Exposition of Job 1-3, Biblical commentary · Job 2.11, 12, 13
JOB 2.11, 12, 13.
Now when Jobs three friends heard of all this evill that was come upon him, they came every one from his owne place: Eliphaz the Temanite, and Bildad the Shuite, and Zophar the Naamathite; for they had made an appointment together, to come to mourne with him and to comfort him.
And when they lift up their eyes afarre off, and knew him not, they lifted up their voice and wept; and they rent every one his mantle, and ſprinkled duſt upon their heads towards Heaven.
So they ſate downe with him upon the ground ſeven dayes, and ſeven nights, and none ſpake a word unto him: for they ſaw that his griefe was very great.
THeſe three verſes, containe the third generall conſequent of Jobs ſecond affliction. In the diviſion of the Chapter, we called it his friends viſit. In which viſit we may here obſerve;
Firſt, The number of the viſitants. They were three. Now when Jobs three friends.
Secondly, We have here the names of theſe viſitants. Eliphas the Temanite, and Bildad the Shuhite, and Zophar the Naamathite.
Thirdly, We have the occaſion of their viſit: And that was the report of all the evill that was come upon Job. Now when Jobs three friends heard of all this evill, that was come upon him, then they came.
Fourthly, We have the ground of this viſit. It was a mutuall agreement, or a compact made betweene them, ſo ſaith the text, For they had made an appointment together to come.
Fifthly, We have the end or the intendment of their coming, what they aimed at, in viſiting Job. And the end is expreſt in the Text to be two-fold.
1. To communicate with him in his ſorrowes.
2. To communicate unto him their comforts. Firſt, To mourne with him. And ſecondly, To comfort him.
The former of theſe two ends, viz. their mourning with him, we have largely ſet downe in the two latter verſes; they put that end into act preſently, as ſoone as they came, they fell a mourning with him. And we may obſerve 5. diſtinct acts of Jobs friends, ſolemnly condoling or mourning with him.
The firſt act is this, They wept. And to ſhew that it was no ordinary weeping, the Text ſaith, They lift up their voice and wept.
The ſecond act of their mourning was, their renting of their Mantles, And they rent every one his Mantle.
The third act was, the ſprinckling of duſt upon their heads, and the ſprinckling of duſt toward Heaven, which was another aggravating circumſtance of their ſorrow.
The fourth act was, their ſitting downe with him upon the ground, ſeven dayes, and ſeven nights.
The fifth act of their mourning with him, was their ſilence, And none ſpake a word unto him.
The Cauſe or the reaſon of this ſolemnity in their mourning, the reaſon of theſe 5. Acts, but eſpecially of the laſt, of their ſilence, is given us in the latter words of the verſe. For they ſaw that his griefe was very great, therefore it muſt have great ſorrow: and great ſilence, to waite the fitteſt ſeaſon, for the adminiſtring of counſell and conſolation. Thus for the parts and reſolution of the words, contained in theſe 3. verſes. I ſhall come to the opening of the particulars.
And when Jobs three friends.
The word which we tranſlate (friends) ſprings from a root which ſignifieth to feed a mans ſelfe, or others, or to eate together,foreign A rad ce foreign Pavit, tam ſe quam alios. as Sheepe eate together, and ſo from the ſame word, a Paſtor or a feeder of Sheepe is derived, Pſal. 21.1. The Lord is my Shepheard and feeder. And by a Metaphor it is tranſlated, for a friend: becauſe friends doe uſually feed together, eate and converſe together; So David deſcribes a friend, Pſal. 49.9. My familiar friend that did eate of my bread. Jobs viſitants are thus expreſt, his friends or familiars: The word ſometimes, notes only, a friend at large, or any neighbour; So in the Law, Exod. 20:16. Thou ſhalt not beare falſe witneſſe againſt thy neighbour, or (it is the ſame word) againſt thy friend: there it is taken in a large ſenſe, for a neighbour, that is, for any beſides thy ſelfe, to whom offices of love are due, as Chriſt expounds it, Luk. 10.30. But uſually, it is put ſtrictly, for a ſpeciall friend, as in Deut. 13.6. when he ſpeakes of inticers to Idolatry, If thy friend (ſaith he) who is as thine owne ſoule; there is the ſame word, and he ſhewes by a circumlocution, whom he meanes by ſuch a friend, namely ſuch a one, who is as thine own ſoule; one that lieth in thy boſome, and is as neere and deare to thee, as thy ſelfe. I ſuppoſe here in this place, Jobs three friends, were not friends at large, but intimate and ſpeciall friends, or (as we uſe to ſay) boſome friends. And therefore when it is ſaid, Jobs three friends, we are not to underſtand it, as if Job had but three, as if theſe were all the friends Iob had; but amongſt all his friends, theſe carried away the name, theſe were the chiefe and choice; Jobs three friends; As it is ſaid concerning Davids Worthies, 2 Sam. 23, David had many Worthies, but there was a firſt three, a chiefe three among them all. So here, Iob doubtleſſe had many friends, a large catalogue of friends, but in theſe you have the toppe of his friends, the chiefe hree, the firſt three: Theſe three ſpeciall friends came to viſit Iob, to mourne with him, and to comfort him.
The occaſion of this viſit, preſents it ſelfe next, When theſe three friends heard of all this evill that was come upon Job. When they heard of it. The troubles of Iob were noyſed all the Country over, yea into ſtrange Countries. Two things are ſwiftly carried about upon the wings of fame, and poaſted about by reports: Firſt, The ſinnes. Secondly, The afflictions of godly men. If they fall into any ſin, it will be heard of all a Country; it may be all a Kingdome over. It ſhall be told in Gath, and publiſh'd in the ſtreets of Askelon. Againe, if they fall into any great affliction, every one deſcants upon it, and many will paſſe deepe cenſures. It becomes matter of wonder, that men eminent in godlineſſe, great profeſſors, ſuch as have held forth the name, and upheld the truth of Chriſt, that they (I ſay) ſhould fall into great afflictions, is reported, diſcours'd, admir'd all a Country over.
Nihil eſt magis praedicabile quam boni hominis ruina.There is nothing that is more talked of, then the trouble that befalleth godly men; When the three friends of Job heard of all this evill that was come upon him.
When this report about Iob came to them, they came to Iob. They came (ſaith the Text) every one from his owne place. The word Place, is often uſed in Scripture, to ſignifie a Country, a City, or a Region. Now here it is conceived, that the place from whence they came, was not only the place where they dwelt, but the place where they governed. It is frequently aſſerted by the Iewiſh Doctors, with whom the Septuagint agree, and moſt of the Jeſuits are in it to; that theſe three friends of Iob were Kings, either Reges or Reguli, ſuch as had the governement of thoſe Countries where they lived.Quod autem dicunt Hebrei totidem juiſſe reges eſt ex au dacia illis familiari, Beza. Beza rejects this as a Fable, and telleth us that this opinion hath no footing or foundation in Scripture, but is grounded only upon that uſuall boldneſſe of the Iewiſh Doctors. But whether they were Kings or ſubjects, whether they came from their private dwellings, or from the places of their dominion, needs not trouble us. This is cleare, that they were great men, eminent perſons in their Country: and the diſputes which follow, teſtifie that they were men of very great wiſedome and underſtanding, according to all the learning of thoſe times.
