so resolved to contest and contend with man who is but dust and ashes The words following though I adhere rather to the former interpretation carry somewhat toward it Verse 18. That thou shouldest visit him every morning and try him every moment Here are two acts more about which the question is put What is man that thou shouldest visit him every morning And what is man that thou shouldest try him every moment That thou shouldest visit him every morning To visit is taken three wayes and they may all be applied to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visitavit in bonum in malum text To visit is first to afflict to chasten yea to punish the highest judgements in Scripture come under the notion of visitations Exod. 34. 7. Visiting the iniquity of the fathers upon the children that is punishing them And in the Prophet Jer. 5. 9. Shall not I visit for this shall not my soule be avenged on such a Nation as this Jer. 48. 44. when God came against Moab with those terrible judgements it is called the yeere of their visitation I will bring upon it even upon Moab the yeere of their visitation And it is a common speech with us when a house hath the plague which is one of the highest stroakes of temporall affliction we use to say such a house is visited Then observe Afflictions are visitations They are called so because then God comes to search our hearts and lives afflictions are Gods searchers and examiners Jerusalem is threatned to be scearcht with candles and that was the time of Jerusalems visitation To search with a candle notes the most accurate searching as the woman when she had lost her groate lighted a candle and sought diligently till she found it she visited every hole to find it out When you see the Lord afflicting then he is visiting he lights a candle to search every corner of your lives And if afflictions be Gods visitations it is time for man to visit himselfe when he is afflicted We should visit our soules when God visits our bodies our estates our families or the Kingdome where we live Woe to those who doe not visit themselves when God visits them The Prophet calls to this duty in a time of saddest visitation Let us search and try our wayes Lam. 3. Yet further If God in affliction visit us let us visit God let us answer his visitation of us with our visitation of him Lord in trouble have they visited thee they powred out a prayer when thy chastning was upon them Isa 26. 16. Would you know what the visiting of God is It is praying unto him They visited thee they powred out a prayer when thy chastning was on them We visit Heaven in our afflictions when we pray much in our afflictions When God visiteth us let us visit him never give over visiting him til he remove his visitation from or sanctifie it to us That 's the first sense Secondly To visit in a good sence signifies to shew mercy and to refresh to deliver and to blesse Ruth 1. 6. Naomi heard how the Lord had visited his people and given them bread Gen. 21. 2. The Lord visited Sarah and she conceived c. Exod. 3. 16. The Lord hath surely visited his people when they were upon dawnings of deliverance out of Egypt That greatest mercy and deliverance that ever the children of men had is thus expressed Luke 1. 68. The Lord hath visited and redeemed his people Mercies are visitations when God comes in kindness and love to do us good he visiteth us And these mercies are called visitations in two respects 1. Because God comes neer to us when he doth us good Mercy is a drawing neere to a soule a drawing neere to a place As when God sends a judgement or afflicts he is said to depart and go away from that place so when he doth us good he comes neere and as it were applies himself in favour to our persons and habitations 2. They are called a visitation because of the freenesse of them A visit is one of the freest things in the world There is no obligation but that of love to make a visit because such a man is my friend and I love him therefore I visit him Hence I say that greatest act of free-grace in redeeming the world is called a visitation because it was as freely done as ever any friend made a visit to see his friend and with infinite more freedome there was no obligation on mans side at all many unkindnesses and neglects there were God in love came to redeeme man Thirdly To visit imports an act of care inspection of tutorage Idiotismus est elegans apud Hebeaeos pro eo quod est diligentissime exactissime rem investigare Bold and direction The Pastors office over the flock is expressed by this act Zech. 10. 3. Acts 15. 36. And the care we ought to have of the fatherlesse and widdows is exprest by visiting of them Pure Religion saith the Apostle James is this to visit the fatherlesse and widdowes in their affliction Jam. 1. 27. and Mat. 26. 34. Christ pronounceth the blessing on them who when he was in prison visited him which was not a bare seeing or asking how do you but it was care of Christ in his imprisonment and helpfullnesse and provision for him in his afflicted members That sence also agrees well with this place What is man that thou shouldest visit him that is that thou shouldest take care have such an inspection over him look so narrowly to and provide for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Singulis mane quotidie mane mane autem fieri dicitur quod quotidie fit ac diligenter seduloque Drus That thou shouldest visit him every morning Fvery morning The Hebrew is in the mornings And the word here used for morning is considerable There is a two-fold morning which the Jewes distinguished exactly by their watch One morning was that which they accounted from an hour before Sun rising from the very first breaking of the day till the Sun appeared above the Horizon which is about the space of an hour And the word which they use for it is Shachar which signifies to be darkish or blackish because that first morning is somewhat darke And so the a Latini vocant dilucuium quasi diei lucula i. e. parva lux latine word diluculum which is for the first morning is by Crittiques called a little of the day But their other morning was the space of an houre after Sun-rising and the root of that word signifies to seeke or to enquire to enquire diligently And the reason why they expresse the second morning so is because when the Sun is up we may seeke and search about our businesse or go on in our callings and affairs The height of the day they call the b Reliquum diei tempus quasi ob majorem lucis intensionem vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ghetsem
hardnesse or bear evil As if he had said thou dost not know what hardship thou shalt be put unto in thy ministry I who am a veterane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an old beaten though never conquered souldier in this warfare of Christ have been put to much hardship in my time and from my owne experience I advise thee to inure thy selfe to hardship to lie hard to fare hard to work hard to hear hard words and receive hard usage A tender spirit and a delicate body which must have warme and soft and fine and sweet continually is unfit for the warfare of the Gospel Such a sence is here I know I must endure more than now I doe but I would harden my selfe against that time and resolve to endure it let come what could come I am resolved and have fore-thought the worst Further for the clearing of these words it is considerable that some learned Interpreters put the two middle expressions into a parenthesis and read the whole thus I should have comfort though I should scorch with paine and though God should not spare me for I have not concealed the words of the holy One. One thus This yet is my comfort even while I scorch with pain Iunius and God doth not spare me that I have not concealed the words of the holy One Mr. Broughton as I touched before comes near this sence and translation So I should yet find comfort though I parch in paine when he would not spare For I kept not close the words of the most Holy That is when the long expected houre of my death shall come though God to take away my life should heat the fornace of my affliction seven times hotter then hitherto so that I must parch in paine yet I should have comfort Or take it in Master Broughtons owne glosse in all these pangs if God would make an end of me it should be my comfort and I would take courage in my sicknesse to beare it by my joy that I should die because I professed the Religion of God So that the strength of Job to bear the hand of God was from the conscience of his former integrity in doing the will and maintaining the truth of God Let him not spare Job having taken up his hope that he should have comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pepercit clementia usus fuerit and this resolution that he would harden himselfe in sorrow speaks now as if he were at a point let God doe what he pleaseth let him not spare as if he had said what course soever the Lord shall see good to take for the cutting me off I am content he should goe on with it Let him not spare The word signifies to indulge or shew mercy to him whom by all right a man might justly destroy Ezek. 5. 11. Because thou hast done thus and thus saith God therefore will I also diminish thee neither shall mine eye spare neither will I have any pity Job seemes to invite what God threatens others Let him not spare let him not have any pity let him take his full swing in destroying of me In this sence it is said Rom. 8. 32. That God spared not his own sonne That is he abated not any thing which justice could inflict Christ therefore saves to the uttermost because he suffered to the uttermost He was not spared one blow one drop one sigh one sorrow one shame one circumstance of all or any one of these which justice could demand as a satisfaction for mans sinne Yea though in a sence he cryed to his father that he might be spared yet he was not There is a three-fold mercy in God There is a preventing mercy mercy that steps between us and trouble And there is a delivering mercy mercy that takes us out of the hand of trouble There is a third kinde of mercy coming in the middle of these two and that is called sparing mercy and that is two-fold First sparing for the time when God delaies and staies long ere he strike Secondly sparing for the degree when the Lord moderates and mitigates abates and qualifies our sufferings not letting them fall so heavie upon us as they might This sparing mercy stands I say in the middle of the two former it is not so much as preventing mercy stopping trouble that it come not neither is it so much as delivering mercy removing it when it is come Now Job did not only not aske delivering mercy that he asked not sparing mercie Let him not spare me in the time let him not delay or loose time let him come as soone as he will And let him not spare me in the degree and measure let him strike me as hard and lay his hand as heavily upon me as he will David Psal 39. 13. makes this his request O spare me that I may recover strength before I goe hence and be no more That is abate and mitigate my sufferings that I die not but Job desireth not to be spared at all He rather saith take away all my strength that I may goe hence and be seen no more Observe hence That the hope troubles will end comforteth yea hardneth in bearing present troubles Then will I comfort my selfe then will I harden my selfe let him not spare if I may have my request and die The sharpest sting of trouble is that it is endless and it is next to that when we can not looke to the end of it nor see any issue or way out of it That which discourages the damned in bearing their sorrowes and softens both their flesh and spirits to receive home to the head every arrow of wrath and dart of vengeance is they see no end and are assured there will be none They know they cannot be cut off and therefore they cannot harden themselves in sorrow no that very consideration makes their hearts which have been hardned to commit sin tender to receive punishment and exactly sencible of their pains could they see that at last they should be cut off even they would be hardned to bear the torments of Hell in the meane time though that time should be very long yea as long as time can be onely not endlesse The pain it selfe doth not afflict so much as the thought that they shall be afflicted for ever As the assurance that the glory of Heaven shall never end infinitely sweetnes it so the assurance that the paines of hell shall never end infinitely sharpens them And not to see the ending of worldly troubles neer puts us further off from comfort then the bearing of those troubles Therefore saith Job if I might be assured that God would cut me off I would harden my selfe in sorrow and let not God spare I would not desire him to hold his hand to mitigate or abate my paines * Eâ— haec mihi merces esset ejus seu pro eo quod nâ—n occultavi unquam sed diligentisâ— simè observavi quam commendatissima habui
