Exposition of Job 4-7, Commentary on Job · Chapter 6 · Verses 15-22
JOB Chap. 6. Verſ. 15-22.
My brethren have dealt deceitfully as a brooke, and as the ſtream of brooks they paſs away;
Which are blackiſh by reaſon of the yce, and wherein the ſnow is hid.
What time they wax warm, they vaniſh: when it is hot, they are conſumed out of their place.
The paths of their way are turned aſide; they goe to nothing, and periſh.
The troops of Tema looked, the companies of Sheba waited for them.
They were confounded, becauſe they had hoped; they came thither, and were aſhamed.
For now yee are nothing; yee ſee my caſting down and are afraid.
JOB having in the former verſe begun to charge his friends with unkindneſſe, proceeds in this Context to illuſtrate his charge by a ſimilitude; To make their unkindneſs, yet more notorious and viſible, he ſets it out by things, which are viſible: that ſo their own eyes or experiences might convince them, as well as his Diſcourſe. The whole ſimilitude is extended from the 15th to the 21th verſe. The ſum of all is this, That Job had found his friends like thoſe brooks, which hold leaſt water, when there is moſt need, and greateſt enquiry for water; they gave him no comfort, when he was nothing (to the eye) but ſorrow. He was parcht and ſcorcht in thoſe hot regions and fiery climates of affliction; and they gave him not (to his taſt) ſo much as a drop of water to cool his tongue, to eaſe his complaints. That in general.
For the better underſtanding of this elegant ſimilitude, we may obſerve the parts of it.
We have here
1. The Protaſis or propoſal.
2. The Exegeſis or explication
3. The Apodoſis or application
of this ſimilitude
Or more plainly, we have four things conſiderable in it.
The ſimilitude is
1. Propoſed.
2. Explained.
3. Confirmed.
4. Applied.
It is,
1. Propoſed, verſ. 15. My brethren have dealt deceitfully as a brooke, &c.
2. Explained, verſ. 16, 17, 18. Which are blackiſh by reaſon of yce, and wherein the ſnow is hid, what time they wax warm, they vaniſh, &c:
3. Confirmed verſ. 19. 20. The troops of Tema looked, the companies of Sheba waited for them, they were confounded, becauſe they had bope, &c.
4. Applied to them, verſ. 21. For now ye are nothing, ye ſee my caſting down, and are afraid.
So much for the parts, now to the opening of the words.
Verſ. 15. My brethren have dealt deceitfully as a brook &c.
My bretbren] The word ſignifies, firſt a brother of the ſame bowels (ſo brother is taken in the ſtricteſt ſence) a natural brother.foreign Frater, propinquus, vel qui eadem profeſſione gente, moribus vel amicitia frater eſt. Etiam tribuitur inanimatis, quae ſimilitudinem quandam invicem; habent: Chemnit. in Harm. Evang. Veraamicit ia eſt quaedam fraternitas & animorum aequalitas.
Secondly, a brother of the ſame bloud, any kinſman.
Thirdly, it ſignifies any one that is knit to us in affection, or like us in manners and diſpoſition.
Fourthly, it notes all thoſe, who are bounded with us in the ſame Nation, or aſſociated in the ſame profeſſion, though ſcattered all the world over. As in Scripture, that relative word, Father is taken, not onelyonly for a natural Father, but for any Leader, Guide or directour of others in ſpiritual, or civil reſpects; ſo, they who are near one to another in civil or ſpiritual reſpects, are called brethren, though they be never ſo far diſtant in bloud or place.
And it is obſervable, that this word likewiſe is attributed to things inanimate, or without life, when they have a ſimilitude or likeneſs one to another. So Exodus 25. 20. The faces of the Cherubims ſhall took one to another. The Hebrew is, each man to his brother. And Exodus 26. 3. 5. The curtains of the Tabernacle, the loops, and (verſ. 17.) the Tennous, are all called woman and ſiſter, becauſe they were all to be of the ſame materials and dimenſions.foreign Frater cognationem habet, cum foreign unus, vel foreign pariter, quoniam qui ſimiles ſunt, vel in uno conveniunt, fratres dicuntur. foreign
Some Criticks obſerve, that the Hebrew word, for a brother, is of near brother-hood or alliance, with two other words, whereof the firſt ſignifies, One, and the other Alike or Together, to ſhew that brethren ought to be as One, and Alike or Together, which latter is by an elegant Paranomatia, joyned with it Pſal. 133. 1. Behold how good and pleaſant is it for brethren to dwell together in unity, or as we put in the Margin, To dwell even together.
So then, the very word, whereby brethren are expreſſed, notes that there ought to be a nearneſs, a ſimilitude, yea an Oneneſſe (if I may ſo ſpeak) between them in their affections and actions. Yet (ſaith Job) theſe men, whoſe relation thus obliges them, have laid themſelves out to my greateſt diſadvantage.
My brethren have dealt deceitfully with me:
The word imports dealing perfidiouſly or treacherouſly in any foreign Perſidus fuit, perfide egit, violavit ſidem, vel foedus.kind, Iſa. 21. 3. The treacherous dealer, dealeth treacherouſly. And it is applyed to that treachery or prefidiouſneſſe, which is the higheſt in civil relations, the treachery of the wife to the husband, Jer. 3. 20. Surely as a wife treacherouſly departeth from her husband, ſo you have departed from me; Idolatry is the violation of our faith to Chriſt, And therefore often called adultery.
This word (to note that by the way) as it ſignifies to deal perfidiouſly, in the Verbe, and perfidiouſneſſe and treachery, in the Nown; ſo alſo a garment or veſture made up of any kind of matter Forte quod veſtimentum ſit primae hominis contra Deum perfidiae tegumē tum & teſtimonium, cum antea homo nudui fuerit, Bux.or ſtuffe And the reaſon is thus given by the learned Hebrician, Becauſe a garment is both the cover and the witneſſe of mans firſt perfidiouſneſſe and treachery againſt God. Our firſt parents in innocency had no garment, but innocency: they were without cloathing, and wanted no cloathing; they were naked, and did not perceive their nakedneſs; but aſſoon as they departed from God treacherouſly, their ſin told them, that is, made them feel that they were naked: therefore they put themſelves on Aprons of leaves, but God cloathed them with the skins, and cloathing he veſted in a word of that language, which ſhould ever mind man of the reaſon, why cloaths were firſt put upon him, namely, his perfidious and treacherous dealing with God. That (take it in paſſage) which now ſo many make a matter of their pride, is a witneſſe of their ſhame, their ſhamefull rebellion, and falling away from God.
Put theſe together, My brethren have dealt deceitfully with me. Job meaneth it of his three viſiting friends, theſe, (if not bethren of his bloud, yet) were of great familiarity and correſpondency with him; therefore, he at once titles and reproves them thus, My brethren have dealt deceitfully with me. Hence obſerve,
Firſt, That there is no obligation ſo near, but an evil heart will break, through it. My brethren have dealt deceitfully. Though I ſuppoſe, Job here charged his brethren too deeply, if ſo deep as their hearts, who, notwithſtanding they failed in the buſineſſe they came about, yet I beleeve, had no intention to wrong or to deceive him: Yet many have been intentionally deceived by brethren; and it is a truth in poſition, That brethren will deceive.
