Exposition of Job 4-7, Commentary on Job · Chapter 4 · Verses 1-6

Exposition of Job 4-7 · Commentary on Job · Chapter 4 · Verses 1-6

p. 1JOB Chap. 4. Verſe

1. Then Eliphaz the Temanite anſwered and ſaid.

2. If we aſſay to commune with thee wilt thou be grieved? But who can withhold himſelfe from ſpeaking?

3. Behold, thou haſt inſtructed many, & thou haſt ſtrengthned the weak hands.

4. Thy words have upholden him that was falling, and thou haſt ſtrengthened the feeble knees.

5. But now it is come upon thee and thou fainteſt, it toucheth thee and thou art troubled.

6. Is not this thy feare, thy confidence, the uprightneſſe of thy wayes and thy hope.

IOBS complaint ended in the former Chapter: in this a hot diſpute begins. Job having curs'd his day, is now chid himſelfe. And he had ſuch a chiding, as was indeed a wounding, ſuch as almoſt at every word, drew blood; and was not onelyonly a Red upon his back, but a Sword at his heart. Job was wounded firſt by Satan, he was wounded a ſecond time by his p. 2Wife, a third time he was wounded (not as it is ſpoken in the Prophet, in the houſe of his friends, but) in his own houſe by his friends; Zach. 13. 6.Zech 13:6theſe laſt wounds are judg'd (by good Phyſitians in ſoule-afflictions) his deepeſt and ſoareſt wounds.

Then Eliphaz the Temanite anſwered and ſaid.

Eliphaz, being (as is ſuppoſed) the elder and chiefe of the three, firſt enters the liſt of this debate with Job: concerning whoſe name, perſon and pedigree, we have ſpoken before at the eleventh Verſe of the ſecond Chapter, and therefore referring the Reader thither, for thoſe circumſtantials of the ſpeaker, I ſhall immediately deſcend unto the matter here ſpoken.

If we aſſay to commune with thee wilt thou be grieved? &c.

The whole diſcourſe of Eliphaz may be divided into three generall parts.

1. The Preface

of his Speech.

2. The Body

3. The Concluſion

The Preface of his ſpeech is contained in the ſecond Verſe, If we aſſay to commune with thee wilt thou be grieved? &c.

The Body of his ſpeech is extended through this fourth and to the laſt Verſe of the fifth Chapter: It conſiſteth eſpecially of two members, or two ſorts of matter, in which Eliphaz deals with Job.

The firſt is reprehenſory, by way of conviction and reproof.

The ſecond is exhortatory, by way of counſell and advice.

Firſt Eliphaz reprehends Job. This work of reprehenſion begins at the third Verſe of this Chapter, and is continued to the end of the fourth Verſe of the fift Chapter. And to ſhew that he did not reprehend him upon paſſion, he grounds this reprehenſion upon reaſon, and ſtrengthens his reproofe with Arguments. And there are four reaſons or ſpeciall Arguments, which Eliphaz takes up to make this reprehenſion convincing, the naming of them will give light to the whole, before we come to particulars.

The firſt Argument is contained in the words I have read to the end of the ſixth Verſe. And it is taken from the unſuitableneſſe of his preſent practice, to his former precepts.

Or from the inequality of the courſe, he now took under affliction, to the counſell he had given others under affliction.

p. 3His ſecond Argument beginning at the ſeventh Verſe and carried on to the twelfth, is grounded upon a ſuppoſed inequality of Gods preſent dealing with him, in reference to his former dealings with godly men.

Eliphaz thought thus, ſurely Job is an Hypocrite, otherwiſe God would have dealt with him, as with an innocent; Remember (ſaith he) I pray thee, who ever periſhed being innocent; I will convince thee by all examples, by whatſoever is upon Record, in the Hiſtory of all Ages, that thou art an Hypocrite, a wicked perſon; for ſee, if thou canſt finde an inſtance in any Story, of an innocent perſon periſhing. That is his ſecond Argument.

His third Argument is continued from the twelfth Verſe to the end of this fourth Chapter; and that he might make the deeper impreſſion upon Jobs ſpirit, he brings it in with a dreadfull Preamble: a Viſion from God, at once terrifying and inſtructing him, thus to reaſon downe the pride of man. The Argument it ſelfe is coucht in the ſeventeenth verſe. It is drawn from an evidence of preſumption in all ſuch, as ſhall dare to implead Gods juſtice or plead their own: as if Eliphaz had ſaid, ſurely thou art a proud and a wicked perſon, for there was never any godly man upon the face of the Earth, no nor any Angel in Heaven that durſt be ſo bold with God as thou haſt been; Shall mortall man (ſaith he) be more juſt than God? ſhall a man be more pure than his maker? Behold he put no truſt in his ſervants, and his Angels he charged with folly.

His fourth Argument begins at the fifth Chapter and ends with the fourth Verſe; and it is taken from the unlikeneſſe of Jobs carriage under his afflictions, to that which any of the Saints in any age of the World did ever ſhew forth under their afflictions. He that caries himſelfe ſo, as none of the Saints ever caried themſelves, gives an evidence againſt his Saintſhip, Call now to the Saints, either thoſe now living upon the Earth, or ſearch the Records concerning all the Saints that ever lived, conſider, and ſee whether thou canſt obſerve or reade any paralell of thy complaints, and unreaſonable expoſtulotions. So much for the ſumme of his convictions.

Then Eliphaz turnes himſelfe to admonition and exhortation in the following part of that fifth Chapter; and there are two Heads of his admonitory exhortation.

Firſt, he admoniſhes him, to ſeek unto God and to call upon p. 4him, Verſ. 8. I would ſeek unto God, and unto God, would I commit my cauſe. I give thee no other counſell then I would take my ſelfe. If I were in thy caſe, I would not ſtand thus complaining and curſing my day, but this I would doe, I would ſeek unto God, and unto God would I commit my cauſe. This admonition is enforced by divers Arguments to the ſeventeenth Verſe.

The ſecond head of his exhortation beginneth at the ſeventeenth Verſe, and it is to prevaile with him, patiently to bear, and quietly to accept his affliction, or the puniſhment of his iniquity: in purſuance of this he ſhews him many benefits and bleſſings, attending thoſe who graciouſly comply with the correcting hand of God upon them. Behold (ſaith he Verſe 17.) happie is the man whom God correcteth, therefore deſpiſe not thou the chaſtning of the Almighty; he concludeth all from his certain knowledge and infallible experience of what he had ſaid (Verſe 27.) Loe, this we have ſearched it, ſo it is; Back'd with a warranty, that if he obey, his own experience ſhall quickly teach him this truth; Heare it, and know thou it for thy good.

So much concerning the Diviſion or Parts of this firſt Speech or diſpute made by Eliphaz in anſwer to the former complaint, powred out by Job againſt the day of his birth, and the night of his conception, in the third Chapter.

The ſix Verſes (lately read) containe (as I ſaid before) the firſt Argument; we have the Preface in the ſecond Verſe, and the Argument it ſelfe in the four following. The point which Eliphaz deſires to prove and clear is this; that Job was guiltie of hypocriſie, of cloſe hypocriſie at the leaſt, if not of groſſe hypocriſie. The Medium or reaſon by which he would prove it, is the unſuitableneſſe of his preſent practiſe to his former Doctrine. His actions under ſufferings contradict what himſelfe had taught other ſufferers. And this ſpeaks him guilty, The Argument may be thus formed.

That mans religion is but vaine and his profeſſion hypocriticall, who having comforted others in, and taught them patience under affliction, is himſelfe (being afflicted) comfortleſſe and impatient.

But Job, thus it is with thee, thou haſt been a man very forward to comfort others and teach them patience, yet now thou art comfortleſſe and impatient.

Therefore thy religion is vaine, and thy profeſſion is hypocriticall.

p. 5Is not this thy feare? Here is a goodly religion indeed, a proper peece of profeſſion: and ſuch is thine, this is all thou art able to make out. Thus you have the Logicall ſtrength or the Argument contained in the words. We ſhall now examine them in the Grammaticall ſenſe of every part, as they lye here in order. And firſt for the Preface.

If we aſſay to commune with thee wilt thou be grieved? but who can withhold himſelfe from ſpeaking?

The words import, as if Eliphaz had ſaid thus unto Job; we thy friends have all this while ſtood ſilent, we have given thee full liberty and ſcope to ſpeak out all that was in thine heart, let it not grieve thee, if we now take liberty to ſpeak our ſelves: and indeed a neceſſity lies upon us to ſpeak. Two things Eliphaz puts into this Preface, whereby he labours to prepare the minde of Job, readily to hear and receive what he had to ſay unto him.

Firſt, he tels him that he ſpeaks out of good will and as a friend to him. If we aſſay to commune with thee wilt thou be grieved? Pray doe not take it ill, we meane you no harme, we would but give you faithfull counſell, we ſpeak from our hearts, not from our ſpleen, we ſpeak from love to thee, let it not be thy griefe.

Secondly, he ſhewes that he was neceſſitated to ſpeak, as love provokes, ſo neceſſity conſtrains, who can withhold himſelfe from ſpeaking? either of theſe conſiderations is enough to unlock both eare and heart to take in wholeſome counſell. What eare, what heart will not the golden key of love, or the iron key of neceſſity open to inſtruction? when a friend ſpeaks, and he ſpeaks as bound, when kindneſſe and dutie mix in conference, how powerfull!