the Holy Ghost Good and bad beleevers and unbeleevers speak often the same good words but they cannot speak the same things nor from the same principles nature speaks in the one in the other grace The one may say very passionately he hath sinned and sometimes almost drown his words in tears but the other saith repentingly I have sinned and floods his heart with Godly sorrowes Thirdly to clear it yet more the general confession of the Saints have these four things in them First Besides the fact they acknowledge the blot that there is much defilement and blackness in every sin that it is the onely pollution and abasement of the creature Secondly They confess the fault that they have done very ill in what they have done and very foolishly even like a beast that hath no understanding Thirdly They confess a guilt contracted by what they have done that their persons might be laid lyable to the sentence of the law for every such act if Christ had not taken away the curse and condemning power of it Confession of sin in the strict nature of it puts us into the hand of justice though through the grace of the new Covenant it puts us into the hand of mercy Fourthly Hence the Saints confess all the punishments threatned in the Book of God to be due to sin and are ready to acquit God whatsoever he hath awarded against sinners O Lord righteousness belongeth unto thee but unto us confusion of face as at this day to the men of Iudah and to the inhabitants of Ierusalem Dan. 9. 7. And as in this confession for the matter they acknowledge the blot the fault the guilt the punishment of sin so for the manner which sets the difference yet wider between the general confessions of wicked and Godly men they confess First freely Acknowledgements of sin are not extorted by the pain and trouble which seazeth on them as in Pharaoh Saul and Judas But when God gives them best dayes they are ready to speak worst of themselves And when they receive most mercies from God then God receives most and deepest acknowledgements of sin from them They are never so humbled in the sight of sin as when they are most exalted in seeing the salvations of the Lord. The goodness of God leads them to this repentance they are not driven to it by wrath and thunder Secondly they confess feelingly when they say they have sinned they know what they say They taste the bitterness of sin and groan under the burdensomeness of it as it passes out in confession A natural mans confessions run through him as water through a pipe which leaves no impression or sent there nor do they upon the matter any more taste what sin is then the pipe doth of what relish water is Or if a natural man feels any thing in confession it is the evil of punishment feared not the evil of his sin committed Thirdly they confess sincerely they mean what they say are in earnest both with God and their own Souls Blessed is the man in whose spirit there is no guile Psal 32. 2. The natural man casts out his sins by confession as Sea-men cast their goods over-board in a storm which in the calm they wish for again They so cast out the evil spirit that they are content to receive him again when he returns though it be with seven worse then himself Even while they confess sin with their lips they keep it like a sweet bit under their tongues And wish it well enough while they speak it very ill Fourthly they confess beleevingly while they have an eye of sorrow upon sin they have an eye of Faith upon Christ Iudas said he had sinned in betraying innocent blood Mat. 27. 4. but instead of washing in that blood he defiles himself with his own he goes away and hangs himself No wicked man in the world continuing in that state did ever mix Faith with his sorrowes or beleeving with confessing he had sinned So much for the clearing of the words and the sence of this general confession Hence observe first While a Godly man maintains his innocency and justifies himself before men he willingly acknowledges his infirmity and judges himself before God Iob had spent much time in wiping off the aspersions cast upon him by his friends but he charges himself with his failings in the sight of God Secondly observe God speakes better of his servants then they doe of themselves When God speakes of Job we find not one blot in all his character all is commendation nothing of reproof He saith c. 1. v. 21. in all this Job sinned not but for all that Job saith I have sinned A hypocrite hath good thoughts of himself and speakes himself faire He flatters himself in his own eyes until his iniquitie be found to be hateful Psal 36. 2. A godly man thinks and speaks low of himself he accuses himself in his own eyes though his integrity be found very acceptable with the Lord. Thirdly observe The holiest man on earth hath cause to confess that he hath sinned Confession is the duty of the best Christians First The highest form of believers in this life is not above the actings of sin though the lowest of believers is not under the power of it And if the line of sinning be as long as the line of living then the line of confessing must be of the same length with both While the Ship leaks the pump must not stand still And so long as we gather ill humors there will be need of vomits and purgings Secondly Confession is a soul-humbling duty and the best have need of that for they are in most danger of being lifted up above measure To preserve us from those self-exaltations the Lord sometimes sends the Messenger of Satan to buffet us by temptations and commands us to buffet our selves often by confession Thirdly Confession affects the heart with sin and ingages the heart against it Every confession of the evill we do is a new obligation not to do it any more The best in their worst part have so much freedome to sin that they have need enough to be bound from it in variety of bonds Fourthly Confession of sin shews us more clearly our need of mercy and indears it more to us How good and sweet is mercy to a soul that hath tasted how evil and how bitter a thing it is to sin against the Lord. How welcome how beautiful is a pardon when we have been viewing the ugliness of our own guilt Fiftly Confession of sin advances Christ in our hearts How doth it declare the riches of Christ when we are not afraid to tell him what infinite sums of debt we are in which he onely and he easily can discharge how doth it commend the healing vertue of his blood when we open to him such mortal wounds and sicknesses which he only and he easily can cure Wo be to those who commit sin abundantly that grace may abound but
the beasts of the field so Kings and Magistrates are chiefe the most eminent among the sons of men Christ is called the Lion of the Tribe of Judah from the prerogative of his power and the excellency of his Kingly condition above all others his name being King of Kings and Lord of Lords Secondly the Devil is compared to a Lion he is called a roaring Lion because of his cruelty and devouring nature He goeth about like a roaring Lion seeking whom he may devoure And the Lions here in the Text how old soever they be are whelps of this old Lion the Devil not great men in general but wicked great men men mighty in power and mighty in sin mighty sinners It is frequent in Scripture to shadow out powerfull wicked tyrannicall men by the name of Lions and the reason is because they imitate the qualities and conditions of the Lion A man acts by reason and a beast acts by sence or passion reason is the difference between a man and a beast therefore when man either acts against reason or without reason the name of a beast is justly put upon him and the name of that beast most fitly whose qualities passions he most resembles man in regard of his headstrong unrulinesse is compared unto a Horse and to a Mule Psal 32. 9. Be not as the Horse or as the Mule which have no understanding whose mouth must be held in wit with bit and bridle Be not unruly For subtilty man is called a Fox for flattery or filthinesse a Dog or a Swine and here for rapine and cruelty a Lion Thus the Prophet Nahum elegantly Chap. 2. 11 12. Where is the dwelling place of the Lions and the feeding place of the young Lions that is where is the dwelling place of oppressors and cruell tyrants And Ezek. 19. 1 2. Take up a lamentation for the Princes of Israel and say what is thy mother a Lionesse she lay down among Lions she nourished her whelps among young Lions the tyrannicall Princes in Israel were thus described And so is tyrannicall Pharaoh Ezek. 32. 2. Take up a lamentation for Pharaoh King of Egypt and say unto him thou art like a young Lion of the Nations In generall Solomon Prov. 28. 15. telleth us That as a roaring Lion and a ranging Beare so is a wicked Ruler over the poore people And the Apostle Paul speaking of his escape from the jawes of that persecuting Emperour saith 2 Tim. 4. 17. I was delivered out of the mouth of the Lion that is out of the mouth of Nero who was ready with open mouth to devoure and destroy me or as some taking it for a proverbiall speech noting any eminent danger I was delivered from the extreamest hazard of death even as a man rescued out of a Lions mouth and pull'd from between his teeth And it will not be amisse for the clearing of this a little further to give you some speciall things wherein the resemblance may be taken between the Tyrant the oppressing Ruler or any oppressing great one and the Lion we may draw the picture of a Tyrant by a Lions face in these respects 1. In regard of his pride statelinesse and distance which he affects to hold towards others The Lyon is a proud and stately creature 2. Tyrants resemble Lions in regard of courage and animosity Couragiousnesse in any noble or good way in which sence Prov. 28. 1. the righteous are bold as a Lion is the courage of Saints But to be valient and couragious in doing mischiefe in wronging and oppressing the weak or innocent is the courage of a Beast Courage out of the way of truth and justice is Lionlike cruelty 3. They are Lions in regard of their strength Lions are the strongest of creatures what is stronger then a Lion say they in resolving Sampsons Riddle and Prov. 30. 30. a Lion which is strongest among beasts tyranny must have strength to back it Hence they who meane to oppresse fortifie themselves with titles and priviledges with honours and relations Solomon considering the oppressions that were under the Sun observes tears on the one side and strength on the other On the side of the oppressors there was power Eccles 4. 1. 4. They are Lions too in regard of their subtilty The Lion is a subtle creature as well as a strong creature he hath a great stock of policy as well as power though we usually oppose the Lions skin and the Foxes skin yet many times they both meete in one Some are double skin'd as well as double cloath'd Hence we have that phrase Psal 10. 9. comparing a wicked man to a Lion he lieth in waite secretly as a Lion in his den which teacheth us that the Lion waites and watches for his prey And so doe these wicked men Psal 17. 12. Like as a Lion that is greedy of his prey and as it were a young Lion lurking in secret places 5. They are like Lions especially in their cruelty in blood-sucking cruelty the Lion is a devouring beast therefore when the Devill is called a Lion it is said he goeth about to devoure And God himselfe when he would be exprest in his resolutions of judgement so as he will not have mercy upon a man or upon a nation is pleased to take upon him this name too Hos 5. 14. I will be unto Ephraim as a Lion and as a young Lion to the house of Judah I even I will teare and goe away and none shall rescue him that is I am resolved to execute judgement to the uttermost upon him So Chap. 6. 1. The Lord hath torne which is properly the act of a Lion And Job Chap. 10. 16. complaines thus to God Thoa huntest me like a fierce Lion And Isa 38. 13. Hezekiah fearing that God would not shew him that mercy to raise him from sicknesse cries out as a Lion so will he break all my bones So that when the Lord would expresse himselfe in ways of judgement and resolvednesse to goe on in judgement he takes upon him the name of a Lion But such is the very nature of wicked men Such the Prophet Micha bespeaks Chap. 3. 2. Heare this O heads of Jacob and ye Princes of the house of Israel it is not for you to know judgement who hate the good and love the evill who pluck off their skins from off them and their flesh from off their bones noting Lion-like cruelty in those who should have been as sheapheards to feed and protect the people 6. They are compared to Lions in regard of their terrible roaring the Lyon roareth terribly so terribly that when the Lyon Animalia fortia vocem edunt gravem ut Leo Taurus Arist Tanta illi vâ—cis eliciendae natura praestitit instrumenta ut animalia lon gè ipso celeriora solo saepe rugitu capiantur Basil Hexam Homil 9. Leo aliquid nubu habet circa super cilia sc aspectum minimè serenum Arist roareth the beasts of the forrest
