdome and Bonds Psal 2.3 and 12.4 to that excessive love of pleasures which causeth men behave themselves as bullocks unaccustomed to the yoak Jer. 31.18 Job 21.14 and to that wild fruit of security which meeting with affliction drives men further away Therefore they must first be under discipline before they return from iniquity And no particular practice or endeavour will thrive well or be to any purpose till first we set our selves to come under this yoak of discipline and to submit to the will of God in every thing 3. For bringing men under this york of discipline there is need of an open discovered car that a passage may be opened to instructions to get in to the heart For he openeth also with that discovery v. 9. their ear to discipline Of this see v. 15. Chap. 33.16 Is 50.4 5. Psal 40.6 And it imports 1. That our advantage cometh not simply by our being afflicted but by some instruction conveighed to the heart by the ear accompanying it Psal 94.12 2. That there are many impediments in the way to hinder out receiving of this instruction such as laziness Is 50.4 subtil wiles Psal 58.4 5. habitually contracted indisposition Matth. 13.15 rebellion Jer. 22.21 and 44.16 and divers others of which see on Chap. 33.16 3. That as a time of affliction is a time of teaching many lessons Psal 94.12 So the Cross should help to pierce our ear and make us tractable as Act. 9.6 4. As this is the scope of afflictions so when God sends the rod he will one way or other cause men to hear Is 26.11 Jer. 1.15
Ps 8.3 4 and 113.5 6 7. 2. That we must be humble in our converse with him considering what He and we are Gen. 18.27 3. That we must not please our selves with the performance of ordinary service to him Psal 48.1 and 145.3 Mal. 1.14 but should be abased in the sense of our short-coming in our best performances as Solomon had low thoughts of his stately Temple 2 Chron. 2.6 and 6.18 4. That we must learn to stoop more to his Soveraignty and not suffer his condescending love manifested to us at any time to hide his greatness nor presume to strive with our Maker 5. That being his servants we should know that we serve a great Master Psal 146.3 4 5 6. Jer. 50.34 So that we need not fear to expect great things in his way according to his promise Joel 2.21 Of which I have spoken before Doct. 3 It commends the greatness of God that he is unsearchably and incomprehensibly great both in himself and in his works For God is great and we know him not Here Consider 1. Men are under a disease of ignorance of God Not only such as the Athenians who worshipped an unknown God Act. 17.23 or the Gentiles who liked not to retain God in their knowledge Rom. 1.28 or grossely wicked men who labour to fix themselves in Atheisme Psal 14.1 But even more generally men are ignorant of him Hence â—low all disorders in mens walking their sinful shifts 2 Chron. 25.8 their unbelief and slavish fear Psal 9.10 Is 51.12 13. their carelessness in his service Josh 24.19 20. their persecution of his people Joâ— 16.2 3. and many the like miscarriages their ignorance of his Omnipresence making them careless to look to their hearts and their not considering of his Wisdom making them afraid when they are left upon his hand c. All which do proclaim that there is much practical Atheisme and ignorance of God in the World 2. Albeit men do endeavour to remedy this ignorance yet God remains still unsearchable Psal 145.3 We see but his back-parts and through a glass darkly And when we think we see most in his working and of the reasons of his dispensations we see only but a part of his wayes and hear but a little portion of him Job 26.14 Which may cause us rather mourn for our own short-sightedness than quarrel his dispensations 3. Such as do indeed see most of God and take him up aright in his dispensations will be most humbled in the sense of their short-coming As here Elihu is We know him not though he saw further than all the Disputants in this cause By which mark men may try their real nearness to God and their knowledge of him Doct. 4. It is a special proof of the incomprehensible greatness of God that he is eternal Therefore it is subjoyned by way of confirmation Neither can the number of his years be searched out In studying his eternity godly men may not only see his immutability Mal. 3.6 and their mercy that from eternity they were thought upon and that he will make them eternally happy with himself wicked men may see that they cannot out-live him and his enmity against them as they may out-live their other enemies But they may see such deep and eternal counsels in his working that men who are but of yesterday Job 8.9 must acknowledge their ignorance of them and that they are but of shallow capacities and short-sighted for the future to comprehend all his counsels who hath guided many well