If we aſſay, or try. The word ſignifies properly to tempt, either foreign Tentav…t in bonum vel in malum, periculum fecit, expertus eſt. foreign A ly…um quaſi Graculum vel loquuto…ium dictum, quod Deus inde reſponſa daret.for good or evill; and becauſe in temptation, an aſſay or experiment is made of a man, how bad or how good he is; Therefore the word is applyed to any aſſaying or experimenting of things or perſons. This very word is winning and gaining upon Job. We will but try a little if we can doe thee any good, or bring lenitives to thy ſorrowes, we will not be burthenſome or tedious; we will but aſſay to commune with thee. The word notes ſerious ſpeaking. The place where God communed with his people, in giving anſwers from Heaven, is expreſs'd by this word, 1 Kings 6. 19. The Oracle he prepared in the houſe within, &c. or the communing-place where God ſpake.

p. 6Wilt thou be grieved?] The word ſignifies to be extreamly foreign Feſſus corpore vel animo, inſanivit, furiit.wearled even unto rage or fainting. Here Elipphaz ſeemes to hint at Jobs former diſtemper'd ſpeeches. If we ſpeak, wilt thou promiſe us not to fall into ſuch a fit of paſſion, as even now thou waſt in. And yet whatſoever comes of it, or howſoever thou takeſt it, I muſt diſcharge my duty and my conſcience; therefore he addes, who can withhold himſelfe from ſpeaking? That is, no man can withhold himſelfe from ſpeaking in ſuch a caſe as this: to heare thee ſpeak thus would even make a dumb man ſpeak; Chriſt ſaith in the Goſpel, If theſe ſhould hold their peace the ſtones would cry; there is ſuch a ſenſe in theſe words: if we thy friends ſhould hold our peace, when thou ſpeakeſt thus, the very ſtones would cry out againſt thee for ſpeaking, and againſt us for holding our peace. The Hebrew word tranſlated withhold, ſignifies to ſhut up a thing ſo as foreign Clauſit co…cuit 1 Kings 8 35.1 Kgs 8:35that it cannot come out: It is applyed to the locking up of the Clouds that they raine not; to the holding in of fire that it cannot break forth; Jer: 20. 9. where the Prophet very elegantly fits it to the reſtraining of ſpeech, which is the very point in hand. His word was in mine heart as a burning fire ſhut up in my bones, I was weary with forbearing. So it implyes that the friends of Job had as it were a fire in their boſomes, which they could no longer reſtraine, they were as Clouds full of water, full of deaw and raine, they were not able to ſuſpend themſelves from diſſolving and ſhowring upon Job, both reproofe and counſell, adviſes and exhortations.

We may obſerve from this Preamble, That it is wiſdome to ſweeten reproofe with friendly inſinuations. Reproofe is a bitter Pill; it is a wholeſome yet a bitter Pill, and there is need to wrap it up in Gold and Sugar, that pleaſing both eye and palat it may be taken downe the better. It is the Apoſtles counſell to his Galatians, Gal. 6. 1.Gal 6:1Brethren, if a man be overtaken with a fault, yee that are ſpirituall reſtore ſuch an one in the ſpirit of meekneſſe. The word reſtore, is an alluſion to the Art of Chirurgerie, in ſetting a bone out of joynt; ſoft words and a ſoft hand fit the Patients minde to endure that painfull operation. By fals into ſinne, the ſoule breaks or diſjoynts a bone, he that will ſet ſuch a minde▪ muſt handle it gently. We may obſerve the holy skill of ſome of the Saints in prayer, preparing God for receiving of Petitions, by prefaces and humble inſinuations (as it were) getting within him. Thus did Abraham, Gen. 18. when he prayed for Sodome, Let not my Lord be angry if I who am but duſt and aſhes ſpeake unto thee. There is p. 7ſuch a ſpirituall art in winding a reproofe into the boſome and ſpirit of a man, Let it not trouble thee that I thus ſpeak, take my words in good part, If we aſſay to commune with thee wilt thou be grieved?

Secondly, obſerve, That it is no eaſie thing to beare reproofe. To take a reproofe well is as high a point of ſpirituall wiſdome, as to give it well. When we reprove the ſinne, we ſhould love the man; but there are few men who can love their reprovers. You know what is ſaid in the Prophet, They hate him that reproveth in the gate. Reproofs are uſually entertained with hatred, and ill taken by evill perſons; reproofe is not alwayes taken in good part, by thoſe who are good. It is but need to have ſome way made for its due entertainment, by the beſt temper'd ſpirits. Wilt thou be grieved? it may be weariſome and troubleſome unto thee, but I pray let it not.

Thirdly, obſerve from the Preface, That in ſome caſes it is our duty to ſpeak and reprove whether men are troubled or no. How ſhould I be pleaſed if thou wouldeſt receive my ſpeech in good part? but I cannot withhold my ſelfe from ſpeaking, though thou art diſpleaſed; take it how you will, I muſt ſpeak, theſe reproofs muſt out. When we ſee plainly that God is diſhonoured, and that the ſoule of our brother is greatly endangered, we muſt then ſpeak (as God chargeth the Prophet) whether they will heare or whether they will forbeare. In ſuch caſes we muſt adventure to ſave men by Ep. Jude v. 23feare, plucking them out of the fire.

Laſtly, obſerve, That when the heart is full it is a very hard thing, not to give it vent at the lips by ſpeaking. When the heart is full of matter, the tongue will be full of words; the tongue muſt bring forth the treaſures that are laid up in the heart: Who (ſaith Eliphaz) can withhold himſelfe from ſpeaking? The Prophet Jeremiah, Chap. 20. 9. thought to ſtifle the meſſage of God in his heart, I ſaid I will not make mention of him, nor ſpeak any more in his name, he began to take up a reſolution to withhold himſelfe from ſpeaking, but (ſaith he) his word was in mine heart as a burning fire ſhut up in my bones, and I was weary with forbearing, and I could not ſtay, I could not hold it any longer. So the Apoſtles, Acts 4. 19. We cannot but ſpeak that which we have heard and ſeen, it is impoſſible for us, the Lord hath ſpoken who can but propheſie? Amos 3. 8.Amos 3:8that is, who can withhold himſelfe from propheſying when once the Lord bids him ſpeak. Words are the conceptions of our p. 8mindes, and when our thoughts are form'd and organized as it were, and grown to perfection, when thoſe children come to the birth a little ſtrength will bring them forth. Or rather, great ſtrength cannot keepe them, from being brought forth. It is as poſſible for her that is with childe to withhold the birth, as it is for thoſe that have pregnant conceptions or an errand from God, to withhold themſelves from ſpeaking. When David kept ſilence (it is a ſtrange connexion) he roared, Pſal. 32. 3. When he held his peace from good, his ſorrow was ſtirred, Pſal. 39. 2. Pangs took hold on him as upon a woman in travell, which made him roare. His heart waxt hot & the fire burned, till he ſpake with his tongue. He was then delivered. Our Engliſh phraſe of Delivering a mans minde, may hit this ſenſe well. Their hearts are barren, whoſe mouths are alwayes ſhut. Who can withhold himſelfe from ſpeaking?

But what is it that he could not forbeare? He could not forbear to tell him, that (as he ſuppoſed) he acted againſt his own principles. Behold thou haſt inſtructed many, and thou haſt ſtrengthened the weak hands, &c.

Behold.] This word is ſometime uſed in a way of deriſion, as Ecce doctorem egregium! Ecce medicum aliorum qui ſeipſum curare neſciat.Gen. 3. 22. where God ſaith concerning Adam, Behold the man is become as one of us, doe you not ſee what a God he is? how like a God he lookes? ſo, Behold thou haſt inſtructed many, (ſome make that the ſenſe) ſee now your great Teacher, your learned Doctor; he that hath been ſo forward and buſie in teaching others, ſee in what diſorder, how uncompoſed he is himſelfe: he would needs phyſick his Neighbours, but knows not how to cure his own diſtempers.

But rather take it by way of áſſeveration. Behold, as if he ſhould ſay, this is a thing clear and certaine, all that are about thee, can witneſſe it, that thou haſt inſtructed many, and that thou haſt ſtrengthened the weak hands. But how art thou changed? thou art not like the man thou waſt.

Here are foure ſpeciall acts of ſpirituall charity, ſo we may call and diſtinguiſh them. Firſt, inſtructing of the ignorant; ſecondly, encouraging of the weak and ſloathfull; thirdly, ſupporting of thoſe that are ready to fall; and fourthly, comforting thoſe that are ready to faint. In theſe foure duties Job had been very converſant. 11Indoctos docere.. Inſtruction of the ignorant, Behold thou haſt inſtructed many. 22Torpentes excitare.. Encouragement of the weak and ſloathfull, Thou haſt ſtrengthned p. 9the weake hands. 33Labentes erigere.. Supportation of the weake, Thy words have upholden him that was falling. 44Maeſtos conſolari.. Conſolation of thoſe who were ready to faint, Thou haſt ſtrengthned the feeble knees.

Here you ſee the four uſes, which Job made in his counſels; Firſt, 2 Tim. 3. 16.2 Tim 3:16of Inſtruction; Secondly, of Exhortation; Thirdly, of Admonition; Fourthly, of Conſolation: Job was a perfect Preacher, he applyes the word to all the ſervices and ends of it, reſpecting the ſeverall conditions, tempers, or diſtempers, of thoſe with whom he had to doe.

Further, ſome take the three latter to be, but as explications or branches of the firſt; Behold thou haſt inſtructed many, namely, concerning the nature of afflictions, and their duty in the bearing afflction; yea, thou haſt inſtructed them ſo farre, that thou haſt ſtrengthned the weake hands, upholden thoſe that were falling, and ſtrengthned the feeble knees.

I come now to the opening of the ſeverall expreſſions.

Thou haſt inſtructed many.] The word which we tranſlate inſtructed, foreign E…udivit, caſtigavit ut patres & praeceptoris ſolent pueros. Reſpondet Graecorū foreign docere verbi. & verberibus.ſignifieth both to correct and to teach; and the Hebrews give the reaſon of it, becauſe uſually with inſtruction, correction is joyned; and ſo the ſame Greek word ſignifies both to teach and to chaſten: As there is a voice of the Rod, inſtruction in correction, ſo a Rod ſometimes goes with the voice, correction is helpfull to inſtruction: In either or both the ſenſes, we may underſtand it here, thou haſt inſtructed many, thou haſt taught and directed, thou haſt (where need was) chaſtned and corrected many.