from safety c. He flourisheth but he withers quickly he takes root but he is soon puld up by the roots I have seene Experience is the mistresse of truth Truth is called the daughter of time because experience bringeth forth many truths and the word of God is made visible in the works of God I have seen saith he This truth hath run into my eye In experiences the promises of God stand forth and in experiences the threatnings of God stand forth and shew themselves all the experiences that we have in the world are onely so many exemplifications of the truths contained in the promises or threatnings of the word The foolish I shall not stay to open that terme for we met 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levem homineÌ„ notat qui sine consilio agit vulâ— facit nullamque facti rationum habet nisi quia ita venâ—â— in mentem Goc with it in the former verse wrath slayeth the foolish one Onely in a word this foolish man is one who acts without counsell and whose will is too hard for his understanding He hath no reason for what he doth but because he hath a mind to doe it A foolish man is a wicked man and here the foolish man is a wicked man at ease a wicked man in his fulnesse and aboundance of outward comforts A foole is ever worst when he is at ease And as he more abounds in comforts so he abounds more in sin All mercies are to him but fuell for his folly and meat and drink for his madnesse That rich man who pleased himselfe so in his worldly successes is cal'd a foole Thou foole this night shall thy soule be taken from thee and then whose shall all these things be which thou possessest Luke 12. 20 All wicked men are foolish and wicked rich men have ever the greatest stock of folly And they are therefore more foolish then others because they think themselves wiser then all If a man can get riches if his root be well setled in the earth and his branches spread fairely out he accounteth himselfe very wise and so doe many others account him too A thriving sinner is a foolish and an unprosperous man but he that plots how to thrive by sin is the most foolish man in the world and therefore in all his prosperity most unprosperous As the foolish take roote so that by which they take root is often times their folly Taking root Wicked men under the outward curse are compared to trees not taking root Isa 40. 24. He bringeth the Princes to nothing yea they shall not be planted yea they shall not be sowne yea their stocke shall not take root in the earth And Psalme 129. 6. Let them be as the grasse upon the house having no earth to take root in which withereth afore it groweth up whereof the mower filleth not his hand nor he that bindeth up the sheaves his bosome Wicked men prospering are compared to a tree well rooted I have seen the foolish taking root that is confirmed and setled in their outward prosperity A root is to the tree as a foundation is to the house the establishment of it when a tree is well rooted it takes in the moisture of the earth freely then the body or trunk growes big the branches spread forth the leaves are green and it abounds with fruit So that with the welrooting we must take in all that concernes the flourishing of a tree Hence other Scriptures expresse the men of the world by trees not onely secretly taking root in the earth but putting themselves forth and appearing in their visible beauty and verdure Ps 37. 35. David produceth his experience I have seen the wicked in great power how taking root yea spreading himselfe like a greene bay-tree They are described by their boughs branches and leaves And in Isa 2. 11. The day of the Lord shall be upon the Cedars of Lebanon that are high and lifted up not onely upon the Cedars of Lebanon that are deeply rooted but upon the Cedars of Lebanon that are high and lifted up and upon all the Oakes of Bashan In the 14. of Hosea v. 5. The prosperous estate of the Church under the dew and influence of heavenly blessings is held forth to us under the notion of a tree taking root I will be as the dew to Israel he shall grow as the Lilly and cast his roots as Lebanon that is as the trees in Lebanon his branches shall spread and his beauty shall be as the Olive tree and his smell as Lebanon In the fourth of Daniel the state glory and magnificence of the kingdomes of this world are shadowed by a tree Nebuchadnezzar in a vision hath a tree presented before him he knew not what to make of it and therefore calls for the Wise-men to expound the vision which he thus relates ver 4. I saw and behold a tree in the middest of the earth the height thereof was great and the tree grew and was strong and the height thereof reached unto heaven and the sight thereof to the ends of the earth and the leaves thereof were faire When Daniel comes to interpret it ver 22. he sayes to the King Thou art this tree c. Nebuchadnezzar in all his worldly pomp is set forth by a goodly tree In the 53. of Isa v. 2. Where the birth of Christ is prophecied it is said That he shall grow up before him as a tender plant and as a root out of a dry ground As a very flourishing estate whether in spirituals or temporalls is exprest by a tree planted by the water side So a mean low estate is signified by a tree in a dry ground Our Lord Jesus in regard of any outward glory was like a tree in a dry ground as the words following expound it He hath no forme nor comelinesse and when we shall see him there is no beauty that we should desire him His kingdome was not like the kingdome of those great Monarchs strong and high and beautifull with any created lustre Hence observe First That wicked men may flourish in great outward prosperity I have seen the foolish taking root The Prophet Jeremiah in the twelfth of his Prophecy a Scripture touched before Chap. 4. v. 7. to this purpose being somewhat scandalized at the prosperity of treacherous dealers describes them thus ver 2. Thou hast planted them yea they have taken root they grow yea they bring forth fruit Here are four degrees first they are planted there is many a tree planted that takes not root but saith he thou hast planted them yea they have taken root There are some trees which are both planted and have taken root yet they doe not grow especially not to any height or greatnesse though they live yet they doe not thrive These are planted and they take root and they grow but there are many trees planted rooted and growing which yet are fruitlesse these have all they are planted they take root
world that the losse of a world is not discerned in their estate and worldly gaines are not often discerneable in their estates therefore though in Christ they are heires of all things and all is theirs yet their ranke and titles are among the poore Fifthly observe They are poore ones yet what devising and plotting is here against them Crafty counsels drawne swords envenom'd tongues strong hands lifted up Against whom are all these Against the poore Note thence That Wicked men plot against the people of God how poore and low soever they be As David said unto Saul 1 Sam. 24. 14. After whom is the Facis quod est tanto rege indignum dum me tenuissimum tanto comiâ—atu persequeris Jun. in loc King of Israel come out after a dead dog after a flea As if he had said whom dost thou pursue thou doest that which is unworthy and much below so great a King wilt thou set thy strength against my weaknesse Why dost thou arme against him by whose conquest thou canst get no honour Alas I am but a poore man a meane subject no match for thee I wonder you trouble your selfe so much in following or opposing me I am in comparison but as a dead-dog or as a flea A dead dog cannot bite or if I bite it is but a flea-bite A dead dog can doe no hurt and a living flea can doe but little The people of God as such never have any will to doe wrong and it is seldome that they have any power to doe wrong and yet the world is all up in pursuit against them What 's the reason of it what 's the matter The truth is how poore and low soever they are yet there is an eye of jealousie awake upon them The world looks upon them as a suspected party the world hath secret misgivings that one time or other they must rise upon their ruines and therefore they will keepe them downe yes that they will as long as they can What a distance was there between Haman and Mordecai the one sate in the gate and the other stood at the Kings elbow and had his eare yea and his signet upon the matter at his command yet this Haman must needs oppresse Mordecai because he would not bow Haman had a jealous eye upon him he was a suspected person Though he could not reach Haman yet Haman fear'd he might undermine him Againe there is a continuall Antipathy between the two seeds and Antipathy is incureable To oppose the godly is not so much the disease as the nature of wicked men And we know antipathies are against the whole kind revenge against this or that individuall is no ease to it Antipathy is not spent but in the consumption of the whole kind It is not this or that sheepe which the wolfe hates but every sheepe fat or leane shorn or unshorne that 's all one to the wolfe he will suck the blood of a sheepe that hath not a lâ—ck of wool upon his back as greedily as if that sheepe had a golden fleece Let a godly man be poore or rich low or high their sword shall be unsheath'd and their mouth open'd against him the old hatred and quarrell is against all Haman thought scorne to lay hands on Mordecay alone wherefore Haman sought to destroy all the Jewes Hest 3. 6. He hated those whom he never saw those who had never wrong'd him haply had bowed unto him yet because Jewes dye they must Sixthly observe But he saveth the poore God delights to help the poore He loves to take part with the best though the weakest side Contrary to the course of most who when a controversie arises use to stand in a kind of indifferency or neutrality till they see which part is strongest not which is justest Now if there be any consideration besides the cause that draws or engages God it is the weaknesse of the side He joynes with many because they are weake not with any because they are strong therefore Psa 10. 14. 18 Hos 14. 3. he is called the helper of the friendlesse and with him the fatherlesse the orphans finde mercy By fatherlesse we are not to understand such only whose parents are dead but any one that iâ— in distresse as Christ promiseth his Disciples Joh. 14. 18. I will not leave you orphans that is helplesse and as we translate comfortlesse though ye are as children without a father yet I will be a father to you Men are often like those clouds which dissolve into the sea they send presents to the rich and assist the strong but God sends his raine upon the dry land and lends his strength to those who are weake This poore man cryed and the Psal 34 6. Lord heard him and saved him out of all his troubles Forget not the Congregation of thy poore for ever The truth is he never Psal 7. 4. 19. firgets them They are graven upon the palmes of his hands such poore are his treasure his Jewels as the signet upon his right hand Therefore alwayes in his eye yea alwayes in his heart though they lye in the dirt or be trodden under foot like mire in the streets The Prophet makes this report to God of himselfe Isa 25. 4. Thou hast been a strength to the poore a strength to the needy in his distresse a refuge from the storme c. Thus farre Eliphaz hath given instance of the great marvellous and unsearchable works of God in a double reference First to wicked crafty oppressors Secondly to poore helplesse innocents He shuts up this narration with a double effect of these works upon those two sorts of men First shewing what effect they produce in the poore namely hope Secondly what in the wicked namely shame and confusion of face Vers 16. So the poore hath hope and iniquity stoppeth her mouth Here is the conclusion or result of all the Epiphonema or exulting close in which Eliphaz perfects the story of those admirable works of judgement and of mercy So the poore hath hope c. This Originall word for poore varies from the former though a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exhaustus de humo repropriè per metaphoruÌ„ de viâ—ibus corporis opibus attenuatus tenuis fortunae homo the persons and their estate be the same That word noted them full of desire and this which is the cause of it empty of comforts Properly it signifies one that is exhausted or drawn dry Poore persons are exhausted persons exhausted of their strength exhausted of their estates exhausted of friends and credit in the world It is a metaphor taken from rivers ponds or pooles that are drawn dry when we would take the fish or take away the defence which they give to forts or Cities Isa 19. 6. And they shall turne the rivers farre away and the Brookes of defence shall be emptied and dried up which also enlightens that text Isa 33. 21. Where the righteous Lord will be
had a quartell at us and the Law would have been upon us with an everlasting war if Christ had not setled our peace by satisfying the Law Stoning to death had been the death of us all if Christ had not made a league for us with these stones Thirdly Others interpret these stones by a Metanomy of the continent for the thing contained Thou shalt be at league with the stones of the field with the rocks or rocky places that is thou shalt be at league with those creatures or with those beasts which lie among the stones and have their dens about hollow rocks and so they make the latter branch and the beasts of the field shall be at peace with thee to be exegeticall giving us the exposition of the former or shewing what is meant by being at league with the stones of the field Thou shalt be at league with the stones of the field that is with the beasts who make their dens and their holes and their hiding places anomg the stones of the field This is a good sence of the words But leaving the former with some other apprehensions about these stones I shall take these stones properly and so they will fall under foure considerations all which give light to the clearing of this text and the manner of our league with stones First As naturally scattered upon the face of the earth so hindring travellers or endangering a man in hast upon his way One part of Arabia was called Arabia Petraea or the stony because it was full of stones and so uneasie either for tillage or travell Stones are so dangerous to the foot that the Latine word is derived from hurting the foot Hence those Scripture-expressions Lapis à laedendo pede nomen habet A stumbling stone and a rock of offence because men are so apt to stumble at stones And both these are applyed to Christ in a figure he is called A stumbling stone and a rock of offence Christ in himselfe is the most precious and elect foundation-stone to build on but he is the most sore and dangerous stone to stumble on To be in league and covenant with that living stone is the highest mercy Secondly These stones as they lie naturally hidden in the bowells of the earth or under the earth are a trouble to the Husbandman in tilling the ground in plowing and sowing and they often endanger the breaking of his plow and hinder the rooting and growth of the seed sowne Thirdly consider these stones as artificially laid together for the making of a wall or mound to fence and part field from field or both from the common fields and high-ways Fourthly Consider these stones as artificially and industriously placed for marks and boundaries to distinguish private mens lands or the precincts of such and such countries which are commonly called a Lapides terminales Mark stones or Boundary-stones as also stones set in roads or high-ways for the direction of Travellers pointing which way to goe to eminent Towns or Cities Of such a stone we read 1 Sam. 20. 