Exposition of Job 1-3, Biblical commentary
AN EXPOSITION VponUpon the three firſt Chapters of the BOOKE of JOB.
The Introduction opening the Nature, Parts, and Scope of the whole Booke.
IT was the perſonall wiſh and reſolution of the Apoſtle Paul, I had rather ſpeak five words with my underſtanding, 1 Cor. 14.19.then ten thouſand words in an unknowne tongue. And ſurely it is far better to ſpeake or heare five words of Scripture with our underſtandings, than ten thouſand words, yea, than the whole Scriptures, while we underſtand them not. Now, what an unknown tongue, about which the Apoſtle there diſputeth, is, in reference unto all, the ſame is the Scripture unto moſt, even in their owne tongue, that which they underſtand not. For as an unknowne tongue doth alwayes hide the meaning of words from us: ſo doe oft times the ſpiritualneſſe, and myſteriouſneſſe of the matter. While a man ſpeakes in a ſtrange language wee heare a ſound, but know not the words; and while a man ſpeakes in our owne language, though we know the words, yet we may not underſtand the meaning; and then hee that ſpeakes is to us in that reference (ſo the Apoſtle calls him) a Barbarian. While the leaves of the booke are opened and read to ſuch or by ſuch, the ſenſe is ſhut up and ſealed.
When the Apoſtle Philip heard the Ethiopian Eunuch reade the Prophet Iſaiah as he traveld in his Chariot, hee ſaid to him,Act. 8.31. underſtandeſt thou what thou readeſt? The Eunuch anſwered, How ſhould I unleſſe ſome man would guide mee? He underſtood the language; but the meaning was under a vaile. The very ſame may we ſay to many, who reade the Scriptures, underſtand you what you reade? And they may anſwer as the Eunuch did, How can we except we had ſome man to guide us? Yea, and alas, for all the guiding of man, they may anſwer, How can we except we have the Spirit of God to guide us? He hath his Pulpit in heaven, who teacheth hearts, the heart of Scripture.
Paul (we know) was a learned Phariſee, and much verſt in the Law, and yet he ſaith of himſelfe before his converſion, that hee was without the Law: but when Chriſt came to him, then the Commandment came to him.Rom. 7.9. I was once alive without the Law, but when the Commandment came; that is, when Chriſt came, and his Spirit came in or after my converſion, and expounded the Commandment to my heart, then the Commandment came, ſc. to my heart in the power of it, and I underſtood to purpoſe what the Law was. So that the teachings of the Spirit, the teachings of God himſelfe, are chiefly to be looked after and prayed for, that we may know the mind of the Spirit, the will of God in Scripture.
But he hath ſet up this ordinance, the ordinance of interpretation to doe it by;…. Cor. 14.13. both that the Scripture might be tranſlated out of the Originall into the common language of every Nation (which the Apoſtle calls interpreting in that place before cited) and alſo that the originall ſenſe of the Scripture might be tranſlated into the minde and underſtanding of every man; which is the worke we aime at and now have in hand.
Before I begin that, give me leave to beſeech you in the Name of Chriſt, to take care for the carrying on of this worke a degree further: I mean to tranſlate the ſenſe of Scripture into your lives, and to expound the word of God by your workes, Interpret it by your feet, Pro. 6.13.and teach it by your fingers; (as Solomon ſpeakes to another ſenſe) that is, let your working and your walkings be Scripture explications. It is indeed a very great honour unto this Citie, that you take care for a Commentarie on the Scripture in writing; but if you will be carefull and diligent to make a Commentarie upon the Scripture by living, or to make your lives the Commentarie of Scripture, this will make your Citie glorious indeed.