Theſe three friends of Job are here ſet forth by name, by a double name. By the name firſt of their perſons. Secondly, by the name of their Country, or of their Family. For that's a queſtion, whether the additionall name be derived from the Country where they dwelt, or from the Family out of which they were extracted.
Eliphaz the Temanite, he is the firſt. We reade Gen. 36.11. that Eſau begat Eliphaz; that Eliphaz was the eldeſt ſonne of Eſau, and Eliphaz begat Teman. This Teman, deſcending from Eſau, is ſuppoſed to be the Father or the Anceſtor of this Eliphaz, from whom he is called Eliphaz the Temanite, and ſo Temanite, is a note of the Family from whence Eliphaz deſcended. It is uſuall likewiſe in Scripture, to give ſuch additionall names from the Countries or places, and ſo Eliphaz the Temanite, may be from Teman, of which we reade often in Scripture;Jer 49.20. Amos 1.12. Obad. 9. Hab. 3.4. Teman regio Principum Edom in terra Gabalitica a Theman filio Eliphaz filij Eſau ſortita vocabulum, &c. Sciendum etiā quod omnis Auſtralis regio … braeis Theman dicitur. (paulo poſt) Theman juxta Ezekielē Civitas Idumeae. Euſebius de locis. Teman ſignifies the South, It was a Southerne Country.
Further, Teman was a place, wherein it is obſerved that the Schooles of Learning were ſeated, Jer. 49.7. Concerning Edom, thus ſaith the Lord, Is wiſedome no more in Teman? Two things may be gathered from that Text. Firſt, That Teman was in Edom or Idumea. Secondly, That it was a place wherein there was much profeſſion of wiſedome and learning. So then, we may take the word Temanite, either as referring unto the Stock from which Eliphaz ſprung; or unto the place where Eliphaz lived. The Hebrewes referre it unto his Stock or pedigree; And the Caldee Paraphraſe is for the place or Country.
Jobs ſecond friend was Bildad the Shuhite. All that I find for his pedigree, is, that he came from one of the ſonnes of Abraham by his ſecond wife Keturah, of whom it is ſaid, Gen. 25.1. That ſhe bare him Zimram and Jockſhan with others, and Shuah; From which Shuah was the family of the Shuhites; And it is conceived, that Bildad was of that line, and therefore here called Bildad the Shuhite.
And for the laſt, Zophar the Naamathite, there is leſſe certainty concerning him; Some will have him to be Zepho, mentioned Gen. 36.11. who was Grand-child to Eſau by Eliphaz his eldeſt ſonne. And for his additionall name Naamathite, the beſt conjecture which I find, takes it from Naamah, the name of a City, ſpoken of Joſh. 15.41. in the diviſion of the promiſed Land to the Children of Iſrael.
Now it is ſaid, that theſe three, upon the report of all the evill that was come upon Job, came to viſit him; for they had made an appointment together to come, or they all agreed together; they came not by accident, but by appointment. The word ſignifieth,foreign to meete by ſolemne agreement. Hence the place where the children of Iſrael uſed to meete to ſolemnize the worſhip of God,foreign Tempus autlocu… certus ac conſtitutus, conventus indictus, tempus quod unus alteri conſtituit. before the building of the Temple, was called, the Tabernacle of the Congreation; becauſe they were to congregate or meete there at ſet times to celebrate the name of God according to his own inſtitution. And in the thirtieth Chapter of this Booke, the grave is called Beth-mogned, (v. 23.) the houſe of the gathering together of all men, according to that Statute of Heaven, It is appointed unto men once to dye, Heb. 9.27. It is the fancie of Origen upon this place, that theſe three friends came at adventure, that they came all of them ſeverall wayes, unknowne to, or without the privity of, one another, from their ſeverall Countries, and met as it were by miracle at Jobs houſe, the ſame day and houre. But the Text is cleere, that there was a profeſt covenant and agreement made, by which they came together.
They came (ſaith the Text) to mourne with him and to comfort him. In theſe words we have the end or intendment of their coming.
foreignFirſt, They came to mourne with him. The word which we tranſlate, to mourne, ſignifieth to move the body, or to paſſe from place to place. Cain (after that ſinne of his in murthering his Brother, Gen. 4.) hath this judgement paſs'd by God upon him, that he ſhould be a fugitive and a vagabond, he ſhould be Nod, a mover from place to place; and afterwards it is ſaid, he dwelt in the Land of Nod; which ſome interpret for a ſpeciall place, for a Country called Nod: but it is taken by others thus, hee dwelt in the Land of Nod, that is, where ever he dwelt, he found the Land as it were moving, it was a moving, a ſhaking, a trembling Land to him, He dwelt in the Land of Nod: His conſcience quaking continually, by reaſon of the guilt that was upon him, for murdering his Brother, the earth alſo, ſeemed to quake under him, whereſoever he went or dwelt. That only by the way. The ſame word here uſed in the Text, by a Metaphor, ſignifies to mourne or compaſſionate the afflictions and miſeries of another. So, Nah. 3.6. Nineveh is laid waſt, who will be moane her? And Iſa. 51.19. Theſe two things are come unto thee, who ſhall be ſorry for thee? And the reaſon why this word which ſignifieth properly to move, is tranſlated to ſignifie, mourning in compaſſion with others, may be, either firſt this; becauſe ſuch perſons will runne, goe or move from place to place, to give and adminiſter comfort to their friends, whoſe afflictions affect and grieve them, as we ſee here in theſe friends of Job; they took a long journey, they moved indeed when they came to mourne. Or rather ſecondly, (as I conceive) for this reaſon, becauſe ſuch compaſſionate ſorrowes and mournings when our friends are under deepe and ſore afflictions, are uſually expreſt by moving the body, or at leaſt moving ſome member of the body; as many times the hand is lifted up,Qui condolent aut compatiu… tur, ſolent ſubinde movere coput ad teſtandum dolorem, Merc. and we ſtrike our breaſts, or we ſhake the head: It is ordinary in compaſſionate ſorrowes, thus to move the hand or the head, and ſo the word is uſed to ſignifie mourning, from that act which accompanies or teſtifies mourning. And the ſame word is ſometimes uſed to ſignifie that trepidation or trembling of the heart, thoſe convulſions of the ſpirit, upon the approaches of our own troubles; So Iſa. 7.2. That fearfull motion and diſquietneſſe both of Prince and people, when they heard of the invaſion of their Country by Rezin King of Syria, &c. is thus expreſt, The heart of the King, and the heart of his people were moved, as the trees of the wood are moved with the winde.