Secondly, whereas he puts ſuch an Emphaſis upon it, My brethren have dealt deceitfully with me. As if he had ſaid, you are not enemies, you are not ſtrangers that ſpeak theſe things, but my brethren. Note from it.
That, as it is ill for any to deal deceitfully, ſo worſt of all for brethren. It is a trouble to be deceived by any, and a ſin, for any to deceive, but it is worſe to be deceived by thoſe we truſt. And when a brother deceives, the ſinne of the deceit is doubled, whether he be a brother in the fleſh, or a brother in friendſhip, or a brother in the profeſion of the faith. Deceit from a brother is exceeding bad in all, but worſt of all in the laſt. Deceit from a brother in the faith is more then double unfaithfulneſſe. David complains (Pſal. 55. 12.) of the wrong he had received from ſuch a brother, It was not an enemy that reproached me, for then I could have born it (the reproach had not been half ſo heavy or grievous unto me, if an enemy had reproached me, the wound had not been half ſo wounding, if an enemy had ſmitten me.) But it was thou a man, mine equal, my guide and my acquaintance, we took ſweet counſel together, and we walked to the houſe of God in company; to be reproached and wronged by thee, this is the thing that lies heavy upon my ſpirit. God himſelf complaines moſt, when they deal perfidiouſly with him, who are neere him, his own people; He cannot expect any other of Heathens and ſtrangers; but when his children deal deceitfully with him, he complaines of this, as much, with admiration as with anger. I have nouriſhed and brought up children, and they have rebelled againſt me, Iſa. 1. 2. He calls Heaven and Earth to bear witneſs of this unfaithfulneſſe. Men are wicked beyond all reaſon (not that there is reaſon in any wickedneſs, but ſo we ſpeak of all exceſſes) men (I ſay) are wicked beyond all reaſon, when God appeals againſt them, to things without all ſence. David ſatisfyed himſelf in the evil meaſure he received from a ſtranger, becauſe he had received evil from a Sonne; As greater benefits and favours, ſwollow up the thought of leſſer, ſo do greater afflictions, and unkindneſſes. A man hath no leiſure to think of his diſcurteſie, who gives him ill language, when another aſſaults him to cut his throat: When Shimei railed on David, (2 Sam. 16. 10, 11.) Abiſhai▪ heats his ſpirit to revenge; What ſaith David? My ſonne which came forth of my bowels, ſeeketh my life, how much more now may this Benjamite doe it? This ſtranger, one of another Tribe and Family: As if he had ſaid, I have no reaſon to be much troubled, to hear a ſtranger ſpeak hard words againſt me, when my ſonne is up in arms againſt me; to hear the one curſe me, when the other would kill me. Moſes uſes this argument, to umpire between the two Hebrews, Sirs, ye are brethren, why do ye wrong one to another, Acts 7. 26. It will be a mighty aggravation of ſin, when God ſhall ſay, My children have dealt deceitfully with me: or man, my bowels, my brethren have dealt deceitfully with me.
My brethren have dealt deceitfully as a brook.
Here is the ſhadow of their deceit, Job explains himſelf by a ſimilitude; They have dealt deceitfully, but how? I will tell you how, they have dealt deceitfully, as a brook, and as the ſtreame of a brook they paſs away; I can go to the ſtreams, and to the brooks, and ſhew my friends the face of their hearts (to me I am ſure of their dealings with me) in thoſe waters.foreign Significat haereditatem, deinde fluvium, & quoniam torrens plerumque in valle labitur, accipitur aliquando provale, Mer
They are as a brook.] The word ſignifies both a brook and a valley; becauſe brookes uſually runne in valleys, therefore one word expreſſeth both. The ſame word ſignifies alſo to inherit, and an inheritance; Hence ſome joine all the three ſences together in this one word, A brook, a valley, and an inheritance; becauſe valleys inherit the brooks, which deſcend to them from the maintains; valleys are the heirs or inheritreſſes of the ſtreams which iſſue from the hills, Pſa. 104. 10. The holy Ghoſt deſcribes a ſpring or a brook, thus, He ſendeth ſprings into the Valleyes, which run among the hills, hills are the original of Rivers, and they runne among the hills; hills ſend them down as a portion to the valleys.
But the brook here ſpoken of, is not ſuch a brook, as hath a ſpring in a hill, mountain or rock; but a brook or torrent, cauſed by rain, or melted ſnow; The text cleares that meaning; My friends have dealt deceitfully as a brook; A brook ſpringing from a hill, will not deceive, ſuch a brook being fed with continuall ſupplies of water, will give us drink continually; but a brook falling from a hill, failes quickly: ſuch a brook, the next words expreſſe more clearly, and as the ſtream of brooks they paſſe away.
As a ſtream of brooks. That is, as thoſe torrents and overflowings foreign Aqua impetuoſa & violenta quae fluit cum vi & impetu.of brooks; A brook hath a conſtant channel, and it hath an accidental channel: We ſee many ſtreames running into a brook in a time of rain, and that brook ſwolne above its banks, ſending out many ſtreames: So that to ſay, they are like the ſtream of brooks, is to ſay, they are like brooks, when they ſtream forth, or to thoſe ſtreames of brooks, which by waters from the clouds, are ſodainly increaſt; Theſe ſtreams of brooks, uſually called Land-flouds, having their ſpring or fountain in the clouds; which ſometimes diſtill in ſoft, ſoaking dewey ſhowers, and often pour out in ſtrong, violent ſtormy raines, whence theſe ſtreames (which in the Hebrew, are denominated from their impetuous violent ſtrength) run violently, and ſpend their ſtrength as quickly. That which is violent, cannot be permanent, much leſſe perpetual. Nullum viol…ntum perpetuum.We have the word, Pſal 126. 4. Where the Church prays, Turn again our captivity, O Lord, as the ſtreames in the South; which ſome render, As the mighty waters in the South. Why Tanquam aquas validiſſimas, Jun.would they have their captivity turned like thoſe mighty flouds in the ſouth? The reaſon is this, becauſe the South is a dry country, where there are few ſprings, ſcarce a fountain …o be found in a whole deſart. What then are the waters, they have in the South? in thoſe parched Countries? They are theſe mighty ſtrong torrents, which are cauſed by the ſhowers of Heaven: So the meaning of that prayer in the Pſalm, is, that God would ſuddenly turn their captivity. Rivers come ſuddenly in the South: where no ſpring appears, nor any ſign of a River, yet in an hour the water is up, and the ſtreams overflow. As when Eliah ſent his ſervant toward the Sea (in the time of Ahab) he went and looked, and ſaid, There is nothing. That is, no ſhew of rain, not the leaſt cloud to be ſeen, yet preſently the heavens grew black and there was a great rain, 1 Kings 18. 44. Thus, let our captivity be turned, thus ſpeedily and ſuddenly, though there be no appearance of ſalvation, no more than there is of fountain in the ſandy deſart; or of rain in the cleareſt heavens, yet bring ſalvation for us: We uſe to ſay of things beyond our ſupply, have we a ſpring of them? or can we fetch them out of the clouds? ſo though no ground appears, whence ſuch Rivers ſhould flow, yet let our ſalvation be as Rivers in the South, as Rivers fetched out of the clouds, and dropt in an inſtant immediately from the Heavens. Job compares his brethren and friends to thoſe ſtreames of brooks, they came ſuddenly, but they are quickly down again. The Compariſon in the Pſalm, is made onelyonly with reſpect to the ſudden appearance of thoſe Rivers; but Job applyeth it, to the ſudden paſſing away of thoſe Rivers; as the ſtream of Brooks they paſs away. Their coming ſo ſuddenly, is a great refreſhing, but their ſudden departure is as great a diſappointment
The word notes two things; Firſt, motion: and ſecondly, conſumption. foreign Eſt praeterire & perire, evaneſcere, quia quae praeterierunt non amplius exiſtunt.In both ſences, violent torrents paſs away: Firſt, they paſs away with a ſtrong motion; and then they paſs away with a ſudden conſumption, they runne ſo faſt, that they run themſelves off their legs, they come to nothing; their motion ſpends them, whereas the motion of a River doth not. So the word is uſed, Pſal 37. 36 He paſſed away, and lo, he was not, yea, I ſought him, but he could not be found. Thoſe things that paſſe away, are many times ſaid to looſe their being and their uſe; he paſſed away, and lo, he was not. So Job meaneth here, theſe ſtreams paſſe away, and lo, they are not.