Many.] We have heard in the firſt Chapter, that Job prayed for his Children, for his Sonnes and Daughters; but now we ſee Jobs piety extended further, than his own children. Yea, the word may well be carried out, beyond his own family. He prayed for his children, and not only did he pray for them, but alſo teach and inſtruct them, and not only them, but others, he inlarges his Schoole, he inſtructs many; it is an indefinite word, a word of number without a number. Jobs Schoole of holy diſcipline was a large one, foreign Debilis, laxus, hinc Rephaim ſignificat mertuos, ex eo quod in illis omne robur & vires naturales elanguerunt.he ſet up his Schoole where ever he came; he was an univerſall Teacher, an Apoſtle of the old World; thou haſt inſtructed many.

And thou haſt ſtrengthned the weak hands.]

The word ſignifies, Remiſſe hands, or the hands that hang down, looſe and lax. Hence by a Metaphor it notes one, that is negligent p. 10or idle; a man with his hands hanging down and his armes looſe, is the embleme of idleneſſe or of ſadneſſe. Thou hast ſtrengthned the Manus l…ſſae & dejecta b…ach…a pertinent ad hab…um aut molliter aut ſegni…er ambulantis, aut cur…ere non valenti…. E contra vero adducere brachia, manus comprimere, fortiter j…ctare cubi…os, ſtrenue currentis eſt.weak hands; that is, thoſe that were idle or grieved, negligent or dejected. Hence the word (Rephaim) is uſed, to ſignifie thoſe that are dead; and the re…ſon is, becauſe all ſtrength, naturall vigour and activity depart, when life departeth: Giants alſo are expreſſed in the Hebrew by this word, becauſe they are ſuch dreadfull perſons, that their very aſpect or ſight terrifies the ſpirit, makes the hands hang down and the knees of beholders feeble; they called thoſe mighty men, weake, from that effect wrought upon others; becauſe they made others weak and tremble at their approaches. Hence, when Goliah the Giant challenged and defied the Hoaſt of Iſrael, it is ſaid, that all the men of Iſrael when they ſaw the man, fled from him, or fled from his face (he overcame them with his looks) and were fore afraid, 1 Sam. 17. 24.

This weakneſſe of hands (as we finde inſtanc'd in Scripture) ariſes four wayes.

Firſt, from ſloth and idleneſſe (as we noted before) ſome have ſtrong heads, but they have weak hands, they are ſufficiently inſtructed, but they cannot act, or they are unactive, and an unactive man is a weak-handed man.

Secondly, weakneſſe of the hands cometh from fear, and ſo that phraſe, to ſtrengthen the hands, notes incouraging of a perſon, as Zech. 8. 9, 13. Fear not, let thy hands be ſtrong; that is, let not fear weaken thy hands: and Jer. 38. 4. the Princes came to the King and begg'd of him that Jeremiah might be put to death; and they give the reaſon from this, For (ſay they) he weakneth the hands of the men of war that remaine in the City, and the hands of all the people; that is, he diſcourages them, makes them believe they ſhall never be able to ſtand out againſt the King of Babylon, but that he ſhall certainly take the City; this is called weakning of their hands: So Iſa. 35. 3. Strengthen ye the weak hands and confirme the feeble knees, ſay to them that are of a fearfull heart, be ſtrong, fear not. So yee ſee, weaknes of the hands is cauſed by fear; when the bands of the heart are diſſolved (as it were) and looſned by fear, the hand muſt needs be diſſolved and looſned from labour; the hand is not able to work at all, when fear works much upon the heart.

Thirdly, weakneſſe of the hands ariſeth from irreſolution, when a man is not reſolved what to do, not ſetled upon a buſines, then his hands are weak. Hence it was the counſell of Achitophel to Abſalom, p. 11that he ſhould go up upon the houſe top, in the ſight of all Iſrael, and abuſe his fathers Concubines; and he giveth the reaſon of it, then (ſaith he) ſhall the hands of all that are with thee be 2 Sam. 16. 21.2 Sam 16:21ſtrong; his meaning is, then they will be ſo reſolved to ſtick to thee, that they will doe their utmoſt; he grounds his counſell upon the preſent irreſolution of the people, he doubted whether Abſaloms party would adhere cordially to him or no, therefore (ſaith he) doe an act which may render thy ſelfe and all that are with thee irreconcileable to the King; this will unite them to thee, and their hands will be ſtrong. If once they be out of hope to be receiv'd into the Kings favour, thou maiſt be out of feare, that they will returne to the Kings obedience. In any lawfull and good deſigne it is beſt to raiſe up reſolution and ingage it to the higheſt. Where the heart is ſtrongly reſolved, the hands will act ſtrongly. The reaſon why men are ſlow and dull in great undertakings, is, becauſe they are off and on, full of neutrality and indifferency, in what they undertake. Unſetled ſpirits can never ſettle actions. A double minded man is James 1. 8.Jas 1:8unſtable (and weak-handed) in all his wayes.

Laſtly, there is a weakneſſe of the hands (which is I conceive moſt proper to this place) ariſing from ſorrow and griefe; from the weight and burthen of affliction, or from a ſudden ſurpriſe of trouble. As it is ſaid of Balteſhazar (Dan. 5. 6.) who ſeeing the hand-writing upon the plaiſter of the wall, preſently changed countenance, and his thoughts troubled him, ſo that the joynts of his loynes were looſed, and his knees ſmote one againſt another.

Thou haſt ſtrengthned the weake hands; that is, thoſe whoſe hands are weak by reaſon of manifold trialls and tribulations: thou haſt ſpoken words to them, which have been as ſinewes to their hands, annd ſtrength unto their joynts. In this ſence the Apoſtle uſes both the expreſſions of the Text, Heb. 12. 6. where having treated about the nature of afflictions, together with the fruit and benefit of them, he concludes thus, wherefore lift up the hands which hang down and the feeble knees; as if he ſhould ſay, it is probable that affliction hath made your hands hang downe, that ſorrow and grief have looſned your ſpirits and your loynes too, therefore now be of good cheer, lift up your hands that hang down, and the feeble knees. Thie Symptome or effect of ſorrow is elegantly Columbis pr… cantu gemitus eſt & inamoenū murmur. Sanct. in Ezek. cap 7.Ezek 7deſcribed, Ezek. 7. 17. where the Prophet having ſhewed that many ſhould mourne as Doves of the Valleys, adds, all hands ſhall be feeble and all knees ſhall be weak as water.

p. 12Thy words have upheld him that was falling.] Some afflictions lie ſo hard and heavie upon us, that they doe not only weaken, but caſt downe: Job ſtood ready to uphold ſuch as were ready to fall; timely advice may catch a man before he is quite down, and prevent his fall.

The word which we tranſlate falling, ſignifies in its firſt ſenſe, to foreign from foreign Impingere & quod ſaepe conſequitur ruere, cadere.ſtumble or ſtrike the foot againſt a thing, and ſo it is put for that which is the conſequent of ſtumbling, falling: he that ſtrikes his foot or ſtumbles at a thing, is in danger of a fall. So Iſay 40. 30. The young men ſhall utterly fall, it is this word, but doubled, falling they ſhall fall, that is, they ſhall utterly fall. There is a threefold falling mentioned in Scripture.

1. There is a falling into ſinne, Gal. 6. 1. If a man be overtaken foreign Praecipuè ſignificat peccata actualia, à foreign & foreign, ad verbum praeter cadere, cū ſcil. ultra rectam juſtitiae lineam cadimus, de erratis etiam levioribus uſurpatur, foreign in compoſitione minuit ſenſum.in a fault: that word (like this Hebrew in the Text) ſignifies, a fall taken by ſtumbling or by tripping upon any thing, that lies in the way. In this ſenſe we underſtand the fall of Adam, the fall of Angels, and the fals of the Saints.

2. There is a falling into affliction, a falling into trouble: So Prov: 24. 16. The juſt man falleth ſeven times a day; that is, he meets affliction at every turn, he fals into trouble almoſt at every ſtep. Seven times a day, is very often in the day, or often every day.

3. There is a falling under trouble. And of perſons falling ſo, we are chiefly to underſtand this Text. Many fall into trouble, who yet (through the ſtrength of Chriſt) ſtand firmely under trouble. Others no ſooner fall in, but they fall under it. The ſhoulders of ſome are not able to beare a light affliction, and the afflictions of others are ſo heavie, that no ſhoulders are able to beare them; the back breaks, the ſpirit ſinkes under the load.

To ſuch as theſe Job lent his hand, his ſhoulders: his counſell was as a ſtaffe in their hands, as ligaments to their loynes and knees. Job was well skill'd in ſetting props and buttreſſes of holy advice, to ſuch tottering ſoules. Thou haſt upheld him that was falling. We may take the words in all, or either of theſe three interpretations, yet moſt properly of the latter.

Thou haſt ſtrengthned the feeble knees. The Hebrew word for a knee ſignifieth (in the root) to bleſſe or to pray, becauſe in bleſſing foreign Genu quod flecti ſolet in Benedictionibus et ſalutationibus.and praying for one, or in ſaluting, we uſe to bow the knee. And here, what we tranſlate the feeble knees, is word for word the bowing knees; becauſe when knees bow and buckle or double under p. 13us, it proceeds from weakneſſe and feebleneſſe: hence the bowing knee is called the feeble knee. Dan. 6. 5. it is ſaid of Belſhazzar, his knees ſmote one againſt the other; he fainted, his ſpirits ſanke within him, then his knees (as a Symptome of his feare) beat one againſt another. The hanging down of hands, notes a kinde of deſpaire in regard of preſent evils: and feeble quaking knees, ſeeme to referre to ſome expected evill. Taking the words with that difference, Jobs work of love appears more full; he not only upheld in preſent troubles, but labour'd to ſtrengthen againſt ſuch as were to come. Thou haſt inſtructed many, and inſtructed them many, even all theſe wayes. We may note.