Secondly, It is ſaid they came to comfort him. The word which is there uſed to comfort, ſignifies likewiſe to mourne: foreignand eſpecially the mournings of repentance, or to repent for ſin with ſorrow: the reaſon is given, becauſe true comfort doth ſpring from repentance; Joy often ariſeth out of ſorrow, and ſo the ſame word is applied to both. Worldly joy and ſorrow are contraries, but godly joy and ſorrow are con-cauſes, mutually effecting and helping one another.
We have here an excellent patterne held forth unto us of our duty, in reference unto diſtreſſed perſons or Nations.
Firſt thus, It is both an act and an argument of true friendſhip, to mourne with and comfort thoſe that are in affliction. A man doth then ſet his ſeale to it, that he is a friend, when he will partake and ſhare in his friends afflictions; when he will divide with him in all eſtates whatſoever it is, whether ſweet or ſowre, joy or ſorrow, he will have his part. Many friends will come and rejoyce with you, they will come to a feaſt with you, they will meete at a houſe of mirth with you; but they fall off and goe backe; when they muſt weepe with you, when if they come, they muſt come to a houſe of mourning. Solomon (Prov. 17.17.) gives us the true character of a friend, A friend loveth at all times, and a brother is borne for adverſitie. It is the note and triall of our love to God, when we love him at all times, what ever he doth with us: And it is the argument of true love unto our bretheren, when we love and owne them at all times, whatſoever they endure from the hand of God, or man: This Chriſt approves and commends in his Diſciples, Luk. 22.28. Yee are they (ſaith he) who have continued with me in my temptation. It is an eaſie peece of friendſhip or diſcipleſhip, to continue with Chriſt at a feaſt, or at a full Table; but in a temptation to continue with him, ſpeakes a Diſciple indeed. Some friends are like the Swallow, they come in the Summer and ſing with you, but when it is Winter, cold and froſt, then farewell, they muſt ſeeke a warmer climate. Theſe are ſummer friends, while the ſummer of comfort, the ſummer of riches, the ſummer of outward contentment laſteth, you cannot be rid of them: but if the winter come, the winter of trouble, and ſorrow, and poverty, and ſickneſſe, they are gone; they will not once look on you, they paſſe on the other ſide of the way, as the Levite did when he ſaw the man lye wounded and weltring in his blood, Luk. 10.32. theſe are ſummer friends, not winter friends, not
Secondly obſerve this, As it is an act and an argument of friend- they. ſhip to doe thus, ſo it is likewiſe a duty to doe thus; It is a duty to mourne with thoſe that mourne, and to viſit thoſe that are in affliction. Many looke upon it only as a complement, to viſit their ſad friends, we muſt looke upon it as a duty. Chriſt puts it (Mat. 25.36.) as one of thoſe viſible acts of duty, upon which he will pronounce the bleſſing of that great day, Come ye bleſſed, why? I was ſick and ye viſited me. Chriſt is not ſick in his perſon, he is in Heaven, where is no ſin, and therefore no ſickneſſe ſhall ever enter: and indeed he never was ſick in his perſon, when he was here upon the earth; Chriſt did not beare our perſonall infirmities, he bore only our naturall infirmities: I know it is ſaid, he bore our ſickneſſes (by compaſſion and by compenſation) but he was not ſick; Whereas then Chriſt ſaith, I was ſick, he meanes ſick in his members; And when he ſaith, ye viſited me, he meanes his ſick diſtreſſed ſervants; he takes it ſo kindly, when done to his, that he reckons it as done to himſelfe: It is an act you ſee and an office of love, upon which Chriſt hath a ſpeciall eye. The Apoſtle James, (chap. 1.27.) doth as it were put all Religion in this: It is ſuch a fruit of Religion as doth evidence the truth of Religion, and therefore hath obtained not only the name of Religion, but is made the defenition of Religion· Pure Religion (ſaith he) and undefiled before God the Father, is this. What is it? To viſit the fatherleſſe and the widdow in their affliction. This is a definition from the effect: It is not put in generall, that to viſit the fatherleſſe and the widdow, but to viſit them in their affliction, is pure Religion; that is, this is a fruit, that which groweth up from the roote of pure Religion: if pure Religion live in the heart, this will be a fruit in the life. Wherefore looke not upon the viſitation of a diſconſolate friend, as a matter of indifferency, but of duty; and doe it not only for love, but for conſcience.
Thirdly, The text ſaith, as ſoone as they heard, or when they heard of all the evill that was come upon Job, they came to mourne with him. Then Obſerve:
The very report of an others ſuffering, ſhould move us to mourne and ſuffer with him. Report ſhould bring us, when we doe but heare of ſuch a thing: It is very unwarrantable to judge or cenſure a friend upon report and heare-ſay; but a report is warrant enough to pitty and pray for him, to viſit and comfort him. Remember them that are in bonds (ſaith the Apoſtle,) Heb. 13.3. as bound with them: Remember them. Remembrance is of things and perſons which are abſent; remember them, though you ſee them not, though abſent from you, yet make their caſe as preſent; be as bound with them, be as afflicted with them, yea haſten into their preſence. Beare one anothers burthens, Gal. 6.2. Rejoyce with them that rejoyce, and weepe with them that weepe, Rom. 12.5. Be ye all of one mind, having compaſſion one of another, 1 Pet. 3.8. are Apoſtolicall rules for, and tryals of Goſpell-love. It was a ſad condition that David was in; and it was a very ſinfull condition that others about him were in, when he ſaith, Pſal. 69.20. I looked for ſome to take pitty, but there was none, and for comforters, but I found none. But if it be ſinfull not to eaſe (when it is in our power) the ſorrowes of others, how ſinfull is it to adde to their ſorrow? Such, David found (typing Chriſt in his ſufferings) who gave him gall for meate, and in his thirst they gave him vinegar to drinke. Thus the Lord complaines of thoſe Heathen by the Prophet Zacharie, (Zach. 1.15.) I was but a little displeaſed with my people, and they helped forward the affliction.
Againe, If it be a duty to mourne over the afflictions of others; how exceeding ſinfull is it to rejoyce at the afflictions of others? This was Edoms wickedneſſe, reproved by the Prophet Obadiah, verſ, 12. Thou ſhouldeſt not have looked on the day of thy brother, in the day that he became a stranger▪ neither ſhouldeſt thou have rejoyced over the children of Judah, in the day of their affliction: neither ſhouldeſt thou have spoken proudly, in the day of diſtreſſe.