19. when Jonathan bad David stay at the stone Eziel that is as we put in the Margin of our Bibles the stone that sheweth the way or the b Lapides viatorii way-stone These boundary-stones or way-stones to direct travellers were famous in antiquity Insomuch that among the c Romoni Deum habebanâ— quem Terminuâ—n vocabant Is Deus finum erat Pig l. 1 de Civ Dei cap. 23. Lact. l. 1. c. 20. Heathen They were worshipped as a God or Numen as divers of the Christan Fathers have observed in their learned reports of Heathenish idolatry Which also their own d Termini sive lapis sive es defossus in agro Stipes ab antiquis â—u quoque numen habes Ov. primo Fast Omnis erit sine â—eliâ—igiosus ager Poets have elegantly described both in their constitution and uses giving those stones a charge faithfully to testifie e Et seuve meribus seu te pul sabere rastris Clamato tuus est hic ager ille tu vs. This is your land and this is yours And they break out into the commendation of the integrity of these witnesses whom no threats could terrifie or bribes corrupt to speak a lie or conceal the truth Now consider the other terme what it is to be in league with stones in any of or in all these acceptations In generall we know that to be in league with stones is an improper or allusive speech Stones are not capable of the formalities of a league when we are in league or covenant with God or man so with stones these two things are made out to us 1. That God or man will do us no hurt A covenant or league takes off the actings of hostility Whatsoever a man is in covenant with he fears no damage from Presumptuous sinners having made a covenant with hell and an agreement with death build their confidence of indemnity upon the strength of it When the over-flowing scourge shall passe through it shall not come neare us Isa 28. 15. A man that is in league with the devill believes the devill will doe him no wrong 2. A league imports that we may expect to receive good protection benefits and blessings either from God or man according to the Articles of covenant agreed to and sealed respectively These two assurances we have by a league And when it is said here that a godly man is in league with the stones of the field both these are to be understood It is as much as to say The stones of the field shall not annoy him yea the stones of the field shall be a benefit or a friend to him Man is said to be in league with stones when he receives the effect of a league from stones Taking it in this generall sence we may apply it unto those four particular sences of senseless stones before mentioned First As stones are naturally scattered upon the face of the earth the promise imports thus much that such stones shall not hurt or annoy him in his walks or travells This promise we have expressely Psal 91. 11. He shall give his Angels charge over thee to keep thee in all thy wayes they shall beare thee up in their hands lest thou dash thy foot against a stone This is the league with stones Stones shall not annoy thee in thy way thou shalt not stumble or fall to break thy bones or bruise thy body upon these stones The devill in his combat with Christ misapplyeth this promise of a league with the stones Mat. 4. 6. Tempting him to cast himselfe down from a pinacle of the Temple for it is written He shall give his Angels charge concerning thee and in their hands they shall bear thee up least at any time thou dash thy foot against a stone As if he had said a godly man hath this assurance from his league with the stones that he shal receive no harm from
of them together Sometimes we see a duell or single combate one man matcht with one trouble Bellum atque virum Here a man and an affliction there a man and an affliction but another time we may see a man and an army as he spake in the story when one made good a passe against a whole host of the enemy in the spirituall war one soul grapples with a multitude of troubls and conflicts with a thousand temptations As there are legions of evill spirits so legions of spirituall evils assaulting at once Secondly Observe God sometimes appeares as an enemy to his own servants The terrours of God and the arrowes of God saith Job God shootes the arrowes and sets the terrours in array Job expected favour and succor from God but he finds terrours and arrowes Those wounds make our hearts bleed most which we apprehend given us from his anger whom we have chosen as our only friend The Church had that apprehension of God Lam. 3. 3. Surely against me is he turned he turneth his hand against me all the day The Church speakes as if God were quite changed as if he having been her friend were now turn'd enemy So Job I that was wont to have showers of sweet mercies shot and darted into my soule now feele deadly arrowes there shot from the same hand my spirit was wont to drinke in the pleasant influences of Heaven but now poison drinks up my spirits I was wont to walk safe under the guard of divine favours but now divine terrours assault me on every side Thirdly observe When God appeareth an enemy man is not able to hold out any longer See how Job poor soul cries out as soon as he found that these were Gods arrowes and Gods terrours Job was a man at armes a man of valour and of an undaunted courage A man that had been in many skiâ— mishes with Satan and had often through the power of God foiled him and come off with victory Chaldeans and Sabeans were indeed too hard for his servants and conquer'd his cattell yet the spirit of Job beate those bands of robbers and triumphed over them but he was never in battell with God before and perceiving now God himselfe to appeare as an enemy in the field he cries out O the terrours of God O the arrowes of the Almighty When God is angry no man can abide it 2 Cor. 5. 11. Knowing the terrour of the Lord we perswade men We saith the Apostle who have felt by experience or by faith have understood the terrour of the Lord we knowing it experimentally or knowing it beleevingly we being fully perswaded that the terrour of the Lord is most terrible perswade men O take heed you put not your selves under the terrour of the Lord or provoke the terrour of the Lord against your selves Those terrours of the Lord which come from pure wrath are altogether intollerable And those which come from love and are set in array by the infinite wisdome and gratious providence of God ordering all things for good to his in the issue even those are very dreadfull no man not the holiest of men and they are the strongest in this warre are able to stand before them Psal 38. 2. Thine arrowes stick fast in me and thy hand presseth me sore there is no soundnesse in my flesh by reason of thine anger that is I am as a man who hath not a whole peece of skin all his body over all is a wound or I am as one whose flesh is all rotten by reason of his wounds As Ely speakes to his sonnes 1 Sam. 2. 25. If one man sin against another the Judge shall judge him but if a man sin against the Lord who shall intreate for him So we may say on the other side if man contend with man some one may helpe him he may have a Second to releeve him but if once a man be contending with God who will be his Second who will undertake for him who can come in to the rescue when God is fighting and contending with us We wrastle not against flesh and blood saith the Apostle Ephes 6. 12. when he would shew what a terrible thing it is to wrastle with the Devill but against principalities and powers against spirituall wickednesses in high places Flesh and blood is no match for a spirit though a created spirit though an uncleane spirit a Devill how then shall flesh and blood be able to wrastle with the creating Spirit with him who is a most holy Spirit with God who is The Principality The Power The High the Srong The Almighty Shaddai In other battels it is man with man or at worst man with Devils but here it is man with God weaknesse and frailty contending with omnipotency and therefore when once God appeares against the soul the soul can hold out no longer His anger who is The Spirit quickly drinks up our spiirts Fourthly observe Inward wounds and terrrours are most terrible Doe not think that the soares upon Jobs body fetcht all these complaint from him He shewes you now what it was that made him complaine indeed The arrows of the Almighty are within Tanto poena intolerabilior quanâ—o spiritus corpore subtilior me the terrours of God set themselves in array against me As the joyes and exultations of the spirit doe infinitely exceed all the pleasures which come in from the senses all bodily pleasures so the troubles and afflictions which are upon the spirit infinitly exceed all the troubles and afflictions which fall upon the body As God hath such comforts such joyes to bestow upon his people as the world can neither give nor take away so likewise he hath terrours and troubles which all the world is not able to remove or mitigate There are no medicines in the whole circuite of nature that can heale a wounded spirit All your friends all your relations all your riches yea all your naturall wisdome will be but as the white of an egge to your tast in the day when God smites the heart with these terrours These arrowes and terrours are often preparatorie to conversion when some men are overcome to receive Christ an Army of terrours is sent out to take them captive and bring them in There are many I grant whom God wounds with love he shootes an arrow of favour into their hearts and overcomes them with Troopes of mercies Againe An army of terrours is sent out to try the holy courage of those who are converted as well as to conquer the unholy enmity of person unconverted That was Jobs case here and these second armies may be as terrible to the soule as the first and often are more terrible And we have such cases a man that was converted without an army of terrours may have an army of terrour sent against him after conversion The dispensations and methods of God are various though both his rule and end be ever the same But whether this army of terrour comes
the story of his sorrows and justifies his complaint The sense in Generall is this as if he had said I doe not cry out without cause I should be more unreasonable then bruit beasts in so doing The wild Asse doth not bray when he hath grasse c. Or thus We blame not beasts if they complaine when they have cause take away grasse from the Asse and fodder from the Oxe Pinch them with hunger and they will tell you of it in their language they will low and bray till you understand they want meat Therefore surely you have no reason thus to find fault with me or to charge me so heavily because I have complained when my grasse and fodder my comforts and my necessaries are taken from me Nor is it any wonder if you complain not who have contentments to the full and know not by experience what sorrow meaneth Doth the wilde Asse bray when he hath grasse The * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fera onager à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fructisicavit fructum fecit quod ferae Domesticis animaÌ„â—ibus sint foecuÌ„dio res Shin Hebrew word for a wild Asse comes from a root signifying To bring forth and the reason is given because wild beasts usually are more fruitfull and bring forth more plentifully than the tame The word also notes wild in generall and is applied to wild and savage men who delight in wild beasts or wild places forrests and wildernesses So Gen. 16. 12. God speakes of Ishmael whom Hagar bare unto Abraham that he should be A wild man that is wild among men or as a wilde asse among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onager inter homines subaudito 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erit inter homines sicut Onager robore praevalens men strong and active delighting in fields and forrests Doth the wild Asse saith Job bray when he hath grasse When the asse hath meat he is quiet You heare not of him but if he want gâ—affe he brayes and makes a dismall noise Jer. 14. 6. The wild asses did stand in the high places they snuffed up the wind like dragons their eyes did faile because there was no grasse speaking of a time of drought and famine The wild asse is very impatient both of hunger and of thirst And therefore the rivers are by name assigned to them for drinke Psal 104. 