Exposition of Job 8-10, Commentary on Job · Chapter 10 · Verses 14-17

Exposition of Job 8-10 · Commentary on Job · Chapter 10 · Verses 14-17

p. 536JOB Chap. 10. Verſ. 14, 15, 16, 17.

If I ſinne, then thou markeſt me, and thou wilt not acquit me from mine iniquity.

If I be wicked, woe unto me; if I be righteous, yet will I not lift up my head: I am full of confuſion, therefore ſee thou mine affliction.

For it encreaſeth; Thou hunteſt me as a fierce lion, and again thou ſheweſt thy ſelf marvellous upon me.

Thou reneweſt thy witneſſes againſt me, and encreaſeſt thine indignation upon me, changes and war are against me.

THe connection of theſe words lieth ſomewhat in the dark, and this inevidence hath cauſed divers conjectures about it.

1. Some make the connection with the 13. verſe, I know (ſaid Job) that this is with thee; and here he declareth what was with him, namely, that, If I ſinne, then thou markest me, and thou wilt not acquit me from mine iniquity.

2. The connection is made by others with the 12. verſe, Thou haſt granted me life and favour, and thy viſitation hath preſerved my ſpirit, yet if I ſin, thou markest me, &c. As if Job had ſaid, Though thou haſt been pleaſed to make ſo many grants of favour, and haſt done all thoſe things for me, which were hidden in thine heart, yet I know thou wilt not bear with, or connive at me, If I ſinne againſt thee: Thou haſt not given me theſe mercies, that I ſhould be imboldened to tranſgreſſe the rule of thy juſtice; no, though thou haſt done much for me, Yet if I ſin, thou markeſt me, and thou wilt not acquit me from mine iniquity.

3. A third goeth higher, and makes theſe words depend upon the third verſe, where Job puts three Queries to God; the laſt of which is, Is it good unto thee that thou ſhouldeſt ſhine upon the counſel of the wicked? I know it is not, for ('tis like I might eſcape as well as another, yet) If I ſinne, thou markeſt me, and thou wilt not acquit me from mine iniquity; If I be wicked, woe unto me. Mine own experience proves thee farre enough from ſhining upon the counſell of the wicked. Behold clouds and darkneſſe are upon me.

p. 537There is a fair ſenſe in any of theſe connections; which to determine is not eaſie; I ſhall leave all three before the Reader.

Verſe 14. If I ſin, then thou markeſt me.

If I ſinne.

Sin ſtandeth here in oppoſition to wickedneſſe; Thou wilt not ſhine upon the counſel of the wicked. And, verſ. 15. If I be wicked, then woe unto me, for if I ſinne then thou markeſt me. Sin is any tranſgreſſion againſt, or deviation (though but an hairs bredth) from the rule, if I fail be it never ſo little.

Then thou markeſt me.

The Originall hath four ſignifications,foreign which occaſion as many different interpretations of the text:

Firſt, To preſerve, and that two wales; firſt, by protecting from thoſe evils which others would bring upon us (Pſal. 141.9.) Keep me from the ſnare which they have laid. That is, Protect me from the danger which their ſnares threaten me with. So at the 12^th verſe of this Chapter, Thy viſitation doth preſerve my spirit. Secondly, It is rendered to preſerve by sparing, or not bringing thoſe evils upon us, which our own ſins have deſerved. So the Vulgar here, who to make out his ſenſe,Si peccavi & ad horam peperciſti mihi, &c. Vulg. puts the later part into the form of an interrogation, If I have ſinned, and thou haſt spared me for a time, Wherefore then doſt thou not acquit me from mine iniquity? As if the meaning of Job were this. When in former times I ſinned againſt thee, thou waſt pleaſed to remit of thy ſeverity, and deal gently with me, Thou didſt spare me, as a father spareth a ſonne that ſerveth him. Why is the tenour of thy diſpenſations ſo much changed from what it was, ſeeing thou art a God, that changeſt not, and I am but what I was, a weak and changeable man? Why am I now charged with ſinne, and not ſet free as ſometimes (I have been) from ſorrow, the fruit of it? Wilt thou deal with me, who ſinne out of infirmity, or againſt my will, as with thoſe who are wicked, and have a will to ſin?

Secondly, To prevent others from doing what they deſire, or our ſelves from what we fear (Pſal. 18.23.) I was upright before him, and I kept my ſelf from mine iniquity; As if he had ſaid, I have maintained ſuch a ſtrict watch over my own heart, that I p. 538have prevented my ſelf from falling into that ſin which I was moſt ſubject to, and in danger of, both in regard of my conſtitution and temptation, Taking this meaning of the word, the whole verſe is rendered thus, If, or, when I am ready to ſinne, thou (ſtoppeſt or) preventeſt me, Why then doſt thou not acquit me from mine iniquity? As if he had ſaid, Lord, wilt thou deal with me, as with a wicked man? Thou knoweſt that I am not wicked, for by thy preventing grace, thou haſt kept me from all wickednes, and ſtopt me from many ſins.

Whence note,

That the remembrance of the power of God in keeping us pure from greater ſins, is an argument that he will ſpare us, though we have (through infirmity) fallen into ſin,

He that holds us from iniquity, will not deſtroy us for iniquity. Some are ſtopt from ſinne, and ſtorm when they are ſtopt, theſe have no reaſon to think, God will ſpare them, becauſe he hath ſtopt them. Thouſands are ſtopt from ſin, who neither know what it is to ſinne, nor that they have been ſtopt from ſinne. Theſe cannot plead this point: As it is no vertue to endure what is not grievous to us: ſo no grace not to do what is not joyous to us, when we do it. But to know we are ſtopt from a pleaſing ſin, and rejoyce at it, to ſee how our corruptions have been prevented, and to bleſſe God for it; this is a great degree of grace. As there is a preventing grace, which beginneth with us, while we are ſtrangers from God, and are walking on in the waies of ſin; ſo there is a preventing grace, watching over us after we are turned to God, leſt we fall into ſin. Experience of this may be a ſweet ſupport unto the ſoul, under the ſaddeſt afflictions, and in the darkeſt night of ſpirituall deſertions.