Having thus propoſed this ſimilitude, that his friends dealt deceitfully as a brock, and ſhewed what kind of brook he meant, thoſe violent torrents, which paſs away: now he gives a further deſcription of thoſe brooks.
Verſ. 16. Which are blackiſh by reaſon of the ice, and wherein the ſnow is hid.
The Vulgar Latine puts a ſtrange ſenſe upon this paſſage, rendring it thus. He who fears the froſt, ſhall be overwhelmed by Qui timet pruinam irruet ſuper eum nix, Vulg.ſnow. Which ſeemes to be a proverbial ſpeech, to ſet torth thoſe, who ſhifting from one danger or extream, run into another more dangerous, like that of the Prophet Amos, ch. 5. 19. As if a man did flee from a Lion, and a Bear met him; or went into his houſe, Elegans dictum in ſocios Iobi, ſed minus concordat cum Ebraica veritate, Druſ. * Tinebam peccata minima, nunc punior quaſi pro magnis ſceleribus, Gloſ.and leaned his hand on a wall, and a Serpent bit him. But as their tranſlation is a corruption of the Text, ſo their ordinary gloſſe corrupts their tranſlation. * I feared ſmalleſt ſins, but now I am puniſhed after the rate of great ſins. Whereas indeed Iob was ready to acknowledge, that the leaſt ſin he ever committed, deſerved a greater puniſhment, then the greateſt pain he felt; and yet never lookt upon any of his pains, as the puniſhment of his ſins. But to paſs that.
Take the mind of Job, as purſuing his ſimilitude in more words to this effect. Theſe mighty ſtreames are but for a while, they paſs away; or if at any time they continue, it is not from any quality or fitneſs they have in themſelves to continue; but as their coming is extrinſical (not out of the ground, but from the air) ſo is their continuance: I grant, theſe great Land-flouds, ſometimes ſtay with us a while, not becauſe they have any ordinary natural ſupply or ſtay, they are onelyonly blackiſh by reaſon of the ice: after a great Rain in winter, a great froſt comes, and then your water-courſes, or brooks ſwelling above their channels, are ſurprized by cold, and cannot get away, the cold condenceth the waters, and freezeth them up, and the ſnow is kept cloſe from melting; then theſe torrents or ſtreams, ſeem to be laſting fountains, and treaſures of water.
Or take it thus, He compares thoſe friends, who adminiſter no comfort in trouble, to brookes, which in time of rain, when we have no need, overflow with water; but in cold winter weather are lockt up with froſts, or in hot ſummer-weather, are exhaled and dried up by the Sun. As it follows;
Verſ. 17. What time they wax warm, they vaniſh, when it is hot, they are conſumed out of their place.
Theſe ſtreams, you might think, living, laſting ſtreams, or ſtanding, fixed waters, when you ſaw them frozen into great mountains of ice and ſnow compact together: but ſtay a while, and you ſhall ſee what becomes of them; at the next thaw, they are conſumed out of their place, Such friends have I, and ſuch is the friendſhip of mankind, unleſs God renew the heart, or reſtrain it, from its natural baſeneſs.foreign Diffluere, diffundi, Buxt.
The word which we tranſlate to wax warm, is uſed but this once in Scripture: it ſignifies alſo, ſcattered or diſſipated. And the reaſon is, becauſe heat or warmth, diſſipates and ſeparates thoſe Diſſipati. Vulg.things which were united or congealed. The Sun warms the ſtreams, and then the waters, which ſtood on a heap, ſcatter and diſperſe. The ſum of all is: Theſe ſtreams in winter have nothing to ſtay their conſuming, but their hardning; and as ſoon as heat comes, they diſſolve, and are gone, in Summer theſe brooks are dry.
This is yet further illuſtrated in the 18. verſe.
The pathes of their way are turned aſide, they go to nothing and periſh.
What he had ſaid before in thoſe words, They vaniſh and are conſumed out of their place, he ſaith again in theſe, The paths of their way are turned aſide, they goe to nothing and periſh; That is, theſe ſtreams are, as if they had never been, you cannot find them in their former channels; theſe waters are quite ſpent, the Sunne at a few draughts, empties theſe veſſels, and drawes them dry; ſo that there is not a drop leſt, either for man or beaſt.
The word which we render, Turned aſide, ſignifies, To gather foreign Inclinavit percelluit.up a contract into a narrow compaſs, as when a man of courage, gathers or ſhrinks up himſelf, or, as we ſay, buckles to a buſineſſe, that he may put out the uttermoſt of his ſtrength. S… Judg. 16. 29. When Sampſon came to the pillars, on which the houſe ſtood, the text ſaith, He turned himſelf with all his might; (It is the word of the text) as if Sampſon would collect all the power he had into one place, to pull the pillars out of theirs. He that would do a great ſervice, will have all his outward ſtrength about him, or near at hand. And at ſuch a time, a man will have all his inward ſtrength cloſe together, and therefore puts his body into leſs room, if he can that all his members may act as one. We ſhrink up the body alſo in ſudden fear. The word is ſo uſed, Ruth 3. 8. When Boaz, that good man, awakning, found Ruth at his feet, and perceived there was a woman on the floor, he gathered or ſhrunk up himſelf, as a man that is afraid in his bed, will gather up his limbs neerer together, and lies in leſſe room. In ſuch a manner, the heat gathers or ſhrinks up the waters.