Firſt, That to teach, inſtruct, and comfort others, is not onelyonly a mans duty but his praiſe, for here Eliphaz ſpeaks it in a way of commendation, though with an intent to ground a reproofe upon it. Job himſelfe ſpeaks of what he had done in that kinde, as a defence of his own innocence, Chap. 29. verſ. 21. &c. Ʋnto me men gave eare and waited, and kept ſilence at my counſell, after my words they ſpake not againe, and my ſpeech dropped upon them; and they waited for me as for the rain, and they opened their mouth wide, as for the latter rain. This was his practiſe, and this was the praiſe of Job. That which the Apoſtle ſpeaks as a ſpeciall qualification or gift of a Biſhop, 1 Tim. 3. 2. is an excellent, a noble qualification foreign.in any perſon, of what rank or degree ſoever, to be apt to teach.

Secondly, Conſider who Job was; he was a holy man, one that had much acquaintance and communion with God. Now though his friends miſtook what was in his heart, yet they hit right upon his practiſe; and we knowing both what his heart was, by the teſtimony of God: and what his practiſe was, from the teſtimony of men, may ground a ſecond point upon it. That ſuch as know God in truth and holineſſe, are very ready to communicate the knowledge Quae autem eſt ce…or eleemoſyna, quod majus opus miſerecordiae, quam docere rudes ſegnes ad bene agendum extimulare, labentem erigere, maeſtos conſ… lari.of God unto others. They who know God themſelves, are deſirous that others ſhould know God too. David (Pſal 51. 13.) promiſeth and profeſſeth, that he would communicate his experiences of Gods love, in pardoning his ſinne, when he had taſted the ſweetneſſe of a pardon. Then will I teach tranſgreſſors thy wayes, and ſinners ſhall be converted unto thee: when my heart hath learned more of God, others ſhall learne more of God from my mouth. This is ſpirituall charity, and it is the moſt excellent and nobleſt charity of all. Charity to the ſoule is the ſoule of charity, p. 14charity to the better part, is the beſt charity. In this ſence alſo Job was eyes to the blinde, and feet to the lame, by guiding them to ſee, Job 29. 15.Job 29:15and by directing their feet to walk, in the wayes of God. To give knowledge is better then to give Gold. Inſtruction is the higheſt almes.

Thirdly, if we conſider Job (of whom all this is affirmed) as he was a great rich man, we may note thus much; That honourable and great men, looſe nothing of their honour and greatneſſe by deſcending to the inſtruction of others, though their inferiours. Some think it belongs onelyonly unto Miniſters to inſtruct; What we inſtruct? They reſent it as a diſparagement: they truſt out that work wholly into the hands of others. Where ſhall we finde an Abraham (a great Prince in his time) of whom God gave this Teſtimony, I know him that he will command his children, &c. and they ſhall keep the way of the Lord: and becauſe he was willing to teach others, God condeſcends to teach him: Shall I hide from Gen 18. 17, 18, 19.Gen 18:17Gen 18:18Gen 18:19Abraham that thing which I doe. They receive moſt knowledge, who are moſt ready to impart it. And we finde before this, Abraham ſo ſucceſſefull in teaching, that he had an Army of ſcholers in his houſe. The Text ſaith, when he prepar'd for that expedition to reſcue his Nephew Lot, that he armed three hundred and eighteen foreign Gen. 14. 14. Prov. 22. 6.Gen 14:14Prov 22:6of his trained, catechized, or inſtructed ſervants. The word ſignifies, to train in the Principles of Religion, as well as in the poſtures of war: being the ſame uſed in the Book of Proverbs, for teaching a childe the firſt elements of holy knowledge. And that place of Geneſis may very well comprehend both.

Fourthly obſerve, That charity, eſpecially ſpirituall charity, is very liberall and open-hearted. Job inſtructed not onelyonly his owne, but he inſtructed others, he inſtructed many; he did not confine his doctrine and his advice to his own walls, but the ſound thereof went whereſoever he went; he inſtructed many. And if Job who had no ſpecial, no direct calling to it, were a teacher of many: what ſhall we think of thoſe, whoſe calling and buſineſſe it is to teach, and yet teach not any at all? their trade, their profeſſion is to teach, yet they are ſo far from teaching many, that they teach none, and which is worſe, they hinder teaching: they ſtop the mouth of the teacher, and (if they can) the eare of the learner, they take away the key of knowledge. They neither open the doore themſelves, nor ſuffer thoſe that would. This is the very ſpirit of wickedneſs. And bleſſed be God, whoſe mighty power hath ſo graciouſly caſt out and p. 15diſpoſſeſt ſo many places of the Kingdome of theſe wicked ſpirits.

Further, taking thoſe other parts of his inſtruction, as they reſpect perſons afflicted, who are here deſcribed by weak hands, and feeble knees, ready to fall, unable to ſtand.

Obſerve firſt, That ſore afflictions doe exceedingly indiſpoſe for duty. Sore afflictions make weak hands and feeble knees: the weake hand and the feeble knee are (as I ſaid before) emblems of one unfit for any buſineſſe; unfit to work, unfit to walk, when the hand is weak and the knee is feeble, what is a man fit for? Great ſufferings unfit us for action. Hence it is that the Lord moderates the afflictions of his people, ſweetens the bitterneſſe, and takes off the oppreſſing weight of them. God promiſeth to come Iſa. 57. 16.Isa 57:16with reviving, and that he will not contend for ever with his people. Why? A principle Reaſon is, Leſt their ſpirits ſhould fail before me, and the ſoules which I have made. Leſt the ſpirits ſhould faile; that is, leſt they ſhould faile in their duties: the ſpirit cannot faile in the eſſence of it, the ſpirit is of an eternall conſtitution; but it faileth in the duty often. And if afflictions lie too hard and too long upon a people, their ſpirits fail, their faith fails, their courage failes, their labours cannot be laborious, to carry on and carry out their work. Therefore when Job ſaw any under afflictions, he endeavour'd to put courage into their hearts, and ſo ſtrength into their hands.

Secondly, In the generall we may note further, That the words of the wiſe have a mighty power, ſtrength, and prevalence in them. You ſee how efficatious the words of Job were; Jobs inſtructions were ſtrengthuings, thou haſt ſtrengthned the weak hands and feeble knees; his words were as ſtays to hold them up, that were ready to fall: Eliphaz doth not only ſay, thou didſt inſtruct many, & in inſtructing thou didſt intend, it was thy deſign and aime to ſtrengthen the weak hands, but he ſpeaks of what Job had effected & wrought; thy words put ſinews into the hands and knees of men that were weak and ready to fall, thy words were as props to hold and bear up the ſpirits of thoſe that were ſinking. Words wiſely diſpenſed and followed, with the bleſſing of God, what can they not doe? God doth the greateſt things in the World by a word ſpeaking? as at the firſt he made the world it ſelfe by a word ſpeaking; ſo he hath done the greateſt things, and wrought the greateſt changes in the World, by a word ſpeaking. When a word goes forth cloathed with the authority and power of God, it works wonders. How p. 16hath it raiſed up ſinking ſpirits? how hath it made the fearfull undaunted, and the weak-hearted couragious? God by his word in the mouth of a weak man overthrows the ſtrong holds of ſinne, and by a word brings every thought of man, into ſubjection to Jeſus 2 Cor. 10. 4. 52 Cor 10:42 Cor 10:5Chriſt. By a word he ſtops the mouth of blaſphemy, and evill ſpeaking; by a word ſpeaking, he makes a man deny himſelfe; by a word he opens the eyes of the blinde, and makes the lame to run and leap like a Hart, in the way of holineſſe.

And I could wiſh that the word which I now ſpeak, might (through the bleſſing of God) have ſuch an effect upon your ſpirits. O that it might ſtrengthen all weak hands and feeble knees, O that it might uphold all who are ready to fall; we are caſt upon knee-feebling, hand-weakning, yea, heart-weakning times: the ſight of thoſe things which our eyes do ſee, and the hearing of thoſe things which our ears do heare, cauſe many to fear, and the ſpirits of ſome to fall. Now a word inveſted with commiſſion from God, to go and comfort, will maſter all our ſorrowes, and diſpell all theſe fears. If the Lord breathe upon a word, that word will breathe lively activity into a very carkaſſe. Look to thoſe many and gracious promiſes, made to thoſe that mourne, and comfort will flow in. Promiſes are the treaſures of comfort: promiſes hold the Churches ſtock, they are the patrimony of beleivers; it is their priviledge and their honour, to be called heirs of the promiſe. While Heb. 6. 17.Heb 6:17Chriſt and the Promiſe lives, how can Faith dye, or languiſh, eying a promiſe.

So much of the firſt branch of the minor Propoſition in the third and fourth Verſes.

The ſecond branch lies in the fifth Verſe.

Now it is come upon thee, and thou fainteſt, it toucheth thee, and thou art troubled.

Thou haſt inſtructed many, thou haſt ſtrengthned the weak hands, &c. but now it is come upon thee, &c. That is trouble and affliction foreign Laſſus fuit corpore vel animo, prae laſſitudine neſcivit quid ageret.are come upon thee.