We may further preſſe this point, in reference unto the preſent condition of our bretheren in many places of this Nation, in reference to the whole Nation of Ireland, yea of the whole Church of God: Are they not all mourners? And if we are to mourne with private friends, much more then with publick, with whole Kingdomes and Churches. We may beſpeake all paſſengers in the language of the Prophet Jeremie, lamenting over the deſolations of Jeruſalem, Is it nothing to you, all you that paſſe by England, Ireland? Is it nothing to you that travell, (though but in meditation) into the Churches of Chriſt in Germanie? &c. We reade of Nehemiah, Cap. 1.4. when he heard the report of Jeruſalems deſolation, though himſelfe was farre off at Babylon, though himſelfe was rich and full, and preferr'd in the Court of that Perſian Monarch, yet he mourned many dayes. And Daniel, (Cap. 10.2.) mourned three full weekes, that is, one and twenty dayes together, over the diſtreſſed eſtate and condition of his people; Jeremie wiſheth, Oh that my head were a fountaine of teares, that I might weepe night and day for the ſlaine of the daughter of my people! Chap. 9.1. We have had many ſlaine, choice ones ſlaine; this ſhould be matter of mourning to us. Take heed of ſuch a ſpirit, as is reproved in thoſe,foreign Amos 6. Who ſate upon beds of Ivory, and ſtretched themſelves upon their couches, who eate the lambs out of the flocke, and the calves out of the midſt of the ſtall: Who chaunted to the ſound of the viol, and invented to themſelves instruments of muſick like David, who dranke wine in bowles, and anointed themſelves with the chiefe ointments, but they were not grieved for the affliction of Joſeph. If ever that of Solomon were appliable, it is to ſuch a time as this, (Eccleſ. 2.2.) I ſaid of laughter thou art mad, of all wordly laughter and outward mirth, what do'ſt thou? if ever it were mad, now it is mad: Now ſorrow is ſobriety, and teares are in ſeaſon. No ſong ſo muſicall as that which is ſet to the higheſt ſtraine of lamentation. I remember the Prophet Eliſha's paſſion, when he fore-ſaw evills that ſhould be acted; he looked upon Hazael, ſaith the Text, (2 King. 8.11.) and wept; and Hazael ſaid, Why weepeth my Lord? he replied, Becauſe I know of all the evill that thou wilt doe unto the children of Iſrael: their strong holds wilt thou ſet on fire, and their young men wilt thou ſlay with the ſword, and wilt daſh their children, and rip up their women with-child. This made him weepe, he wept, becauſe he ſaw blood and fire, murders and burnings in the face of Hazael; what would he have done then, if he had ſeene all fulfilled with his hand? Chriſt himſelfe wept over Jeruſalam, when he propheſied how the enemy ſhould come, and caſt a trench about it, and compaſſe the City round, and keepe them in on every ſide, &c. Luk. 19.43. If Chriſt wept for the evills that were to come on others, how ſhould we weepe for the evills that are already come upon us? Mine eye affecteth my heart, ſaith lamenting Jeremie (Lam. 3.51.) An eye of propheſie hath affected ſome hearts, and ſhall not an eye of ſenſe affect ours? Our eares were ſmitten long agoe, with ſad meſſages out of Germanie, out of the Palatinate and Bohemia, we were ſmitten nearer home by the reports of thoſe inhumane butcheries, exerciſed upon our bretheren in Ireland; We are now ſmitten at home, both eare and eye, the ſword hath paſs'd the Seas, and hath ſpilt rivers, is like to ſpill a ſea of blood out of our own bowels; for our bretheren that have beene ſlaine, for our bretheren that are in captivity, for our bretheren that have been ſpoiled, let us mourne and lament with a brotherly lamentation. It is true, they ought (as thoſe ancient worthies) to ſuffer joyfully the ſpoiling of their goods, Heb. 10.34. but we ought to grieve when they ſuffer the ſpoiling of their goods. It is an excellent ſpirit in them, to ſuffer it with joy, but it is a ſinfull ſpirit in us, which rejoyceth, when they ſuffer. Some Trees keepe their greeneſſe and their leaves, winter and ſummer, let the time be what it will, hot or cold, they are alike freſh and greene: Some ſpirits are like thoſe hard-grain'd trees: But the ſpirit of a Chriſtian ſhould be like ordinary trees, which when winter cometh, caſt their leaves, put off their beauty and bravery. The ſtory ſaith of Nero, that when he had ſet the City of Rome on fire, he got him up to an high place, to behold the fire, and feed upon the flame, for there and then he ſung ſongs of the deſtruction of Troy: To ſing ſongs, to rejoyce in the middeſt of Sions afflictions, argues not a Chriſtian, but a Neronian ſpirit. To ſhut up this point, let us preferre Jeruſalem, above our chiefeſt worldly joy; let us even reſolve to enjoy nothing of the world, till we ſee Jeruſalem a quiet habitation, and the joy of the whole earth. The wife of Phineas, 1 Sam. 4. would not enjoy her ſon, (and that is the chiefeſt joy) becauſe the Arke of God was taken: She enquires, where is the glory? as if ſhe had ſaid, you ſhew me a ſon, but can you ſhew me the glory? No, The glory is departed from Iſrael, for the Arke of God is taken. There is nothing in the world to be rejoyced in, when God departs from us; and there is but little, if any thing, to be rejoyced in, when Ordinances (which are the ſignes of Gods preſence, and the meanes of communion with God) are taken or departing from us.
Thirdly, Theſe friends of Iob came to mourne with him; they were not ſent for, they were not invited by letters or meſſengers, but they came of their own accord. Obſerve,
It becomes us well for the comforting of our friends, to prevent the invitation of our friends. Some out of a kind of modeſty (that is the beſt we can ſay of it) will not come to a troubled friend, unleſſe they be ſent for. I doe aſſure you this, it is good manners to be an unbidden gueſt at a houſe of mourning.
Another thing I would offer to you from hence, is this; It is ſaid, that before they came, they made an appointment to come, to mourne with him and to comfort him; you ſee they agreed upon their end, before they ſet a foote in the way. Note this then,
It is an excellent point of holy prudence, to be ſetled about our end, before we undertake or enter upon any action. Some goe about buſineſſe, and they know not why, they viſit their friends, and they know not for what. That was juſtly called a confuſed aſſembly (Acts 19.32.) when the moſt part knew not wherefore they were come together. Though no man can know the end of his action, reſpecting the event, yet every wiſe man doth and ought to know the end of all his actions, in reſpect of his own intendment: His end is firſt intended, though it be laſt, yea though it be not all attained. Obſerve further,
Wiſdom doth not only propoſe an end, but a ſutable end. Iobs three friends propoſed two of the moſt ſutable ends that could be for ſuch a buſineſſe, To mourne with him and to comfort him. If a man were to viſit or converſe with a wicked man, it were good to ſay, I will goe to counſell him, to convince him of his ſin, to convert him from his ſin. If I goe to to one who is full of doubts, it were beſt to ſay, I will goe ſee, if I can ſettle and reſolve him: A ſutable end, is the beauty and grace of all our undertakings.