Thirdly, The word ſignifieth to keep in priſon, or in ſafe cuſtody. The Noun is a priſon in Hebrew. And thus the ſenſe is given three waies, as an Aſſertion, as an Interrogation, as an Imprecation. Firſt, as an Aſſertion, If I have ſinned, thou wilt, or thou maieſt impriſon me, and not acquit me from mine iniquity. Whence note,

That the beſt and deareſt of Gods ſervants may look for ſtraits, if they walk looſly.

The Lord will ſhut them up, if they preſume and take undue liberty, or grow licentious. They ſhall be either humbled or deſtroyed, who turn the grace of God (that is, the manifeſtation p. 539of his grace, either by his word or by his works) into wantonneſſe. God will not cocker his own children, and dandle them ſo, as to forget to correct them, if they forget him and their own duty. If Iſrael ſin, Iſrael ſhall ſmart for it; and if Iob ſinne, Iob muſt look to be laid in priſon for it. Thus he ſpeaks, acquitting God from ſhining upon the counſels of wicked men, ſeeing he will not ſpare, no not his own children, if they ſinne againſt him.

Secondly, The ſenſe is given by an Interrogation, If I ſinne, Valde durum videtur, ut ſi quid peccaverim perpetuò me in carcere cuſtodia que arctiſſima dotineas, ne que unquam peccati paenas rem…ttere velis. …ined. An ſimulac pecco obſervas me, &c. Jun. Verba jurantis & conteſtantis ſuam innocentiam, ſi peccavi imprecor mihi duriſſimam cuſtodiam. Bold.Wilt thou therefore ſhut me up in priſon? Wilt thou not acquit me from mine iniquity? And ſo he pleadeth with God, as uſing too much ſeverity and harſhneſſe againſt him, What, ſhall I be laid by the heels for every fault? Shall I be arreſted and clapt up in irons for every ſinne? Wilt thou impriſon me, and not acquit me from mine iniquity? They who are moſt wicked, deſerve no worſe then this, and ſhall I, if I do but ſin, receive ſuch meaſure? Where are thy compaſſions, and the ſounding of thy bowels? are they reſtrained? It ſhould ſeem ſo, elſe thou wouldeſt not thus reſtrain and impriſon me.

Thirdly, As an Imprecation, If I have ſinned, according as I am charged, impriſon me as long as thou wilt, and do not acquit me from mine iniquity: If I am ſuch a man as my friends judge me to be, I expect no favour; let me be poor and ſick ſtill, torture me, rack me, do what thou wilt with me. Like that of David, Pſal. 7.4, 5. If I have rewarded evil unto him that was at peace with me, &c. Let the enemy perſecute my ſoul and take it, yea let him tread down my life upon the earth, and lay mine honour in the duſt. I ask no favour, if I am ſuch a man as mine enemies have repreſented me: or if I have done that for which they challenge me.

Fourthly, To obſerve and mark: and it importeth a criticall, a curious obſervation; to mark exactly (Pſal. 130.3.) If thou, Lord, ſhouldſt mark iniquity, who ſhall ſtand? But doth not the Lord mark iniquity? Doth not he take notice of every ſin acted by any of the children of men, eſpecially by his own children? Why then doth the Pſalmiſt put it upon an If? If thou, Lord, ſhouldeſt mark iniquity. 'Tis true, the Lord marks all iniquity to know it, but he doth not mark any iniquity in his children to condemn them for it: So the meaning of the Pſalm is, That if the Lord ſhould mark ſinne, with a ſtrict and ſevere eye, as a Judge to charge it upon the perſon ſinning, no man could bear it. Maſter p. 540Broughton tranſlates, When I ſinne, thou doſt watch me; watching is more then marking;Refertur ad exquiſitam Dei obſervationem univerſarum humanae vitae actionum. Rab. Abrah. Tygur. Reg 70. Obſervas me ne unquam lateant peccata Auguſt. Quoties peccavi id diligentiſſimè notaſti. Merc. as if the Lord had taken up a ſtand upon a high place, and did there compoſe himſelf to ſee what's done; or to make annotations upon the whole text of mens lives all the world over.

Whence obſerve,

That God takes notice of the ſinnes and failings of his owne people.

If I ſin, then thou markeſt me; and in the 14^th Chapter, verſe 16. Thou numbreſt my ſteps, doſt thou not watch over my ſin? Thou numbreſt my ſteps, What ſteps? He meaneth not the ſteps of his outward, but of his inward man: or the ſteps of his outward man in order to the inward. There is a morall walking, Walk before me, and be upright: walking is converſing or acting: ſo, Thou numbreſt my ſteps, thou telleſt my morall motions, the actings of my ſoul and body, what I do, and what I think, Doſt thou not watch over my ſinne? And again (Chap. 31.4.) Doth not he ſee my waies, and count all my ſteps? That is, how my converſation is ordered, both toward himſelf, and toward my neighbour? Thus the Lord counteth all our ſteps, we cannot ſtep aſide or tread awry, but he obſerves us. There are two that keep a record of our lives.

Firſt, God, he followeth us up and down, as with pen, ink, and paper to write our actings.

Secondly, Our own conſciences (which are as God within us) keep a record too, they write our lives, and count our ſteps. Many cannot read the book of conſcience, and ſo know little that is in it: But a time will come (if conſcience be not purged by the bloud of Chriſt) when they ſhall perfectly read all their ſins in the book of conſcience. And if conſcience, which is Gods deputy, then, much more God, who is the Judge of conſcience marketh us if we ſin. God needs not judge upon information, but upon his own obſervation. He will reprove every man whom he doth not pardon: And is able to ſet before us in order, whatſoever any of us have done. How then do ſome ſay, That God ſees not ſinne in his children? Job ſaith, That God marked his ſinne; but according to this doctrine, he ſhould rather have ſaid, If I ſin, thou doſt not mark me. Some through ignorance ſin, and ſee it not, ſin and perceive it not; but no man (among all the multitudes of men) can ſin unſeen, or unperceived by God. If I ſin, then thou markeſt me.

p. 541And thou wilt not acquit me from mine iniquity.foreign Non purges me ut ſim immuni… ab omni peccata

Will not the Lord acquit? Why have we a Goſpel then? What's the buſineſſe of mercy? And where's the efficacy of Chriſts bloud? Doth not this purchaſe, and do not they offer acquittances from iniquity? The words are interpreted three waies.

