Exposition of Job 4-7, Commentary on Job · Chapter 6 · Verses 4-7

Exposition of Job 4-7 · Commentary on Job · Chapter 6 · Verses 4-7

p. 425JOB Chap. 6. Verſ. 4, 5, 6, 7.

For the arrowes of the Almighty are within me, the poyſon whereof drinketh up my spirit: the terrours of God doe ſet themſelves in aray againſt me.

Doth the wilde Aſſe bray when he hath graſſe? Or loweth the Ox over his fodder?

Can that which is unſavory be eaten without ſalt? Or is there any taſte in the white of an Egge?

The things that my ſoule refuſed to touch, are as my ſorrowfull meate.

JOB continueth his reply and his complaint. He had expreſt the greatneſſe of his calamity, by comparing it with the ſand of the ſea for weightineſſe; now he proceeds in the ſame ſad aggravation by comparing it to an arrow for ſharpeneſſe, and to an army for terribleneſſe: For the arrows of the Almighty are within me: The terrours of the Lord ſet themſelves in array againſt me.

We are in this verſe to open a quiver full of poyſoned arrowes, and to marſhall an army full of divine terrours, The arrows of the Almighty, &c.

An Arrow, is a deadly engine, ſo called in the Hebrew, from its foreign Sagitta à foreign dimidiavit, diſcidit, qaod ſcindit rem percuſſa….effect, cutting or wounding. Being taken properly, it is an inſtrument ſhot out of a Bow, of wood or iron, either for ſport or fight. But here figuratively. And arrows in Scripture are taken in a figure divers wayes.

Firſt, For the word of God, Pſal 4. 5. Thine arrowes are ſharpe in the heart of the Kings enemies, whereby the people fall under thee. That is, thy words are ſharpe and peircing, whereby thou convinceſt and beateſt downe ſin and ſinners, either converting or deſtroying them. The Rider on the white Horſe, going out conquering and to conquer (who, is conceived to be, Truth, or the word of God triumphing) is deſcribed, with a Bowe in his hand; Rev. 6. 2.

Secondly, Arrows are put for the bitter and reproachfull words of men, Pſ. 64. 3. 4. & Pſ. 120. 4. They bend their bowes to ſhoot their arrows, even bitter words.

Thirdly, For any evill or miſchievous purpoſe, which a man p. 426intends or aimes to the hurt of his brother, Pſal. 58. 7. When he bendeth his bow to ſhoot his arrowes, let them be as cut in peeces. Bending of the bow notes the preparing and ſetting of miſchiefe; The arrow ſhot out of this bent bowe, is the miſchiefe acted and finiſhed (Pſal. 2.) The wicked bend their bowe, they make ready their arrow upon the ſtring; they prepare miſchiefs againſt their neighbour.

Fourthly For any kind of affliction, judgement or puniſhment, Zech. 9. 14. And the Lord ſhall be ſeene over them, and his arrow ſhall goe forth as the lightning. Particularly,

1. For Famine, Ezek. 5. 16. When I ſhall ſend upon them the evill arrowes of famine.

2 For Peſtilence, Pſal. 91. 5. Thou ſhalt not be affraid for the terrour by nigbt, nor for the arrow that fleeth by day. What the terrour and the arrow are, is explained in the next verſe, which is not an addition of other evils, from which ſafety is promiſed, but an explication of the ſame. The peſtilence that walks in darkneſſe, and the deſtruction (being the ſame peſtilence) waſting at noone-day. The meaning of all is, Thou ſhalt be kept or antidoted againſt the plague both night and day.

3. Thoſe thunder-bolts and haile-ſtones, which God ſends out of the Magazine of heaven, and diſcharges in his wrath againſt wicked men, are called the arrows of his indignation, 2 Sam. 22. 15. Pſal. 144. 6. & Hab. 3. 11. compared with Joſh. 10. 11.

Further the arrows of God ſignifie inward afflictions, troubles of the mind and ſpirit, God often ſhoots an arrow, which pierces into the very ſoule. It was ſaid of Joſeph, The iron entred into his ſoule. And it is (in this ſenſe) very uſuall for the arrowes of God to enter into the ſoules of his people (Pſal. 38. 1, 2.) O Lord rebuke me not in Thy wrath, &c. For Thine arrows ſticke faſt in me: Where ſtuck they? He meanes it not of his body, haply, the skin of that was not razed. There is an arrow, which touches not the ſides, but ſtickes faſt in the ſoule of a childe of God.

Underſtand it here, of the arrowes of affliction; and thoſe either externall, outward calamities, faſtning in the fleſh of Job; or internall, galling him to the ſoule and ſpirit. Therefore he ſaith, The Haret lateri Le…halis arūdo.arrows of the Almighty are within me, the poiſon whereof drinketh up my spirit.

Theſe arrowes are deſcribed in the text two waies.

p. 4271.

From the

Efficient cauſe

The arrowes of the Almighty.

They drink up my ſpirit.

Effect

2:

They are the arrowes of the Almighty, Shaddai; Of which word we have ſpoken in the former Chapter, verſe 17^th at large, it being one of the names of God, noting out his power and omnipotence: There he cals them the chaſtnings of (Shaddai) the Almighty: And here, The Arrowes of (Shaddai) the Almighty,

1. Becauſe, they are ſent out from him. His arme bends and draws the bow. And

2. Becauſe of the mighty force and ſtrength, in which they are ſent home to the marke. The ſtrength in which thoſe arrowes come, and the depth of the wound which they make, ſpeak an Almighty arme drawing the bow. None but an Almighty arme can ſhoot an arrow thus deep, up to the feathers in the ſoul and ſpirit. It is not in the power of all the tyrants in the world to ſtrik or ſhoot thus deep. The ſoule of a Saint hath ſuch armour upon it, as no bodily weapon can enter. And therefore the Martyrs, when all was wound in their fleſh, ſpoke and triumph'd, becauſe their ſpirits were whole, and untoucht. OnelyOnly a ſpirit can ſhoot arrowes into our ſpirits.