And thou fainteſt.] The word ſignifies an extraordinary fainting; when a man is ſo wearied and ſpent, that he knowes not what he doth, when his reaſon ſeemes tired, as much as his ſtrength. So that the words, Now it is come upon thee thou fainteſt, may import thus much; thou art in ſuch a caſe, that thou ſeemeſt to be beſides thy ſelfe, thou knoweſt not what thou doeſt, thou ſpeakeſt, thou p. 17knoweſt not what. The word is tranſlated in the firſt Verſe by grieved: in other Scriptures by mad and furious. (Prov 26. 18.) As a mad-man who caſteth fire-brands, &c. And whereas we ſay (Gen. 47. 13.) the land of Egypt fainted by reaſon of the famine, many render it, the land of Egypt was inraged or mad becauſe of In ſanivit terra Egypti, nan propter famem nimiam inſanit homo. Furebat terra, i. e. tumultuabantur anno quinto famis mentem ill…s adimente ſane. Jun. in loc.the famine; want of bread turnes to want of reaſon, famine diſtracts. The Egyptians were ſo extreamly pinched with hunger, that it did even take away their wits from them, and ſcarcity of food for their bodies, made a dearth in their underſtandings. So there is this force in the word, Thou who haſt given ſuch wiſe and grave inſtruction unto others, from thoſe higher principles of grace, now it is come upon thee, thou art even as a mad man, as a man diſtracted, not able to act by the common principles of reaſon.

It toucheth thee.] It is the ſame word which we opened before; the Devill deſired that he might but touch Job, now his friend telleth him he is touched.

And thou art troubled.] That word alſo hath a great emphaſis in foreignit. It ſignifies a vehement amazed trouble; as in that place (1 Sam. 28. 21.) where when the woman, the Witch of Endor had raiſed up Samuel (in appearance) as Saul deſired, the Text ſaith, that when all was ended, ſhe came unto Saul, and ſhe ſaw, he was ſore troubled: think what trouble might fall upon a man in ſuch a condition as Saul was in, after this acquaintance with the viſions of Hel, think what a deep aſtoniſhment of ſpirit ſeaz'd upon him, ſuch diſorder of minde this word layes upon Job, Now it toucheth thee, and thou art troubled.

Obſerve hence firſt, To commend a man with a But, is a wound inſtead of a commendation. Thou haſt inſtructed many, But, &c. How many are there who ſalute their friends very faire to their faces, or ſpeak them very faire behinde their backs, yet ſuddenly (as Joab to Amaſa) draw out this ſecret Dagger, and ſtab their honour and honeſty to the heart. As it is ſaid of Naaman, 2 Kings 5. 1. He was an honourable man, and a mightie man of valour, but he was a Leper. So, &c.

Obſerve ſecondly, Great afflictions may diſturbe the very ſeat of reaſon, and leave a Saint in ſome acts, below a man. Some acts of holineſſe repreſent the Saints as mad-men to carnall men. So Paul appeared to Feſtus, and ſo to many of his Corinthians, 2 Ep: cap. 5. v. 13. For whether we be beſides our ſelves it is to God. Workings of Grace are ſometime ſo farre above reaſon, that they p. 18ſeem to be without reaſon. So ſome acts of infirmity repreſent the Saints to carnall men, as mad-men. A gracious man works ſo much below reaſon ſometimes, that he ſeems to be without reaſon.

Thirdly, note, That when we ſee any one doing ill, it is good to minde him of the good which he hath done. Eliphaz ſaw Job fainting, enraged as a mad-man, or as a man aſtoniſhed, he tels him of the wiſe and grave counſell and inſtruction he had given before, conſider what thou haſt done. As in the Revelation Chriſt ſpeaks to the Church of Epheſus, (Rev: 2. 5.) Remember from whence thou art fallen, and do thy firſt works; vvhen the Church did ill, then he tels her, what ſhe had formerly done well. So the Apoſtle, Ye did runne well, having begun in the Spirit, will ye end in the fleſh: vvhen he ſaw them runne upon fleſhly ceremonies and ordinances, ye began in the ſpirit (ſaith he) conſider that, and end as ye began. As in diſpute and reaſoning, a falſe concluſion cannot be derived from true premiſes, ſo neither can it in practiſe or in living. Holy premiſes conclude in holineſſe. He never began well, that ends ill.

Fourthly, obſerve, That the good we have done is a kinde of reproach to us when we doe the contrary evill. When a mans latter actions contradict his former, or when his actions contradict his profeſſions, the former good is a ſtaine or blemiſh to him; It had 2 Pet. 2. 21.2 Pet 2:21been better for them not to have knowne the way of righteouſneſſe, then after they have knowne it, to turn from the holy commandement given unto them.

Further, take this likewiſe, It is an eaſier matter to inſtruct others in trouble, than to be inſtructed or take inſtruction our ſelves in our own troubles. Even Job, holy Job could give thoſe counſels of patience, and meekneſſe, and quietneſſe under the hand of God, which he could not follow to the full, when it fell upon himſelfe. For though he did not faile to that height, which Eliphaz implyeth in this reproofe, yet faile he did. He had ſet others a Copie, which he could not write by or imitate when his own turn came. A good man may quickly give counſell, above his own ſtrength to practiſe.

Obſerve laſtly, It is a ſhame for us to teach others the right way, and to goe in the wrong our ſelves. Eliphaz ſeekes to ſhame and convince Job upon this very ground, thou haſt done thus and thus, thou haſt taught others patience, and thou art mad thy ſelfe: art thou not aſhamed to complain and cry out of thy afflictions, when thou haſt bid others be quiet and cheerfull under them? It is an excellent thing when our words are made viſible, by our actions: as p. 19he ſaid in the Church ſtory, The faith which is ſeene, is a great deale better, than the faith which is heard; ſo we may ſay in another kinde, the wiſdome which is ſeen in bearing of affliction, is far better than the wiſdome which is heard. Phyſitian heal thy ſelfe. He ſaved others, himſelfe he cannot ſave, ſay the Jewes to Chriſt. Man may juſtly be reproved with, thou teacheſt others, thy ſelfe Turpe eſt doctorem cum culpa redarguit ipſum.thou canſt not teach. When the ſame fault which we reprehend in others, may be reprehended in our ſelves, our fault is doubled, and the act not only ſinfull, but ſhamefull. The Apoſtle convinces the Jewes mightily by this Argument, Rom. 2. 19. Thou art confident that thou thy ſelfe art a guide of the blinde, a light of them which are in darkneſſe, an inſtructer of the fooliſh, &c. Thou takeſt upon thee all this, Thou therefore (ſaith he) that teacheſt another, teacheſt thou not thy ſelfe? thou that preacheſt a man ſhould not ſteale, doſt thou ſteale? He goes on, preſſing it upon them, as matter of ſhame and bluſhing that their actions ranne ſo croſſe and contradictory to their own profeſſions.

Thus we have opened the minor propoſition or aſſumption of the firſt Argument, couched in theſe two Verſes; thou haſt comforted, inſtructed, and taught many, yet when trouble commeth upon thee, thou knoweſt not how to order thy ſelfe. Is not this thy feare, thy confidence, the uprightneſſe of thy wayes, and thy hope? Thus he gathers the concluſion, and from hence inferres Job a hypocrite in Religion, or irreligious.

Is not this thy feare &c?] As if he had ſaid, thy feare, thy confidence, thy uprightneſſe, thy hope, thy religion, call it what thou wilt, is but thus much, or is but this.

Is not this thy feare?] In the firſt Verſe of the firſt Chapter 'twas ſhewed what the feare of God is; part of Jobs character being thus given, A man fearing God. Now Eliphaz by this firſt point of his Interrogatories, taxes Job, in the firſt part of his character or commendation, Thou art reported to be a man fearing God, is not this thy feare?

Feare is taken either for the whole compaſſe of Gods worſhip, or for that awfulneſſe of affection with which we worſhip God, which we ought to mingle and mix in all our actions and duties. Therefore (ſaith the Apoſtle, Heb. 12.) Let us have grace to ſerve him with reverence and godly feare. And Pſalme the ſecond, Serve the Lord with feare. God is to be ſerved in love, and yet God loves no ſervice which hath not this ingredient, Holy feare.

p. 20Feare is the moſt proper affection which we creatures, duſt and aſhes who are at ſuch an infinite diſtance from God, can put forth in his worſhip. God condeſcends ſo farre as to be loved by us, yea he calleth for our love as a friend, or as a father, as a familiar, as one in neer relation: but conſidered in his Majeſty, glory, and greatneſſe, feare is the moſt ſuitable affection in our approaches unto God. The name of God in ſome languages, is derived from feare, and God is expreſly called Fear by Jacob, Gen. 31. in that diſpute with Laban, where he telleth him, Except the fear of his father Iſaac had been with him, &c. Verſe 42 And Jacob ſware by the fear of his father Iſaac, Verſe 53. that is, by that God whom his father Iſaac feared: Jacob was a man ſo holy, that he would take nothing into his mouth to ſwear by, but onelyonly the holy Name of God. Religious ſwearing is one of the higheſt acts of worſhipping, as vaine ſwearing is one of the higheſt acts of prophaning the name of God.