Firſt, That Iob ſpeaks from his unbelief, as if he could not ſee pardon through the thick cloud of his troubles, or have any evidence, that God had mercy in ſtore for him, while he endured ſuch plenty of miſeries.

Secondly, That he ſpeaks thus, upon a ſuppoſition of impenitency; As if he had ſaid, If I ſinne and humble not my ſelf, thou wilt not acquit me.

Thirdly, That by iniquity he means his affliction, putting the cauſe for the effect: So, Thou wilt not acquit me for mine iniquity, is, Thou wilt not take away theſe afflictions, which are counted as the proceed or iſſue of mine iniquity.

Hence obſerve,

Firſt, Sinne is a debt.

Every acquittance ſuppoſeth an obligation. All men, as creatures, are in a debt of duty to God, and when they fail in that, they are in a debt of penalty, as ſinners.

Obſerve, ſecondly,

When ſinne is pardoned, the ſinner is acquitted, his debt is taken off, and his bonds are cancelled.

Pardon is our diſcharge, our quietus eſt, ſealed in the bloud of Chriſt. All proceſſe at law, or from the law, is then prohibited: there's no more to be ſaid, or done againſt us.

Again, The word ſignifies to cleanſe and purge, as well as to acquit; Note from it,

That as ſinne defileth the ſoul, ſo pardon cleanſeth it.

Purge me with hyſſop, and I ſhall be clean; waſh me, and I ſhall be whiter then ſnow, was Davids prayer for pardon after his great defilement, Pſal. 5.1, 7. If we confeſſe our ſins, he is faithfull and juſt to forgive us our ſinnes, and to cleanſe us from all unrighteouſneſſe, 1 Joh. 1.9.

Fourthly, Foraſmuch as Iob groaning under burdens of ſorrow, ſpeaks ſo often about the pardon of ſin, we learn,

That while ſinne remaineth (to our ſenſe) unpardoned, the p. 542ſoul ſeeth no way to get out of ſorrows.

The removing of affliction is a ſign that ſinne is forgiven, and the ſenſe of our forgivenes, is an argument that affliction ſhall be removed.

Fifthly, Taking the former words in conjunction with theſe, If I ſinne (knowingly and wickedly, as they charge me) Thou wilt not acquit me from mine iniquity. Obſerve,

That a perſiſting ſinner, is an unpardoned ſinner.

There is abundant mercy for returning ſinners, but I know of none for thoſe that reſolve to go on in ſin. There is a promiſe of repentance, and a promiſe to repentance, but there is no promiſe which doth not either offer or require repentance, Repent and thou ſhalt be ſaved is the tenour of the Goſpel, as well as beleeve and thou ſhalt be ſaved. Though many who are going on in their ſins, are overtaken by grace, yet there is no grace promiſed to thoſe who go on in their ſins. The holieſt are threatned with wrath, if they doe; ſurely then, none are put into an expectation of mercy, if they do. The promiſes either finde us repenting, or they cauſe us to repent. No ſinner is pardoned for repentance, nor without it. Iob ſpeaks that language more clearly in the words following, which ſome make an expoſition of theſe.

Verſe 15. If I be wicked, Woe unto me.

If I be wicked.

What it is to be wicked, hath been ſhewed, and the difference between a wicked man and a ſinner diſcovered, at the 7^th verſe, upon thoſe words, Thou knowest that I am not wicked.

Woe unto me.

foreign ab foreign Ejulatu deducit. Rab Moſ. Kimchi.The word is derived (ſaith one of the Rabbins) from a root ſignifying to houl: Great mourning is a kinde of houling; and they who are in woe, are bid to houl (Iſa. 13.6. chap. 23.1, &c.) Wicked men houl rather then pray in their diſtreſſe, becauſe of their extream worldly woe, They have not cried unto me with their hearts, when they houled upon their beds, Hoſ. 7.14.

There are legall woes, and there are evangelicall woes. The Law cries woe, and ſo doth the Goſpel: Goſpel woes are the worſer of the two; For if the Law ſay woe to us, the Goſpel may ſay mercy to us; but if the Goſpel ſay, woe to us (as it doth to hypocrites, who abuſe, and to unbelievers, who refuſe p. 543mercy) where ſhall we have mercy? All woes may be underſtood in this place, Law woes and Goſpel woes, temporall woes and eternall woes, If I be wicked, then woe unto me. Hence obſerve,

Woe is the portion of wicked men.

Though they laugh, yet woe is their portion, yea they are therefore threatned with woe, becauſe they laugh (Luk. 6.25.) Woe unto you that laugh now, for ye ſhall mourn and weep. Some wicked men are as merry, as if mercy were their peculiar. But we may ſay to their mirth, What doth it? Or if we ſhould ask them, What they do to make themſelves ſo merry: David will reſolve us what their courſe is (Pſal. 36.2.) The wicked flattereth himſelf in his own eyes, untill his iniquity be found to be hatefull. He that would be flattered, ſhall never want a flatterer, for if none will do it, he will doe it himſelf. He ſpeaks well of himſelf, and therefore he thinks all's well. But uſually he hath ſome others ready enough to ſpeak well of him too. The true Prophets complained of the falſe for crying peace, peace, when there was no peace, for ſaying all is well, when they ſhould ſay all is woe. But though wicked men flatter themſelves, and though they get their neighbours to flatter them, yea though Miniſters flatter them, yet God will not flatter them; and at laſt their own conſciences will not flatter them neither. Conſcience will preach them a Sermon of woes at laſt, though poſſibly it hath been ſilent through ignorance, or ſilenc'd through malice for a long time.