Thus the paths of theſe waters (ſaith Job) are ſhrunk up or gathered together, as it were, into one channel, or they creep under the banks, to ſhelter themſelves from that great Drinker and river-drier the Sun, but all their ſubterfuges are in vain; the Sun dries up all, nothing remains; ſo it follows in the next words.
They goe to nothing and periſh.
It is the word uſed, Gen. 1. 2. The earth was without form and void; foreign Vacuitas,There was a nothingneſs upon that confuſed heap before a ſecond creation ſtampt a form upon it, that which is uſeleſſe, is but as good as nothing. The Jews expreſſe an Idol by this word, 1 Sam. 12. 21. which ſuits excellently with that of the Apoſtle, 1 Cor. 8. An Idol is nothing in the world. So theſe ſtreams, theſe rivers which ſeemed ſuch goodly pleaſant ſtreames, ſuch as might have relieved the thirſty traveller at all ſeaſons, come to them in ſummer, they are gone to nothing, that are like that rude maſſe, when the world lay undigeſted into parts, void and without form.
Before I come to the general Obſervations from the whole ſimilitude, obſerve, from this deſcription of paſſing ſtreames, That,
Things or perſons cannot hold long, which are not ſupplied from aninward principle. Job deſcribes ſtreames, having no ſpring to maintaine them, the rain filled them, the cold froze them, and the warmth of the Sun emptied them. As it is in things, ſo in perſons, no man can hold out either in gracious and ſpiritual, or juſt and honourable civil acts, unleſſe he have a principle within, anſwerable to Metapbora inſignis & Hieroglyphicum clariſſime exprimens, vanitatem magnae ſpeciei pietati… & charitatis quae non ex vera fide provenit, Coc.what he undertakes. (Iob. 27. 10.) Will the hypocrite alwayes call uon God? Not alwayes, why? becauſe he hath not a ſpirit (or ſpring) of prayer; Therefore hypocrites are well compared to ſuch brooks, as Job here deſcribes. A failing brook, is a clear Emblem of a falſe heart, both to God and man.
And that is the reaſon why regeneration is ſet forth by the gift of a new principle; of a new heart, or of a new nature. It is to no purpoſe to work a man by ſome extrinſical motive, by hopes, or by feares, by threatnings or by promiſes, by rewards or puniſhments, to doe, or forbear good or evil: unleſſe he have a new heart, all vaniſhes and comes to nothing. A regenerate perſon, hath a new heart, a new ſpirit, is a new creature, a new man; all which notes, a laſting principle, an everlaſting frame of holineſſe in the main, though it may ſometime decline and need repaires. It is farre better to be a rivolet, a little ſpring, then to be a great torrent; It is better to have a little ſpring of grace, than a great loud stream of profeſſion. It is reported by Geographers, in their deſcriptions of America, that in Peru, there is a river called the Diurnall river, or the day river, becauſe it falls with a mighty current in the day, but in the night is dry. This may ſeem to be a fabulous report, but the reaſon given (which is direct to the point in hand) makes it not onelyonly probable, but very plain; For they tell us, that this river is not feed by a fountain or a ſpring, but is cauſed merely by the melting of the ſnow, which lies on the mountains thereabouts: in the day time, when the ſun is up and warme, the ſnow melts, but when night comes, and the Sun goes down, the ſnow freezes, and ſo the channel dries. Thus it is with thoſe, who have not an inward principle of holineſſe, they may have a great floud of profeſſion, when the ſnow melts down into their boſomes, by the ſhine of outward proſperity; but when night, and cold, when troubles & dangers come, their waters freeze up, or paſſe away, and goe to nothing. So much of the cauſes, why theſe ſtreams, theſe water brooks vaniſh, they have no ſpring to maintain and feed them: Raine, and froſt, and ſnow (uncertain all) are all they have to truſt to.
Job having thus explained his ſimilitude, and ſhewed, what he means by brooks, and what kind of brooks he means. He now confirms all by an experiment, You ſhall ſee it is thus, theſe brooks will yield nothing at a time of need, Many have tryed them; who are they? The troops of Tema looked, the companies of Sheba waited for them.
The troops of Tema. That is, the travellers who came in great foreign Semita, ſemitae Thema cetus hominum ſive turmae viatorum.companies from Tema, and paſſed through thoſe deſert Countries, where they had obſerved in the winter, ſtreams and flouds of water frozen, and full of ſnow; now in their ſummer travails, being parcht with heat, and diſtreſſed for want of water, they expected reliefe from thoſe brooks, which they had markt out for themſelves, and of which they had, ſaid, Theſe will be watering Hos torrentes deſignaverunt ſive pro ſtatione ad refocil ationem, Coc.places for us, and refreſhings in extreameſt heat. We read often in the old Teſtament of ſuch travellers, Gen. 37. 25. Behold a company of Iſhmaelites, came from Gilead, with their camels bearing ſpicery, and balme, and myrrhe, going down into Egypt. Such are now called, a Caravan. The letter of the Hebrews is, The paths of Tema; the path or road, in which they travelled, is put for the travellers. Itinera, homines inter ſe facientes.So Iſa. 21. 13. O ye travelling companies of Dedanim; the Hebrew is, O ye paths of Dedanim, that is, O ye who travel in the paths of Dedanim: Thus here, The wayes of Tema, or the Troops of Tema; and the companies of Sheba, waited and looked in theſe places for water, and (as it followeth) they found none.