We finde it frequent among heathen Poets and others, to deſcribe Poetae deos arcu, ja…ulis, ſagittiſ que armant, intelligentes quas inſerunt mortalibus clades, quae feriunt eminus quod propri…m Dei videtur, Bold.their gods arm'd with bowes and arrowes. And in that they ſhadowed their power to wound the minds of men; and to wound them ſuddenly and ſecretly. The Scripture deſcribes the true God thus, furniſhed with his Quiver of arrowes, and his bowe, (Pſal. 7. 13.) He ordaineth his arrowes againſt the perſecutors. God …ath an arow for the wounding of his enemies, and an arrow for the wounding of his friends: He hath arrowes for both; and both are wounded; and both are wounded with poyſon'd fierie arrowes; yet with a vaſt difference; theſe are wounded and poyſon'd, that they may be healed, and they are wounded and poyſon'd, that they may be deſtroyed.

Arrowes are

1. Swift

inſtruments.

2: Secret

3. Sharpe

4. Killing

I will make mine arrowes drunke without bloud (Deut. 32. 42.) p. 428They are inſtruments drawing bloud and drinking bloud even unto drunkeneſſe; afflictions are like arrowes in all theſe properties.

1 Afflictions often come very ſpeedily, with a glance, as an arrow, quick as a thought.

2. Afflictions come ſuddenly, unexpectedly; an arrow is upon a man afore he is aware: ſo are afflictions. Though Job ſaith, The thing he feared came upon him, he looked for this arrow before it came; yet uſually afflictions are unlooked for gueſts, they thruſt in upon us, when we dreame n…t of them.

3. They come with little noiſe: an arrow is felt, before, or as ſoon as it is heard: an arrow flies ſilently, and ſecretly, ſtealing upon and wounding a man, unobſerved, and unſeen.

Laſtly, all afflictions are ſharpe, and in their owne nature killing and deadly. That any have good from them, is from the grace of God, not from their nature.

The poyſon whereof drinketh up my spirits.

There's the effect of his afflictions. Some reade it, The furie Quarum indignatio. Vulg. Furor. Sept. Fervor, T…gur: plu…i… Venenūor anger whereof drinkes up my ſpirit. It may be called the fury and anger of an arrow, becauſe the arrow is often ſent in fury and in anger. We reade alſo of the fire of an arrow or of a fiery arrow, (Pſ. 76. 4.) There brakeſt thou the arrows of the bow. Arrows even firing themſelves by the ſwiftneſſe of their motion.foreign Sagitta, ignita, incaleſcens motu.

The word of the Text is derived from a roote, ſignifying to waxe very hot, and in the Nowne heate. Hence by a Metaphor it ſignifies anger, becauſe angry men waxe hot, Anger is breathed foreign à radice foreign Caluit, incaluit, ira ſic dicta quod ira… inca …eſcunt.fire. (Iſai. 42. 25.) Therefore he hath powred upon them the furie of his anger, and the ſtrength of battell, and it hath ſet him on fire round about. Fire and fury, are neare in name, and in nature. When fury burns within, fire quickly burns without: and ſo by a Metonymie the ſame word ſignifies poiſon; the reaſon is, becauſe poiſons heat and inflame; poyſons inflame the fleſh, and (as it were) ſet the body on fire, or becauſe an angry man (like an angry Serpent) ſeemes to breath out fire, or ſpet poyſon. Paul before his converſion, breathed threatnings, fire and ſword againſt the Church Act. 9. 1. And therefore, either way, the word is well rendred, The anger whereof, or the poyſon whereof drinketh up my spirit. And in the Greek the ſame word ſignifies anger and Pſal. 58. 4. foreign pro foreign Sept.Ps 58:4poyſon; becauſe of that inflammation, which is about the heart of a man throughly angry.

p. 429In theſe words, Job ſeemes to allude to the cuſtome of cruell ſavage men, who, when they purſued their enemies with deadly Venenatis g…avida ſagit…is,—pharetra, Hor. Qui mortis ſaevo gem nent ut vulnera cauſas, Omnia vipereo ſpicula Felle linunt, Ovid. l. 1. de ponto. Mos erat perſarum ut ponant venenum ſerpentis in ſagittis ſuis; R. Solo. foreignhatred and would wound them to death, uſed to dip the head of their arrows, the top of their ſpeares, or the point of their ſwords, or whatſoever weapon they fought with, in poiſon, that ſo every wound might be a death; The poiſon of ſuch an arrow, ſpeare or ſword, drinks up the ſpirit, and corrupts the bloud preſently. Some poiſon ſtrikes the heart, almoſt, as ſoon as the weapon ſtrikes the arme. Job compares the arrowes, which God ſhot into him, not to ordinary arrowes, which kill only by piercing, but to poiſon'd arrowes, which kill by inſecting; As if God had ſet himſelfe to the utmoſt, to powre out the fierceneſſe of his indignation upon him; not only ſhooting an arrow, but an arrow dipt in poiſon, ſuch an arrow, as the moſt barbarous and cruell men ſhoot at their moſt profeſſed and mortall enemies.

Drinketh up my ſpirit. Poiſon gets quickly to the ſpirit, and there drinks: poiſon is ſubtle and ſpiritfull, and therefore (if I may ſo ſpeake) incorporates with that which is moſt ſubtle in man, his ſpirit. Flat, pal'd, groſſe or dreggiſh liquor, will not quench the fiery thirſt of poiſon, it drinkes nothing, but pure ſpirits; yet ſome reade, It drinketh up my blood; but this amounts to the ſame ſenc…, for the ſpirit of a living creature is in the blood; the ſpirits ſwim in the blood.

There are different opinions about this ſpirit, or what we are to underſtand by it.

Firſt, Some take ſpirit here, for the breath, or for the act of To… confoſſus vulne…ibus …ix reſpi…are valeo. Aquin.breathing; As if he had ſaid, I have received ſo many wounds, by theſe poiſoned arrowes, that I begin to faint, and cannot draw my breath, Theſe arrowes ſup up my ſpirit, and by wounding, ſtop my breath.

Secondly, Others underſtand it more generally, taking ſpirit for his ſtrength and vigour; ſpirits are ſo ſtrong, that they are put for ſtrength▪ The Aegyptians are men and not God, and their horſes fleſh and not ſpirit (Iſa. 31. 3.) that is, they are not ſtrength, but weakneſſe. So here, it drinketh up my spirit, that is, the ſtrength that is in me, all the powers and abilities of body and Dolores mei …c penitus enervant, at que exhauſto robore de…iciunt. Pined.ſoule, are waſted and conſumed: Theſe calamities ſpend upon my ſpirit, where the ſtock of my ſtrength is laid up, or which is the lock wherein my ſtrength lies.