2. Cor. 3.2, 3.It is the Apoſtles teſtimonie of his Corinthians, Yee (ſaith he) are our Epiſtle, for as much as yee are manifeſtly declared to be the Epiſtle of Chriſt, miniſtred by us, written not with inke, but with the Spirit of the living God, not in tables of ſtone, but in fleſhie tables of the heart. Give us we beſeech you, the ſame occaſion of glorying on your behalfe, that we may ſay, You are our Expoſitions, for as much as you are manifeſtly declared in your practiſe to be the expoſition of the mind of Chriſt miniſtred unto you by us. A walking, a breathing Commentarie goeth infinitely beyond the written or ſpoken Commentarie. And as the Apoſtle makes his concluſion (before noted) I had rather ſpeake five words with my underſtanding, than ten thouſand words in an unknown tongue. So I ſay, I had rather know five words of Scripture by my own practiſe and experience, than ten thouſand words of Scripture, yea than the whole Scripture, by the bare Expoſition of another. And therefore let the word of Chriſt by theſe verball Explications, dwell richly in your underſtandings in all wiſedome: And by a practicall application, let it be held forth plentifully in your lives in all holineſſe. Adde Commentarie to Commentarie, and Expoſition to Expoſition: adde the Comment of works to this Comment of words, and an Expoſition by your lives to this Expoſition by our labours.
Surely if you do not, theſe Exerciſes will be coſtly indeed, and will come to a deep account againſt you before the Lord. If you are lifted up to heaven by the opening of the Scripture (which is either a carrying of you up to heaven, or a bringing of heaven downe to you) and then walke groveling upon the earth; how ſore will the judgement be! But it is to me an argument and an evidence from heaven; that God hath put it into your hearts to be more glorious in the practiſe of holineſſe, becauſe he hath put it into your hearts to deſire more the knowledge of holineſſe.
To draw in my ſpeech nearer to the buſineſſe. Having a booke full of very various matter before me, give mee leave to premiſe ſome things in the generall, and ſome thing more particulars, by way of Preface concerning the booke, before wee come to the handling of the text.
Firſt, for the generall. That which God ſpeakes concerning the whole worke of Creation,Can. 1.3. We may ſpeake concerning the whole booke of Scripture, It is very good. Solomon obſerves, that whereſoever the wiſdom of God ſpake, it ſpake of excellent things. Pro, 8.6.And David, to quicken our endeavours and excite our diligence to the ſtudy of the word, preferreth it in worth above thouſands of gold and ſilver, and in ſweetneſſe above the honey and the honey combe. And when he ceaſeth to compare, hee beginneth to admire, Wonderfull are thy Teſtimonies. And well may that bee called Wonderfull,2 Tim. 3.16. which proceedeth from the God of Wonders. All Scripture is given by divine inſpiration, or by inſpiration from God; and I need not ſtay to ſhew you the excellencie of any part, when I have but pointed at ſuch an originall of the whole.
As therefore the whole Scripture, (whether wee reſpect the majeſtie of the Author, the height or puritie of the matter, the depth or perſpicuitie of the ſtile, the dignitie or variety of occurrences; whether we conſider the Art of compiling, or the ſtrength of arguing) diſdaines the very mention of compariſon, with any other humane Author whatſoever: ſo are compariſons in it ſelfe, as Booke with Booke, Chapter with Chapter, dangerous. There is not in this great volume of holy counſell, any one Book or Chapter, Verſe or Section, of greater power or authoritie than other. Moſes and Samuel, the writings of Amos the Shepherd, and of Iſaiah a Deſcendant of the blood Royall; the writings of the Prophets and Evangeliſts, the Epiſtles of Paul, and this hiſtorie of Iob, muſt be received (to uſe the words of the Trent Councell in the fifth Seſſion, but to far better purpoſe) Pari pietatis affectu, with the ſame holy reverence and affection. They uſe it about Traditions, matching Traditions with the Scriptures; but we may fully match all Scripture together, and ſay, all muſt be received with the ſame devotion and affection.