As all the promiſes of grace and mercy, hang over the heads of the godly and ſincere; which way ſoever they go, a cloud of bleſſings drops and diſtils upon them: So clouds of wrath and bloud hang over the heads of wicked men, dropping upon them, yea dropping upon them when they ſuppoſe the Sunne ſhineth upon them.

Secondly, Conſider who ſpeaks this; If I (ſaith Iob) be wicked, then woe unto me.

Hence obſerve, That

A godly man may put the worſt caſes to himſelf.

The Scripture puts ſuch caſes to godly men, therefore they may put ſuch to themſelves (Rom. 8.13.) If ye live after the fleſh ye ſhall die, ſaith the Apoſtle, writing to the Saints. Though ſuch a ſuppoſition cannot be reſolved into this poſition, A godly man p. 544ſhall die, yet the ſuppoſition is true, If he liveth after the fleſh he ſhall die. So the Apoſtle of himſelf, and his fellow-Apoſtles, yea of the Angels. If we or an Angel from heaven, preach any other Goſpel unto you, then that which we have preached, let him be accurſed (Gal. 1.9,) And as Paul prophecied a curſe upon any, either Apoſtle or angel, who ſhould preach a falſe Goſpel, ſo a woe upon himſelf, if he ſhould neglect to preach the true Goſpel, 1 Cor. 9.16. They who are above all curſes, may be threatned with a curſe. And they who ſhall certainly be preſerved from doing that which inevitably brings the curſe, may be told of a curſe in caſe they ſhould do it.

They put dangerous ſuppoſitions oppoſite to theſe, who ſay, Let a godly man be never ſo wicked, yet it ſhall be well with him; let him ſinne as much as he will, yet it ſhall be well with him. The Spirit of God never puts ſuch ſuppoſitions. As the Scripture ſpeaks often to perſwade; ſo ſometimes to terrifie the godly from ſinne, but never a tittle which may be an encouragement to ſin. It ſpeaks much to keep up their hearts in an aſſurance of pardon, in caſe they fall into ſin, and much more to keep down their corruptions, and to preſerve them from falling into ſin. Though there be a truth in it, that how much ſo ever a godly man ſinneth, he ſhall be pardoned; yet the Scripture uſeth no ſuch language, and the form of wholſom words teacheth every man rather to ſpeak thus, If I be wicked, then woe unto me, If I be righteous, yet will I not lift up my head.

Theſe words ſtand in an elegant oppoſition againſt the former. Here are perſons and ſtates oppoſite: perſons, The wicked and the righteous, If I be wicked, if I be righteous: ſtates, Woe, and lifting up the head, If I be wicked, then woe unto me; If I be righteous, then will I not lift up mine head. He doth not ſay, If I be righteous I ſhall be happy, though that be a truth, but (which was more ſutable to his purpoſe) If I be righteous, yet will I not lift up my head.

Some put this into a dilemma, or double argument, by which Iob would aggravate the greatneſſe of his affliction; As if he had ſaid, Let me look which way I will, my caſe is very ſaid, if I be wicked then woe be to me; If I be righteous, yet I am ſo full of ſorrows, that I am not able to hold up my head; But I rather interpret this later part of the verſe, as a deſcription of Jobs humility, in the beſt of p. 545his ſpirituall eſtate then as any aggravation of the ilnes of his temporall eſtate.

If I be righteous.

He ſpeaks not as if he doubted whether he were righteous or no. Iob had ſhewed the ſetledneſſe of his ſpirit in that aſſurance more then once before, but he puts the beſt of his caſe to ſhew how low he was in his own thoughts, when he was at beſt. There is a two-fold righteouſneſſe; Firſt, of Juſtification. Secondly, of Sanctification, of ſincerity or uprightneſſe: and ſo his meaning is, Suppoſe I am ſuch, as I have aſſerted my ſelf to be, and as God himſelf hath teſtified me to be, perfect and upright, yet I will not lift up my head; Some read I cannot, others, I dare not lift up my head.

I will not lift up my head.

Not lift up thy head, man, if thou wert righteous? Why, who in the world ſhall lift up their heads, if the righteous ſhall not? Are there any that have ſuch cauſe to lift up their heads as they? He might ſay indeed, If I were rich, or if I were honourable, yet I will not lift up my head, theſe are things which cannot, and therefore ſhould not lift up any mans ſpirit an inch from the ground: but to ſay, If I were righteous, I would not lift up my head, ſeems a degradation or an abaſement of righteouſneſſe. To clear this I ſhall open the phraſe a little.

To lift up the head of another man, is to advance him. Thus Pharaoh lifted up the head of his chief Butler, Gen. 40.13. And the King of Babylon lifted up the head of Iehojakin King of Iudah, and brought him forth out of priſon. Jer. 52.21. In this ſenſe David cals God, The lifter up of his head, Pſ. 3.3.

To lift up our own heads, is to prevail, and to get above preſſing evils victoriouſly, Judg. 8.28. Thus was Midian ſubdued before the children of Iſrael, ſo that they lifted up their heads no more: That is, Gideon routed and made ſo compleat a conqueſt over the Midianites, that they were totally broken, and could no more inſult over Iſrael. The victory of Chriſt over all our ſpirituall enemies, is thus deſcribed, Pſal. 110.7. He ſhall drink of the brook in the way; that is, of the waters of affliction and ſorrow, which either the wrath of God, or the rage of men gave him to drink, while he was in the way of perfecting the work of our redemption; and p. 546becauſe he ſhall do this, Therefore ſhall be lift up his head, that is, he ſhall prevail by his paſſion, and overcome by dying, yea, he ſhall overcome death by a triumphant reſurrection.

Attolere caput notat gaudium & fiduciā. Coc.Again, There is a two-fold lifting up of the head; Firſt, a lifting up of the head with joy and conſolation (Luk. 21.28.) Secondly, A lifting up of the head with pride and oſtentation, Pſal. 83.2. Loe thine enemies make a tumult, and they that hate thee have lift up the head; that is, they have proudly boaſted and vaunted themſelves. The later is Jobs ſenſe, If I be righteous, I will not lift up my head in pride, he might and he did lift up his head in joy, becauſe he knew himſelf righteous.