The troops of Tema looked. Why did they look? why did they wait for thoſe ſtreams? They had ſeen plenty of water there, and therefore being thirſty they looked and waited for water. Note hence; firſt,
That the ſenſe of want carries us out to look for a remedy. The troops of Tema looked; After what? after the ſtreames of brooks; why? becauſe they were parched with thirſt. They that are thirſty, will be looking for a ſtream, for a river; they that are hungry, will be enquiring after bread. As it is in natural, ſo in ſpiritual things; when once the ſoul is parched and thirſty, oh how it …ongs for the rivers of mercy, for the ſtreams of conſolation! it looks and waites for them t…o. As the hart panteth after the water brooks ſo panteth my ſoul …fter thee O God, my ſoul thirſteth for God, for the living God, Pſalm. 2. 1, 2. That's the reaſon, why Job inſtances in Tema and Sheba, becauſe they were o…ten diſtreſſed in their travel for want of Water. Secondly obſerve,
That probability of ſpeeding, is ground enough for ſeeking and endeavouring. Th…ſ… Troops of Tema looked, and as they looked they ſearched for waters; they waited, becauſe it was probable that they ſhould find water, where they had obſerved water. As (Mat 21. 19▪) Chriſt himſelf when he was an hungry, ſaw a figg-tree afar off (ſaith the text) having leaves upon it; A figg-tree having leaves, in probability had fruit alſo: becauſe the figg-tree (as Naturaliſts obſerve) p…ts forth her fruit aſſoon as her leaf; therefore when Chriſt ſaw leaves upon the figg-tree, it was an argument that there was fruit too; And whereas Mark ſaith, For the time of figgs was not yet, he meanes the time of in-gathering figgs: So that, the Tree having leaves, ſhewed it night have fruit growing, and the time of gathering figgs not being paſt, both theſe were ground enough for the Lord Chriſt to go and ſeek fruit upon it: For in this he acted according to rule of humane reaſon, not of Divine omniſcience. Many object againſt ſeeking God, and humbling themſelves before him; It is a thing doubt full, whether ever they ſhall ſpeed, whether ever they ſhall finde, or no; they know not whether God will be merciful unto them or no; He will be merciful to ſome (they know) but whether they be the men, is very doubtful. I may anſwer ſuch from the point, A probability of ſpeeding, is ground enough for ſeeking. If Chriſt ſought for fruit when he ſaw leaves, beeauſe it was a thing probable to find it; and if theſe of Tema and Sheba would ſeek for water, becauſe they had obſerved water in thoſe places; ſurely then, there is ground enough of ſeeking unto God for mercy, though we ſuppoſe there is but a probability of having mercy. The Prophet perſwades that afflicted people, to faſt and humble themſelves, upon this ground, Who knoweth if he will return and repent (loel 2.) that is, it is very probable he will return and repent. Heathen Niniveh, is carried by the ſame argument, Jona 39. Who can tell if God will return, &c. No man is ſure he will not, and though we are not ſure he will, yet let us venture. A peradventure from God, is better then a promiſe; or an aſſurance from the creature. And if probability be ground enough, what ground is there in aſſurance and certainty? and that is the ground we have of ſeeking God; if we ſeek to him, and wait upon him in faith, we ſhall be ſure to find, Pſalm 9. 18. The expectation of the poor ſhall not periſh, The companies of Tema found no water, but God is a living Fountain, whoſe waters fail not, his banks are alike filled, ſummer and winter; Chriſt is not a water brook, but a ſpring of waters: We ſhall never miſſe water of life, if we ſeek to, and wait upon him for it: And if we believe on him, out of our bellies ſhall flow rivers of living waters, Joh. 7. 38.
We have ſeen the endeavour of theſe troops of Tema, Now ſee how they ſpeed.
Verſ. 20. They were confounded, becauſe they had hoped; they came thither and were aſhamed.
The ſum is this, they hoped to have found water there, and it grieved and repented them, that ever they had hope to find water there, becauſe there was none to be found.
They were confounded.
The word ſignifies indifferently to be aſhamed or to be confounded, foreign Puduit rei vel facti.and to be confounded in regard of events, or actions. The word is very neer in ſound to our Engliſh Abaſhed; It notes alſo a waxing pale and wan, when the colour failes and withers, comes and goes. If a man be failed much in what he much hoped, his countenance fails too, his viſage changes, as his thoughts change, and he waxeth pale: Therefore we tranſlate it well, confounded. And it is expreſſed by confounding; for two reaſons.
Firſt, becauſe the complexion is confounded at ſuch a time, ſhame and bluſhing make a kinde of confuſion upon nature.
Secondly, the Spirits are confounded, the heart is troubled; Diſappointments of our hope perplex a man, both within and without. He is diſordered quite through. And becauſe long delaies cauſe ſhame, therefore by a Metonymie of the cauſe for the effect, this word ſignifies to delay time (Exod. 32. 1.) And when the people ſaw that Moſes delayed to come down, &c. that is, when Ainſworth on Exod.the people ſaw, that Moſes made them aſhamed, by his long delay, they gathered themſelves together, &c. They waited for Moſes 40. daies, and now Moſes had ſtaied ſo long, that they were aſhamed of his ſtay, that is, they expected, but he came not, as they expected, this troubled them. We read the word in the ſame ſence (Judg. 5. 28.) The mother of Siſera looked out at a window, and cried through the latice, why is his chariot ſo long in comming? Why tarry the wheels of his chariots? Why is his chariot aſhamed? that is, why doth his chariot ſtay ſo long, as to make us aſhamed of our ſtay? We have long looked what trophies Siſera would bring home, why doth his chariot by delayes make us aſhamed? Thus in the text, theſe travellers are ſaid to be confounded, becauſe they had great hope to find water, but were diſappointed, They were confounded; becauſe they had hoped, the latter clauſe carries foreign Fodit, effodit-per Metaphoram traductam a fodientibus, erubuit, Nam qui rubore perfuſ… ſunt ex peccato, ca…ut in terram dimittunt, inſtar eorum qui terram defodiunt. Cart… ▪the ſame ſence, They came thither and were aſhamed.
Yet there is a ſpecial elegancy in the word, aſhamed; which ſignifies to digge; to digge that we may hide a thing: At it is ſaid of the evil ſervant, who received but one talent, that he went and digged, and hid his Lords mony, Mat. 25. 18. And ſo by a Metaphor this word is tranſlated to ſignifie being aſhamed, becauſe a man that is aſhamed, would hide his head in a hole (as we ſay) if he could, he would runne his head into the ground, and rather be at the pains to digge a hole in the earth, to hide himſelf, then to endure the ſhame of ſhewing himſelfe. No man loves that ſhould appear, or to appeare in that, which is his ſhame.
Theſe two things, to be aſhamed and confounded are often owned by the Saints in their repentance. It is beſt not to doe any thing whereof to be aſhamed, but when we have done evil, i… is good to be aſhamed. To hide our ſinnes for ſhame, and not to be aſhamed of them, when they are not hid, are equall aggravations of ſinne. Hence when the holy Ghoſt would ſet …orth m…n impudent or ſhameleſs in ſinning, who ſinned and cared not, who ſaw them, he ſaith (Jer. 2. 34.) Alſo upon thy skirts is found the blood of innocents, I have not found i… by ſecret ſearch, ſo we tranſlate it; the Hebrew is, I have not found it by digging; As if he had ſaid, ſome men are ſo aſhamed of their ſins, that when God comes to finde them out, he muſt dig for them, becauſe they have digged into the earth, as it were, to hide their ſins; but others are ſo impudent in ſinning, that God needs not digg to finde out their ſins, they are ſo ſhameleſs, that they let their ſinnes lie above ground, or as the Prophet ſpeaks (Iſa. 3. 9.) They declare their ſinnes like Sodome, that is, openly. Truth and holineſs never ſeek corners, and ſometimes ſinne and wickedneſs do not. And as the doing of evill forbidden, cauſeth or ſhould cauſe ſhame; ſo doth the not receiving of good expected; Hence when the Lord would aſſure his people, that they ſhould undoubtedly receive all the good he had promiſed, and which they on that ground could expect, he concludes with them, thus, And my people ſhall never be aſhamed. Why? The reaſon is plain in the Text, Ye ſhall ea… in plenty and be ſatisfyed, Joel 2 26. which is directly oppoſite to this in Job. The Temanites were aſhamed, becauſe being thirſty, they were not ſatisfyed. And becauſe Jeſus Chriſt ſhall ſo aboundantly ſatisfy all the hunger and thirſt, and ſupply all …h… wants and weakneſſes of every believing ſoul, therefore it is expreſt under this word and notion, Whoſoever believeth on him ſhall not be aſhamed, Rom. 9. 33.