Yet notwithſtanding, as the parts of Scripture were penned by divers Secretaries, publiſhed in divers places, in divers ages, on divers occaſions, for divers ends: ſo the argument and ſubject matter, the method and manner of compoſing, the texture and the ſtile of writing are likewiſe different. Some parts of Scripture were delivered in Proſe, others in Verſe or numbers: ſome parts of the Scripture are Hiſtoricall, ſhewing what hath beene done; ſome are Propheticall, ſhewing what ſhall be done; others are Dogmaticall or Doctrinall, ſhewing what we muſt doe, what we muſt beleeve. Againe, ſome parts of Scripture are cleare and eaſie, ſome are obſcure and very knotty: Some parts of Scripture ſhew what God made us, others, how ſinne ſpoiled us: A third, how Chriſt reſtored us. Some parts of Scripture ſhew forth acts of mercy to keepe us from ſinking; others record acts of judgement to keepe us from preſuming. And becauſe the way to heaven is not ſtrewed with Roſes, but, like the Crowne of Chriſt here upon earth, ſet with thornes; becauſe not ſmiles and loving imbracements from the world, but wounds, and ſtroaks, and temptations, doe await all thoſe that have received the preſſe-money of the Spirit, and are enrolled for the Chriſtian warfare: becauſe everie true Iſraelite muſt expect that which Iacob upon his deathbed ſpake of Ioſeph, that the Archers will ſhoot at him, Gen. 49 23.hate him and grieve him: In a word, becauſe many are the troubles of the righteous; therefore the Scripture doth preſent us with ſundry plat-formes of the righteous conflicting with many troubles.
Now theſe conſiderations that are ſcattered ſeverally thorow the whole Scripture, ſeeme all concenter'd, and vnited together in this booke of Iob: which if we conſider in the ſtile and forme of writing, is in ſome part of it Proſe, as the two firſt Chapters and part of the laſt, and the reſt is Verſe. If wee conſider it in the manner of deliverie, it is both darke and cleare. If we conſider the ſubject matter of it, it is both Hiſtoricall, Propheticall, and Doctrinall. In it is a mixture of merciemercy tendred unto, of judgements threatned againſt, and inflicted upon the wicked. In it is a mixture of the greateſt outward bleſſings, and the greateſt outward afflictions upon the godly, con…luding in the greateſt deliverances of the godly from affliction. In this laſt the booke is chief: there was never any man under a warmer ſinne of outward proſperitie than Iob was; neither was there ever any man in a hotter fire of outward affliction then Iob was, God ſeeming to give charge concerning this triall of Iob, as king Nebuchadnezzar did concerning the three children, to have the furnace heated ſeven times hotter than ordinary. This in the generall concerning the book.
Now more particularly. I will not detaine you in that Proemiall diſquiſition about the Author and Penman of this Booke, there is great varietie of Iudgement about it, ſome ſay it was one of the Prophets; but they know not who; ſome aſcribe it to Solomon, ſome to Elihu, not a few to Iob himſelfe; but moſt give it to Moſes. That reſolution of Beza in the point ſhall ſerve me, and may ſatisfie you. *Qui… libri ſcriptor fuit incertum eſt, nec niſi leviſſimis conjecturis nititur quicquid de ea redi…i poteſt. Beza.It is very uncertaine who was the Writer of this Book (ſaith he) and whatſoever can be ſaid concerning it, is grounded but upon very light conjecture. And therefore where the Scripture is ſilent, it can be of no great uſe for us to ſpeake, eſpecially ſeeing there is ſo much ſpoken as will finde us worke, and bee of uſe for us: neither need wee trouble our ſelves (being aſſured that the Spirit of God indited the Booke) who it was, that held the pen. OnelyOnly take this, that it is conceived to be the firſt piece of Scripture that was written: take it to be written by Moſes, and then it is moſt probable that hee writ it before the deliverance of the people of Iſrael out of Egypt while he was in Midian.
Neither will I ſtay you in the ſecond place about the inquirie into, or rather about the refutation of that fancie: that this whole Booke is a Parable rather than a Hiſtorie; like that of Lazarus in the Goſpel,Luke 15. & 16. not a thing really acted; but only a repreſentation of it. Now this (which was the dreame of many of the Iewes and Talmudiſts, and is faſtned with no ſmall clamour upon Luther by the Ieſuits) may clearly be convinced both by the names of places and perſons (which we ſhall have occaſion to open when wee come to the booke it ſelfe) and alſo by thoſe allegations of the Prophets and of the Apoſtles concerning Iob; the Prophet Ezekiel quoting him with Noah and Daniel, Ezek. 14.14.two men that unqueſtionably were extant, and acted glorious parts in the world, and therefore Iob alſo.