Once more, There is a lifting up of our heads in our ſelves, and a lifting up of our heads in Chriſt. Job diſclaims the former here, but he all along aſſumes the later. We cannot lift up our heads too high, in the thoughts of free grace, nor hang them down too low, in the thought of our own works.

Non levabo caput h e. demiſso capite ac mente coram te ambulabo.Further, While Job ſaith, I will not lift up my head, he meaneth leſſe then he ſpeaketh. In Scripture there is ſometimes leſſe expreſſed then is intended, and ſometimes more. That of the Apoſtle (1 Cor. 15.58.) Your labour ſhall not be in vain in the Lord, riſes in ſenſe higher then the expreſſion, our labour in the Lord ſhall not only not be in vain, but abundantly advantageous. This of Job, I will not lift up my head, fals in ſenſe below his expreſſion, for his meaning is, I will abaſe my ſelf before God, I will be ſo farre from priding my ſelf, or walking (as the daughters of Jeruſalem are deſcribed by the Prophet, Iſaiah 3.16.) with a ſtretched forth necke; that I will rather hang downe my head.

M…ſeri & infoel…ces capite demiſſo, & in terram dejecto ambulant. S…nct.To hang or hold down the head, in Scripture noteth humbling and ſorrow; when Chriſt bids his people lift up their heads with joy, becauſe the time of their redemption was drawing nigh, it implied that their heads would hang down with ſorrow, wh…le that redemption was further off. The Jewiſh faſts are deſcribed (in part) by this poſture of ſorrow (Iſa. 58.5.) Is it ſuch a fast that I have choſen? A day for a man to afflict his ſoul? Is it to bow down his head as a bull-ruſh? Times of faſting are times of mourning, and then (it ſeems) they uſed to hang down the head, as a ſign of mourning.

Hence obſerve. That a godly man how upright and holy ſoever he is, walks humbly with God.

p. 547The more holineſſe any ſoul hath, the more humility it hath. Humility is a great part of our holineſſe; much more then is it an argument of holineſſe. The Phariſee (Luk. 18.) who thought that he was righteous, lifted up his head full high, he would not loſe an inch of his commendation, and therefore commends himſelf. He is his own reporter of what he had done, and who he was; but the poor Publican durſt not lift up his eyes to heaven, his ſpirit hung down as well as his head, yet he was the righteous man, and went home juſtified rather then the other. It is the ſcope and deſign of the Goſpel to make and keep us humble. God hath ſet up the way of ſaving us by faith, that he might take away boaſting, and that no fleſh might glory in his ſight.

Secondly, If Job would not lift up his head, though righteous, what ſhall we judge of thoſe, who lift up and carry their heads ſo high, though they are wicked? There is no reaſon any man ſhould be proud of his goodnes, what a madnes then is it for wicked men to be proud of, or in their naughtines!

Thirdly, Though Job was very thankfull for, and joyfull in, yet he durſt not lift up his head, or be proud of the white robes and coſtly raiment of imputed righteouſneſſe. What then ſhall we ſay of them, who are proud of the dirty rags and filthy raiment of their own inherent righteouſneſſe? A godly man walketh tremblingly, leſt he ſhould offend, therefore he ſaith, If I am wicked, woe unto me: and he walketh humbly, when he doth not offend, therefore he ſaith, though I am righteous, yet I will not hold up my head. Job hath often breathed out the humility of his ſoul in former paſſages, therefore I ſhall not inſiſt upon it here.Saturitas haec respicit animae ventriculum, qui tantam aerumnarum copiam vix potuit concoquere Pined.

I am full of confuſion, therefore ſee thou mine affliction.

I am full.

That is, my minde is full. The ſpirit hath a ſtomack, or a capacious veſſel for the receiving either of good or evil, of joy or ſorrow. Jobs ſpirit had received in, as much evil and ſorrow as ever it could hold, and more then he could well digeſt.foreign Quod eſt cremare, ignominia enim efficit pudorem qui eſt foreign in corde, & in vuliu ſicut ignis.

I am full of confuſion.

The word ſignifies ſhame and burning heat, becauſe ſhame appeareth with a burning heat or bluſh in the face, which is alſo called confuſion of face. Bluſhing puts the face into a flame. Some take confuſion here for ſhame, rendering the text, I am p. 548full of ſhame, Erubeſcentes vultus habent flāmantes. Sanc.or of ignominy: which ignominy might ariſe two waies; Either from that reproach which his friends caſt upon him, while they branded him for a wicked man, and an hypocrite, I am full of reproach; ſo full, that I might juſtly be aſhamed, yea confounded, if I were ſuch as they deſcribe me. Or from that reproach which his afflictions caſt upon him. Poverty is no ſhame to a beggar, who was born poor, but poverty is a ſhame to a man who hath been rich, and lived in honour. The originall word holds this forth moſt properly, being oppoſed to that which ſignifies weightineſſe and honour, becauſe honour is a weighty thing, as this ſignifies lightneſſe and ſhame, becauſe ſhame is a light thing, or a thing of nought.

Our Tranſlatours rendering the word confuſion, ſeem to intend ſomewhat elſe beſides ſhame.

Confuſion notes a diſorder, and an uncompoſedneſſe of ſpirit. When a man knows not what to do, or whoſe counſel to follow. When a man cannot make up his thoughts, or bring them to any iſſue: When the minde is like a skain of ravell'd ſilk which will neither winde nor draw, then we are in confuſion. And this I conceive was it, which Job chiefly intends, when he ſaith, I am full of confuſion.

Hence obſerve,

Great ſorrows diſtract the minde, and bring a man to his wits end.

While we ſuffer much, we ſcarce know what to doe. Trouble upon the ſenſitive part, troubles the underſtanding. Confuſion upon our eſtates, makes a confuſion in our mindes; It is very hard to keep our ſpirits in order, while our houſes and buſineſſe are out of order: every affliction makes ſome confuſion without us; and it is exceeding rare if affliction make not much confuſion within us. I (ſaith Job) am full of confuſion.