Such a meaning the word bears in this text, [They were aſhamed] Foderunt putees, ſc. ad aquam inveniendam.That is, when they ſaw there was no water to be had, they would have hid themſelves in the earth, or digged holes, to hide themſelves in, for grief and ſhame.
And ſome render this word here (though to another ſence,) They digged. That is, when they ſaw that there was no water in the ſtreames, then they fell a digging to ſee; if they could finde any ſprings. Thats a good ſenſe. But rather take digging as before. To ſhew what ſhame would have us do, when we have done amiſſe, or when we Miſſe what we would find, then we ſeek covert and hide our ſelves. Hence theſe two are often joyned in Scripture, Shame and hiding, with the diſappointment of hope. Reade a text of near compliance with this in the letter (Jer. 14. 3.) Their Nobles have ſent their little ones to the waters, they came to the pits and found no water (it was in a time of drought) they returned with their veſſels empty; What followeth? they were aſhamed and confounded and covered their heads. Again, verſe. 4. Becauſe the ground is chapt, for there was no raine in the earth, the plow-men were aſhamed, they covered their heads. And Joel. 1. 10. 11. The corn is wasted, the new wine is dried up; What followeth? Be aſhamed O ye husband-men; howle O ye Vinedreſſers, becauſe the harveſt of the field is periſhed. So that in the common language and current of the Scripture, ſhame is an effect of diſappointment, and hiding the face, or covering the head an effect of both. Obſerve hence,
Firſt, That deceived hopes trouble us as much, if not more than preſent wants.
A preſent want is a preſent ſmart; but deceived hopes are a perpetual ſmart; And that's the reaſon why the burthen of ſorrow is ſo heavy, and the drought of the damned (who, as Dives in the Parable, ſhall never have a drop of water) ſo intollerable. They (to allude to the text) hoped to come to the over flowing ſtreams of their former earthly delights; But alas, the paths of the way of thoſe brooks are turned aſide for ever, they are gone to nothing and periſhed. All the while they travel (and that will be an eternity) through that howling wilderneſſe and fiery deſert, they ſhall not meet with one rivolet, nor taſt one drop of comfort to cool their parched tongues, or refreſh their inflamed bowels. Hopes delayed trouble, but hopes deceived, confound.
Secondly, obſerve from this paſſage,
That deceived hopes fill with ſhame. Deceived hopes make a man hide his head.
Shame ariſes two wayes, either from doing a thing againſt common principles. Or from looſing a thing againſt common expectation. The Lord threatens the idolatrous Iſraelites, That they ſhall be aſhamed of the Oaks, which they have deſired and confounded for the gardens which they had choſen, Iſa. 1. 29. Why aſhamed of Oakes and gardens? becauſe in gardens, and under ſhadie Oaks, they ſet up and worſhipped Idols, in which they truſted for deliverance and protection; therefore when deſtruction ſhould over take them, they muſt needs be aſhamed of Oakes and gardens, becauſe their hopes were ſo fowlly deceived by them. In the ſame ſence the Lord ſoretels them by the ſame Prophet, that they ſhall be aſhamed of Ethiopia, their expectation, and of Egypt their glory, Chap. 20. 5. becauſe they had hoped for ſo much help, from confederacies with theſe Nations, who in the iſſue would delude their hopes, and give them no help at all. Thus alſo he ſpeaks hiſtorically, Chap. 30, 5. They were all aſhamed of a people that could not profit them, nor be a help. All they who hope in any thing, ſave the Lord, ſhall (as theſe troops of Tema) be aſhamed, becauſe they have hoped, for they ſhall be deceived of their hopes.
And this is the reaſon, why hypocrites at the laſt day, when Chriſt comes to judge them, ſhall be filled with ſhame. The reaſon (I ſay) is, becauſe they have been ſo full of deluding hopes. It appears they had great hopes, becauſe they ſpeak great words, and make great boaſts. They preſume if any are to be ſaved, they are the men; They ſhew fair for heaven, Mat. 7. 22. Many ſhall ſay unto me in that day, Lord, Lord have we not prophecyed in thy Name? And in thy Name cast out devils, &c. They ſhall ſay, Lord we have done thus and thus; what doth this repetition of their great works intimate, but the greatneſſe of their hopes? Now when Chriſt ſhall ſay, I know you not, How will ſhame cover their faces for ever; And how will they cover their faces for ſhame, wiſhing they might never be either ſeen or known. When Jacob had ſerved a full apprentiſhip in order to his marriage with beautiful Rachel, and at laſt, through the guile of Laban was put off with blear-eyed Leah; the holy Ghoſt expreſſeth him in a kind of paſſionate amazement, And it came to paſſe, that in the morning, behold it was Leah. And he ſaid unto Laban, what is this thou haſt done unto me? As if Jacob had been in ſuch a diſtraction, that he could not tell how to expreſſe himſelf: And therefore ſaith, What is this thou hast done unto me? I know not by what name to call ſuch a uſage or diſappointment as this. O, in what a caſe will they be at the laſt day, who have ſerved out (as it were) an apprentiſhip in hopes of Rachel, the beauty of heaven and ſalvation: And yet when they awake at the reſurrection, Behold it will be (infinitely worſe than Leah) Hell and Damnation; How will ſhame and confuſion of face, take hold of ſuch for ever?
So much for the Letter of this ſimilitude; The failing of thoſe ſtreames, exemplified in the ſad experiences of the troops of Tema and the companies of Sheba, as often deceived and aſhamed, as they came to them for water.
Now follows the application of the ſimilitude; as if Job had ſaid, I have ſpoken in the clouds, and told you ſtories of forraign concernment. I tell you friends, I muſt even apply all this to you, and leave it at your doors. As Nathan, when he had told David, the Parable of the poor man and his little ew-lamb, which his rich neighbor took away to dreſs for the way-ſaringman, that was come unto him; He (I ſay) brings it home to David in the cloſe, ſaying, Thou art the man. So after Job had told a ſtory in the general or in a third perſon, about deceitfull brooks, and travellers deceived by them, now he applies it to his friends, Ye my friends are the men I mean by theſe brooks. Ye are they I have all this while delineated and ſet forth by theſe unfaithful and unconſtant ſtreams of water.
Ver. 21. For now ye are nothing, ye ſee my caſting down, and are afraid.
For now ye are nothing.] What, nothing? Ye are nothing at foreign Fuiſtis non, Eſtis mihi nihili & vaniſſimi ut torientes deſcripti. Merc. Ex nihilo nihil fit: Ex quo nihil fit nihil eſt.all unto me: Ye are no more to me in any way of refreſhing, then thoſe ſtreames of the brook, which I even now deſcribed, were to the troops of Tema, for now ye are nothing. As out of nothing comes nothing, ſo that is as nothing unto us, out of which nothing comes.
If we render it word for word according to the Hebrew, it is, Ye were not; ye are unto me, as if you had never been, or ye have deceived me, in what I took you to be; I hoped for flouds of comfort, for rivers of joy and ſtreams of conſolation from you, but now I cannot find a drop, Ye are not unto me. That man is, indeed, who doth that, for which he is, or that, which is expected.