A third apprehends, that by ſpirit, he meanes his judgement, p. 430reaſon and underſtanding, as if he had ſaid, ſhowers of arrowes and troubles come ſo thick upon me, that they even darken my mind, and drink up the ſtrength of my underſtanding; Hence I may ſeeme to ſpeake diſtractedly, unadviſedly, weakly; I have not that ſpirit to quicken, that ſtrength of reaſon to judge, which formerly I had: the paines of my body, diſable and diſtemper my mind; And therefore if I have ſpoken any thing below what I ought, it is, becauſe I am caſt below what I was.

The terrours of God doe ſet themſelves in array againſt me.

Arrowes and terrors, are the ſame thing, in a different cloathing of words: Or the arrow is the affliction it ſelfe, and the terrour is the effect or conſequent of it. The word here uſed for Terrour, foreignnotes the moſt terrible terrour or affrightment. Terrour is the extreame of feare, or feare confuſed, into amazement and aſtoniſhment: Death is therefore called the King of terrours, becauſe there are ſo many powerfull terrours in death, Pſal. 55. 4. That vexation which Saul felt, when God ſent out an evill ſpirit with commiſhion to vex him, is expreſt by this word, 1 Sam. 16. 14. An evill spirit from the Lord, troubled, or terrified him; Such terrors, for the matter, ſuch for the manner and preſent workings of them, ſeized upon upright-hearted Job, and falſe-hearted Saul. A beleever, a child of God, an heire of Heaven, may feele himſelf haunted and pierced with helliſh terrours.

Theſe are called the Terrours of God, eyther firſt, by a common Hebraiſme; becauſe great, and ſtrange terrours. In that language, God is often put as an Epithite, to ſhew exceeding greatneſſe, himſelfe being the greateſt. So Chap. 1. ver. 16. Fire of God, &c. Secondly, Terrours of God, becauſe he ſent and commanded that Army of Terrours. When Jacob journeyed with his little Army, Gen. 35. 5. It is ſaid, The terrour of God was upon the Cities round about, and they purſued them not; that is, the Lord ſent an Army of terrours to oppoſe the Cities, leaſt they ſhould arme againſt Jacob. The terrour of man is very terrible, and therefore the Apoſtle armes the Saints againſt it, 1 Pet. 3. 14. Be not afraid of their terror. The terror of God is infinitely greater; and thereupon the Apoſtle argues, 2 Cor. 5. 11. Knowing therefore the terrour of the Lord, we perſwade.

Thoſe terrours of God, may be taken two wayes: Either actively, or paſſively: Actively, for that work of God, in terrifying and p. 431troubling. Thy terrours, that is, the terrours which thou didſt afflict me with; Or paſſively; for thoſe afflictions which oppreſſe Nomen terroris fr…quenter, in Scripturis ſumitur, pro flagellis maliſ que graviſſimis a Deo miſſis.the mind; when God leads that army againſt us, ſets it in array to charge, and commands it to encampe about us, in either ſence we may take this of Job, as alſo that of Heman, Pſal. 88. 15. While I ſuffer thy terrours, I am diſtracted.

Further, There is a two-fold terrour: Firſt, cauſed by outward imminent danger. Secondly, cauſed by inward guilt. Or, Terrour comming from the wrath of man; and terrour coming from the wrath of God. Thus it was threatned, Levit. 26. 16. I alſo will doe even this unto you, I will appoint over you terrours. Deut. 32. 25. The ſword without and terrour within, ſhall deſtroy both the young man and the virgin. That is, feare ſhall kill thoſe who eſcape the ſword. A people cannot ſtand before the Army of men, who are once ſurpriſed with an Army of terrours: Hence Joſh. 2. 9. Your terrour is fallen upon us, ſaith Rahab to aſſure the ſpies, that the Canaanites could not ſtand before the people of Iſrael.

Againe, The terrours of God afflict the ſoule; Firſt, When ſin is ſet openly (to the eye of conſcience) in array againſt us. An army of ſins, are an army of terrours. The Church is called, Terrible as an army with banners; Cant. 6. 10. when ſhe is ſtrengthned and armed for the exerciſe of all that power, which Chriſt hath given her; and when our ſins ſtand before us, in all that ſtrength, which the law hath given them, they alſo are terrible as an army with banners.

Secondly, When God hides his face from us, an army of terrours quickly faces us; Though an army of ſins come out in array againſt us, yet if God appear to us, in the fulneſſe and freeneſſe of his grace; if Chriſt our Captaine will but leade us on againſt this army, we ſhall quickly overcome them, or they will will fly before us; But an army of ſins is exceeding terrible, when Chriſt appears not in the field for us, or when God hides his face from us, and leaves us in the dark: It is uſuall in Scripture, to ſet forth terrours, as the effect of that darkneſſe, and the hidings of the face of God; Naturally, terrour accompanies darkneſſe; children are afraid in the dark; and not onelyonly children, but men: Hiſtories tell us of great Emperours who durſt not be in the dark, for fear. And as naturall terrours meet us in naturall darkneſſe, ſo ſpirituall terrours in ſpirituall darkneſſe; When the light p. 432of Gods countenance is clouded, and (as it were) benights the ſoule. then terrour takes hold upon us. Under either of theſe notions, we may underſtand the terrours of this text, The terrours of God doe ſet themſelves in array againſt me. It was true in reſpect of outward troubles, they were very terrible: But eſpecially in regard of inward troubles; when God ſet his ſins in array before him, or hid his face, and obſtructed the courſe of his wonted communion.

Set themſelves in aray against me.

The Originall imports, a very exact, curious, artificiall ordination foreign Ordinavit, ratione & proportione, diſpoſuit, inſtruxit.and diſpoſall of things; As if the Lord had even ſtudied to be exact and exquiſite in afflicting Job; he puts his ſorrowes into a method, and his troubles into order. The providence of God obſerves a rule, and is harmonious in thoſe things which appeare to us, a chaos, a heape of confuſion. The word is applied;

Firſt, To the ordering of ſpeech, or diſputations; There is a kind of embattailing in diſputation, when it is regular and artificiall (Job 32. 14) Now he hath not directed his ſpeech againſt me, ſaith Elihu concerning Job; as if he had ſaid, Job hath not marſhalled his arguments againſt me, but all the charge hath been upon you.

Secondly, I find the word uſed in reference unto prayer: Prayer ought to be full of holy order and compoſedneſſe (Pſal. 5. 3.) In the morning will I direct my prayer to Thee, and looke up. In the morning will I put my prayer in array, I will poſture my prayer in a gratious order, my heart in order, and my words in order, every petition ſhall (as it were) keep ranke and file, when I am ſeeking unto God: Be not raſh with thy mouth, and let not thy heart be haſty, to utter any thing before God, is the counſell of the Holy Ghoſt by Solomon, Eccleſ. 5. 2.