10 11. He sendeth the springs into the valleyes which runne among the hils they give drinke to every beast of the field the wild Asses quench their thirst Hence wilde asses are observed by naturall Historians to delight in and frequent rivers and springs To which that prophane fiction of the Roman Historian in abuse Cornelius Tacitus l. 21. of the Jews hath relation who speaking of the travels of the Israelites through the wildernesse tels us to obscure the miracle which God wrought for them that they being ready to die with thirst at last espied a company of wild asses upon a rocke which advantage Moses tooke and presently followed them knowing that they would lead him to the waters if any were to be had in those parts In pursuance of which lie Plutarch affirmes that the Jewes worshipped an asse as a Deity which they had in speciall Plutarch l 4. Convivalium Questionum quest 5. honour and veneration for that famous deliverance Upon this stocke of lies the Heathen grafted that usuall scorne against the Christians That they worshipped the head of an asse As that great Assertour of the Christian honour against Heathenish cavils and hellish imputations hath observed Tertul. advers Gentes cap. 16. But that is a harmelesse and a witty observation how solid I leave the Reader to judge which hath been hinted from this naturall thirstiness of the wild asse namely that the Lord gave Sampson water out of the jaw-bone of an asse Judg. 15. 19. thereby advancing the miracle that a dead bone of that thirsty creature should be made a spring of water to revive him who was ready to die with thirst The intendment of this digression is only to cleare up the text by shewing that the wild asse is most fitly instanc'd in to shew the great cause which Job had to cry out as he did of his afflictions forasmuch as the wild asse who is so greedy â— grasse and thirsty after the waters will not bray for either till he is afflicted with the want Or loweth the Oxe over his fodder This carries the same meaning with the former instance that being in wild creatures and this in tame as if Job had said looke amongst all sort of cattell wild or tame you shall find they are content when they have food convenient for them And hereupon grounds his argument that if bruits led only by sence and appetite complaine not without reason then surely he at least a reasonable creature had reason to complaine or else he had not complained Hence Observe First Bruit beasts complain not without cause They complaine not till want provokes them Surely men are more then brutish who complaine when they have no want But most of all They who are not content with aboundance Some are discontent not only though they have daily bread and as the Apostle speakes Food and raiment wherewith all should be content but though they have store of bread and cloathing laid up for many years Shal not the ox or asse condemn these who bray and low when they have grasse and fodder plenty when they stand continually at racke and manger By whom shall these men be accused think you We shall not need to send for the Angels out of heaven to witnesse against them No we may call the wild beasts and bid them be witnesse we may empannel A Jury of asses and oxen to passe a verdict upon such men As God upbraides his people in case of their ingratiude for mercies The Oxe knowes his owner and the Asse his Masters crib and Jer. 8. 7. in case of their neglect of judgements The Storke in the heavens knoweth her appointed times and the crane and the turtle and the swallow observe the time of their comming but my people doth not know the judgement of the Lord. As if the Lord had said whither shall I goe to fetch witnesse against this people shall I goe up to heaven for Angels or call in men out of other Nations No I need go but to the aire for birds for the turtle the crane and the swallow any thing in nature will serve to condemne them who act against or below the dictates of Nature Men are worse then beasts when they doe worse Their preheminence of constitution is lost in the basenesse of their actions and they put themselves by so much inferiour to beasts by how much they were placed above them The Psalmist charges it sadly upon himselfe that he walked in the spheare of a beast So foolish was I and ignorant I was a beast before thee Psal 73. 22 How sadly then shall they be charged
my petition might come He had sent up a request a prayer a prayer for death and he thought his prayer too long gone upon that message Prayer was not quick enough in its returne from Heaven every houre was a yeare till he heard of it therefore saith he O that some body would give me that my request might come back againe unto me The word whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he expresses his request notes a very strong desire a strong cry a strong prayer implying that Job had sent up mighty requests or strong cries about it As it is said of our Lord Christ Heb. 5. That in the dayes of his flesh he sent up strong cryes unto God who was able to deliver him Christ sent up strong cryes to be delivered from death and Job sent up strong cryes for death A word of the same root signifies the grave the grave is a craving a begging thing the grave is never satisfied as it is in the Proverbs The grave saith not it is enough And the grave is therefore exprest by a word that signifies to desire or request or to ask a thing importunately because the grave hath a mouth as it were continually open to ask and beg and cry out for more morsells it consumeth all and is never full such a desire Job put forth for death And that God would grant me the thing that I long for It is a repetition of the same desire in other words What it is to long hath been opened in the third Chapter ver 21. Who long for death Here Job reneweth the same suit againe O that I might have the thing that I long for or the thing which I expect with great expectation and vehemency of affection I shall not stay upon it But only give you the generall sence a little varied In this passage Job shewes himselfe assured that his comforts should not end though his life ended before he was restored to earthly comforts And he thus seemes to answer Eliphaz who had made large promises of outward felicity I am not stayed at all in Job expectaâ—ionem proximam facit mortem tanquam eam quae patiendi ultimam quietis ac faeli â—itatis primam representet liâ—â—â—â— my desires to die because I may possibly live in greater worldly honour and fullnesse then ever I enjoyed All that is in the creature is below wy longing I have not a sweet tooth after worldly dainties I shall not envy any who cut-live me to enjoy them let them divide my portion whatsoever it may be among them also The thing which I long for is death not for it selfe but as that which will bring me to the last of my ill dayes and the first of my best Jobs thoughts were in a higher forme then his friends They thought a golden offer of riches would have made him a gogge to live But Jobs heart lived above these even upon the riches of eternall life To enjoy which he even longs for temporall destruction and cutting off I have spoken at large in the third Chapter concerning the lawfulnesse of such a request and how farre Job might be approved in it therefore I need not discusse it here Only observe in generall That A praying soule is an expecting soule Job had prayed and prayed earnestly and though it was but a prayer to die yet he lived in the expectation of an answer When prayer is sent up unto God then the soul looks for it's return Prayer is as seed sowne After this spirituall husbandry the soul waits for the precious fruits of Heaven Psal 62. 1. My soule waiteth upon God and Psal 85. 8. I will hearken what the Lord God will say Job had sent up his request and now he was hearkening for an answer O that I might have the thing that I looke for Habbakkuk in the second of that prophecie verse 1. having prayed about the great concernments of those times resolves I will stand upon my watch and set me upon the Tower and will watch to see what he will say unto me They who send Embassadours to forreigne Princes waite for a returne Thus it is with the soul having put up it's request and sent an Embassie to God Observe Secondly Answer of our prayer is the grant of God Nothing stands between us and our desires but his will If he signe our petition no creature can hinder us of our expectation Observe Thirdly God often keepes the petitions of his servants by him unanswered Observe Fourthly The returne of prayer is the souls solace and satisfaction As cold water to a thirsty soule so is good news from that farre Country Prov. 25. 25. O that my request might come and O that I might have the thing that I long for Would you know what his request was He explains that in the 9 â—h verse and a man would wonder that one should be so very earnest to have such a request Many have prayed to God to save and deliver them but how unnaturall doth this prayer seeme to be cut off and destroyed Yet the thing which Job doth more then pray for long for is this That it would please God to destroy him and that he would let loose his hand and cut him off That it would please God to destroy me Some reade That he who hath begun would make an end in destroying of me For the word signifies both to be willing to doe a thing and likewise to begin to doe a thing therefore they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat liâ—ere velle inchoare acquiescere in re quapiam eamque tota voluntate amplecti make out the sense thus That he who hath begun thus to destroy me to teare and consume me would finish his worke and make an end of me As if Job had said I am already neare unto destruction a borderer upon the grave God hath begun to destroy me I would have him to goe on and perfect that worke As in workes of mercy Deut. 32. 4. He is the Rocke and his worke is perfect When he beginnes to deliver he will make an end So likewise when he beginnes to destroy he can make an end too Job desires that his afflictions might be perfected to the destruction of his dying body and that mercy might begin in the triumphs of his soule But rather take it in the other sense as we render it To be willing to doe a thing Even that it would please God or even that God would be willing to destroy me As if he had said I find as it were a kind of unwillingnesse in God to make an end of me his bowels seeme to yerne over me he seemes yet to be upon the dispute whether to cut me quite off or no now I even desire that God would lay aside that his tendernesse and compassion that he would determine and resolve to destroy me that he would acquiesce and fully rest satisfied in that resolution The word here used to destroy notes to
God and prayer all this while God hath put his everlasting armes under me otherwise I had fallen before this day hid I not prayed in ayd from heaven I had not lived thus long upon the earth for what is my strength compared to these burthens which are upon me This is a good sence For as the Apostle speakes Gal 2. 10. The life which I now live I live by the faith of the Son of God So Job seems to say the life which I have lived ever since these afflictions have encompass'd me I have lived by the power of God and the strength of faith in him What iâ— my strength that I should bear We have this treasure saith the Apostle 2 Cor. 4. 7. in earthen vessels that the excellency of the power may be from God and not from us As he speakes there respecting the burthen of the Ministry So we may in respect of any burthen of trouble or weight of affliction We have these afflictions laid upon our earthen vessels and one would wonder that an earthen vessel should not cracke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moratus praestolatus Vel significat anxia spe potiendi voto rem aliquam expectare aegrè ferre protractionem rei expectatae Chemnit Spes est cum praeparatio ad boni futuri promissi susceptionem tum patientia morae ex intuitu illius boni Coc. and shatter to pieccs under them but it is that the excellency of the power might be from God and not from us when we are weak then we are strong strong in God and in the power of his might God loves to shew the world what his strength can doe in a weak creature as well as what his grace and mercy can do for a sinful creature This I say is a good sence but the word rather signifies to hope and yet these two are not at any great odds for hope is the strength the bearing-strength of the soul What is my strength that I should hope That I should wait and tarry that I should expect or stay for such and such changes as thou hast promised Psalm 130 5. we have these words put together I wait for the Lord my soul doth wait and in his word do I hope The soul which is in a hoping condition is also in a waiting condition waiting and hoping ever attend the same thing No man will wait at all for that of which he hath no hope and he who hath hope will wait always He gives not over waiting till he gives over hoping The object of hope is some future good but the act of hoping is a present good and that is present pay to bear our charges in waiting So then the word implies both a patient writing and a hopefull trusting So Christ expoundes it Mat. 12. 21. rendring that of the prophet Isa 42. 4. The isles shall wait for his Law thus In his name shall the Gentiles trust Noah after the strength of the deluge was spent Gen 8. 