Againe, Conſider the order and method of theſe two ends, it is ſaid, they came to mourne with him, and to comfort him. Comfort is the higher and the nobler end, the laſt and ultimate end in regard of man; it is the end into which all actions are reſolved, and all ends emptied at the laſt; all the acts of holineſſe have a tendency unto joy; all godly ſorrow leads unto comfort: Therefore the Apoſtle writes to his Corinthians, that he was not glad, becauſe he had made them ſorrowfull by an Epiſtle, but that they ſorrowed ſo, as they might rejoyce. How was that? They ſorrowed to repentance, their ſorrow wrought repentance unto ſalvation, not to be repented of. But is there no more in true repentance, but only this, that it is not to be repented of? Surely yes. For if there be joy in Heaven (Luk. 15.) over a repenting ſinner, then doubtleſſe, there is aboundant ground of joy on earth. If Angels rejoyce when a ſinner repents, much more may the repenting ſinner rejoyce. So then repentance, not to be repented of, is repentance greatly to be rejoyced in. Repentance that brings not forth joy, is to be repented of: We muſt mourne for all ſorrowes which end in ſorrow; for ſorrow is not good for its own ſake, but for comforts ſake: Iobs friends came not to mourne with him, that he might mourne, but they came to mourne with him, that he might be comforted: To adde ſorrow unto ſorrow, is to be ſwallowed up with ſorrow; he ſorrowes rightly, that would be ſwallowed up with joy. You ſee the ends which theſe men propoſed in comming to Iob, to mourne with him and to comfort him. Excellent ends both, and without all queſtion, they did propoſe and purpoſe them ſincerely. They came to mourne with him, and they mourned; they came with hearts reſolved to comfort him, but they did not comfort him, they did not attaine that end, they could not attaine it; Then Obſerve,
That as the way of a man is not in himſelfe, ſo much leſſe is the end of a man in himſelfe. The way of a man is not in himſelfe, ſaith the Prophet Ieremie, Cap. 10.23. that is, a mans actions are not in his own power, he is not maſter of his own will, or of his own way. If a mans way be not in himſelfe, muchleſſe is his end in himſelfe, that is, in his own power, to have what end he pleaſeth and propoſeth. Man propoſeth, but God diſpoſeth. Theſe friends came to comfort Iob, but they did nothing leſſe then comfort him: In ſtead of comforting, they afflicted him; which forced him to complaine, Miſerable comforters are ye all: And yet their errand was to comfort him.
Some indeed are of opinion, that they were falſe friends, that they came upon him with prejudic'd and imbitter'd ſpirits: but the preparatory circumſtances, and manner of their coming, cleares the uprightneſſe of their intentions, and confutes that ſlander. Doubtleſſe they came really to comfort him, and eaſe his ſorrowes, and yet behold they doubled his ſorrowes, and proved a greater affliction to him then all the reſt. Job had nothing left him, but the integrity of his wayes, and the uprightneſſe of his heart; His eſtate was gone, his children were gone, his health was gone, his body was broken, he was undone quite, yet he had a heart-full of integrity. And when Satan the enemy could not ſtrip him of this, he ſends his wife: Firſt, to jeere him out of it; but he ſhakes her off quickly as a fooliſh woman: Secondly, hee ſends theſe friends, gravely and learnedly to diſpute and beate him out of it, by dint of argument. O how long did theſe hang upon him, with many ſerious and weighty, with many pious and divine (much miſapplied) diſcourſes: He could not get rid of theſe, whoſe words were as drawne ſwords, often making his wounded ſoule bleed and breath out ſad complaints; and yet they came to comfort him. A mans heart (ſaith Solomon, Prov. 16.9.) deviſeth his way, but the Lord directeth his steps. Man deviſeth, but God directeth: He orders the actions, and over-rules the ends of every creature. We can neither cut out our way, nor make up our concluſions, by our own ſtrength or wiſedome. And ſo much for the 10th. verſe, His friends viſit, They came unto him.
I told you before, that the two following verſes, doe but ſet forth the particulars of the firſt end, their mourning. They came to mourne with him: Their mourning is expreſſed by many of thoſe particular circumſtances, obſerved in Jobs ſorrow, c. 1. v. 20. therefore I ſhall not inſiſt much upon them.
And when they lifted up their eyes afarre off they knew him not.
This is the preface to the ſeverall acts of their mourning.
And when they lifted up their eyes. To lift up the eyes, is a frequent Scripture phraſe, for ſeeing, Gen. 26.63, 64. There is a reaſon in nature for it, man having a ſpeciall nerve in the fabrick of the eye, by the motion of which, the eye turnes upward. I only offer that, becauſe the ſame word is uſed for lifting up the voice.
Afarre off. Some hence inferre, that Job lay abroad; and they take this for a further argument; that he was put out of the City or houſe where he dwelt, as a Leper. But this afarre off, might be within the compaſſe of his own houſe, or in his chamber; as if it had been ſaid, as ſoone as they ſtept into the place where he lay, and eſpied him in ſuch a forlorne condition, they knew him not; though it be not improbable that he was ſometime abroad for the benefit of the aire, by reaſon of the filthineſſe of his diſeaſe; and ſo his friends might find him abroad. But that he was turned out of his houſe, is refuted, chap. 7.13. where he ſpeakes of his bed, and of his couch. When I ſay my bed ſhall comfort me, my couch ſhall eaſe my complaint, &c. That is, when I thought to find eaſe by lying downe upon my bed, or leaning on my couch; therefore he had a houſe furniſhed with bed and couch.