Thy confidence.] The word which we tranſlate confidence, ſignifies foreign Inconſtantia, levitas per Antiphraſin, conſtantia, conſiden…ia.alſo and that moſt properly, folly, inconſtancy, levity; when the Prophet Jeremy reproveth the idolatry of thoſe times, & ſpeaks to worſhippers of Idols, he expreſſes it by this word, They are altogether bruitiſh and fooliſh, Jer. 10. 8. And holy David (Pſalme 49. 13.) ſpeaking of wicked men, who make riches their portion, and who lay out all their endeavours, in the raiſing of an outward eſtate, gives this account of their practiſe in the 13 Verſe, This their way is their folly: this is the courſe that worldly men take, and they think it is a very wiſe courſe, but indeed their way is their folly. Some tranſlators reade that text, this their way is their confidence, as here in Job; and ſo they make the ſenſe out thus; this way of worldly men in gathering riches, in heaping up abundance of theſe outward things, is their confidence, that is, they have nothing elſe to truſt unto, they have nothing beyond the world to truſt unto this their way is their confidence. So againe, Prov. 15. 26. A fooliſh man or a man of folly deſpiſeth his mother. And once foreignmore, Pſal. 85. 8. where the Pſalmiſt goeth up like Habakkuk to his Watch-tower to hearken for an anſwer of his prayer, I will hearken what the Lord will ſay, for he will ſpeake peace unto his people, but let them not returne againe to folly. So ſome reade it in this Text of Job, is not this thy fear, thy folly? that is, was it not meere folly for thee to bragge and boaſt of thy feare. ſc. That thou didſt feare God, &c.

p. 21But the word is often taken in a contrary ſenſe, as we tranſlate, for conſtancy or confidence, and ſometimes for hope; and thus Job 31. 24. If I have ſaid to gold, thou art my hope, or my confidence; and Chap. 8. 14. ſpeaking of the Hypocrite, whoſe hope ſhall be cut off, the ſame word is uſed; and Prov. 3. 26. The Lord ſhall be thy confidence, and he ſhall keep thy foot from being taken; and (not to heape many places) Pſal. 78. 7. That they may ſet their hope in God. In this ſenſe it is generally underſtood here, Is not this thy fear and thy confidence, ſc. all the truſt thou haſt placed in thy God.

Feare and confidence are acts of naturall worſhip. Confidence or Truſt is the reſting of the ſoule upon another, here the reſting of the ſoule upon the Word, or promiſes of God, upon the power, faithfulneſſe, and truth of God: an act thus put forth by the ſoule, is confidence. Now ſaith Eliphaz, is not this thy confidence? thou haſt ſpoken much of reſting and truſting upon God and his Word, upon his power and faithfulneſſe; is not this that which thou haſt all this while talked of? See what a goodly confidence it is! Doth it look like a proper piece of grace?

Confidence is an act beyond faith; a ſoule confiding walkes in a higher Region of grace and comfort than a ſoule only believing; there may be believing, where there is not this confiding. As patience is hope lengthned, ſo confidence is hope ſtrengthned. Aſſurance is the higheſt degree of faith, and confidence is the higheſt degree of aſſurance. It carries with it, firſt cheerfulneſſe oppoſite to ſorrow; ſecondly courage, oppoſite to fear and deſpondency of ſpirit; thirdly, boldneſſe & adventurouſneſſe oppoſite to cowardice. Confidence having a good cauſe and a good call, will take a Beare by the tooth, or a Lion by the beard. Fourthly, it notes boaſting, or a kinde of ſpirituall wiſe bragging, oppoſite to ſinfull modeſty or concealement of what God hath done for us. Or take it thus. Confidence is the nobleſt exerciſe of faith, which looking ſteadily upon God in himſelfe, and in Chriſt, through the promiſes, raiſes the ſoule above all fears and diſcouragements, above all doubts and diſquietments, either about the removing of evill, or the obtaining of good.

Hence confidence is well called the reſt of the ſoule, therefore ſuch as attaine to confidence are ſaid to be in peace, in perfect peace. Iſay 26. 3.Isa 26:3Him wilt thou eſtabliſh in perfect peace, whoſe heart doth truſt upon thee. And this act of confidence or truſt is proper and peculiar p. 22to God, no creature muſt ſhare in it. This is worſhip commanded in the firſt precept, Thou ſhalt have no other Gods before mee. Whatſoever we confide in unleſſe it be in ſubordination unto God, we make it our God. And it is one of the higheſt acts of the ſoule, not onelyonly as we reſpect the taking in, our own comforts, but alſo the giving out, glory unto God. This confidence is well coupled with holy feare, the more we feare God ſo, the more we truſt him; ſuch feare is the mother and nurſe of confidence: But confidence is directly contrary, yea contradictory to carnall feare; he that truſts God indeed, leaves both ſoule and body, temporall and eternall eſtate with him, without ever ſending a fearefull thought, or a jealous looke after either. It followes:

And the uprightneſſe of thy wayes.] It is the word uſed in the deſcription of Job, Cap. 1. 1. There it is in the concrete, perfect, here in the abſtract, uprightneſſe: We may reade it, Is not this the perfection of thy wayes? Uprightneſſe is the Saints perfection foreign a foreign Linea regula, ſic veteres He braei deducunt. Videtur Moſes non ſine magna emphaſi hoc verbum uſurpaſſe, nimirum ad experimendam infinitam verbi Dei potentiam, qui fl…xum illud & vagum elementum, totam ſuperficiem …e… rae occupans tanquam ad amuſſim & perpendiculum in unum loc…m coegit Paulus Fagius, in prim. eaput Gen.in this life. Uprightneſſe may have a double notion, Firſt, as it reſpects the ſincerity of our hearts towards God; Secondly, as it reſpects the juſtice and equity of our actions, towards man. In both ſenſes we may extend it here; Thou haſt been reported for a perfect man, now if thou art perfect in thy being thou wouldeſt be perfect in thy working; if thou wert upright in thy nature, thou wouldeſt be upright in thy actions; Now conſider thy uprightneſſe or perfection, is not this the perfection of thy wayes? is not this all, even that lately diſcovered in thy impatient complainings?

And thy hope.] That word is derived two wayes. Firſt from a root which ſiguifieth a line, rule or meaſure; ſo in Gen. 1. 9. Let the waters under the Heavens be gathered together into one place, the word ſignifies a gathering together by rule, as if God by that act, had meaſured out the water (that unruly, turbulent, wandring element) and had brought it into compaſſe, by a rule or line, which it could not exceed or goe beyond, without permiſſion or commiſſion from himſelfe: thereby giving us a mighty proof of his almighty power and infinite wiſdome. So ſome tranſlate the word here, taking it to be derived from that roote, Is not this thy rule? Is not this the rule, that thou haſt heretofore walked by, whatſoever thou haſt pretended? is not this the uprightneſs of thy wayes the courſe or meaſure by which thou haſt directed, ſquared thy actions?

But ſecondly, rather the word is derived from (Kavah) which p. 23foreignſignifieth to expect, hope or waite: and it notes a very vehement Expectavit. Significat magna intentione & corporis erectione expectare, at que id eſt quod Paulus Graeco verbo dicit foreign.intention both of body and of minde, in waiting, expecting or hoping; when a man waites (as it were) ſtretching forth his ſpirit or his minde, putting himſelfe out exceedingly to hope or waite for a thing Pſal. 37. 9. and Iſa. 8. 17. the ſame vvord is uſed with the ſame emphaſis. And that Greek word vvhichwhich the Apoſtle Paul hath (Rom. 8. 19.) comes up fully to it, The earneſt expectation of the creature, &c. So the meaning here may be thus conceived, Is not this thy hope, or thy earneſt expectation? Is it not come to this now? Thou haſt boaſted much of thy hope, what treaſures thou hadſt laid up in that, beyond all thy preſent poſſeſſions, is not all ſhrunk up to this, yea changed into deſpaire? thy deſperate ſpeeches give me ground to thinke ſo. Is not this thy hope? So much for the words.

There are foure interpretations given of this Verſe. Firſt, Some make out the ſenſe, by a different conſtruction of the firſt particle in the Hebrew, which, they tranſlate, not (as we) Is not? but foreignwhere is? ſo the vulgar and divers others, reading it thus, Where is thy feare and thy confidence, thy patience and the perfection of thy wayes? As if he had ſaid, what's become of all thoſe graces, of which thou haſt ſpoken, and with which thou haſt been reported to be moſt richly endowed? where are they at this time? in this day of thy trouble, in this day of thy tryall? Taking the words in that ſenſe, they yeeld us theſe Obſervations. Firſt,

That times of trouble are ſpeciall times for the uſe of our graces. It is as if Eliphaz had ſaid, Thou thy ſelfe and all that knew thee have ſpoken much of thy grace, but now is the time to uſe it, where is it? ſhew it me now, where is thy feare and thy confidence? if a man have been reported very skilfull at his weapon, when he comes into danger, then is the time to ſhew his skill: and we may ſay to him, where is thy skill now? where is thy art now? ſo we ſay to a man that hath had ſtore of Weapons and Armes in his houſe, when the enemy approaches, where is your Sword now? where's your Gun? where's your Artillerie? So here, Now, that thou haſt moſt need of thy graces, where are they? bring them forth, are they to ſeek now? Is thy righteouſneſſe as the morning dew, and as a cloud vaniſhed away? Times of trouble will put every grace to a ſtreſſe; and we had need looke to it, that we have not our graces to ſeek, when we have moſt need to uſe them; that when it ſhall be ſaid unto us, where is your faith? where's your p. 24hope? we may be able to hold them forth, and anſwer the queſtion in our actions, here they are, here is my feare, here is my confidence, here is my hope, here is my uprightneſſe; I can make proofe of them, and render them viſible in my life: I can (through the ſtrength of Chriſt) act them, and walke according to the rule of every one of theſe graces.