10 12. opened the window of the Arke and sent forth the Dove and she returned then saith the text He waited seven daies and again he waited yet other seven daies hoping at last the floud would be dried up and the waters return into their ancient channels Now saith Job what is my strength that I should hope or expect deliverance and therefore why should I wait for it The waters of my afflictions are so deepe and swolne so high that I have no hope to see dry ground againe And in this passage he seemes to answer what Eliphaz speak in the 5th Chapter vers 16. and 25. for doubtlesse Job applies himselfe exactly to what Eliphaz had spoken and the truest interpretation of his answer will be in finding out and suiting the references to what the other Propounded Eliphaz in the 16. verse of the fifth Chapter where he makes a report of the wonderfull workes of God had said So the poore hath hope and iniquity stoppeth her mouth And at the 25 verse he tels Job that a godly man notwithstanding all his afflictions may know that his tabernacle shall be in peace and that his seed shall be very great Job in answer to those words replies What is my strength that I should hope As if he had said Eliphaz you speake of great hopes that the poore may have and you speak of a peaceable Tabernacle of a flourishing off-spring Alas my condition is such I am so worne out with paine with sicknesses with diseases with distempers with griefes that I have no hope left in regard of any strength in me ever to enjoy such promises What is my strength Quae fortitudo mea ut sperem liberos Vatab. Quid in longiorem spem me adducitis quum sperando non fim jam propè◠mortuus videat Hoc à lobo dicitur ut consilâ—j importunitatem expresso sensitivae partis affectu retunderet non quod de divina potentia diffideret that I should hope What is my strength that I should expect to live to see such good daies as you speak of that my Tabernacle should be in peace that I should have plenty that I should have a numerous issue Alas my strength is gone what is my strength that I should looke after these things Not that Job measured all his hope by his owne strength but here he expresses the griefe and paine which was in his sensitive part or upon his outward man thereby to answer the sowre reproofs and sweet promises of Eliphaz For we find Job himself in the thirteenth Chapter vers 13. resolving thus Though he kill me yet will I trust or hope in him he would trust and hope in God though he died therefore he did hope while he lived And it is the property of that grace and where it is in strength it shâ—wes as much to hope against hope Rom. 4. 18. Who against hope beleeved in hope When there was no strength in Abraham no possibility in nature yet against hope he beleeved in hope So at this time there was such a grace in Job he had a hope by which he could hope against hope but when he looked into his own stock of strength What is my strength that I should hope I know the strength of God is a rock sure enough for my hope to anchor in Abraham said in effect what is my strength that I should hope to have a childe for he looked upon himself as a dead man but saith he there is power in God he knew his own weakness but he considered it not waxing strong in faith and giving glory to God So here while Job saith What is my strength that I should hope my strength is dried up and withered and so is my hope in my own strength The strength of God is vigorous and green and in him my hope also is green and vigorous Though all the earth about us be like a dry heath and barren wilderness yet our hope buds and blossoms like a
deseruerit An hac amicitiae jus c. ut nunc ego à vobis audio Merc. being taken for reproach and harsh dealing and so the meaning is made out with a kind of admiration thus Should reproaches be cast upon a man that is afflicted from his friend should he be told that he hath forsaken the fear of the Almighty and that wisdome is driven from him Do you think I am not able to discover your dealings should you go about to reproach me in this condition should you tell me thus harshly that I am departed from the fear of God Is this thinke you a fair carriage towards me when you saw me melted and afflicted you should have given me sweet and comfortable words not reproachfull words Job according to this sence sound his friends dealing with him as the Jews with Christ to whom being a thirst they gave vinegar to drink Or as David in the type speaks they gave me gall for my meat and in my thirst they gave me vinegar to drink here seems to be a like meaning You have given me reproaches in stead of comforts slandered me instead of refreshing me and is this the course you should take As Absalom said to Hushai 2 Sam. 16. 17. Is this thy kindnesse to thy friend when he seemed to fall away from David unto him So Iob might speak to Eliphaz Is this thy kindnesle to thy friend to load him with reproaches when you see him over-laden with afflictions A fourth thus Shall he that consumes by the reproaches of his friend forsake the fear of the Almighty The meaning whereof is this Doe Qui tabescit ab amico suo proâ—ro etiam timorem omnipotentis retinquet Foelices soli videntur sapere miseri desipere you think that all men whose riches and comforts are lost have lost their reason and judgement And doe you think that they who are reproacht by men doe not fear God The world commonly judges none wise but they that are rich And that they fear God most who rejoyce most But my practise and example I doubt not shall consute that opinion and give all the world to know that a man consumed and spent by the reproaches of men and the stroakes of God may yet fear God and keep up his stock to the full in holinesse and in wisdom Contabescens charitatem non tam dicitur erga guem socij charitas contabescit quam quuÌ„ per sociâ— charitatem preposter ram fcilicet sine scientia exercitam contabescit Cocc Fifthly This melting is referred not to the pitty of his friends but to Job melting or consuming by that which they called pity Thus. Shall he be charged to have forsaken the fear of the Almighty who consumes by the charity of his friends that is who is more afflicted by the counsels which his friends in love give him then by all his other afflictions As the mercies of the wicked are alwayes cruel Prov. 12. 10. So sometime the mercies of the godly are especially when they give preposterous and indiscreet counsel and this interpretation suites well with the title which Iob gave his friends Miserable comforters are ye all Chap. 16. 2. That is you have done your good will to comfort me but God hath not shewed you the way nor given you the tongue of the learned that yee might know how to minister a word in season to him that is weary and so notwithstanding all your good intentions ye have added to my miseries A sixth thus * Hunc dissolutum prae doloribus ab amico ejus exhibenda misericordia dereliquit eundem dissolutum timor Saddai dere inquit Horum duorum versiculorum terminos ita digerimus ut in posteriori vâ—x dissolutus sit mascu ini generis accusativi casus â—egaturque à verbo dere inquit cujus duo nominativi sint misericordia timor Saddai ille verò dissolutâ—s sit Job loquente de seipso in tertia persona Apparet ex hoc explâ—atione â—um nominativo ut in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 31. 1. Ezr. 1. 5 Coc. Dissoluto à socio ejus benignitas est sc impendenda alioqui timorem Omnipotentis deserit Drus Vau apud Hebraeos varie sumitur interdum pro a ioqui That pity which friends should shew this man melted with afflictions hath forsaken him but hath the fear of the Almighty forsaken him also The meaning whereof may be made out to this effect As if Job had said thus You plainly see that there is no help in me for my pains and uncessant troubles have quite bereaved me of all that strength upon which I should naturally subsist And as for you my friends that pitty and compassion which you should afford a man thus melted with sorrows is quite fled and gone from your hearts and lips But what then Is the fear of God departed also from this sorrowful soul It is confessed strength is gone from my body and I see pitty towards me is gone from your soules O how miserable then were I if I should goe from my God and forsake his fear You shall see that though the pitty of men hath forsaken me a melted man yet as you object the fear of God hath not A seventh reading varying from ours only in a word gives the sence very fair and easie * to him that is afflicted or melted pitty should be shewed by his friend otherwise he forsakes the fear of the Almighty Whereas we say but he forsaketh this translation saith Otherwise he forsaketh the fear of the Almighty that is if a man do not shew pitty to his friend in affliction that man sheweth that he hath forsaken the fear of the Almighty Thus as I hinted at the entrance of this passage Interpreters are much divided about the Grammatical construction of these words There is a truth in every sence given and their variety may teach us to adore the fulness of the holy language which leads our thoughts so many wayes as also to be humbled for our own blindness of mind and narrowness of heart to see or comprehend the mind of God fairly written to us But I take the last to be the clearest meaning of Job in this passage and that to which most of the former are reducible and therefore staying upon this sence I shall give two or three observations from it First It is the common duty of friends and the speciall duty of godly friends to pitty and help one another in affliction I say to pitty and to help for that is the compasse of the word we have not done our duty in pittying the distressed unless we come to real assisting them We satisfie not our obligation to the bond and Law of love by giving comfortable words As that faith which is alone without works doth not justifie us so that pitty which is alone without works doth not justifie our faith such empty pitty will goe for little better then cruelty and not
day river because it falls with a mighty current in the day but in the night is dry This may seem to be a fabulous report but the reason given which is direct to the point in hand makes it not onely probable but very plain For they tell us that this river is not feed by a fountain or a spring but is caused merely by the melting of the snow which lies on the mountains thereabouts in the day time when the sun is up and warme the snow melts but when night comes and the Sun goes down the snow freezes and so the channel dries Thus it is with those who have not an inward principle of holinesse they may have a great floud of profession when the snow melts down into their bosomes by the shine of outward prosperity but when night and cold when troubles dangers come their waters freeze up or passe away and goe to nothing So much of the causes why these streams these water brooks vanish they have no spring to maintain and feed them Raine and frost and snow uncertain all are all they have to trust to Job having thus explained his similitude and shewed what he means by brooks and what kind of brooks he means He now confirms all by an experiment You shall see it is thus these brooks will yield nothing at a time of need Many have tryed them who are they The troops of Tema looked the companies of Sheba waited for them The troops of Tema That is the travellers who came in great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Semita semitae Thema cetus hominum sive turmae viatorum companies from Tema and passed through those desert Countries where they had observed in the winter streams and flouds of water frozen and full of snow now in their summer travails being parcht with heat and distressed for want of water they expected reliefe from those brooks which they had markt out for themselves and of which they had said These will be watering Hos torrentes designaverunt sive pro statione ad refocil ationem Coc. places for us and refreshings in extreamest heat We read often in the old Testament of such travellers Gen. 37. 25. Behold a company of Ishmaelites came from Gilead with their camels bearing spicery and balme and myrrhe going down into Egypt Such are now called a Caravan The letter of the Hebrews is The paths of Tema the path or road in which they travelled is put for the travellers Itinera homines inter se facientes So Isa 21. 13. O ye travelling companies of Dedanim the Hebrew is O ye paths of Dedanim that is O ye who travel in the paths of Dedanim Thus here The wayes of Tema or the Troops of Tema and the companies of Sheba waited and looked in these places for water and as it followeth they found none The troops of Tema looked Why did they look why did they wait for those streams They had seen plenty of water there and therefore being thirsty they looked and waited for water Note hence first That the sense of want carries us out to look for a remedy The troops of Tema looked After what after the streames of brooks why because they were parched with thirst They that are thirsty will be looking for a stream for a river they that are hungry will be enquiring after bread As it is in natural so in spiritual things when once the soul is parched and thirsty oh how it â—ongs for the rivers of mercy for the streams of consolation it looks and waites for them tâ—o As the hart panteth after the water brooks so panteth my soul â—fter thee O God my soul thirsteth for God for the living God Psalm 2. 1 2. That 's the reason why Job instances in Tema and Sheba because they were oâ—ten distressed in their travel for want of Water Secondly observe That probability of speeding is ground enough for seeking and endeavouring Thâ—sâ— Troops of Tema looked and as they looked they searched for waters they waited because it was probable that they should find water where they had observed water As Mat 21. 19 Christ himself when he was an hungry saw a figg-tree afar off saith the text having leaves upon it A figg-tree having leaves in probability had fruit also because the figg-tree as Naturalists observe pâ—ts forth her fruit assoon as her leaf therefore when Christ saw leaves upon the figg-tree it was an argument that there was fruit too And whereas Mark saith For the time of figgs was not yet he meanes the time of in-gathering figgs So that the Tree having leaves shewed it night have fruit growing and the time of gathering figgs not being past both these were ground enough for the Lord Christ to go and seek fruit upon it For in this he acted according to rule of humane reason not of Divine omniscience Many object against seeking God and humbling themselves before him It is a thing doubt full whether ever they shall speed whether ever they shall finde or no they know not whether God will be merciful unto them or no He will be merciful to some they know but whether they be the men is very doubtful I may answer such from the point A probability of speeding is ground enough for seeking If Christ sought for fruit when he saw leaves beeause it was a thing probable to find it and if these of Tema and Sheba would seek for water because they had observed water in those places surely then there is ground enough of seeking unto God for mercy though we suppose there is but a probability of having mercy The Prophet perswades that afflicted people to fast and humble themselves upon this ground Who knoweth if he will return and repent loel 2. that is it is very probable he will return and repent Heathen Niniveh is carried by the same argument Jona 39. Who can tell if God will return c. No man is sure he will not and though we are not sure he will yet let us venture A peradventure from God is better then a promise or an assurance from the creature And if probability be ground enough what ground is there in assurance and certainty and that is the ground we have of seeking God if we seek to him and wait upon him in faith we shall be sure to find Psalm 9. 18. The expectation of the poor shall not perish The companies of Tema found no water but God is a living Fountain whose waters fail not his banks are alike filled summer and winter Christ is not a water brook but a spring of waters We shall never misse water of life if we seek to and wait upon him for it And if we believe on him out of our bellies shall flow rivers of living waters Joh. 7. 38. We have seen the endeavour of these troops of Tema Now see how they speed Vers 20. They were confounded because they had hoped they came thither and were ashamed The sum is this they hoped