All that I will ſay in particular, ſhall be in theſe three things.
1. To ſhew you more diſtinctly the ſubject of this Book.
2. The parts and diviſion of it.
3. The uſe or ſcope and intendment of it.
1. For the ſubject of this Booke, we may conſider it, either as principall, or as collaterall.
The maine and principall ſubject of this Book is contained, (and I may give it you) in one verſe of the 34. Pſalme. Many are the afflictions of the righteous, Iſal. 34.19.but the Lord delivereth him out of all.
Concerning this ſubject, there are two great Queſtions handled and diſputed fully and clearly in this Booke. The firſt is this. Whether it doth conſiſt with the Iuſtice and goodneſſe of God to afflict a righteous and ſincere perſon, to ſtrip him naked, to take away all his outward comforts. Or whether it doth conſiſt with the Iuſtice and goodneſſe of God, that it ſhould go ill with thoſe that are good, and that it ſhould go well with thoſe that are evill. This is one great debate, the maine Queſtion thoroughout the Book. And then ſecondly, here is another great diſpute in reference to the former. Namely, whether we may iudge of the righteouſneſſe, or unrighteouſneſſe, of the ſincerity or hypocriſie of any perſon, by the outward dealings and preſent diſpenſations of God towards him. That is a ſecond Queſtion here debated.
The friends of Job maintained the firſt Queſtion negatively, the latter affirmatively. They denied that God in Juſtice could aflict a righteous and a holy man. They affirmed, that any man ſo afflicted is unrighteous, and may ſo be judged, becauſe afflicted. And ſo the whole argument and diſpute, which the friends of Job brought, may be reduced to this one Syllogiſme. He that is afflicted and greatly afflicted, is certainly a great open ſinner or a notorious hypocrite: But Job, thou art afflicted, and thou art greatly afflicted. Therefore certainly thou art, if not, a great open ſinner, yet a notorious hypocrite.
Job, as conſtantly and as vehemently maintaineth both thoſe queſtions in the contrary ſenſe. He acknowledged himſelf to be a ſinner, yet he ſtiffely denied that he was a hypocrite; he diſclaimed his own righteouſnes in point of Juſtification, yet he juſtified himſelfe in point of uprightneſſe. And as for the ſinfulneſſe of his nature and of his life, he was willing (except knowne or wilfull inſincerity) to own both, and charge himſelfe faſter, then his friends could, appealing to, and triumphing in free-Grace, for full pardon.
This one Syllogiſme (I ſay) is the ſumme of all the diſpute, between Job and his three friends; This is (as it were) the hinge, upon which the whole matter turned.
But beſides theſe, there are many diſcourſes falling in collaterally, which concurre to make up the ſubject of this book: For, as it is with thoſe that ſtudie the Philoſophers-ſtone, the great thing they aime at, is to make gold, &c. that's the principall, the chiefe end: yet collaterally they find out many excellent things, many profitable experiments have beene made, many rare ſecrets have beene diſcovered in proſecuting of that great deſigne. So although this be the principall ſubject of the booke, yet collaterally for the carrying on of theſe diſputes, many other rare and excellent, heavenly, ſpirituall and uſefull truths are handled and diſcovered. As to give you ſome particular inſtances.
Firſt, We have the Character of a diſcreet and faithfull Maſter and Father in a family, and the ſpeciall duties which concern thoſe relations; The doctrine of the Oeconomicks is often touched in this Booke.
Secondly, We have here the Character of a faithfull, zealous and juſt Magiſtrate in the Common-wealth, how he ought to behave himſelfe, and what his duty is, ſet downe alſo plainly and clearly by occaſion of this diſpute.