But, properly, the word is applied to the marſhalling and imbattailing of an Army (Jer. 50. 9) Loe, I will raiſe, and cauſe to come up againſt B…bylon, an aſſembly of great nations from the North countrey, and they ſhall ſet themſelves in array againſt her, &c.

So then, whereas Job ſaith, The terrours of God are ſet in array againſt me, he would intimate, that God afflicted him, both orderly and reſolvedly. It was not ſome confuſed terrour, or ſudden ſurpti…al, but the Lord God, like ſome great Commander or General, p. 433muſtered and marſhal'd his army, and led it up exactly form'd, to a pitcht battell againſt him. Obſerve from hence, firſt,

Afflictions come ſometimes by multitudes.

You ſhall have a whole Army of them together; Sometimes we ſee a duell or ſingle combate, one man matcht with one trouble; Bellum at que 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 ski… 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 p. 434arrowes 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.

p. 435Inward 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, quan…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 before converſion, or after converſion; whenſoever it comes, it muſt needs diſtreſſe the ſoule exceedingly. A broken ſpirit is very comfortable, but a wounded ſpirit is very dreadfull: Of a wounded ſpirit we may ſay, as I remember the Moraliſt ſpeakes, concerning thoſe barbarous naked fights, among the Romans, when men fought naked with men; or naked with beaſts; Surely (ſaith he) all the former fights and battels, were ſports and Quicquid ante pugnotum eſt miſerico…dia fuit, Sen.mercy to theſe: So all other troubles, all other terrours, are pleaſures and recreations to theſe; When you come to this bout, p. 436when God ſends theſe arrowes and arrayeth ſuch an army of terrours againſt you, fire and ſword, ſtone and goute, are, yea, Hell it ſelfe (to preſent apprehenſion) is a pleaſure. Many under thoſe aſſaults have thought they ſhould gain by the exchange, and have wiſhed to be in Hell, ſo they might be out of thoſe terrours.

Few beleeve this, but they who have had experience of it. As the joyes of the ſpirit, ſo the terrours of the spirit, are ſecrets unto moſt; As the Prophet ſpeakes concerning thoſe carnall ones in his time; If one propheſie unto them of wine and ſtrong drinke, he ſhall even be the Prophet of this people. To propheſie, or to speake unto ſome of riches, and of honour, and of pleaſure, they find ſome taſt in theſe things, this is wine and ſtrong drinke unto them. There is ſome relliſh in theſe things, they underſtand what you meane; but if you ſpeake unto them of joy in the holy Ghoſt, of peace of conſcience, of the refreſhings which are had in communion with Chriſt; they underſtand not the language, they know not what is meant. So, on the other ſide, if you would be a Prophet, or ſpeake, or preach to ſome of fire and ſword, of ſpoiling and plundering their eſtates, preach to them of plague and peſtilence, preach to them of the gout, and of the ſtone, of burning feavers, and languiſhing conſumptions; they underſtand theſe and are afraid, they even tremble to heare you ſpeake of theſe things: but preach to them of the arrowes of the Almighty, ſhot into the ſpirit, of the terrours of God ſet in array againſt them; preach to them of trouble of conſcience, and the hiding of Gods face, they ſmile at theſe things, they wonder what you would have, they know no ſuch matters. Spirituall good or evill, is ſeldome knowne till felt, yea neither of them is knowne (to purpoſe) till it is felt: Spirituall troubles are as little knowne, till felt, as ſpirituall joyes are: The naturall man perceives none of the things of God, he cannot know them, becauſe they are ſpiritually diſcerned: And there is as much ſpiritualneſſe evidenced in diſcerning ſpirituall ſorrowes and afflictions (our own or others) as there is in diſcerning our own or others ſpirituall joyes and conſolations.

I ſhall adde a word here to thoſe, who live ſecurely, in, or dally with, their ſins; Surely, if Job here in the text; if David often in the Pſalmes, and Heman (Pſal. 88. 15.) cryeth out, While I ſuffer thy terrours I am diſtracted; If theſe cried out thus of the terrours and arrowes of God, then, (I ſay) Sinners and Secure ones, what will you doe, when God bends his bow, and opens p. 437his quiver, and ſhoots his arrowes at your naked breaſts? What will you do, when God ſhall bring up armies of terrours to charge upon you? When you heare a Job thus crying out of terrours? How ſad will it be to you, who will be a terrour to your ſelves, M…gor miſſab…b.as Paſhur was threatned, Jer. 20. 4. and God a terrour to you likewiſe? What will you doe, when there is a feare round about, and feare within? The ſinners of Zion are afraid, fearfullneſſe hath ſurprized the Hypocrites; who among us ſhall dwell with the devouring fire? Who amongſt us ſhall dwell with everlaſting burnings? Iſa. 33. 14. If they who have a ſhield of faith to keep off theſe arrowes, and a rock of ſalvation, Jeſus Chriſt, to hide themſelves in, when theſe armies come to battell againſt them, are thus afraid; what will become of you, that are unarmed, of you, naked ones, of you, who have no ſhield, no ſhelter, no faith, no Chriſt?

One thing more. Foraſmuch, as there are ſuch arrowes and terrours ſent by God, even againſt his owne, for their triall; Take heed of making arrowes againſt your ſelves; Take heed you be not found to raiſe and prepa…e an army of terrours, againſt your own ſouls. All the while men ſin, knowingly and preſumptuouſly, they ſhoot arrowes againſt God, and God may take thoſe arrowes and ſhoot them back into their breaſts, he can make their ſins recoyle upon themſelves, and pierce their own hearts with the workes of their owne hands. Men muſter (as it were▪) whole armies of terrours, and levie a bloody war againſt themſelves by wilfull ſinnings. That text, Pſal. 50. 21. telleth us, that God will bring Significat quaſi diſtinctio ordine bellico▪ apparatu catalogum omnium ſcelerum proponere.the ſins of wicked men, as an army againſt them, I will reprove thee, and ſet thy ſinnes in order before thine eyes: It is the ſame Hebrew word, we have in the text, I will ſet thy ſinnes in aray before thine eyes; as if he ſhould ſay, thou thoughteſt all thy ſinnes were ſcattered and diſperſt, that, there was not a ſin to be found, that they ſhould never be rallyed and brought together; but I aſſure thee, I will make an army of thoſe ſins, a compleate army of them, I will ſet them in rank and file, before thine eyes, and ſee how thou canſt behold, much leſſe contend with ſuch a hoſt as they. Take heed therefore you doe not levy warre againſt your owne ſoules; that's the worſt of all civill or inteſtine wars. If an army of divine terrours be ſo fearfull, what will an army of blacke, helliſh ſins be? When God ſhall bring whole Regiments of ſins againſt you, here a Regiment of oaths, there a Regiment p. 438of lies, there a third of falſe dealings, here a Troope of filthy actions, and here a Legion of uncleane, or prophane thoughts, all at once fighting againſt thy life, and everlaſting peace.