The Chaldee tranſlates, Ye have been, as if ye were not. And there is a difference in the Hebrew word, for ſome read it with Vos ſuiſtis, quaſi non eſſetis. Chald. foreign pro foreign & eſt idem quod foreign In textu Hebraeo ſcribitur foreign ſed in Margin notatur legendum eſſe foreign ei q. d. fuiſtis ei ſimiles, ſc. Torrenti. Druſ.the Pronoun, Them; moſt with the Adverb, Not; But though the tranſlation differ, yet it comes to the ſame ſenſe, ye are them, that is, like to them, like to thoſe ſtreames, or ye are not; that is, ye are nothing to me. As thoſe ſtreams were nothing, or were not, to the Travellers. The phraſe, ye are not, imports the deceivableneſs of thoſe men; Iob thought they would be ſomething to him, yea he thought they would be very much to him, even as much as water-brooks to a thirſty man; but they proved nothing at all to him. For as the word [Yea] in Scripture notes aſſurance, conſtancy, fidelity and faithfulneſs; ſo the word [Not or Nay] both in the Hebrew and in the Greek, ſignifies unconſtancy and unſettleneſs, eſpecially, when theſe two are joined together. And ſo it hath a clear ſenſe, with that (2 Cor. 1. 20.) where the Apoſtle ſpeaking of Chriſt, and of his faithfulneſs, ſaith, The Son of Qui reſpondet expectationi etiam dicitur, Etiam & non, qui varius & inconſtans.God was not yea and nay, but in him was yea; That is, he was not various, inconſtant and uncertain, but he was the very ſame; look what you have found Chriſt at one time, you ſhall find him a ſecond and a third time, yea, the ſame for ever. He will not ſtart from you an inch: So verſ. 17. of the ſame Chapter; When I was minded to come, did I uſe lightneſſe? Or the things that I purpoſe, do I purpoſe after the fleſh, that with me there ſhould be yea, yea, and nay, nay? That is, that with me there ſhould be I and No, ſomething and nothing. It is of a near importance with the words of Job, Ye are no to me; you promiſed to be, I, to me, to be yea, yea, bu now it comes to the tryal, ye are No, No to me, that is, ye are nothing to me, ye are no ſuch thing, as I expected you would be.
For ye ſee my caſting down, and are afraid
Ye ſee my caſting down] That is, my affliction; To be caſt down, foreign Dejectus, Metaphorice territus fuit, mente jacuic.and to be afflicted are the ſame. The word ſignifies dejection, and conſternation of ſpirit, to be heart-fallen; the falling of a mans mind, as well as of his eſtate, Deut. 1. 21. Fear not, neither be diſcouraged, let not your ſpirit or courage fall. Jobs caſting down was in his body and goods, his ſpirit and courage ſtood upright upon their feet; Ye (ſaith Job) ſee my outward caſting down, the caſting down of my eſtate abroad, ye ſee how all is broken and loſt; and now what is the help ye give me? Do ye ſtand to me, or lift me up, now I am thus caſt down? Do ye ſupply me with comfort? and prop me up with counſell? no, ye are afraid your ſelves; ye are ſo far from removing my trouble, that you your ſelves are troubled.
Ye are afraid] Their fear may be referred to his perſon, or to his condition, ye are afraid to come nigh me, ye are afraid I will infect you: or ye are afraid, ſome ſuch evil will fall upon your ſelves, I thought ye had come as friends to deliver me from my fears, and now ye are fallen into fears your ſelves: Thus, Ye are not; ye are no ſuch thing as ye promiſed me, ye promiſed to comfort, at leaſt Vos me viſiſtis nulla miſerecordia moti. Sept.to pitty me, but ye doe not. So the Septuagint, Ye viſit me, but ye are not moved with any compaſſion towards me. I had been as well without your companion. Or, if no ſuch men had ever been in the world.
Obſerve firſt, from theſe words, For now ye are nothing.
He that is not, what he ought to be, or what he promiſed to be is nothing. To be uſeleſſe is (in a ſence) to be eſſence-leſse. To be uſeleſſe in the world, is to be, as out of the world; A man who lives onelyonly to eat, and drinke, and ſleep, may be ſaid not to live at all. What we ſay in our Engliſh proverbe, is true, both of perſons and of actions, As good never a white, as never the better; as good not to be, as doe no good. The Apoſtle Judge ſpeaking of unprofitable perſons (ver. 12,) cals them Trees without fruit; And what then? Twice dead, plucked up by the roots; As if the Apoſtle had ſaid, I look upon fruitleſſe perſons, as dead perſons, yea as doubly dead, that is, dead ſure enough. As a man can be borne but once, in one kind (Nicodemus argued from a truth, though not to a truth, becauſe he could not deſtinguiſh naturall from Spiritual, John. 3, 4.) So a man can die but once, in one kind. Theſe men of whom the Apoſtle ſpeaks, were alive naturally, though dead ſpiritually, how then is it ſaid, that they were twice dead? They were judged twice-dead, either, becauſe a ſpiritual death is ſo great a death, that it may well goe for two, yea one ſpiritual death, is worſe then a thouſand natutal deaths
Or ſecondly, they are ſaid to be twice-dead, becauſe they were dead, both in regard of the truth of grace, and in regard of any outward actings of grace; For ſome hypocrites, who are indeed dead in ſinne, yet act grace in many outward fruits, as if they were alive. But of theſe perſons it is ſaid, their fruit withereth, and they are without fruit. They were not ſo much as externally active; they had no life of union with Chriſt, and they did no good, with the life of their profeſſion in Chriſt, and therefore are juſtly ſaid to be twice-dead. They who have leaves and look freſh and lively, as if they hade more then one life in them, yet, if Ʋſeleſſe, are called liveleſs, and they who doe nothing in the world, are to be reckoned no-bodies in the world. In the Parable of the Prodigall, the concluſion is, This my ſon was dead, and is alive; Why dead? Becauſe he was unanſwerable to thoſe purpoſes, to thoſe ends for which he received life. He was a prodigal, and had deſerted his fathers ſervice, therefore his father looked upon him, as if (all that while) he had not been, at all. That's the deſcription of the dead, as Jacob ſaid of Joſeph (when he concluded him torne by a wilde beaſt) Joſeph is not; and Rachel would not be comforted for her children, becauſe they were not; ſo ſaith the Father of the Prodigal, This my ſon was dead, or he was not; he was no help nor comfort to me. We no longer deſerve the name or reputation of Any thing, then we do thoſe things for which we are. If we leave our duty (upon the matter) we looſe our nature, and are as if we had no being, while we reach not (at leaſt while we reach not after) the end of our being. A Heathen concludes of ſuch a man, He hath onelyonly been, he hath not lived. But Fuit, non vixit.we may from the warrant of Jobes Rhetorick, go a degree further, and deny that he hath been, For he is, as if he had never bin, a meer nothing.
From thoſe words [Ye ſee my caſting down, and are afraid.] Note.