When they lift up their eyes afarre off, they knew him not. We need not take it abſolutely, as if his diſeaſe had ſo disfigured him, that he could not be knowne to be the ſame man: For often in Scripture, that which is put as an abſolute negative, is intended for a weake affirmative. It is ſaid, (Joh. 1.11.) When Chriſt came, he came to his owne, and his owne received him not, there is an abſolute negation, (yet it followeth,) But to as many as received him, to them gave he power to become the ſonnes of God. His own received him not, yet ſome did receive him; Some of his own kindred and Country did receive him; So that, his own received him not, is as if it had bin ſaid, few of his own received him, or he had but cold entertainement among his owne. So Hoſ. 9.6. Ephraim is ſmitten, their roote is dried up, they ſhall beare no fruit. There is the ſound of an abſolute deniall, yet the ſenſe will beare a weake affirmation; for it followeth, yea though they bring forth, yet will I ſlay the beloved fruit of their wombe. They may bring forth a few or ſome fruit perhaps, but I will deſtroy it. So here, They knew him not, that is, they could ſcarſe diſcerne him, or diſtinguiſh who he was, his diſeaſe and ſores had ſo diſcolour'd or blotted out the lines and feature of his face, that they could not ſuddainly aſſure themſelves, this was he. They ſtood as men amazed; What? Is this Job? What a ſpectacle is here? How ſtrangely is his viſage changed, and his whole body disfigured? Such kind of doubting language, doubtleſſe paſt amongſt them. When they ſaw him afarre off, they knew him not. The Prophet Ieremie obſerves the like, after the hard ſiege of Jeruſalem, which cauſed him thus to lament, (chap. 4.7, 8.) Her Nazarites were purer then ſnow, they were whiter then milke, they were more ruddie in body then Rubies, their poliſhing was of Saphire: But ſee the change; Their viſage is blacker then a coale, they are not knowne in the ſtreetes. Famine had eaten up, not only their fleſh, but their forme, miſery had altered their very complexion and viſage; they who ſhined before like Rubies and Saphires for colour and comelineſſe, were now darke as a coale, or dusky like aſhes, they were not knowne to be the ſame men and women. It is ſaid of Chriſt in his affliction, Iſa. 52.14. That his viſage was ſo marred, more then any man, and his forme more then the ſonnes of men. Great afflictions change the very forme, and utterly blaſt the beauty of the body. Sinne doth ſo change the ſoule, and disfigure the mind, it ſo deformes the ſpirit, and defaces the image, at firſt ſtampt upon it; that God ſaith, I know you not, you are not like the men that Imade. But this is the comfort of a Job, of a godly man, that when his face is moſt deformed, his ſoule is moſt beautified; and though a diſeaſe may disfigure him, ſo that his neereſt friends know him not, yet God knowes him ſtill; No ſickneſſe can weare out the markes by which Chriſt knowes thee. When thy face is blacker then a coale, he ſees the face of thy ſoule, ſhining like the face of an Angell. A perſon or a people are then in a wofull condition indeed, when God ſhall ſay to them, as he did to thoſe hipocriticall profeſſors, Mat. 7.23. Depart from me, I know ye not. We may be in ſuch a wofull condition, that our friends and acquaintance coming to viſit us, cannot know us; yet for the maine, well enough, bleſſed enough at that time, beautifull in the eye, welcome into the preſence of a glorious God.
They knew him not. What then? Then they lifted up their voice and wept.
This is the firſt act of their mourning. And we may obſerve five acts of mourning here ſpecified, whereof one is a naturall act, and the other foure are ceremoniall. The naturall act was this of weeping, They lifted up their voice and wept. The ceremoniall acts were theſe: Firſt, They rent every one his mantle. Secondly, They sprinckled duſt upon their heads towards Heaven. Thirdly, They ſate downe with him on the ground, ſeven dayes, and ſeven nights. The fourth ceremoniall act was, their ſilence, And none spake a word unto him, for they ſaw that his griefe was great.
Firſt, They lifted up their voice and wept. The word is Baca, and from that, the place Judg. 2.5. is called Bochin, where the people are ſaid to lift up their voice and weepe, when the Angell reproved them. In Pſal. 84.6. We reade of the valley of Baca, which ſome tranſlate, the valley of weeping, or the valley of teares; Others from Baca a Mulberry-tree, the valley of Mulberry-trees, which being a dry place, the travellers to Jeruſalem at the ſolemne feaſts, did ſo digge for water, that they made all as one well.
Further, It is ſaid, they did not only weepe, but they lifted up their voice and wept. We may note two things in that phraſe. Firſt, the vehemency of their ſorrow, as when a man doth lift up his voice and ſpeake, he ſpeakes vehemently. Iſa. 58.3. Lift up thy voice like a trumpet, that is, ſpeake with a loud and ſtrong voice; So here, They lifted up their voice and wept, that is, they wept vehemently, they wept exceedingly. Secondly, To lift up the voice and weepe, notes the eaſing of the mind in ſorrow; for it is an eaſe to the mind burden'd and oppreſs'd with ſorrow, to lift up the voice and weepe; to cry out in ſorrow, lets the ſtrength of the ſorrow out. We ſay, that ſorrow which is included,Strangulat incluſus dolor. ſtrangles and ſtifles the ſpirit, ſorrow kept in, is like fire kept in, more augmented; As David ſpeakes, Pſal. 39. concerning himſelfe, While I kept ſilence, even from good, my ſorrow was ſtirred, my heart was hot within me, while I was muſing, the fire burned. His ſorrow was increaſt, when he had not a vent for it; Silent mournings are the ſoreſt mournings: lifting up the voice, vents the ſorrow. The holy Ghoſt expreſſes great ſorrow, by that of a woman in travaile, crying out. To cry out, notes (I grant) great paine, and yet crying out is a leſtening or mitigation of paine. It is obſerved, that the Midwife ſeeing a travelling woman hold in, and conceale her paines, will bid her cry out. Some lift up their voice and weepe, when they are not in paine, when they mourne not at all: There are Crocodiles teares, teares and voices too of diſſimulation. Iſmael had teares in his eyes, and revenge in his heart, Jer. 41. Others are in paine and mourne, when they lift not up their voice nor weepe: Like one that hath a deadly wound, they bleed inwardly: But when there is the higheſt flood of ſorrow in the heart, weeping will make an ebbe, and you may let much of thoſe waters (which are ready to drowne the ſpirit) out at thoſe ſluces of the eyes. That is the firſt act, the naturall act, They lifted up their eyes and ſaw ſuch a ſpectacle, as made them lift up their voice and weepe.
There are 4, ceremoniall acts.
Firſt, They rent every man his mantle. We have ſpoken of that, when we opened the 20th. verſe of the former Chapter, together with the grounds of rending cloathes, ſorrow, indignation, &c. I ſhall referre you thither for further information in this point.
The ſecond ceremoniall act of their ſorrow was, The sprinckling duſt upon their heads toward Heaven. In the 20th. verſe of the former Chapter, Job ſhaved his head: Here is another ceremony, They ſprinckled dust upon their heads; And which is yet more conſiderable, They ſprinckled duſt toward Heaven; There were two wayes of ſprinckling duſt. There was firſt a taking the duſt and ſprinckling it upon the head barely; And then there was another way of taking the duſt and throwing it up in the aire, and ſo letting it fall upon the head; This act was ſignificative, It typed, that all things were full of ſorrowfull confuſion, the earth and the aire were mingled, the Heavens alſo were cloudy and darkened, therefore they caſt duſt toward Heaven; For as by a ſtormy wind and tempeſt, the duſt is raiſed, which thickens the aire, and obſcures the Heavens; ſo by that act of caſting or ſprinckling duſt in the aire, ſtormy, tempeſtuous and troubleſome times were ſignified. In the Acts, (chap. 22.23.) thoſe wretched Jewes to whom Paul preached, being vexed and enraged, cryed out, and caſting off their cloathes, threw duſt into the aire: Their action had this voice in it: This man hath, or will, if let alone, fill all the world with trouble, and diſturbe the peace of Nations. This they expreſſe (together with their own rage) by throwing duſt into the aire. It was a judgement, which God threatned his people with, that he would make the raine of their land duſt, Deut. 28.24. And when men make it raine duſt, by ſprinckling it towards Heaven, it ſhewed great trouble or judgement upon themſelves, or upon their Land. Further, the ſprinckling of duſt upon the head, was a memento of mortality. They put duſt to duſt, that man might remember himſelfe to be but duſt.