Laſtly, you that have never felt theſe arrowes, nor ſeene any of theſe armies, and yet God hath been pleaſed to diſcover to you his love in his Chriſt, ſee what cauſe you have to bleſſe God; Or, if you have at any time felt them, and are now againe at peace, and if thoſe terrours are removed, and the poyſon of thoſe arrows ſucked out, and the heads of the arrows drawn out; bleſſe God. Doe you not heare how Job complaines of arrows and of terrours? The arrowes of the Almighty are within me, the poyſon whereof drinketh up my ſpirit; the terrours of God doe ſet themſelves in array againſt me.

Verſ. 5. Doth the wild Aſſe bray, when he hath graſſe? Or loweth the Oxe over his fodder? &c.

The three verſes following containe ſimilitudes, taken from nature, by which Job tells on 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 **foreign Fera, onager à foreign Fructiſicavit, fructum fecit, quod ferae Domeſticis animā …ibus ſint foecūdio 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 p. 439A wild man, that is, wild among men; or as a wilde aſſe among foreign Onager inter homines ſubaudito foreign 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 g…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; p. 440foraſmuch as the wild aſſe (who is ſo greedy … 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 p. 441they 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, who walke in a ſpheare below beaſts, who are more fooliſh and ignorant then a beaſt. Take heed of complaining without cauſe; if beaſts are ſatisfied with what is agreeable to nature, man ſhould be ſo much more, When Nature hath not enough, Grace hath all. Grace will not bray or low, when there is no graſſe, no fodder: ſurely then they have a ſcarcity of grace in their hearts, who bray and low over their graſs and fodder. Spirituall accommodations will make a good heart forget temporall incommodities; and it is reaſon they ſhould God promiſeth (Iſa. 30. 20.) Though I give you the bread of adverſity and the water of affliction, yet thy teachers ſhall no more be removed into a corner, but thine eyes ſhall ſee thy teachers. As if he had ſaid, though your bodies are courſely fed, yet your ſouls ſhall be feaſted; Good cheare ſhal daily be ſerved into them, both at your eyes and eares, Thine eyes ſhall ſee thy teachers and thou ſhalt heare a voice behind thee. Thy ſight and thy hearing ſhall be refreſhed with heavenly Meſſengers and good news from heaven Now beſides this promiſe expreſt, there is a duty implyed in the text, namely, that becauſe their ſpirits were ſo well fed, therfore they muſt not complain, though their fleſh come ſhort in feeding. The bread of affliction ſhould be pleaſant to us, while we eate Gospeldainties. In theſe times God gives more plenty of ſpirituall food than formerly, yet many complaine, becauſe their naturall bread is ſhortned; Remember beaſts complaine not, when they have what is ſuitable to nature, then let not Chriſtians complaine, when they have what is ſuitable to grace, though nature have but ſpare diet, and ſhort commons.

Verſ 6. Can that which is unſavory be eaten without ſalt.

He proceeds to another ſimilitude. It is, as if Job had ſaid, Nature will complaine, when it wants meat, yea oftentimes nature will complaine, when it wants pleaſant meat. Nature is not pleaſed, if it want a graine of ſalt, if it have not ſauce, it is not ſatisfied. Therefore, ſurely I am to be borne with, and not to be charged thus deeply, who complaine; when you offer me that which is unſavoury, when you give me meat without ſalt, without p. 442ſauce, without any thing to render it, either pleaſing to my foreign Eſt quod debito condimento & temperamento caret, ſive in defectu, ſive in exceſſu. Sales, pro facetijs, quod ſint quaſi condimentum, ſermonis Literae Sparſae ſale humanitatis. Gicer, ad Artic. foreign b Eſt prepoſitio abſ que fine. Sed quidam accipiunt pro nomine compoſito ex Min, quod eſt, ex & beli, à Balab, quod eſt, ve…ſt…s. H…nc locam reddunt; Infaluatum ex vetuſtate ſalis, potius quam inſipidum abſ que ſalae. Bold. Job rem prae horrore prorſus impoſſibiliem vult ſignificare; Numquid comodetur? &c. At impoſſibile omnino non eſt comedere inſipidū ſine ſale, carnes autem corruptae ex vetuſtate ſalismanducars nulla tenus poſſunt. Bold.pallate, or eaſie to my digeſtion: Unleſſe I were ſenceleſſe like a ſtock or a ſtone, how ſhould I not diſreliſh and diſguſt ſapleſſe, ſaltleſſe, how much more, bitter things.

Can that which is unſavorie.

The word, which we render unſavorie, is the ſame uſed, Chap. 1. ver. 22. which wee there opened at large; Job did not charge God with folly or fooliſhly, or he ſpake not unſavorily of God.

There is a threefold application of that word in Scripture.

1. To unpleaſant meats.

2. To untempered morter.

3. To indiſcreet ſpeeches, which want the ſeaſoning either of wit, wiſdome, or of truth, Lam. 2. 14. Thy Prophets have ſeene vaine and fooliſh things for thee; Lying viſions without truth, vain words without wiſdome. So here, Can that which is unſavourie be eaten without ſalt?

Seaſoning makes unſavory things ſweet; As ſalt gives a reliſh to meat, ſo wiſdome and wit to words. And therefore the Latines expreſſe wiſe, witty ſpeeches, pleaſant diſcourſe, a good grace in ſpeaking, and a ſalt, by the ſame word.