Thirdly, We have a great diſcovery made in the ſecrets of nature. The bowels of nature are as it were ript open, and the great works of Creation are here diſplayed. In this you have diſcourſes of the Heavens, of the Earth, of the Sunne, Moone and Starres: of thoſe Meteors, the Haile, the Snow, the Froſt, the Yce, the Lightning and the thunder. In this you have diſcourſes of Jewels, of Minerals and of Metalls; In this, of Beaſts, and Birds, and creeping things. So that by occaſion of this diſpute, a diſcourſe is carried about all the world, in the whole circuit of naturall knowledge or Philoſophy.
Fourthly, Here are diſcourſes of Chriſtian Moralls, of the duties of equity from man to man: Of the duties of piety which man oweth to God, of the duties of ſobriety and temperance towards a mans own ſelfe. Yea here we find the great duty of Faith, the matter of beleeving in the Redeemer of the world, our Lord Jeſus Chriſt.
Laſtly, Here are many diſcoveries made of God, in Himſelfe and in his Attributes: in his Power, Wiſdome, Juſtice, Goodneſſe and Faithfulneſſe, yea, whatſoever may be known of God in any of theſe, is ſome way or other here diſcovered. So then, all being ſummed up together, it may well be ſaid concerning this Booke, that it is foreign, a Book containing all excellencies, of wiſedom and holineſſe: and what (as ſome of the Jews and Rabbins ſay of it) in other Books, is here a little and there a little, is all plentifully gathered together in this. In a word, it is a Summary, a Compendium of all knowledg, both humane and divine, both concerning our ſelves, and concerning God. So much of the ſubject of this Book, both principall and Collaterall.
The ſecond generall to be conſidered is the diviſion of this Booke. We may conſider it in reference to the diviſion; Firſt, as it is a Dialogue (for ſo ſome call the whole Booke) which is an interchangeable diſcourſe concerning any ſubject or matter whatſoever. And taking it in that notion, wee may divide it by the Collocutors or Speakers, and by the ſeverall ſpeeches which they made.
The Collocutors or Speakers in this Booke, are Eight.
1. God.
2. Sathan.
3. Job.
4. Jobs wife.
Jobs three friends.
5. Eliphaz.
6. Bildad.
7. Zophar.
8. Elihu, Who commeth in as a Moderatour of that diſpute.
Their Speeches which they make, are in the whole compaſſe of of the Booke, 32. diſtinctions.
There are two Dialogues betweene God and Sathan. One betweene Iob and his wife. Three between Iob and Eliphaz. Three betweene Iob and Bildad. Two betweene Iob and Zophar. Two betweene God and Iob. And then we have Elihu making foure diſtinct Speeches or Orations which have no Anſwer. And laſtly, two ſeverall Speeches or Parables (as they are called) of Iob, one in Chapt. 27.1. and the other in Chapt. 29.1. So that ſumme up all theſe together, and you may divide the whole Booke into 32. diſtinct or ſeverall Speeches, either by way of poſition, or anſwer, or reply, or determination. God ſpeakes foure times, Satan twice, Iobs wife once, Iob thirteene times, Eliphaz thrice, Bildad thrice, Zophar twice, Elihu foure times.
Or if we ſhould conſider the Booke as a Diſputation, (which is higher then a Dialogue,) ſo you may diſtinguiſh it, by the Opponents, by the Reſpondent, and by the Moderators.
The Opponents are three. Iobs three friends.
Iob himſelfe is Reſpondent. The Moderators are,
Firſt, Elihu, he commeth in firſt as an Vmpire betweene them.
Secondly, God himſelfe at laſt, out of the whirle-winde giveth the deciſive determinative voice and ſentence. He ſtates the queſtion fully for Iob, and reproveth Iobs friends, as not having diſputed and argued aright concerning him.
Yet further. Wee may divide the Booke into five Sections, whereof
The firſt doth ſet forth the happineſſe and fullneſſe of Iobs outward eſtate; and the integrity and perfection of his ſpirituall estate. And that is conteined in the firſt 5 verſes.
The ſecond preſents Iobs affliction, Iobs fall, the great and ſore calamity which in a moment did overtake him, with the occaſion of it. And this you have ſet forth from that 5th. verſe excluſively to the 9th. verſe of the ſecond Chapter.