shadow to get under a tree or a bush a little to refresh himself Or Thirdly the shadow may be taken for the house to come into a mans house or under a mans roof is called a comming under his shadow Gen. 19. 8. Therefore they are come under my shadow saith Lot to the men of Sodome that is under the covert of my roof The shadow is used often in Scripture to note protection and mercy Shadows are substantial mercies and the promise of a shadow â—â—bra id significat quod proteâ—endo custoâ—â—endo obâ—mbrat is a real favour Isa 4. 6. The Church hath a promise under this notion There shall be a Tabernacle for a shadow in the day time from the heat Isa 25. 4. A refuge from the storm a shadow from the heat And Isa 32. 2. The Lord promises that he will be as the shadow of a great rock in a weary land unto his people And David flies to this shadow for safety Vnder the shadow of thy wings shall be my refuge till these calamities be over-past Psal 57. 1. So Psal 17. 8. Psal 91. 1. So that in these words As a servant earnestly desireth the shadow Job means that which is most refreshing and desirable by a servant And in those Eastern hot Countries shadows were very refreshing and much desired Jacob reporting his labours in keeping Labans sheep saith In the day time I was consumed with heat or parched with heat Therefore a servant hath reason to desire the shadow And as an hireling looketh for the reward of his work There are two things which a servant or an hireling desires much Rest and reward Shadow and pay When he is hot the shadow refreshes him And when he is hungry his pay refreshes him while his hand is at work in the day his heart is upon the wages he shall receive at night Hence the Lord in compassion to servants made a gracious provision for them by a law Deut. 24. 14 15. Thou shalt not oppress a hired servant c. at his day thou shalt give him his hire neither shall the Sun go down upon it for he is poor and setteth his heart upon it lest he cry against thee to the Lord and it be sin unto thee Job puts the instance in both As the hireling looks for the reward of his work c. He looketh The word signifieth to expect a thing with an eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward it what we earnestly expect our eyes move after it David in his waiting upon God saith Mine eyes are towards thee I lift up mine eyes and my heart to God The same word is here used The hireling looks For the reward of his work So we translate it The Hebrew is He looks for his work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why he had work before he had his work all day long his Master shewed him his work he needed not look for that then his work is the reward of his work In the Scripture the word work signifies three things 1. The very act of labour 2. The effect of labour the thing wrought or that which is the product of labour When a man hath laboured what he labour'd about is visible and that we call his work as well as the act of his labour 3. The reward or the wages which a man receives for his labour Levit. 19. 13. we read a plain text for it The wages of him that is hired shall not abide with thee all night until the morning The Hebrew is The work of him that is hired shal not abide with thee So Psal 109. 20. Let this be the reward of mine adversaries Obus est fructus seu merces oberis quae pro labore datur ber Metonymiam from the Lord The Hebrew is Let this be the work of mine adversaries from the Lord. And Jer. 22. 13. we have the word in the same sence work for wages As it is usual to put prayer for the thing prayed for a petition for the thing petitioned or for the thing obtained by petition The Lord hath given me my petition saith Hannah 1 Sam. 1. 27. that is the child for whom I did petition It is usual also in Scripture to put sin for the punishment or reward of sin Gen. 4. 13. My sin is greater that is my punishment is greater than I can bear And the Master is forbidden to detain the servants wages least it be sin to him Deut. 24. 15. that is least he be punished for detaining it Thus also it is usual to put the work for the reward of the work The hireling expects his work that is he earnestly looks that he shall have wages in the evening for his work Now saith Job as these wait the servant and the hireling for the shadow in the day and for their wages at night So I am made to possesse months of vanity c. I shall note a point or two in passage from the words as they contain a general truth before I examine them in this application Take the words as they are a direct proposition A servant desires the shadow and an hireling looks for the reward of his work Hence observe First The condition of a servant is a very laborious and a wearisome condition He longs for some rest he earnestly desires the shadow Observe Secondly The servant must have a reward Ther 's all the reason in the world he should Observe Thirdly The hireling hath earnest thoughts upon his reward His reward is in his eye It is the reason given why the wages of the hired servant should not be with-held Deut. 24. 15. The Lord the righteous judge between Masters and servants gives this account or ground of his Law Thou shalt not detaine his wages for he setteth his heart upon it Poor man he hath been working all day and he hath had his heart upon his wages the hopes of that gave him some relief and ease in going through his hard task and service therfore thou shalt not keep it from him his heart is set upon it But it may be questioned Is not this a sin in the servant to set his heart upon his wages A charge is given Psal 62. 10. If riches increase set not your heart upon them and is it approveable in a servant to set his heart upon his wages or encrease There is a great difference and it is worthy our notice between those two Scriptures The word in Deutronomy speaking of the poor servant notes the lifting up of the soul He hath lifted up his soul unto it so we read in the margin of our Bibles But in the Psame where he speaks of the covetous rich man the word imports the letting down or setling of his heart upon it A poor man hath but a little and his wages it may be is above him his wages possibly is more than he is worth therefore he lifteth up his mind to it as a mercy and a blessing from God for the
relief of himself and family take heed saith the Lord that thou detain not his wages for the poor man lifteth up his soul to it as a thing he reacheth upward for It is very dangerous to take that out of the hands of man which he is taking as it were out of the hand of God But a rich man who hath aboundance lets his heart down he croucheth and broodeth upon the creature A godly poor man looks up to his reward and fetches his bread from Heaven A covetous rich man looks down to his reward and takes his bread from the earth A godly man is above all earthly things and yet he lifts up his mind to receive them A meer natural man is below earthly things and yet he descends that he may receive them The things which both receive are the same but the conveyance and derivation differ alwayes as much as Heaven and earth sometimes as much as Heaven and hell But to the text Lastly observe That it is the property of an hireling take it strictly to eye his reward This is the description of an hireling he is one who looks to his reward whatsoever be doth to his work Christ John 10. 13. confirms this character The hireling fleeth because he is an hireling and careth not for the sheep he cares much for the fleece and for the flesh but he cares little if at all for the sheep that is how or whether the sheep be fed and prosper He that works for Christ finds his reward in his work and his eye is upon his work as a reward as well as upon the reward of his work he is pleased as much yea far more with his business then he is with his wages Did he not take content and pay himself in this that he is in a work acceptable to Christ he could take no content he could not be pleased at all that he is in a work profitable to himself Now Job applies this general about the nature of a servant and an hireling to his own condition So I am made to possess months of vanity and wearisome nights are appointed to me So am I made It looks like a strange and a very unlikely similitude As a servant desireth the shadow so am I made to possess months of vanity Therefore to clear it we must remember that this is a similitude with a dissimilitude The similitude is conceald the dissimilitude is exprest we may make it out thus As a servant desireth the shadow and an hireling looketh for the reward Similitudo dissimilis of his work so I who am labouring in the heat of these afflictions do earnestly desire a shadow and I who am at work as an hireling would have a reward that is I would see the end and issue of these troubles But here 's the dissimilitude I am made to possesse months of vanity and wearisome nights are appointed to me As if Job had said When the servant hath wrought all day and is weary he can lie down at night quietly rest himself but alas the night is as troublesome and as laborious to me as the day When the hireling hath laboured and taken pains he receives his reward at evening but my wages are months of vanity and my rewards are nights of trouble I am paid in ill coyne months of vanity wearisome nights are appointed for the reward of weary dayes Thus the sence is plain I am made to possess The word signifies possessing by inheritance and descent Two things are implied in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est jure baereditario aliquid acquirâ—re possidere First that troubles and afflictions belong to us by right they are possest as an inheritance which we receive from our parents and progenitors I am made to possesse And Secondly it notes the continuance of troubles upon us We have not onely an ill lodging for a while or we stay not with trouble as travellers for a night but we possess and inherit them as our own Jobs troubles were not to him as an hired house or a lodging but as an inheritance wherein he was setled and estated I am made to possesse months of vanity as if he had said you see what the patrimony and inheritance is which descends to me I have waited for comfort and have been in expectation of good dayes but I possess months of vanity that 's all I have found and felt as the issue of my labours Months of vanity Some read Empty Moons the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beares that sence as if Jobs Moon were alwayes in the wane or ever in the ecclipse The word signifies any kind of vanity whether in word or in deed personal vanity or real vanity falshood or deceit any thing that is trivial or light Such months have I appointed to me But some may say Months of vanity Why doth Job complain of this Hath any man in the world any other than months of vanity Why then doth Job take it so ill that he possesseth months of vanity when no other fall to the lot or possession of any man David Psal 39. vers 5. affirms that man at his best estate is altogether vanity What reason then hath Job to complain of months of vanity in his worst estate It was with him as well as with any of his neighbours we know not who hath any other than months of vanity The Preacher makes this the preface of his Sermon Eccles 1. 2. Vanity of vanities saith the Preacher vanity of vanities all is vanity I answer it is true our whole life is a life of vanity but yet there is more vanity in some mans life or in some part of the same mans life than in another Vanity is gradual There is a vain and a rainer vanity and there is the vainest vanity Months of vanity may be understood two waies First Months of vanity that is months empty of comfort fruitlesse months months bringing me no refreshing or content Inanis vacua quia erat vacua hominibus jumentis plantis As Gen. 1. 2. it is said the earth was without form and void void that is it had neither man nor beast nor plant upon it there was nothing but emptinesse upon the face of the earth as it lay in that rude masse So Job saith here mine are months of vanity void months that is months not filled up with any comfort with any refreshing with any joy with any light or content all these which are as the filling up of our months and the beauty of time are taken away from me mine are empty months my dayes are all Dogg-dayes or at best the dayes in the kalender of my life are blanks Secondly Months of vanity because he had not what he expected or the issue which he waited for Job expresses himself in a Vacuum tempus est quon nullam nobis offert utilitatem posture of waiting by the former similitudes The hireling looks for his wages