There is another Interpretation of that word, which we render b without: for ſome underſtand it, not as a Prepoſition, governing the word Salt, but as a compound word, noting the oldneſſe or ſtaleneſſe of meat, wherein the very ſalt it ſelfe is putrified; and ſo whereas we ſay, Can that which is unſavoury be eaten without ſalt? They tranſlate thus, Can that which is unſavoury through the corruption of ſalt be eaten? Or, can that meat be eaten, which having been ſalted, is now putrified? Salt which keeps meat from corruption, may in time be overcome with the corruption of the meat. And a learned Interpreter gives the reaſon why he rather chuſeth this interpretation of the word, becauſe (ſaith he) it carries a ſtronger Emphaſis with it; Job ſpeakes as of a thing (in a manner) unpoſſible to be done; Now it is very poſſible to eat unſavoury meat, without ſalt? A good appetite will downe with unpleaſant food, and hunger will diſpence much with Cookery. But when ſeaſon'd or ſalted meat corrupts and putrifies, whoſe ſtomach doth not loath and abhorre it? Therefore it is a fuller, and a more flat deniall to ſay, Can that which is unſavoury p. 443thorough the corruption of ſalt, be eaten then? Then to ſay, Can that which is unſavory be eaten without ſalt?

Or is there any taſte in the white of an Egge?

Theſe words are much obſcured, by moſt Tranſlators, and have foreignfound almoſt as many expoſitions, as Expoſitours. Some tranſlate thus, Is there any taste in that, which being taken brings death? So the Vulgar; Doubtleſſe a man hath but little pleaſure to taſte An poteſt aliquis guſtare quod guſtatum affert mortem. Vulg.that, which taſted, will be his death: So the words are an aggravation of the unſavourineſſe of thoſe things, which were offered him by his friends; to touch or take them, was to take poiſon, or to drinke in a deadly cup.

To cleare up this Expoſition, they make the Hebrew word (Challamuth) which we tranſlate, Egge, a compound, from Muth, ſignifying to die, whence Maueth, death; and Chala, ſignifying froth or fome, or from Chali, ſignifying infirmity: As if the word having theſe parts put together, had this ſence, The froth and foame of death. Or, The infirmitie of death: That is, deadly froth, on deadly infirmity. As if he had ſaid, is there any pleaſing taſte, in the ſpettle of dying men, who we know often fome and froth at their mouthes, when they lie drawing on.

Others thus, Is there any taſte in the ſpettle of a healthy man. foreign Sanus, confortatus, convaluit▪The word (Rir) which we tranſlate white, ſignifies ſpettle or froth; As when David acted the mad-man before the King of Gath, it is ſaid, that he let his ſpettle fall downe upon his beard, 1 Sam. 21. 13. And the word which we tranſlate, Egge, ſignifies Health, and the verbe, to be healthy. Chap. 39. 4. of this booke, Their young ones are in good liking. So, Iſa. 38. verſ. 16. But I leave this, as a very diſeaſed and ſickly Interpretatiion.

I ſhall therefore paſſe from theſe, to our owne rendring, Is In albumine vitelli.there any taſte in the white of an Egge? The word ſignifies ſtrictly, but the yolke of the Egge, ſo M^r Broughton, Is there any taſte in the white of the yolke? And in the root to waxe fat or ſtrong; and it is therefore taken for the yolke of the Egge, becauſe that is the fatter, groſſer, and more condenſe part of the Egge. As the white being the thinner, and much like ſpettle, is therefore expreſt by a word, which alſo ſignifies ſpettle.

The white of an egge, is an embleame of things, without taſte p. 444or ſavour. And ſo the ſumme of all is, that Job in this place by a Proverbiall speech (for ſo I take this to be) intends only thus much, that he had very infipid taſtleſſe things preſented to him; ſuch as he found to relliſh at all in, ſuch as no way raiſed his appetite or quickned his ſtomake to receive them, all were unſeaſon'd and flat. In the next words he goes yet higher, even to the higheſt Antipathy againſt them.

Verſ. 7. The things which my ſoule refuſed to touch, are as my ſorrowfull meat.

Here is the application and explication of both the former ſimilitudes. The things which my ſoule refuſed; that is, the things Anima. foreign, partem, ſcilicet animae qua concupiſcimus no…at hoc loco.which I exceedingly refuſed or abhominated, (The ſoule is here taken for the appetite) As to deſire with the ſoule, notes a ſtrong intenſion of deſire, (Iſa. 26. 9.) With my ſoule have I deſired thee in the night, yea with my spirit within me will I ſeeke thee early That is, I have moſt vehemently deſired, and in my moſt retired▪ thoughts ſought the Lord, When the ſoule is expreſſed to doe that which nothing can doe but the ſoule, it imports the higheſt actings of the ſoule in doing it. To deſire with the ſoule, implies the ſweeteſt delight, and ſo to refuſe with the ſoule, implies the bittereſt averſation, a refuſall to the uttermoſt. The word, refuſe, is proper to the nauſeating of the ſtomacke; at the ſight of any filthy thing, (Iſa. 30. 22.) Thou ſhalt defile the covering of the graven images, &c. Thou ſhalt caſt them away as a menſtruous cloth, thou ſhalt ſay unto them, get ye hence. So here, the things which my ſoule refuſeth, as a man refuſes a filthy clout, or, as he ſhould refuſe that which is moſt loathſome, then any filthy clout, an Image or an Idoll.

Theſe things (ſaith he) are now my ſorrowfull meate, or, the meate of my ſorrow; The termes of the latter clauſe are at fartheſt diſtance from, and oppoſition with that which went before. Not to touch a thing, notes the greateſt averſation from it; and to have a thing given us as meate, notes our greateſt communion with it. That which a man will not touch with his finger, how farre is he from chewing it between his teeth, or letting it downe into his ſtomach, and digeſting it into himſelfe? So that Jobs meaning ſeemes to be this, that, what he deſired to be the greateſt ſtranger from, was now offered to his neereſt familiarity and acquaintance. He was now (as it were) to eate, what before he would not touch, p. 445This we call ſorrowfull meat. Pſal. 127. 2. We reade of the bread of ſorrow, that is bread gotten with ſorrow, bread eaten with ſorrow or courſe bread, As bread of pleaſure (Dan. 10. 3.) is fine bread: here ſorrowfull meat is either unpleaſant meate, or any meate eaten in that time of his ſorrow.

That relative (the Things) is not in the Hebrew, and ſo we may render word for word thus, my ſoule refuſed to touch them as my ſorrowfull meate. Or as another, My mind refuſes to touch them; theſe are plainly, the very ſickneſſe of my meate. As if he had ſaid: I am ſo farre, from being refreſhed with theſe that (the truth is) they make my very meate, and ſo my whole life unpleaſant to me.