Thirdly, We have the queſtions, the debates and diſputes which did ariſe upon and about the fall of Iob into that ſad condition: which are contained from that 9th. verſe of the ſecond Chapter, to the end of the 31. Chapter.
Fourthly, We have the Moderation or determination of this diſpute and of this argument, firſt by Elihu, and then by God himſelfe, from the beginning of the 32. Chapter, to the 7th. verſe of the 42. All which is but as a determination or ſtating of the Queſtion.
Fifthly and laſtly. Wee have the reſtitution of Iob, his reſtoring and ſetting up againe, and the repairing of his eſtate and making of it double to what formerly it had bin. And that is begun and continued from the 7th. verſe of the 42. Chapter, to the end of the Book. So here you have a five-fold diviſion of the Book.
Once more. We may divide the Book into theee parts. And ſo it ſets forth;
1. Iobs happy condition, both in regard of externalls and internalls, in the firſt 5. verſes.
2. Iobs fall, Iobs calamity, Iobs trouble, from that to the 7th. verſe of the 42. Chapter.
3. Iobs reſtitution or reſtoring, from thence to the end.
Take the Book in this diviſion, and it ſeemes to hold forth to us ſuch a repreſentation of Iob, as is given us in the three firſt Chapters of Geneſis concerning man. In thoſe 3. firſt Chapters, we have man ſet forth;
1. In the excellency and dignity of his Creation, being Lord and Soveraigne of all, adorn'd with that integrity and purity of nature which God had planted in and ſtamped upon him at his creation. And in the beginning of this Book, we have Iob like a man in innocencie, ſhining in all his dignitie, compaſs'd about with bleſſings of all ſorts, bleſſings of the body, bleſſings of the ſoule, bleſſings of this life and of that which is to come.
2. There we find the Devill plotting the ruine of man, and we find his plot taking for a while, and in a great meaſure prevailing. So here in this Booke we have the Devill begging Iobs ruine, and having obtained leave, ſo farre as concerned his outward eſtate and body, quickly puts it in execution.
3. There we have Adam by Gods free mercy and promiſe reſtored to a better eſtate in Chriſt through the grace of Redemption, then he had before in himſelfe, by the goodneſſe of Creation. So here we have Iob, through the mercy, power and faithfulneſſe of God, reſtored to all he had, and more, we ſee him repaired and ſet up againe after his breaking, not only with a new ſtock, but a greater: his eſtate being doubled, and his very loſſes proving beneficiall to him. This may ſuffice for the diviſion or parts of the Booke, which I conceive may ſhed ſome light into the whole.
Now for the third thing which I propoſed, which was the uſe, or ſcope, or intendment of this Book. For that is a ſpeciall thing we are to carry before us in our eye in the reading of Scripture. It is poſſible for one to underſtand the ſubject, and to know the parts, and yet not to be attentive to find out, or diſtinctly to find out what the mind of God is, or whereat he ſpecially drives and aimeth. Therefore it will be very profitable to us likewiſe, to conſider what the tendency and intendment, or (as I may ſo ſpeake) the Uſes of this Booke are.
Firſt, It aimes at our Inſtruction, and that in divers things.
Firſt, (Which much concernes every Chriſtian to learne,) it inſtructeth us how to handle a Croſſe. How to behave our ſelves when we are in a conflict, whether outward or inward. What the Poſtures of the Spirituall Warre are; and with what patience we ought to beare the hand of God and his dealings with us. This I ſay is ſet forth by the Scripture in other places to be the maine and one of the principall ends or intendments or Uſes of this Booke. This the Apoſtle Iames ſpeakes of.Iames 5.11. You have heard of the patience of Job. As if he ſhould ſay, doe you not know why the Book of Iob was written? Why God in his providence did bring ſuch a thing to paſſe concerning Iob? It was that all men ſhould take notice of his patience, and might learne the wiſedome of ſuffering, that noble art of induring.