Secondly, From the ground of this argument, which is, that true grace holds out and perſeveres unto the end: For hereby (ſaith Eliphaz) I will convince thee for an hypocrite, and that thy grace is but a ſhadow of grace, becauſe it is decayed and gone. This being the ground of conviction by theſe words, where is thy feare? Obſerve,

That falſe grace, or a ſhew of grace, failes us when we have moſt need of it. A hypocrite ſeemes to ſtand in grace, till he falls into trouble. When good is in ſight, he ſuppoſes he hath a great ſtock of faith; He is joyfull in beleiving any thing, when nothing pinehes him: And when he enjoyeth what he deſired, he hopes as much as is promiſed: But when outward comforts are withdrawn and ecclipſed, when he muſt live upon a word, and releive himſelfe upon inviſibles, when he hath nothing in the creature to ſupport him, and muſt truſt what he cannot ſee: then this phancie of faith, this vaine hope, and pretended confidence diſappeare, and where are they? how much charitie will ſome make profeſſion of untlll a reall object of charitie preſent it ſelfe? then excuſes are made, they have but little for themſelves, times are hard they may be ſuddenly caſt into ſtreights▪ they know not what a day may bring forth. Falſe charity, and falſe hope vaniſh when they ſhould act their parts, and make good what they have profeſſed. As Chriſt ſpeakes of the two houſes, Matth. 7. One built upon the rock, the other upon the ſand: theſe two houſes were alike skilfully and ſtrongly built in all appearance; while the Sunne ſhone, and the weather was faire, none could diſcerne, but that the houſe upon the ſand, was built as well, and might have ſtood as long as the other upon the rock; but when the raine fell, and the floods came, when the windes blew and beate upon the houſe, then it fell, the foundation failed, and all the faire ſuperſtructions came downe into the duſt Where is the hypocrite with all his faith and feare in a wet windy day? is he not like a houſe founded on the ſand? Or is not he and his goodly outſide of holy feare and hope like the Apples of Sodome (reported in Hiſtorie) which are faire p. 25to the eye, but touch them and they crumble to aſhes in your hand, ſo is the faith and the feare, the hope and confidence of hypocrites: Where are theſe? they are no where, for they never were.

Take the words in a ſecond conſtruction, and ſo they are thus rendred, Is not thy feare thy confidence? and the uprightneſſe of thy wayes thy hope? So M^r Broughton, Is not thy Religion thy hope? and thy right wayes thy confidence? and then the ſenſe is, as if Eliphaz had thus ſpoken unto Job, Doth it not now plainely appeare, that Satan charged thee rightly, that thou ſerveſt God for ends of profit and outward comforts, ſeeing thou art thus impatient and unquiet, when the hand of God takes away thy profit and outward comforts? Is it not a cleare argument, that thou heretofore didſt obey God, only to gaine by him, or becauſe thou waſt confident he would protect and ſave thee harmleſſe, he would bleſſe and proſper thee with encreaſe? Was not the uprightneſſe of thy wayes this hope? that is, diddeſt thou not looke to thrive by upright dealing with men, and faire carriage in all thy actions? thou hadſt no love to Religion, none to Juſtice, thy love was to thy purſe, thy profit; and thou didſt beleeve, at leaſt hope, that profit would come in at the doore of the Sanctuary, or elſe thou hadſt never gone ſo often thither. This is the ſecond ſenſe, praedicating the firſt terme of the ſecond, Is not thy feare thy confidence? and is not thy uprightneſſe thy hope? ſurely 'tis. This is a faire expoſition of the words, and from it we may obſerve. That,

A hypocrites profeſſion of Religion is grounded on his confidence to gaine by it. Is not thy feare thy confidence? thy Religion was nothing elſe but a hope to be rich. It was Satans objection, and now Eliphaz (reſuming and managing Satans argument) makes it his conviction. And it is a truth in the generall theſis, that the Religion or the feare of hypocrites, is nothing but their confidence; they conſider the word of promiſe, which God hath given to thoſe that ſerve him; they in their thoughts ſurveigh the land of promiſe, and taſt the milke and honey of it: they reade that God will give both grace and glory, and no good thing will he withhold from them that walke uprightly, therefore that they may be under the influence of theſe promiſes, or upon a confidence that they ſhall receive golden ſhowers out of theſe pretious promiſes, and digge aboundant treaſure out of theſe heavenly mines, they feare and worſhip God, they are upright in their wayes, and honeſt in their dealings among men: Chriſt found it was love to the loaves, not p. 26to his doctrine, which brought ſo many after him, Joh. 6. They liked a miracle to feed them, more than a Sermon to inſtruct them: And were affected with the meate which endures to everlaſting life, onelyonly in ſubordination to the meate which periſheth. How many ſay, at leaſt in their hearts, at this day, if I caſt my ſelfe into ſuch and ſuch courſes of holineſſe, ſhall I not have credit and cuſtome, good acquaintance and profitable correſpondence? In many men their wickedneſſe is their confidence, that is, the very reaſon why they are ſo wicked, is, becauſe they are confident they ſhall get by their wickedneſſe; So thoſe entiſers ſaid to the young man, (Prov. 1. 11.) Come let us lay waite for blood, Ego furtum facere volui nulla compuiſus ege ſtate ſed faſtidio juſtitiae; nec ea re ſrui volebam quam furto appetebam, ſed ipſo furto & peccato. Aug. l. 3. Confeſſ. c. 1. & paulo poſt. Eram gratis malus, amavi defectum meum, non illud ad quod deficiebam.there was their wickedneſſe; now at the twefth verſe, you ſhall finde, that the riſe of their wickedneſſe was this confidence, we ſhall finde all precious treaſure, we ſhall fill our houſes with ſpoile. Some (I confeſſe) have ſuch a ſpirit of wickedneſſe, that they are wicked for wickedneſſe ſake: and they love the very ſinne it ſelfe, more than the ends of profit or pleaſure, which may poſſibly follow the ſinne; but others act the ſinne, out of confidence they ſhalll advance themſelves by it: And ſo there are many, ſo refined in their aymes and hightned in the wayes of holineſſe, that they are holy for holineſſe ſake, and religious for religions ſake; yet there is a generation, whoſe Religion is nothing but this confidence; I will caſt in my lot with the godly, I will take their way, ſhall I not fill my houſe with treaſure, and raiſe an eſtate by it? The Apoſtle ſpeakes of ſuch, (1 Tim. 6. 5.) Men ſuppoſing that gaine is godlineſſe, and they are godly only that they may gaine by it. Whereas they whoſe hearts are perfect with God, love godlineſſe, for Gods ſake; and they are holy, not out of confidence of gaining by it, but out of a delight in acting of it; there is a beauty, an excellency in holineſſe which takes their hearts; And they are above, not only this poore confidence, to be enriched by it; but alſo above that rich, that heavenly confidence, to be ſaved by it, to get Heaven by it. The feare of ſome, who are above the former, is yet but equall to this confidence; they ſee there is no other way to be ſaved, to goe to Heaven but this. Now I ſay, holineſſe in the height and purity of it, keepes under the reſpect of Heaven it ſelfe; it is ſo much above theſe things below, that it is above thoſe things above: That is a ſecond ſenſe.

Thirdly, The words are underſtood by divers of the Hebrew writers, for a direct and ſimple aſſertion, and they give it thus. p. 27Will not, or would not thy feare be thy confidence? and the uprightneſſe of thy wayes thy hope? As if Eliphaz had thus ſaid unto him; Job thou haſt pretended much holineſſe and Religion, feare and uprightneſſe: why art thou ſo diſquieted, now, that the hand of God is upon thee? why art thou ſo amazed under theſe ſufferings? would not that feare be thy confidence? and would not that uprightneſſe of thy wayes be thy hope? ſurely it would, if thou hadſt any ſuch feare as thou pretendeſt: this feare would be thy confidence, and this uprightneſſe thy hope; thou wouldeſt be very bold, and by hope caſt Anchor upon the goodneſſe and faithfulneſſe of God, in the middeſt of all this ſtorme: thy heart would be poiſed, ſetled and eſtabliſhed, notwithſtanding all theſe ſhakings. Would not thy feare be thy confidence? It would. Hence obſerve;

Firſt, That they who feare most in times of peace, have moſt reaſon Timidum eſſe ad …ala patrand… genus eſt fortitudinis & fiduciae.to be confident in times of trouble. They who feare moſt (in one ſenſe) feare leaſt, they who feare God moſt, feare creatures leaſt, and creature-troubles leaſt. We have this point in ſo many words, (Prov. 14. 26.) In the feare of the Lord is ſtrong confidence. The feare of the Lord is the cure of all other feares. They who are moſt fearefull of the evill of ſinne, are moſt couragious among the evills of ſuffering. To be fearefull thus, raiſeth the higheſt acts of confidence, Pſal. 112. 7, 8. We reade of one that will not be afraid for any evill tidings, his heart is fixed; Who is this confident man? this feareleſſe man? It is this divine coward (as we may call him,) you ſhall finde him ſo expreſs'd, verſ. 1. Bleſſed is the man that feareth God, he ſhall not be afraid for any evill tidings. Exod. 20. 20. When the people of Iſrael were much amazed and aſtoniſhed at the giving of the Law, Moſes comes to cure them of that feare; but what is the medicine? Feare not, for God is come to prove you, and that his feare may be before your faces, that ye ſinne not. As if he had ſaid, when God hath put his feare into your hearts, ſuch feares as theſe will be removed and vaniſh: when your hearts are filled with this feare of God, you will have confidence to heare, and ſee the thunder and lightning of Mount Sinai, you ſhall not feare, no not this terrible tempeſt, in which the Law it ſelfe is given. So when the people were in a feare another time, Samuel thus beſpeakes them in that ſhaking fit, 1 Sam. 12. 20. Feare not, onelyonly feare the Lord. If you will be confident in ſuch a time as this (for by prayer he procured thunder and raine in that time of wheate-harveſt) feare the Lord. The feare of the Lord will be our p. 28confidence in the wetteſt day, in the moſt tempeſtuous and ſtormy night that ever fell upon the ſecure, ſinfull world. A man fearing God is the onelyonly dread-nought.