before complainers who are but new up-starts had a beeing Doct. 5. Such is our ignorance and this is one proof of it that we cannot take up the Attributes of God unless he condescend to speak of them in tâ—arms fitted to our capacity As here he expresseth his eternity thus that the number of his years cannot be searched out So also Ps 102.27 Verse 27 For he maketh small the drops of water they pour down rain according to the vapour thereof 28. Which the clouds do drop and distill upon man abundantly Followeth an ample confirmation of this truth that God is unsearchably great by many instances wherein his greatness doth shine In the rest of this Chapter he produceth an instance of the rain which he propounds in these Verses Shewing that the vapours being gathered into clouds he droppeth down the rain out of them moderately and yet sufficiently Whence Learn 1. The most common and obvious works of God are evident proofs of his greatness Therefore doth Elihu prove the former Proposition by this instance of the rain Wherein God hath made his glory to shine both in the with-holding thereof at some times and in over-flowing Countries by the excess thereof at other times And this should make us sensible of our great stupidity who see so little of God therein And we should be sober in judging of the things of God when we find such wonders here 2. Much of God may be seen in the rise of the rain or the vapours drawn up by the heat of the Sun according to the measure whereof the rain cometh down For hence we may gather That things which are little promising may produce much As exhalations insensibly drawn up produce refreshful showers That things which are here below among us being put in Gods hand may come down in a blessing As vapours drawn up from among us are sent down again in refreshful showers And as vapours drawn up in heat and drought do dissolve in rain So we should study vicissitudes in all things and that they will still turn in a round till time have an end As rain breeds vapours and vapours produce rain And that contraries put in Gods hand will do well enough 3. Much of God may also be seen in the manner of sending rain Namely 1. That he will not let the cloud pour out all at once as in the general Deluge and when the hail fell of such weight that it killed men Josh 10.11 but â—ifts it down moderately in small drops of water And this may shew that Gods moderation in dispensing many of our mercies is a remarkable mercy in them 2. That he distills the rain upon man abundantly or upon many men as the Original may be read that is though he sift the rain down in small drops yet it serves the turn and that to many places at once And this may point out That small things will do much in Gods hand Verse 29. Also can any understand the spreadings of the clouds or the noise of his tabernacle 30. Behold he spreadeth his light upon it and covereth the bottom of the Sea 31. For by them judgeth he the people he giveth me at in abundance 32. With clouds he covereth the light and commandeth it not to shine by the cloud that cometh betwixt 33. The noise thereof sheweth concerning it the cattel also concerning the vapour In these Verses he prosecutes more fully this Instance of the rain especially more tempestuous rainâ—
Name of the second imports one so sweet as Aromatick Cassâ—a and the Name of the third implieth that she was one so fair as if an Horn or large measure of Paintry or Varnish had been powred upon her to make her appear beautiful 2. Their Estate and Portions and that they were made joint heirs with their brethren of their Fathers Lands and Estate v. 15. Which doth not import that they were never married but that their Father was careful to settle them near himself and his Sons that so they might have a Society among themselves for Gods Service because of the many Idolaters that were about them who might be ready to infect and corrupt them Doct. 1. Children in themselves are a â—lessing as continuing us in them to serve God even when we are gone for here they are ranked among Jobs Blessings See Psal 127.3 128.3 So that it is a sin to murmure at this mercy or not to improve Children aâ— a Blessing 2. It is in special a Blessing to them who have Wealth to have Children who may succeed to them in their Estates for this mercy of Children is subjoined to Jobs wealth v. 12. to intimate that his wealth would not have been so sweet if he had wanted Children to enjoy it after him So that it is the fault of men of great Estates and Power if they breed not their Children well who are to succeed to their Estates and Dignities whereby they not only wrong their own Families but their Countrey also wherein their posterity may have power And they are also culpable who having great Estates do not marry that so themselves may have a care of educating their