Mr. Broughton varies the latter clauſe: Thoſe things which I have loathed to touch, are now the very ſickneſſe of my fleſh. The word (Lechem) which we tranſlate meat, or prepared fleſh, ſignifies alſo living fleſh, in the Syriacke and Arabique languages, as the learned Grammarians obſerve: Beſides, we render the word (Lechem) fleſh, Zeph. 1. 17. Their blood ſhall be powred out as duſt, and their fleſh as dung, Hence he tranſlates, Theſe things are to me as the ſickneſſe of my fleſh; That is, the things which my ſoule refuſed to touch, are now brought very neere, and laid cloſe upon me, as ſickneſſe or ſoares cleave unto, and are in the fleſh, or they trouble me as much as the ſickneſſe of my fleſh.

The right application of theſe words, is as difficult as the tranſlation of them; there are divers wayes to make out the ſence; I ſhall reduce them unto two: Either, firſt, That all theſe unſavoury, taſtleſſe, ſorrowfull meates; which Job ſpeakes of, are but the ſhadowes of his afflictions and troubles, received from the hand of God. Or, Secondly, That they are ſhadowes of the counſels and reproofes, which he had received from the mouth of his friends.Nauſeabam ego quondam ad hujuſmodi aerumnas, movebant mihi ſtomachum, ſqu… lor, paupertas, vilior…cibus, ulcerna, ſanios, verss nunc vero his ipſie abundè paſcor, Pined.

Firſt, Some refer and apply all to the troubles, which were upon Job: and ſo theſe words are a fuller juſtification of himſelfe, that he had great cauſe to complaine, becauſe his graſſe and fodder, that is comforts ſuitable to mans nature (as they to a beaſts) were taken from him, and he was now fed and dieted with unſavoury meate, meate without ſalt, the white of an egge, diſtaſtfull grievous afflictions, very gall and wormewood; The things which heretofore my ſoule refuſed to touch, are as my meate; I am put (as it were) to feed upon that, which I would not willingly come p. 446neere: poverty and ſoares, ſorrowes and wormes are my companions, and my cates.

From that ſence note, What at one time we loath, at another time may be our diet. We have a ſaying, what is one mans meat, is another mans poiſon; but it may fall out to the ſame man, that what he diſguſted and avoided as poiſon he ſhall be conſtrained to receive for his meat and portion. Lam. 4. 5. They that did feed delicately, are deſolate in the ſtreets, they that were brought up in ſcarlet, embrace dunghils: When thoſe gallants were in ſcarlet, how did their ſoules loath to touch a dunghill? they loathed to touch it with their feet, but now they muſt hugge it in their armes, and lay it in their boſomes; they embrace dunghils. How many have been brought from faring deliciouſly, from wearing purple and fine linnen every day, to ſcraps and rags, to hunger and nakedneſſe every day. The Lord threatens the nice delicate dames of Jeruſalem with ſuch things, as their proud ſpirits and naughty ſoules refuſed to touch, Iſa. 3. 24. It ſhall come to paſſe, that instead of ſweet ſmell, there ſhall be a ſtinke; and inſtead of a girdle, a rent; and in ſtead of well ſet haire, baldneſſe; and inſtead of a ſtomacher, a girding with ſackcloath; and burning inſtead of beauty. Take heed of coyneſſe and curioſity: many a dainty tooth hath been taught by hunger, to knaw bones, and water for a cruſt of bread.

Obſerve ſecondly, That which makes afflictions moſt grievous to us, is the unſuitableneſſe of our spirits to afflictions: Delight and content, conſiſt in ſuitableneſſe of the object to our affections and deſires. God offers ſpirituall food to the naturall man, but his ſoule refuſes to touch it; he loathes Angels food, and is weary of the manna of the word; The precious Goſpel, the bread of life, is an affliction to him, becauſe his heart is unſutable to it; how will ſuch be afflicted at the laſt, when they find, That, as their ſorrowfull meate for ever, which their ſouls will for ever refuſe to touch. They, who loath Chriſt and his wayes, ſhall find nothing in the end to feed upon but what is moſt contrary to their appetite, even fire and brimſtone, and an horrible tempeſt, theſe ſhall be the portion of their cups, and the meate in their diſh for ever. How ſorrowfull will that meale be?

But we may rather apply all to the words of Eliphaz, in the two former Chapters: And Jobs ready ſubmiſſion in the firſt and ſecond Chapters, to the afflicting hand of God, argues for him p. 447that afflictions, how grievous ſoever, were not the things which his ſoule refuſed to touch. And the apprehenſion of a learned interpreter, atisfies me in it, This ſenſe (ſaith he) is too low for a man Senſus humilior eſt, quam hominem deceat gravioribm malis exagtiatum. Pined. foreign.afflicted with troubles, farre above theſe, which concern'd his outward man. The Septuagint are expreſſely for this opinion, who tranſlate thoſe words, Is there any taſt in the white of an egge? thus Is there any taſt in vain words? they are ſo farre off the judgement that theſe unſavoury things, the things which Jobs ſoule refuſed to touch, and the white of the egge, in the Text, are all meant of vain words, that they put it into the very text. It is a uſuall boldnes with them, and a very unwarrantable one, to vary ſo from the words of the Originall, and make their gloſſe the text, but it ſhews us, how ſtrongly they were engaged to that ſence; Moſt of the Greek writers concurre with them in it, viz. that Joh aimes at the counſels and ſpeeches of Eliphaz, which wanted the ſeaſoning of wiſedome and prudence, yea of truth and ſoundneſſe, as applied to the ſpirit of ſo ſick a man, as Job was.

And beſides, many moderne writers are cleare in the ſame apprehenſion, giving the ſumme of all plainly to this effect, as the mind of Job in thoſe fore going paſſages; I would not have complained of the things which ye have spoken, if they had been meate for me, but I aſſure you, your counſels are not nouriſhing: I can find no food, much leſſe any ſweetneſſe or fatneſſe in them; Your counſels want the due ſeaſoning of wiſdome, and the right temperament of holy zeale: They are either unſavory or taſtleſſe, Taneum abeſt ut ſermonibus veſtris recreet, aut corum condimento reficiatur vita mea, uté contrà …bum ipſum mihi amariorē vitam que injucundiorem redd…t. Jun. Abſit ut vir ſ…nctu aliquando amicorum ſuorum dicta deſpexerit, qui & humilio ſervut fueris. Greg.ſapleſſe ſtuffe; Such, as I am ſo farre from being refreſhed with, that indeed they are a burden to me; and the remedy you preſcribe me, is worſe then my diſeaſe. How can you expect, that I ſhould ſubmit or ſubſcribe to what you have ſpoken, or that I ſhould reſt and acquieſſe in your reproofes or advices, ſeeing I aſſure you, they are not for me, they hit my ſtate or spirit no more, then unſavoury meate doth my palate; or that which I abhorre to touch, can pleaſe my taſt: And therefore, with my ſoule, I refuſe and reject what you have ſpoken; And you have not only not ſatisfied me all this while, but you have vext or tired me, and inſtead of mitigating my ſorrowes, have added to them.