That ſome man is able to bear more than another is able to behold. The ſight of fearful things cauſeth fear. Further obſerve from it,
A fearful man will never be a helpful man.
Courage in a day of trouble, either of our own or others, is a great cure of trouble, yea a victory over it. There is one fear very good, when we ſee the caſting down of our friends; To be afraid of provoking God, to caſt us down (Deut. 17. 13.) they ſhall hear and fear, and do no more preſumtuouſly; What ſhall they hear? They ſhall hear how God hath caſt men down, or caſt down a Nation by his judgements, they ſhall hear of this and fear. How ſhall they fear? they ſhall fear to doe preſumtuouſly, fear to provoke that God, who can thus caſt down men and Kingdoms: It is good to be thus afraid, but there is a ſinful fear, when fear diſorders or unfits us to put our hands to the help of thoſe, who are caſt down, and to adminiſter comfort to thoſe, who are in ſorrow; ſuch was the caſting down, and the fear here meant; They were ſo afraid that they could not lend Job a hand, or give him adviſed counſel to ſupport his ſpirit.
I ſhall adde one Obſervation from the general ſcope of the ſimilitude.
That an unfaithfull friend failes us moſt, when we have moſt need of him. That is the ſumme of all. In winter, when there is water in every ditch, thoſe brooks abound with water, but in the ſummer, eſpecially in a dry ſummer, when the rain of the land is duſt (as Moſes ſpeaks,) theſe brooks are duſt too, they vaniſh and are conſumed out of their place, they afford no refreſhing at all. When the man, that went down from Hieruſalem to Jericho, and fell among theeves (Luke. 10 30.) lay in the way, ſtript and wounded, even half dead, A certain Prieſt came that way (ſaith the text,) and when he ſaw him, he paſſed by on the other ſide; and likewiſe a Levite, when he was at the place, came and looked on him, and paſſed by on the other ſide; but the Samaritan went to him (not from him) and had compaſſion on him. Job ſpeaks very neer this language, but fully this ſence, of his friend. They, like the uncharitable Prieſt and Levite, paſſed by him, as the ſtreams of brooks, they paſs away. Whereas they ſhould have been like the good Samaritan, a fountain, a river of ſettled ſpringing comfort to him.
This is the great difference between the love of God, and that of moſt men, God is the beſt friend to us at all times (he is beſt to us in the beſt times, if we had not him to friend, it would be very ill with us when we have moſt friends) But God is beſt of all to us in the worſt times; a beſt friend to us when we have no friends: he is our ſpring, when the rain falls, but he is our ſureſt, ſweeteſt ſpring, when there is neither rain nor dew upon the face of the earth. Therefore he is compared (as Jer. 2. ſo in other places) unto a living fountain, where you may be ſure to find water in the hotteſt ſeaſon. This infinitely commends the love of God, beyond that of men, who at the beſt, are but broken ciſterns, which leak out the comforts they are truſted with, and for the moſt part, are but like Jobs brookes, they turn aſide and paſſe away, when we have moſt need of them.
It is obſerved of the Samaritans in Joſephus, that when ever the Jews affairs proſper'd, they would be their friends, and profeſſe much kindneſſe, but if the Jews were in trouble, and wanted their aſſiſtance, then they got them far enough off, they would not have to do with them, or own them. The rich man hath many friends (ſaith Solomon, Prov. 14. 20.) but the poor is hated even of his own neighbour. Ʋbi deficit pecunia, labaſcit & amicitia.Worldly friendſhip ends with riches, and he that wants mony ſeldom abounds with friends.
But conſider how farre this is from the very nature of a brother, and from the law of friendſhip. Solomon (Prov. 17. 17.) deſcribes a true friend, to be one who loveth at all times, and a brother is born for adverſity. As if he had ſaid, this is the reaſon God hath raiſed up relations, and made men neer one to another, becauſe himſelf orders there ſhall be times of adverſity, when they ſhall have need of one another; Some render the place, A brother is born in adverſity, as if the meaning were, That, when a man is in trouble, God raiſes up a brother to help him, Or as the Septuagint hath it, A brother is born, for this end and purpoſe, to help in adverſity. Therefore a brother loſes the very end and purpoſe why he was born, if he refuſe to help thoſe, who are in adverſity. Ruth was a true pattern of a faithful friend and brother, though a daughter; I went out full (ſaith her mother in law) but the Lord hath brought me home empty; But though ſhe was emptied of the world, yet Ruths heart was full of louelove to her, I will not leave thee; God do ſo to me, and more alſo, if ought but death part thee and me. So ſaith faithfulneſs in friends, eſpecially in Chriſtian friends; It is one of the greateſt duties and commendations of Chriſtian profeſſion, to ſtick to, and ſtand by one another; be it fowl weather, or be it fair, blow the winds high or low, let it be ſtormy or calme, ever to be the ſame. The Heathens wondered in the primitive times, at the great love of the Chriſtians to one another. Let us take heed we do not put Heathens, naturall, carnal men to wonder, O how little do Christians love one another! Let us not give them occaſion to ſay, O how the Chriſtians hate one another! how like are they at beſt to ſtreames of brooks, who fail when their friends and brethren need the benefit of their aſſiſtance.
Let me only give you this caution, God ſuffereth men to be thus unfaithful unto men, yea ſometimes a Chriſtian brother to Talia patitur Deus ſuis accidere, ne hominibus nimis fidunt, ſed omne ſolatium, ſpem & fiduciam in ipſo ſolo vivo & vero Deo, ponant. Lavat.fail a Chriſtian brother (which is their ſin, and ought to be their ſorrow;) I ſay, God leaves them to this evil of their own hearts, that we may have a greater good out of it, then, the higheſt actings of their love and faithfulneſſe, could eſtate us in: Namely, that we may learn to truſt upon God alone, and may better know what creatures are, Truſt not in a brother (Jer. 9, 4.) ſo, as to let out your hearts upon him: think not you are ſafe in the love of a brother, no, not of a godly brother: The Apoſtle (1 Tim. 6, 17.) to draw off rich men from truſting in their riches, uſeth this argument, Charge them that are rich, that they truſt not in uncertain riches, but in the living God: Why ſhould they not truſt in riches? He giveth the reaſon in the Epithite, uncertain; They are uncertain riches, therefore truſt them not. So we may ſay of men, truſt not in men, no, not abſolutely, in godly men, for the beſt of men are uncertain, poſſibly they may be as theſe ſtreames of brooks, whoſe waters failed. Pſal. 146. 3. Put not your truſt in Princes, nor in the ſon of man in whom there is no help; why not? For his breath goeth forth (that's one reaſon, he muſt die, he muſt return to the earth) therefore truſt him not. But beſides that, we may ſay, truſt not in Princes, &c. while their breath tarrieth in them, for it is poſſible their help and faithfulneſs may goe forth, though their breath doth not. Therefore truſt …e…ly in the living God, he will never leave us, though men doe; God only is unchangeable, he only hath preſerved this honour without touch or ſtain, never to forſake thoſe who truſted him, how forlorn and forſaken ſoever their condition was.