See thou mine affliction.

foreign Eſt imbecillitas, maximè quae eſt a majore vi vim ſupprimente, ſtatū miſerum cum ſuccumbentia notat.There is a two-fold ſight of affliction; Firſt, By a bare intuition, diſcerning it. Secondly, By a gracious compaſſion, delivering us from it. The former ſight God alwaies hath of all our afflictions, neither our ſins, nor our ſorrows can be hidden from him. The later he ſometimes ſuſpends, and will not ſee, what he cannot but ſee. He will not ſee ſo as to relieve, what he cannot but ſee ſo as to obſerve. It is this ſecond kinde of ſight, which p. 549Iob entreats and praies for here, See thou my affliction, that is, pity me in my afflfction.

The word which we render affliction noteth weakneſſe, and caſting down, or that weakneſſe which ariſeth from caſting down, an oppreſſing affliction, which like ſome great weight lies heavy upon us.

There are different readings; ſome thus,Videt vexationē homo qui vexatur, videt Deus qui eam reſpicit & propitius eſt. Dru…. I am filled with affliction, and ſee my ſorrows. The Chaldee thus, I will ſatiate my ſelf with ſhame, and I will ſee my affliction. Man ſeeth his affliction by feeling it. Sight which is the chief ſenſe, is put for any ſenſe. And ſo the meaning is, Though I am righteous, yet I cannot hold up my head, or take any comfort, becauſe I am ſo full of confuſion, and ſee ſo much affliction; As if he had ſaid, Can a man at the ſame time mourn and rejoyce? Can a man lift up his head, while he hath ſuch a load upon his heart?

Hence obſerve,

They who ſee much affliction, can hardly take in any conſolation.

Come to a godly man, under great outward or inward troubles; tell him of the love of God, of the pardon of ſinne, of an inheritance among the Saints in light, as his portion; you can hardly faſten any of theſe things upon him: ſorrow within, keeps comfort out. As till ſin be caſt out we cannot act holily: ſo till worldly ſorrow, or the exceſſe of godly ſorrow be caſt out, we cannot act joyfully. The Saints in a right poſture of ſpirit, are joyous in all their tribulations; and Chriſt is able to make conſolations abound, as tribulation doth abound, yet where there is abundance of tribulation, conſolation is uſually very ſcarce. Drops will hardly be received, where rivers are offered and poured forth.

Another reading of the words, repreſenteth Iob beſpeaking God in praier, mixed with complaining, If I were righteous, Satis habeas ignominiae & vide impotentiā meam. Coc.yet cannot I lift up my head, be thou ſatisfied with confuſion, and behold my affliction. So M. Broughton. As if Iob had ſaid, Let it be enough, Lord let it now ſuffice, give me ſome eaſe, that I may lift up my head, a little before I lay it down for altogether. Thus David praied (Pſ. 39.11, 12.) When thou with rebukes dost correct man for iniquity, thou makeſt his beauty to conſume away like a moth, ſurely every man is vanity, O ſpare me, that I may recover ſt…ength, before I go hence & be no more. When Nehemi…h was humbling himſelf, and confeſſing his ſin, and the ſinne of that people, he concludes according to this interpretation, p. 550(Chap. 9.32.) Let not all the trouble ſeem little before thee that hath come upon us, on our Kings, on our Princes, and on our Prieſts, and on all thy people; as if he had ſaid, Lord, conſider that now we have been greatly puniſhed, though we have been puniſhed leſſe then our ſins deſerve. Thou maiſt juſtly inflict more, but we are not able to endure more.

Rectius in imperativo, q. d. vide Domine quo ſim ſtatu tum cognoſces ita eſſe ut dico. M…rc.Thirdly, We read imperatively, Therefore ſee thou mine affliction: So his meaning is, Lord, take notice of my ſad condition, I am full of trouble.

Hence obſerve,

That when ſorrows are come to a great height, it is time for us to pray, that God would cast a compaſſionate eye upon them.

When we are paſt the cure and help of man, we are fitteſt objects for God. When the preſſures of the people of Iſrael were greatly encreaſed in Aegypt, then the Lord himſelf ſaith, I have ſeen, I have ſeen (Exod. 3.7.) and when affliction is boyl'd up to the height, then let us ſay, See Lord, ſee Lord. When the rage and blaſphemy of Rabſhakeh, both by ſpeaking and writing, reached even unto heaven, Then Hezekiah went, and spread the letter before the Lord (2 King. 19.14.) As if he had ſaid, Lord, do thou read this letter, Lord, bow down thine ear and hear, Lord, behold and ſee, we are full of confuſion, See thou our affliction. And when the enemies of the Jews in Nehemiah's time fell to ſcoffing and jearing the work they had in hand, and them in the work, then that zealous Governour puts it unto God, Hear, O our God, for we are despiſed.

Secondly, Note, That when our afflictions are at the higheſt and greateſt, thou the Lord is able to maſter and ſubdue them.

I am full of confuſion, ſee thou mine affliction; As if he had ſaid, It is in vain for me to ſhew my diſeaſes and my wounds to creatures, but I know I am not paſt thy cure, though I come thus late; or thus, I have ſhewed my wounds and my diſeaſes to the creature, I have made my moan to men, but they cannot help. Now I bring them unto thee, O ſee my affiction. All our ruines may be under the hand of God, he hath bread and cloathing for us, he can be our healer, when none can either in heaven or earth.

Laſtly, Obſerve,

When our afflictions are at the higheſt, then uſually God comes to deliver.

p. 551When the waters of affliction ſwell over the banks, and threaten a deluge, then God turns the ſtream, when our ſores feſter, and are ready to gangrene, then God applies his balſome. He ſeldome appears in a buſineſſe which others can do, or undertakes that which is mans work. As in the ſore travel of women in childe-bearing, other helpers undertake it not, till (as they ſpeak) it be paſt womens work; ſo God ſeldome meddles eminently (he acts alwaies concommitantly) till our deliverance is paſt mans work, that ſo the whole praiſe of the work may be his. When danger is upon the growing hand, then deſire God to take deliverance in hand: then pray, and pray earneſtly, that God would ſee your afflictions when you perceive them to be encreaſing afflictions. So it follows in the next verſe. See thou mine affliction.