But an objection ariſes againſt this; and one of the Ancients is very angry with thoſe, who make this application to the counſels of Eliphaz, as if Job had rejected them, as unfit food, and unſavoury meate. Let no man (ſaith he) think that this holy man deſpiſed p. 448the counſell of his friend, who himſelfe was humble, as a fervant.

To which I anſwer, That the counſels of Eliphaz, are to be conſidered, either in the doctrine, or in the uſe. His counſels, in the doctrine of them; were good and ſavoury, he ſpake wholeſome food; but as to Jobs caſe, he was quite miſtaken in their uſe: and ſo inſtead of eaſing, troubled him. A Phyſitian may give his ſick patient; that which is good in it ſelfe, very cordiall and ſoveraigne, and yet it may kill him inſtead of curing him, if it be not proper for his body, and his diſeaſe. Thus it is alſo in giving counſell what we ſpeake, muſt be fitted to the perſon, and to the ſeaſon; There are many good counſels, of which we may ſay, as Huſhai did of Achitophels, ill ones, 2 Sa. 17. 7. They are not good at this time. That which is good counſell to a man at one time, may be, or might have been, ill, to the ſame man at another, I have many things to ſay, ſaith Chriſt, but ye cannot beare them now, Joh. 16. 12. And that which one man can beare, another cannot at the ſame time. And therefore the Apoſtle was made all things to all men, 1 Cor. 9. 2. And accounted himſelfe debtor, both to the wiſe, and to the fooliſh, to the learned and unlearned, to the weake, and to the ſtrong; that is, he looked upon it as his duty, to ſpeake truths, ſuiting the ſtate of every degree and ſort of men; which is the meaning of his rule to all the diſpencers of holy myſteries, that they divide the word aright: The rightneſſe reſpects, not only, or not ſo much the ſubject or word divided, as the object, or perſons … Tim. 2. 15.to whom the diviſion is to be made, in giving every one his portion, or foode convenient for him. One man may ſurfet with that which another digeſts kindly, what fattens a ſecond, may ſicken or ſtarve a third. This plainly is the meaneing of Job; what Eliphaz had ſaid, was not ſavoury foode for him, nor dreſt for one in his condition: His ſoule did even refuſe to touch, what he ſpake, becauſe his ſoule was not of that temper, for which Eliphaz had fitted his ſpeech; He was a Phyſitian of no value to him, becauſe he brought a wrong potion, and miſtooke his caſe; his was good ſearching phyſick for the foul ſtomach, and groſſe ſpirit of a hypocrite: but it is enough to kill the heart of an upright-heart, when God ſeemes angry with him, and appeares againſt him, when he is ſmitten without. and ſmitten within, by ſore afflictions of mind and body; then for his comforters to ſmite him with their tongues, to lay at him with hard words, and wound him with their p. 449unreaſonable jealouſies, then for his counſellers and helpers to be angry with, and oppoſite againſt him too. Obſerve hence;

That not only words untrue, but words miſapplied, are unſavoury, and may be dangerous. They are no food, and they may be poiſon. Prudence in applying, is the ſalt and ſeaſoning of what is ſpoken. As a word ſpoken in the right ſeaſon is precious, and upon the wheele, ſo is a word right placed: When that faith full Prophet (Ezek. 13.) reproves the falſe prophets, he ſaith, They dawbed with untempered morter; ver. 10. it is the word of the text: and why was theirs untempered morter? even, becauſe they applied the word of God wrong. They made ſad the hearts of thoſe, whom God would have refreſhed, and they cheared the spirits of thoſe, whom God would have ſadned; they ſlay the ſouls that ſhould not dye, and ſave the ſouls alive, that ſhould not live; This was untempered morter: The Apoſtle adviſes all, Col. 4 6. Let your speech be alwayes with grace, ſeaſoned with ſalt. And ſpeech muſt be ſeaſoned, not only with the falt of truth, but with the ſalt of wiſdome and diſcretion: and therefore the Apoſtle adds, that ye may know how to anſwer every one; that is, that you may give every man an anſwer, fitting his caſe, and the preſent conſtitution of his ſpirit. Of ſome have compaſſion (ſaith the Apoſtle Jude, ver. 22.) making a difference, and others ſave with feare. This ſhewes the holy skill of managing the word of God, when we make a difference of our patients, by our different medicines, and not ſerve all out of the ſame boxe. Hence our Lord calleth thoſe great Teachers of the Goſpel, and diſpenſers of his Oracles, Light, and Salt; You are the Light of the world, and you are the ſalt of the earth, becauſe they were to ſpeake ſavoury things to every perſon, to every pallate, as well, as to enlighten them with knowledge, and prevent or cure the corruption of their manners, and keep their lives ſweet. As there is an unſavourineſſe in perſons, when they are miſ-employed, ſo there is an unſavourineſſe in ſpeeches, when they are miſ-applied. The hiſtory of the Church, ſpeaks of one Eccebolius, who changed religion ſo often, and was ſo unſetled, that at laſt Conculcate me ſalem inſipidum Niceph.he caſt himſelfe down at the congregation doore, and ſaid, Trample upon me, for I am unſavoury ſalt. And that word (though in it ſelf a truth) which is unſeaſonably delivered, or unduly placed, may be caſt at the doores of the Congregation, to be trampled on, for (in this ſence) it is unſavoury ſalt; Such corrupt the word, and their's is, but corrupt communication, ſuch as cannot miniſter p. 450grace unto the hearers, and often grieves the holy Spirit of God. Theſe work-men, for their ill diviſion of the word of God, have reaſon enough to be aſhamed; and the Lord may juſtly reprove them, as he did Jobs friends, Chap. 42. 7. Ye have not ſpoken of me (nor of my wayes) the thing that is right.