Iob was full of many other excellent graces, and indeed he had all the graces of the Spirit of God in him. But the Patience of Job was the principall grace. As it is with naturall men, they have every ſinne in them, but there are ſome ſinnes which are the Master ſinnes, or ſome one ſinne it may be doth denominate a wicked man; ſometimes he is a proud man, ſometimes he is covetous, ſometimes he is a deceiver, ſometimes he is an oppreſſor, ſometimes he is uncleane, ſometimes he hath a profane ſpirit, and ſo the like; ſome one great Maſter luſt doth give the denomination to the man, he hath all other ſinnes in him, and they are all raigning in him, but one as it were raigneth above the reſt, and ſits uppermoſt in his heart. So it is with the Saints of God (and here with Iob) every Saint and ſervant of God hath all grace in him, every grace in ſome degree or other, for all the limbs and liniaments of the new man are formed together in the ſoule of thoſe that are in Chriſt. But there is ſome ſpeciall grace which doth give (as it were) the denomination to a ſervant of God. As that which gave the denomination to Abraham was faith, and that which gave the denomination to Moſes was meekneſſe; and ſo this which giveth the denomination to Iob, is Patience; and ſo the denomination too of this whole Hiſtory, as if that were the great leſſon that were to be taken out, the leſſon of ſuffering and of patience: So that what the Apoſtle makes to be the Uſe of all Scripture, whatſoever things (ſaith he) were written afore-time were written for our learning, Rom. 15.4.that wee through patience and comfort of the Scriptures might have hope. That I ſay which the Apoſtle there makes to be the end and ſcope of the whole Scripture, doth ſeeme to be in ſpeciall the principall and chiefe end of writing this Book of Iob.
2. Another Inſtruction which we are to take from the whole Book, is this. God would have us learne, that, afflictions come not by chance, that they are all ordered by providence, in the matter, in the manner, and the meaſure, both for the kinds and for the degrees, they are all ordered even the very leaſt by the wiſedome, by the hand and providence of God.
3. Another thing which we are to learne generally from this Book is this, The Soveraignety of God; that he hath power over us, over our eſtates, and over our bodies, and over our families, and over our ſpirits: that he may uſe us as he pleaſeth, and we must be quiet under his hand; when he commeth and will take all from us, all our comforts, we muſt give all glory to him. This Book is written for this eſpecially, to teach us the Soveraignty of God, and the ſubmiſſion of the creature.
4. It teacheth us, That God doth ſometimes afflict his children out of prerogative, that-though there be no ſinne in them which he makes the occaſion of afflicting them, (ſuch was Iobs caſe,) yet for exerciſe of his graces in them, for triall of their graces, or to ſet them up for patternes to the world, God may and doth afflict them. Though no man be without ſinne, yet the afflictions of many are not for their ſinnes.
5. There is this generall Inſtruction which God would have us learne out of this Book, namely that the best gotten, and the beſt founded eſtate in outward things, is uncertaine; that there is no truſting to any creature-comforts. God would unbottome us quite from the creature, by holding forth this Hiſtory of Iob unto us.
6. God would alſo ſhew forth this for our learning, viz. The ſtrength, the unmoveableneſſe of faith, how unconquerable it is, what a kind of omnipotency there is in grace. God would have all the world take notice of this in the Booke of Job, that a godly perſon is in vaine aſſaulted by friends or enemies, by men or devils, by wants or wounds: Though he be even benighted in his ſpirit, though God himſelfe take away the light of his countenance from him, yet God would have us learne and know, that over all theſe a true beleever is more then a conquerour. For here is one of the greateſt battels fought, that ever was betweene man and man, betweene man and hell, yea betweene God and man; yet Job went away with the victory, True Grace is often aſſaulted, it never was or ever ſhall be overthrowne.
7. This alſo we may learne. That God never leaves or forſakes his totally or finally.
8. Laſtly, The booke teacheth this generall leſſon: That the iudgements of God are often times very ſecret, but they are never uniuſt. That though the creature be not able to give a reaſon of them, yet there is infinite reaſon for them.
Theſe are the generall Uſes from the generall ſcope and intendment of this booke by way of Inſtruction.