Verſe 16. For it encreaſeth: Thou hunteſt me as a fierce lion, and again thou ſheweſt thy ſelf marvellous upon me.

This verſe with the next, are an elegant and patheticall deſcription of Iobs yet growing and prevailing ſorrows: for having cloſed the 15^th verſe with an Aſſertion, and a petition, I am full of confuſion, therefore ſee thou mine affliction; he preſſeth and purſueth both in theſe words, For it encreaſeth: Thou hunteſt me as a fierce lion.

For it encreaſeth.

M. Broughton renders, How it fleeth up! foreign In bonum, elev…t…, eminuit, in malum, intumuit, ſuperbiit, de inanimatis …revit, auctus. …uit.The Hebrew word is taken ſometimes in a good, and ſometimes in an ill ſenſe. In a good ſenſe it ſignifies to be lifted up, or to be eminent in excellency. In an ill ſenſe, it ſignifies to be lifted up, or exalted with pride. The word is applied alſo to things without life, and then it ſignifies to augment by addition or encreaſe.

The Vulgar takes it in that ill ſenſe, as noting pride and highmindedneſſe, tranſlating by the Noun, thus, For pride thou doſt catch me as a lion: or thou doſt hunt me as a lion, becauſe I am proud. A lion is a ſtout creature, and may be an embleme of pride.

Another gives a ſenſe near that. When it lifteth up it ſelf, then thou hunteſt me as a fierce lion. When what lifteth up it ſelf? when my head lifteth up it ſelf; he had ſaid in the former verſe, If I be righteous, yet will I not lift up my head, for, if I doe lift up my head in pride, then thou wilt hunt me as a fierce lion; I ſhall be ſure p. 552to ſmart for every proud thought and high imagination. Both theſe tranſlations render the meaning of Iob thus, If I ſhould plead my own righteouſneſſe and innocency before thee, as thinking therein to lift up my head, and ſo ſhould wax confident in my ſelf, I ſhall preſently pay for it, for I perceive that thou art preparing thine inſtruments againſt me, as men doe against fierce lions, and wilde ſavage beaſts, to hunt, catch and deſtroy me. Here is a truth in theſi, God doth reſiſt the proud; if any head lifteth it ſelf up againſt God, God can quickly lay ſuch an head as low as the ground. But, in Hypotheſi, or in Iobs caſe, I cannot aſſent to it, as a truth ſuting this Text.

A third tranſlation puts it by an Interrogation, I am full of confuſion, ſee thou mine affliction, Can it be lifted up? That is, Can my head be lifted up, when I am ſo full of ſorrow and confuſion? whatſoever my righteouſneſſe is, I am not in caſe now to ſtand upon it, 'tis no time for me to talk great words; Can I lift up mine head when thou preſſeſt me with ſuch a weight of affliction? Great afflictions will keep down the greateſt ſpirits, or break them down. Affliction will make the ſtouteſt heart ſtoop, and the higheſt head to bow.

But take the word according to our reading, as it referreth to his afflictions; it encreaſeth, that is, my affliction encreaſeth, and ſo a double expoſition is given.

Firſt, As if Iob had ſpoken his wiſh or his deſire, I am (ſaid he before) full of confuſion, ſee thou mine affliction, O that mine affliction might encreaſe, and that I might be fuller of confuſion! O that my troubles might be ſtrengthened upon me, and that I might be weak enough to ſee an end of my troubles, I am yet too ſtrong for death, O that thou wouldeſt quickly diſpatch me, more weight, deeper wounds, harder blows would be welcome. As if here again Iob had aſſumed and renewed that complaining deſire mentioned (Chap. 6.7, 8.) O that I might have my requeſt! and that God would grant me the thing that I long for! (What was that?) Even that it would pleaſe God to deſtroy me, that he would let looſe his hand, and cut me off! But I ſhall let this paſſe; Iob hath ſpoken theſe wiſhes plainly, and in the letter too often; I will not charge him with another from a queſtionable interpretation.

Rather take the words declaratively, not for a wiſh of greater future afflictions, but for a manifeſtation of the greatneſſe of his preſent afflictions: ſo we expreſſe them, I am full of confuſion, p. 553See thou mine affliction, for it encreaſeth. This is a clear and a fair ſenſe: Job intending to deſcribe his eſtate more fully, ſheweth it ſtill upon the encreaſe, waxing worſe and worſe, greater and greater. As if he had ſaid, mine are a pile or heap of afflictions, and ſtill more are piled up, and heaped on.

There is an elegancy in it, as taken in the other ſenſe,Effert ſeſe afflictio mea Elegā ti autem figura dicit, quod ſeſe efferat. Elationem & ſuperbiam morbo & dolori tribuit, cum totum bominem poſſidet. Merc. for pride or lifting up. See my affliction, it waxeth proud. For as the waves of the ſea are called proud waves, when they ſwell and encreaſe: So an affliction encreaſing and ſwelling may be called a proud affliction. Some afflictions like a great ſea riſe above us, and ſtand over us; or like a cruell maſter domineer and inſult upon us. Jobs afflictions were proud ones, they came upon him with a kinde of authority, as if they would lay him at their very feet. Hence obſerve.

They who have endured very great afflictions, may yet finde their afflictions greatning and encreaſing.