And they ſate with him upon the ground, ſeven dayes and ſeven nights. Here is the third ceremoniall act of their ſorrow. In the 20th. verſe of the former Chapter, it is ſaid, Job fell upon the ground, theſe ſate upon the ground; As falling, ſo ſitting upon the ground, is the poſture of a mourner, of a mourner greatly humbling himſelfe under the hand of God, and the ſenſe of his own or other mens afflictions. When God layes us low, he can lay us lower, and therefore it is beſt for us, to lay our ſelves as low as we can: ſo doth he, who ſits upon the ground, if his heart ſit downe with him too. It is poſſible for the body to lye groveling upon the earth, when the ſpirit is neſtling among the ſtarres: not in faith, as the Saints doe, but in pride, as Lucifer did, Iſa. 14.13. However, he either is, or appeares to be humbled to the loweſt, and emptied to the full, of worldly comforts, who, with Jobs friends, ſits downe upon the ground: eſpecially, if he ſit long there, as Jobs friends did, ſeven dayes and ſeven nights. The time ſeemes almoſt incredible. How could they hold out to ſit ſo long? or how could Job, a ſick and diſeaſed man? For it is ſaid, They ſate downe with him, ſeven dayes, &c. I anſwer, We need not interpret it for ſeven continued dayes and nights, without any intermiſſion; it is frequent in Scripture, to put a part, eſpecially a greater part, for the whole; that which is often done, is ſaid to be alwayes done, as, Luk. 24.53. The Diſciples were continually in the Temple, praiſing and bleſſing God; And Luk. 2.37. It is ſaid, That Anna the Propheteſſe departed not from the Temple, but ſerved God night and day: Not that ſhe was there without any intermiſſion, but the greateſt part of night and day, or at the uſuall time both of night and day: Paul teſtifies before the Church of Epheſus, that by the ſpace of three yeares, he ceaſed not to warne every one, night and day with his teares, Act. 20.31. Did he therefore actually preach three yeares, night and day without intermiſſion? That had been a long Sermon indeed. Then his meaning is but this, that in thoſe three yeares, he watched and made uſe of all poſſible opportunities, both by night and by day to preach the Goſpell: So we may underſtand it here, they ſate downe, ſeven dayes and ſeven nights, that is, a great part of ſeven dayes and ſeven nights, or all the time of thoſe ſeven dayes and ſeven nights, which were fitting for ſuch a viſit.
Origen will have it, ſeven nights and ſeven dayes, without intermiſſion; In maintenance of which aſſertion, he ſaith, they were preſerved by miracle, without ſleep, and without meate, all that time. But here is plaine truth, without a miracld.
Secondly, Whereas it is ſaid, ſeven dayes and ſeven nights; we may note further, that the number ſeven, (as other numbers) may be underſtood indefinitely, a certaine time being put for an uncertaine; as Jer. 15.9. The Prophet ſaith, She that hath borne ſeven (that is, many children) languiſheth: And Eccleſ. 2.7. Give a portion to ſeven, that is, to many. Thus we may interpret it here, they ſate downe, ſeven dayes and ſeven nights, that is, many dayes and many nights; as it is expre'ſt of Nehemiah, chap. 1.4. That when he heard of the calamity of Jeruſalem, he mourned many dayes.
Thirdly, We may take it ſtrictly, for ſeven preciſe dayes and nights, and then it referres to the ceremony of mourning for the dead; it was a cuſtome to mourne ſeven dayes for the dead; Jobs friends looked upon him as a dead man, and ſo they mourned for him according to the manner of mourning for the dead. Joſeph made a mourning for his father Jacob, ſeven dayes, Gen. 50.10. We have the like time of mourning mentioned, 1 Sam. 31.13. The time of mourning varied both in times and places. The Egyptians mourned for Jacob threeſcore and ten dayes, Gen. 50.3. The Iſraelites mourned for Moſes thirty dayes, Deut. 34.8. which cuſtome of mourning thirty dayes for the dead, continued long after among the Jewes: Ioſephus. l. 1. de bello lud. c. 15.For Joſephus reports, that when the Jewes thought he had been killed, they mourned thirty dayes for him. So that we may take it here, preciſely for ſeven dayes and ſeven nights, and referre it to the cuſtome of mourning for the dead, or in caſes of extreame ſorrow among that people. It followeth.
And none ſpake a word unto him. This is the fourth ceremony of their mourning, their ſilence. In great mournings, ſilence makes up the ſolemnity. So Lam. 2.10. Theſe are joyned together, The Elders of the daughters of Zion ſit upon the ground, there is the former ceremony, and keepe ſilence. Now whereas it is ſaid, they kept ſilence; we need not underſtand it ſo ſtrictly, as if for ſeven dayes and ſeven nights, they never ſpake a word. It is uſuall likewiſe in all languages, and very frequent in Scripture, that what is but ſeldome done, or done but a little, is ſaid not to be done at all, as in Acts 27.33. Paul ſaith of thoſe that were in the Ship, that for fourteene dayes they had faſted, having taken nothing, a thing beyond the ſtrength of man, take it ſtrictly, to faſt foureteene dayes, taking nothing. But, it is uſuall to ſay, that is not done at all, which is but a little done; They tooke nothing to eate, that is, they tooke very ſparingly, they did eate only ſo much as would, according to our language, keepe life and ſoule together. In Iſa. 20.3. it is ſaid, that Iſaiah walked naked and barefoote for three yeares: Now it cannot be conceived, that the Prophet walked, as we ſay ſtarke naked, for three yeares together; He is ſaid to walke naked, becauſe he had not ſuch or ſo much cloathing as formerly and uſually he had worne. So here, they ſpake not a word to him, that is, they did not ſpeake much, they ſpake very little to him; Or ſecondly thus, Reſtrictively to the matter, they ſpake not a word, by way of diſpute or argument (which was the buſineſſe they fell upon afterward) either to convince him or reprove him.
The reaſon of this fourth ceremoniall act of mourning, their ſilence, is added in the laſt words of the Chapter, For they ſaw that his griefe was very great.