Heirs if God give them any but do suffer those who shall succeed them to be bred by they cannot tell whom 3. Even the multitude of Children is a blessing as here it heightens Jobs mercy that he had so many And albeit Job was a rich man and had enough to give them yet they are indefinitely a blessing to poor or rich Psal 127.5 not to be murmured at though not to be doated upon either 4. Every sex of Children sons or daughters is a mercy as here is distinctly marked though we ordinarily doat upon those we want whether sons or daughters 5. Though Favour be deceitful and Beauty vain Prov. 31.30 and God may compense want of Beauty with excellent qualities nor must men cast off their Children because of deformities yet beauty is in it self a mercy not to be abused with a polluted life or wiâ—h pride because of it for therefore is the singular beauty of Jobs Daughters marked 6. It is a great blessing both to Parents and Children when Children are dutiful and obedient for so were Jobs Daughters as appears from his care to provide for them and his delight to have them near himself and this is marked as one of his mercies 7. It is a great blessing and an evidence that Children are dutiful when they live in love one with another as here the sons and daughters delight to live near together See Chap. 1.4 8. It should be a special part of Parents care and an evidence of their love to their Children to study to prevent their infection in the matter of Religion and so to settle them that they be not cast upon tentations so much did Job evidence by setling his Daughters among their Brethren Verse 16. After this lived Job an hundred and forty years and saw his sons and his sons sons even four generations The fourth Particular in this account is his long life after his restitution even for the space of 140 years so that he saw four generations come of him before he died If we apply that General v. 10. to this also and make this sum double to what he lived before his trial we may conclude that he was 70 years old which is the half of 140 when his trial began and lived in all 210 years beside the time of his trial Which if there were not somewhat singular in it might help to prove to the antiquity of this History and that Job lived before these days wherein mens lives began to be shortned as Moses sheweth Psal 90.10 But this supposition of the doubling of his years not being so certain we may only here Learn 1. Albeit our life on earth be but a warfare yet long life is a mercy in it self and to godly men a reward of piety and a benefit to the Church with whom they are continued for therefore is Jobs long life marked as one of his mercies See Psal 34.12 13. It is true godly men have some loss by their long life being so much the longer kept from heaven yet death being in it self a fruit of sin the deferring thereof is in it self a mercy And a long life may be full of rich advantages to godly men while they see Gods goodness in the land of the living before they go hence Psal 27.13 while they have opportunity to honour God and do him much service Phil. 1.23 24 25. while they get many proofs of Gods love Gen. 48.15 1 Kings 1.29 while they have opportunity to sow largely for a rich harvest 2 Cor. 9.6 and get leisure to ripen for death which is their difficult step and great trial All which doth not import that we should doat upon long life but it serves to condemn the Godly who are weary of their life and all those who make little good use of a long life but do thereby render themselves obnoxious to a sudden stroke Psal 68.21 2. It is yet a further proof of kindness when God sweetens our long life with mercies particularly of posterity as here Job saw his sons and his sons sons even four generations 3. Our long life is then especially sweet when we see the Church well and are doing good therein in our stations as Job here had opportunity to train up and see a Church of his posterity See Psal 128.5 6. Verse 17. So Job died being old and full of days The last particular in this account is his happy death when he is full of days Whence learn 1. Did men live never so long and in great prosperity yet they must at last die as here Job did See Psal 49.6 7 8 9. Heb. 9.27 2. It is a mercy in it self when men are ripe to be taken away for it is ranked among Jobs mercies that he died being old It is true young persons do doat upon time expecting an happiness in it but when men come to what Job attained of years or any thing proportionable to it they will count it their mercy to get their Pass to be gone if they be godly 3. Were men never so old when they die yet to be full of days and satisfied with the time they have lived is a mercy and gift of it self for it is here marked as a distinct mercy that he was not only old but full of days when he died And this is a mercy