Secondly, This booke ſerves to convince and reproove that ſlander of worldly men and of Satan: who ſay that the people of God ſerve him for their owne ends, that they follow him for loaves, that they attend upon him for an eſtate, for creature-comforts and concernements. The Lord did on purpoſe cauſe theſe things to be acted, and this Hiſtory to be penned for ever to ſtop the mouth of Sa…an and of all iniquity, and to ſhew that his people follow him for love, for the excellency they find in him and in his ſervice. Though he ſtrip them naked of all they have, yet they will cleave to him. Here is one Confutation.
2. It is to convince and reprove all thoſe, who judge of the ſpiri…uall eſtate of thoſe that are under the hand of God in ſore afflictions …y ſome unbecoming and raſh ſpeeches, which may fall from them …n the time of thoſe their conflicts, when troubles and ſufferings are …pon them.
3. To convince and confute thoſe who judge of mens ſpirituall e…ates by Gods dealing with them in their outward eſtates.
4. To convince and confute that curſed opinion, that a man …ay fall finally and totally away from grace and from the favour of God. God hath ſhewed by this Hiſtory, that ſuch an opinion is a …e. If ever any man were in danger of falling quite away from …race received, or might ſeeme to have loſt the favour of God, for…erly ſhewed, ſurely it was Job: and if he were upheld in the grace … holineſſe, and continued in the grace of Gods love, notwithſtanding all that came upon him. Certainly God would have all the world know that free-grace will uphold his for ever.
5. To convince all thoſe of pride and extreame preſumption, who thinke to find out and to trace the ſecrets of Gods counſell, the ſecrets of Gods eternall decrees, the ſecrets of all his workes of providence: Whereas God ſheweth them in this Booke, that they are not able to find out or comprehend his ordinary works, thoſe which we call the workes of nature, the things of creation, the things that are before them, which they converſe with every day, which they ſee and feele, and have in their ordinary uſe. They are not able to find out the ſecrets of the aire, of the Meteors, of the waters, of the earth, of beaſts or birds, every one of theſe puts th… underſtanding of man to a ſtand and poſe his reaſon; they are no… able to comprehend the workes of Creation, how are they abl… then to find out the counſels of God in his Decrees and purpoſes an… judgements? And for that end it is that God ſets forth heere ſ… much of the workes of nature, that all men may be ſtopp'd in tha… preſumptuous way of ſearching too farre into his counſels. Here… another Uſe or ſcope of this Booke.
Thirdly, there is much for Conſolation.
1. That all things doe worke for the good of thoſe that lo… God.
2. Conſolation is this; That no temptation ſhall ever take ho… of us, but ſuch as God will either make us able to beare, or make way to eſcape out of it.
We can be in no condition caſt ſo low, but the hand of Go… can reach us, find us out, ſend in deliverance, and raiſe us up a…gaine.
Laſtly, here are two generall Exhortations.
1. We are exhorted to the Meditation and Admiration of t… power and wiſdome of God from all the Creatures. This is a du… which this Booke leads us unto, for that is the end why ſo much ſpoken concerning the workes of Creation,Rom. 1.20. that (as the Apoſ… ſaith) The inviſible things of him from the Creation of the Wor… may be clearly ſeene, being underſtood by the things that are ma… even his eternall power and God-head.
2. To glorifie God in every condition, to have good thoughts God, to ſpeake good words for God in every condition. We … drawne to this, by conſidering how Job (though ſometimes in …hemency of ſpirit he over-ſhot himſelfe, yet hee recovers agai… and) breaths ſweetly concerning God, ſhewing that his ſpirit was full of ſweetneſſe towards God, even when God was writing bitter things againſt him; as when he ſaith, Though hee kill me yet I will truſt in him; than which, what could expreſſe a more holy and ſubmiſſive frame of heart, in reference to the dealings of God with him: Surely he thought God was very good to him, who had that good thought of God, To truſt him, even while hee ſlew him.
Theſe things being propoſed concerning the Booke in generall, will helpe to caſt a light thorough the whole at one view. And though at this time I ſhall not enter upon expounding of the Text it ſelfe, yet you have had in ſome ſenſe, the Expoſition of the whole Text. If you carefully lay up theſe Rules, they will much advantage and advance your profiting, when we come to the Explication of any part.