he is afflicted many a good soule would not beleeve that they had such an unbeleeving heart such a proud heart till God tried him and then corruption discovered it self The reason why God brought his people such a way about in the wildernesse was Deut. 8. 2. to prove them to try them to know what was in their heart God knowes what is in the heart of man intuitively and he needs not goe about he can goe the neerest way into every mans heart he proves it only to make it known to others and to make a man know himselfe They could not thinke their hearts were so rebellious so ful of murmuring and unbeleefe if God had not taken them about to prove and try them those forty yeares Prosperity and comforts are trials too whatsoever God doth with a man he some way or other tries him Looke not only upon your afflictions as trials your mercies also are tryals God gives you them to see what you will doe with them he gives riches and honour and credit to see how men will use and improve them as by afflictions so by outward comforts he tries both what grace and what corruption is in our hearts He gives comforts to see how we can live upon God in Christ when we have the creature and that we may shew how much we make of him without whom we cannot live when we have all things besides him Prosperity tries corruption then pride and creature-confidence breake forth which before were undiscerned We say Magistracy shewes a man nature when it is exalted shewes it selfe as much as when it is vext He trieth every moment A moment is the least part and division 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad momenta of time To try every moment is to try not only frequently but continually Hence observe The temper and state of mans heart is so various that there needs new experiments of him every moment Why doth God try us every moment Because we are one moment in one temper and the next moment in another The acting frame of a mans heart this houre cannot be collected from the frame it was in an houre before therefore there is a continuall triall Some things if they be tried once they are tried for ever if we try gold it will ever be as good as we found it unlesse we alter it as we try it to be so it continues to be But try the heart of man this day and come againe the next and you may find it in a different condition to day beleeving to morrow unbeleeving to day humble to morrow proud to day meeke to morrow passionate to day lively and enlarged to morrow dead and straightned pure gold to day and to morrow exceeding drossie As it is with the pulse of a sick man it varieth every quarter of an houre therefore the Physitian tries his pulse every time he comes because his disease alters the state of his body so it is with the distempered condition of mans spirit God having tried our pulse the state of our spirit by crosses or by mercies this day next day he tryes us too and the third day he tryes us againe and so keepe us in continuall trials because we are in continuall variations That sicknesse and disease within us alters the state and condition of the soule every moment Our comfort is that God hath a time wherein he will set our souls up in such a frame as he shall need to try us but that once Having set us up in a frame of glory he shall not need to try our hearts for us or to put us to the triall of our selvs any more we shall stand as he sets us up to all eternity I must yet come downe from the thoughts of this blessed eternity and shew you Job tried out with his time and earnestly calling but for a minutes respire from his paines and sorrows in the voice of the nineteenth vers Verse 19. How long wilt thou not depart from me nor let me alone till I may swallow down my spittle In this verse Job makes application of the two former to himselfe as if he had said seeing man is a creature so weake and unworthy in himselfe and I am such among the rest why doest thou visit me and try me every moment How long shall it be ere thou depart from me or how long wilt thou not looke away from me The word under another construction signifies to looke upon a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quando construitur cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat aspicere respicere cum detectatione Gen. 4. 5. sed cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat avertere recedere man with respect and complacency So Gen. 4. 5. The Lord had respect unto or he looked graciously upon Abel and his offering But here to looke away and so Isa 22. 4. Looke away from me I will weepe bitterly And because they who withdraw their eyes from us are ready also to withdraw their presence from us therefore it signifies to depart How long wilt thou not depart from me c. But is this the voice of Job Is he burthen'd with the presence of God Or doth he thinke the time long till God be gone from him The wicked say unto God depart from us Chap. 21. 14. And the Lord threatens this as the sorest judgement against his owne people Jer. 6. 8. Be instructed O Jerusalem lest my soule depart from thee And by the Prophet Hosea Chap. 9. 12. Woe also unto them when I depart from them The promise of strongest consolation to the Saints is this I will never leave thee nor forsake thee Heb. 13. 5. And the very offer of a departure did so afflict Moses that he was ready to throw up all Lord if thy presence goe not along with us carry us no further Exod. 33. 15. How earnestly doe the servants of God deprecate the hiding of his face how bitterly have they complained upon those hidings how importunately have they praied that he would returne looke on them behold them cause his face to shine and lift up the light of his countenance upon them And is Job so weary of Gods company that he beggs of him to depart Is the voice of Job Will a man that is in darknesse bid the Sunne goe from him Or will a man that is thirstie say to a fountaine turne away from me I answer the Lords presence may be considered two waies First as his pleased comforting presence Secondly as his angry afflicting presence When Job saith How long wilt thou not depart from me his meaning is How long wilt thou not with-draw thine afflicting hand from me We may expound it by that of David Psal 39. 10. Remove thy stroke Usquoque non parcis mihi Vulg. Iram alio converte Jun. away from me I am consumed by the blow of thine hand Hence some translate How long doest thou not spare me And another glosses Turne thine anger away from me Or
things have been spoken from preceding passages of his reply and I will not double upon them here But I take the former reading and meaning of the words as most proper to the coherence conclusion of Jobs discourse and so they are but a repetition or re-inforcement of what he spake at the 7 and 8. verses There he said O remember that my life is wind mine eye shall no more see good the eye of him that hath seen me shall see me no more Thine eyes are upon me and I am not Here he speaks the same thing in some variety of words Thou shalt seek me in the morning and I shall not be The severity of my sickness threatens to prevent thy earliest preparations for my relief Thus through the strength of Christ some discoveries have been made about this first congresse or charge between Eliphaz and Job But Job hath not yet done Behold a second and a third Combatant ready to enter the list against him And when these three have once tryed their skill and strength upon him they all three charge him a fresh a second time and two of them a third Was ever poor soul held so hard to it as he How much doth the life of grace make him exceed man when he as a man could scarce be reckon'd among the living Truth and grace will triumpth and prevail notwithstanding all the disadvantages of flesh nature Is it not strange that a man should not be weary with arguing while he often professes he was wearied with living That while he could scarce fetch his breath for pain he should do so much work in a manner without a breathing For as the Messengers of his troubles gave him no rest But while one was yet speaking there came another also and said c. And while a second was yet speaking a third came and said c. So neither did these disputants about his troubles While Eliphaz and Job were yet speaking Bildad answered and said c. While Bildad and Job were yet speaking Zophar answered and said What Eliphaz said and Job answered in this first undertaking you have heard The opening of what Bildad had to say and Job to answer waits till the Lord shall be pleased to vouchsafe it a further opportunity What is now as himself hath pleased to enable his unworthy instrument offered waits upon him for his blessing To him all blessing is for ever due on him let praises ever waite for all his blessings Amen FINIS A TABLE Directing to some special Points noted in the precedent Expositions A ADvancement is from God pag. 267. The difference between Gods advancing his own People and enemies pag. 270 Afflictions Sore afflictions indispose for duty p. 15. Affliction often disturbs the seat of reason p. 17. Times of affliction special seasons for the use of our graces p. 23. Affliction discovers our hearts and our graces to our selves p. 28 29. Afflictions good for the Saints p. 115. They are but trials 116. Affliction is a cleanser how p. 117. They are sent to humble us ib. To bring the Saints nearer God p. 118. Man naturally seeks the reason of his afflictions out of himself p. 220. Every affliction hath a cause pa. 221. It comes not by the power of any creature ib. It is from the Lord p. 222. It is our wisedome and our duty to seek God in times of affliction p. 230. We are to seek him about foure things in affliction ib. It is a great ease to the soul to do so p. 231. Affliction and happiness meet in the same person p. 309 310 312. Yet every one that is afflicted is not happy p. 313. The best of Gods children sometimes entertain afflictions unwillingly p. 321. They sometime apprehend them as unuseful p. 323. As disgraceful p. 324. The least affliction ought not to be sleighted p. 324 325. We ought highly to prize them 326. Afflictions of others are to be throughly weighed and wherein that consists pag. 315. It is an addition to a mans affliction when others are not sensible of it pag. 416. Afflictions are heavy burdens p. 420. They come by multitudes 433. Afflictions are the higher services of grace p. 487. They are measured out by the hand of God 589. Man apt to think he needs not so many or so great Afflictions p. 630 631. It makes a little time seem very long to us 643. Affliction is the magnifying of a man two wayes p. 659 660. Why called visitations 665. They are tryals 668 669. They are bands and such as man cannot break 674. It is a great ease to an afflicted mind to know the reason why afflictions are sent p. 699 703. God brings his eminentest servants to the most eminent tryals by afflictions pag. 701. Angels are the servants of God p. 129. Their several services for the Church 129 130. And against the wicked 131. Angels how chargeable with folly p. 135. Pride and self-confidence the sins of Angels p. 138. Angels as creatures mutable ib. Yet now confirmed by Christ 139. God hath no need of Angels p. 141. Answering how taken in Scripture p. 409. It is the duty of a man to answer when he is questioned or charged with any fault ibid. Application of general truth very necessary p. 403. Arrows how taken in Scripture p. 425. Arrowes of God why so called p. 427. Afflictions like arrowes in four things ib. 428. Poyson'd arrowes p. 429. Assurance To be assured of a mercy is better than the enjoyment of a mercy p. 383. B BEasts in what sence put for men in Scripture pag. 368. Beasts of the earth hurtful to us three wayes p. 369. Beasts how at peace with us p. 378. Sin hath made the beasts and all creatures hurtful to man 379. It is from special providence that the beasts hurt us not 380. Beasts complain not without cause p. 440. Man in passion worse than beasts p. 628 630. Behold a note either of derision or of asseveration p. 8. Belial wicked men why called sons of Belial p. 47. Blast and breath of God what they signifie in Scripture p. 55 56. Blessednesse three degrees of it p. 384. Body of man compared to a house in two respects p. 145. Why called a house of clay 146. How it should humble us 147 148. Much care of the body is usually joyned with neglect of the soul p. 148. Bread the staffe of life p. 345. It is a pretious comfort to have bread in a promise when we have none upon the board p. 347. Brethren many sorts of them p. 497. Brethren deceitful 499. The deceit of a brother is double deceit especially of a brother in the faith ib. Burial A comely burial is an honour and a blessing p. 394. C CHarity Four acts of spiritual charity p. 8. Spiritual charity best p. 13 14. Charity especially spiritual charity is open handed p. 14. Chastnings see Afflictions What is properly a chastning p. 326. How we may improve this notion that Shaddai God