The word here uſed for griefe, foreignthough it had bin alone without any epithite to heighten the ſenſe, notes a very intenſive, a deepe and great ſorrow. And it is put ſometimes, for griefe and ſorrow ariſing from the paine of the body, and ſometimes, for griefe and ſorrow of mind; Now here I conceive it may carry both ſenſes; they ſaw that the griefe and paine of his body was very great, his body was in a wofull plight; and they ſaw, that his ſpirit was much perplext too, his mind was troubled. But if this word alone ſignifies as it were all degrees, and all kinds of ſorrow, then conſider both the variety of kind, and intention of degrees collected in Jobs ſorrows, which a word ſo comprehenſive is not ſufficient to expreſſe; the aid of two other words is called in to helpe out our conception of his ſorrowes. They ſaw his griefe, they ſaw his griefe was great, yet you have not all, They ſaw his griefe was very great, exceeding great; this aggravates his griefe,foreign and winds up his ſorrow to the higheſt; as if now the affliction were growne to a full ſtature: God threatens Babylon, Iſa. 47.9. Theſe two things ſhall come upon thee, in a moment, in one day; the loſſe of children and widdow-hood, theſe things ſhall come upon thee in their perfection. Sometimes imperfect judgements are upon a people or a perſon; they are as it were infant judgements, judgements beginning; anon they grow to a greater height, and anon they come to a perfect ſtature, to be mighty ones, giantly judgements: at that time God had even brought Jobs affliction to its perfection, and his griefe was proportionable, very great: For this reaſon his friends kept ſilence; this reaſon hath an influence on all the acts of their ſorrow, but eſpecially upon this, their keeping ſilence, For they ſaw his griefe was very great.
From theſe ceremoniall acts of ſorrow, I have obſerved divers things heretofore: Now take one thing in generall,That great ſufferings call us to, and warrant us in ſolemne mournings. Iobs friends doe not only mourne, but they mourne as it were in ſtate; there is a kind of magnificence in mourning, a pomp in mourning; I approve not a proud pomp, but an humble pomp; they mourne you ſee with all the formalities of mourning: ſo it becometh us ſometimes; as great mercies call for great rejoycings, ſo great afflictions call for great lamentings. There is a decency in it, when our affections keepe pace with the diſpenſations of God, whether they be mercies or judgements, comforts or afflictions.
Secondly, Foraſmuch as Jobs friends ſeeing his ſorrow to be thus very great, kept ſilence; Obſerve,
That in great, in over-whelming ſorrows, the mind is unfit to receive and take in comfort. When griefe is very great, words give little eaſe, pretious words are waſted and throwne away, comfort it ſelfe is a trouble, in the greatneſſe and height of trouble. I am ſure a mind full charg'd with ſorrow, hath no roome for comfort, is not at leiſure for counſell. It is a profitable rule in viſiting friends that are ſick, or in diſtreſſe; when you ſee them in extremity of paine of body, or in extremity of anguiſh and trouble of ſpirit, keepe ſilence, waite a while. Let the waters aſſwage a little, and the winds fall before you meddle. Let them come to themſelves before you move them.Etiam taciturnitas ipſa medicina eſt, Ambroſ. in Pſa. 37. As ſodaine anger, ſo ſodaine ſorrow is a kind of phrenſy: No wiſe Phyſitian will give a medicine in a fit: The body muſt ſettle before it is fit for phyſick, and ſo muſt the mind too; ſilence is as good as phyſick in ſome diſtempers both of mind and body. A talkative comforter, is another diſeaſe to a ſick man;Conſolator loquax novus morbus aegroto eſt. Velox in ſermo nibus magis vulnerat. unſeaſonable councell is a wound inſtead of a plaiſter, and inſtead of healing, tortures the patient. It is as high a point of prudence to know when, as to know what to adviſe a diſtreſſed friend. Solomon tells us in generall (Eccleſ. 3.7.) There is a time to keepe ſilence, and a time to ſpeake; Let me adviſe this for one particular time or ſeaſon, to keepe ſilence, namely the extremity and height of trouble. The Prophet Amos, c. 5.13. ſpeakes of a time, wherein the prudent ſhall be ſilent, and he ſhewes us why, in that time the prudent ſhall keepe ſilence, for it is an evill time. Some interpret this, as an addition to the common calamity of thoſe times: They ſhould be ſo evill, that wiſe-men would hold their peace. The Apoſtle prophecies of ſuch times, wherein men will not endure ſound doctrine, (2 Tim. 4, 3.) in Religion: And ſuch times may be, wherein men will not endure ſound doctrine, in policy. Then the prudent hold their peace, and none ſpeake but fooles or flatterers, ſuch times make the quickeſt market for their ſophiſticated wares, no other will goe off: Such are very evill times, and this is a ſore judgement upon thoſe times. There is hope of good when wiſe men ſpeake: A word from their mouthes may cure and deliver a nation. Yet I conceive that this Text of Amos may be underſtood as a deſcription of a wiſe mans duty, at leaſt of his property, in ſome high and great diſtempers upon a people. He ſees them uncapeable of counſell, to give them good advice, is (at that preſent) but the caſting of pearles before ſwine, all is loſt and undervalued, if not trampled on: Yea he ſees, that the more he labours to reforme, the more he enrages them; therefore till this fit be over, prudence teacheth him to keepe ſilence.
Thus alſo it is with private perſons in regard of the evills they endure, they cannot endure faithfull counſell in ſuch an evill day upon any private perſon, let the prudent keepe ſilence, and waite for an opportunity, which may open a paſſage to let in their reproofes, or directions, or conſolations, with a taking advantage into the hearts of their afflicted friends and bretheren. The Prophet Iſaiah ſeeing the troubles approaching Jeruſalem, reſolves to take his fill of mourning, Therefore ſaid I, looke away from me, I will weepe bitterly, labour not to comfort me, chap. 22.4. He either thought that the beholders would faint to ſee him, and therefore ſaith, looke away from me; or that ſeeing him, they would ſay, he fainted, and ſo would be giving him comfort; that therefore his ſorrow might have full ſcope: He ſaith, Looke away from me, I will weepe bitterly, labour not to comfort me. When a man is reſolved to mourne, let him mourne, your adviſe may anger him, but it will not help him: Let ſorrow have its way a while, and that will make way for comfort.
We have thus farre carried on the ſad ſtory of Jobs viſitation, his griefe is now come to the height, It is very great. We have alſo ſeene his friends viſit, with a double intendment, both to mourne with him, and to comfort him. We have ſeene them mourning, they fully reacht that end. We leave them now ſilent, waiting for a time to attempt and accompliſh the other end: they miſerably failed in that, it was to comfort him, but they proved miſerable comforters: Which in the progreſſe and proceſſe of this Booke, will receive a large and full diſcovery.