Secondly, We may obſerve from the other branch, (for the ſenſe is the ſame) And would not thy uprightneſſe be thy hope? The uprightneſſe of a mans wayes in good times, doth mightily ſtrengthen his hope in evill times. When a man can looke back, and approve his heart to God, that he hath been upright in peace and plenty, how full of hope will he be in trouble and in wants? It was that which Hezekiah pleaded before God, in the day of his trouble and tryall, 2 King. 20. 3. I beſeech thee O Lord, remember how I have walked before thee in truth and with an upright and perfect heart. This was it, when he lay upon his ſick-bed, and as he thought, upon his death-bed, that put life into him, and bare up his ſpirit.

A fourth interpretatian is taken from our reading: Is not this thy feare, thy confidence, the uprightneſſe of thy wayes, and thy hope? So the words containe foure diſtinct affrming Queſtions, Is not this thy feare? Is not this thy confidence? Is not this the uprightneſſe of thy wayes? and is not this thy hope? This is thy feare, &c. As if Eliphaz had ſaid, Job, without doubt thou haſt ſhewed all thy goodneſſe at once; or, Is not this all that thou art able to make out and ſhew? Is not this all that thou canſt ſay for, all the teſtimony thou canſt give of, thy religion and holineſſe? Haſt thou not ſhewed all? Surely thy great boaſt of Religion is nothing but this. Eliphaz ſeemes to call Job to make a further or cleerer proofe of his grace; Is not this thy feare? or if this be not, ſhew me ſomewhat elſe: Thou art a man very famous in the world, much talked of, and highly commended, for feare and for confidence, for uprightneſſe and for hope; what haſt thou more to anſwer that report, and ſave thy own credit, with the credit of thy friends, who have been ſo large in their commendations of, and teſtimonies concerning thee? Note hence;

Firſt, Afflictions diſcover that unto us, which before we knew not. Is not this thy feare? thou diddeſt not know of what make or conſtitution thy feare was, untill now: That's Eliphaz his ſuppoſition; and it is a truth; That ſome hypocrites know not, that their graces are falſe, till they are brought to ſuch tryals. They carry falſe, counterfeit coine about them, and ſuppoſe it currant money, till they come to the ballance, or a touch-ſtone. Some are p. 29active hypocrites, who go about, intentionally to deceive and put a faire mask over a filthy face Others are paſſive hypocrites, who are miſerably deceived by the colluſions of Satan, and the baſe treachery of their own ſpirits. Many a man is brought to ſee (which before he could not, by reaſon of thoſe miſts of hypocriſie) what his feare is, what his faith, by thoſe changes which affliction works in him.

Secondly thus. We ought to make our graces viſible in our actions. Is not this thy feare? Shew me what thy feare is, if this be not, make proofe of it; The Apoſtle bids Timothy, 2 Tim. 4. 5. Make full proofe of his Miniſtery. It may be ſaid to ſome Miniſters, is not this your Miniſtery, if it be not, make full proofe of it; Or as the Apoſtle James, in a caſe neere this, James 2. 14. 18. Shew me thy faith by thy workes, ſo we may ſay, Shew me thy feare by thy workes. Is not this it? if it be not, make it appeare what it is; The tree is knowne by the fruits; doe men gather grapes of thornes, or figgs of thiſtles? or, doe men gather crabs from vines, or ſloes from figg-trees? As an evill tree cannot bring forth good fruit, ſo neither doth a good tree bring forth evill fruit. If thou ſayeſt thou art a vine, make proofe of it, by the fruit thou beareſt, or elſe I muſt conclude, thou art but a thorne or a thiſtle. We may queſtion many for this grace, and for the other grace they pretend unto: For their actions have not the leaſt print or impreſſion of ſuch graces upon them; If any one ſhould hold forth much faith and confidence in God, and this man ſhould run or take unlawfull courſes, to helpe himſelfe, might we not ſay, Is this thy confidence? Or if one ſpeaking much of confidence in God, for the accompliſhing of a buſineſſe ſhould yet ſit ſtill, and doe nothing himſelfe, might we not ſay, Is this thy confidence? this is to tempt God, not to truſt in him. Once more if a man ſhould profeſſe much confidence in God, and yet be taken up altogether about the creature, ſwallowed up with creature-thoughts, or ſwallowing in creature-delights, ſeeking to, and engaging this creature, and that creature, with neglect of God, may we not ſay, Is this thy confidence? Hope is an anchor of the ſoule, but thou art driven with every blaſt, in this thy hope? Hope makes Heb. 6. 1….Heb 6:1not aſhamed, but thou, either art, or oughteſt to be aſhamed, is this thy hope? The feare of the Lord is cleane, but thou art defiled, Rom. 5. 5.Rom 5:5is this thy feare?

Then againe conſider this, when Job carries himſelfe thus in his trouble, Eliphaz telleth him, what is not this thy feare? thou art p. 30ſurely but an hypocrite, for if thy feare were true, it would have preſerved thee from theſe impatient complainings and diſtempers. Hence obſerve;

That true feare, holy feare, preſerves the ſoule, and keepes it holy. Holy feare, is as a golden bridle to the ſoule, when it would runne out to any evill: It is like the bankes to the ſea, which keepes in the raging waves of corruption, when they would overflow all. If thou haddeſt feare indeed thou wouldeſt never thus breake the bounds of patience. The feare of the Lord is to depart from evill, that's the definition of it; therefore if thou haddeſt any feare of God indeed, thou wouldeſt never have done this evill, Curſe thy day. Prov. 14. 27. The feare of the Lord is a fountaine of life, to depart from the ſnares of death; that is, either from ſinne, which is ſpirituall death, or from damnation, which is prepetuall death; the feare of the Lord is a fountaine of life, to depart from both theſe ſnares of death; where this feare is not, we are ready to joyne with every evill, and ſo to fall into the jawes of every death. Abraham (Gen. 20. 11.) argues ſo, The feare of the Lord is not in this place, therefore they will kill me; when we perceive a bent of ſpirit, to deviſe evill, and a readineſſe of the hand to practiſe it, (we may conclude) the feare of the Lord is not lodged in that heart.

Fourthly, obſerve, That truſt, or confidence in God, ſettles the heart in all conditions. Is not this thy confidence? Thy confidence certainly is but a ſhadow, for if it had been reall, thou haſt been eſtabliſhed and upheld, notwithſtanding all that weight of affliction that lies upon thee. When there was an unquietneſſe upon the ſoule of David, he firſt queſtions his ſoule about it, Why art thou diſquieted O my ſoule; and then directs, truſt in God, Pſal. 42. 11. So the Prophet promiſeth, (Iſa. 26. 3.) Him wilt thou eſtabliſh in perfect peace, whoſe heart doth truſt upon thee. They that truſt in the Lord ſhall be as mount Zion, Pſal. 125. 1. He that is carried and toſt thus about, with every winde of trouble and guſt of ſorrow, ſhewes he hath not caſt out this anchor of hope, upon the Rock Jeſus Chriſt.

But here a queſtion muſt be anſwered, for the cleering of all, and likewiſe for diſcovering the ſtrength or weakneſſe of this argument brought by Eliphaz, in this particular caſe of Job. Eliphaz taxed Job with hypocriſie; becauſe his graces did not act, or they did not act like themſelves, like graces; he gave not proofe of them p. 31at that time. Hence the doubt is, Doe a mans fallings or declinings from what he was before, or what he did before, argue him inſincere? Is there ſufficient ſtrength in this Argument for Eliphaz to ſay, Job thou haſt been a comforter of others, thou haſt profeſt much holineſſe heretofore, and now thou art come to the triall, thou canſt not make it out thy ſelfe; therefore thou haſt no grace, therefore all thy religion is vaine.

For the reſolving of that, I anſwer firſt, that the propoſition is not ſimply true, that every one who faileth or declineth or falleth off from what formerly he was, or held forth, is therefore an Hypocrite, or that his graces are falſe, and but pretences; there may be many declinings and failings, many breaches and backſlidings, and yet the ſpirit upright. Indeed falling away and quite falling off, are an argument of inſincerity and hypocriſie; for true grace is everlaſting grace, true holineſſe endures for ever. Therefore we are here to conſider, whence theſe failings were occaſioned in Job, and how a failing may be expreſt, and continue, ſo, as to conclude inſincerity or hypocriſie.

Firſt, it was from a ſudden perturbation, not from a ſetled reſolution. Job was not reſolvedly thus impatient and unruly: an unexpected ſtorme hurri'd his ſpirit ſo violently, that he was not maſter of his own actions; Job had not his affections at command, they got the bridle (as it were) on their necks, and away they carried him with ſuch force, that he was not able to ſtop or ſtay them.

Secondly, it came from the ſmart and ſenſe of pain in his fleſh, not from the perverſneſſe of his ſpirit. If the taint had been in his ſpirit, then Eliphaz had a ground, a certain ground to have argued thus againſt him.

Thirdly, Jobs graces were hid and obſcured, they were not loſt or dead; the acts were ſuſpended, the habits were not removed; when the grace which hath been ſhewed, is quite loſt, that grace was nothing but a ſhew of grace, painted feare, and painted confidence: but in Jobs caſe there was only a hiding of his graces, or a vaile caſt over them.

Laſtly, We muſt not ſay he fals from grace who falleth into ſin; nor muſt it be concluded that he hath no grace who falls into a great ſinne: It followes not, that grace is falſe, or none, becauſe it doth not work like it ſelfe, or becauſe it doth not ſometimes work at all True grace workes not alwayes uniformly; though it be alwayes the ſame in it ſelfe, yet it is not alwayes the ſame in its effects; p. 32true grace is alwayes alive, yet it doth not alwayes act, it retains life, when motion is undiſcern'd. Wherefore they who doe not work like themſelves, or do not work at all (for a time) in gracious wayes, are not to be concluded as having no grace, or nothing but a ſhew of grace.

And ſo much be ſpoken concerning this firſt Argument contained in theſe ſix Verſes, the conviction of Job, from his failing in the actings of his grace, the putting forth of that fruit which formerly he had born and ſhewed to the world.