He had ſaid before, I am full of confuſion, and yet here he ſaith, My affliction encreaſeth. When we have as much as we think, our backs can bear, yet (poſſibly) more weight may be laid on. When we hope our affliction is upon the declining hand, that thoſe waters are upon an ebbe, and the fire ſlacking, then they may flow higher, and the fornace may be heated ſeven times hotter then before. The Lord threatneth obſtinate and rebellious ſinners (Levit. 26.) I will puniſh you yet ſeven times more for your ſinnes: Though I have brought ſuch calamities upon you, that ye have been ready to ſay, ſurely, now God hath done his worſt, we are in as bad a caſe as we can be; no, ſaith the Lord (who hath infinite wiſdom to finde out waies of afflicting, as well as of ſhewing mercy) I will puniſh you yet ſeven times more for your ſinnes; no man knows how much more God can puniſh him; His judgements in the executing of them, as well as in the laying of them, are paſt finding out. We know not the beginning of them, neither do we know when they will end. Now as the Lord afflicteth ſome ſeven times more for the puniſhment of their ſins, ſo others ſeven times more for the triall of their graces: Sufferings are ſent in perfection, to make us more perfect thorow ſufferings; Afflictions ſwell vvith pride, to abate the ſwellings of our pride, or to ſhew how thoſe ſwellings are abated into humility. God hath unſearchable riches and treaſures of chaſtenings, as vvell as of vvrath or of love. And as vvhen vve think vve have received as p. 554much mercy as God can give us, he can yet give us more, and make our mercies ſeven-fold greater to our apprehenſions then before; ſo alſo he can diſpenſe himſelf in the matter of affliction.

For it encreaſeth.

This encreaſe is ſet forth by an elegant ſimilitude. Though ſimilitudes prove nothing, yet they much illuſtrate what is already proved.

Thou hunteſt me as a fierce lion.

Thou hunteſt me as the ramping Shakall: So M^r Broughton. The word Shakall, ſig…ifies a fierce aſſaulting lion; or, as we ſpeak, a lion rampant. Some tranſlate a Lioneſſe, others a Leopard, ſpoken of in the fourth Chapter. We may take it in generall for any fierce, cruell and ſavage beaſt, of the one kinde or of the other.

Thou hunteſt me as a fierce lion] For Thou, ſome render (it) referring to his affliction, For it encreaſeth and it hunteth me (my affliction hunteth me) as a fierce lion. Sorrows are compared to a fierce lion. Afflictions hunt and follow, they tear and deſtroy like a wilde beaſt.Effert ſe dolor meus ut leo, nequaquam cedens Merc. Like as a lion, or like the young lion, roaring on his prey (as the Prophet ſpeaks, Iſa. 45.) when a multitude of ſhepherds is called out againſt him (Chriſt is compared to ſuch a lion there) will not be afraid of their voice, nor abaſe himſelf for the noiſe of them: Such were the afflictions of diſtreſſed, deſpiſed Job, they braved him to his very face, and would not with-draw or turn away from him,Capior ficut leo ad occiſionem. Sept. Tendis mihi & expandis rete, non ſecus ac ad feram capiendam. Rab. Sal. Quidam referūt ad prioris ſtatus foelicitatem, nam ſuperbum & imperioſum animal leo eſt. regiae que potentiae ſymbolum. notwithſtanding all the out cries and loudeſt lamentations which he made againſt them.

Secondly, The compariſon is laid between the lion and Job, Thou hunteſt me as if I were a lion: So divers of the Ancients, and the Septuagint underſtand it; I am taken or catched like a lion; As if Iob had ſaid, Lord, Thou uſeſt me as a wilde beaſt, thou hunteſt me as thou wouldeſt hunt a lion or a bear, thou ſetteſt thy nets and toils, thou makeſt ſnares and pits (as Nimrods doe in the hunting of lions, and other wilde beaſts) Thou dealeſt with me, as if there were no taking, no taming of me, but by ſevereſt and rougheſt waies: Thou dealeſt with me, as if in my proſperity I had been like a fierce lion, oppreſſing and preying upon the poor; or, as if in my affliction I had provoked thee to reſolve, that thou p. 555wilt never leave off to afflict me, till thou haſt deſtroied me. Thou hunteſt me as a fierce lion; How are they hunted? Lions are not uſually hunted to be preſerved, 'tis rare to hunt lions ſo, but becauſe they are hurtfull and deſtroying creatures,Non capi…r ad vitam, ut animalia quae ſolent haberi in delicili Bold. therefore they are hunted that they may be deſtroied, and do no more hurt; as if he had thus expreſſed himſelf, Thou, Lord, ſeemeſt to adjudge me not only as an unuſefull and unſerviceable creature, but alſo as a dangerous, and a noxious creature, as a naturall bruit beaſt made to be taken and deſtroied (2 Pet. 2.12.) yet I cannot aſſent that Job (though under the darkneſſe of a ſore temptation) had ſuch dark thoughts of God, as if he had no other end in afflicting him, but to make an end of him.

I rather expound him in a third ſenſe, that the compariſon is made between God and the lion; Thou, O God, like a lion, doſt hunt me, Conſent of Scripture is cleareſt for this interpretation, which often repreſents God in afflicting his people under the notion of a lion, as will appear in the proof of the obſervation ariſing from it; which is,

That the Lord ſeemeth ſometimes to put off all pity and compaſſion towards his people.

So the Church complains (Lam. 3.10.) He was unto me as a bear lying in wait, and as a lion in ſecret places. God threatned by the Prophet Hoſea (Chap. 5.14.) I will be unto Ephraim as a lion, and as a young lion to the houſe of Judah, I, even I, will tear and go away. I will afflict them fiercely and terribly. Again (Hoſ. 13.7.) I will be unto them as a lion, as a leopard by the way will I obſerve them. Hez…kiah ſpeaks the ſame language (Iſa. 38.13.) I reckoned till morning, that as a lion, ſo will he break all my bones. As when man dealeth cruelly with his brother, he is a wolf to him, or a lion to him (Pſal. 17.12.) (Mans acting of beaſtly luſts, is all the metamorphoſis or change of men into beaſts, which Heathen Poets have ſo much fancied, or the holy Scriptures ſo often mentioned.) Now, I ſay, as man acting cruelly upon man, is called a lion, ſo alſo is God. When God would ſhew the abatements of his wrath, then he ſaith, I am God, and not man (Hoſ. 11.8, 9.) How ſhall I give thee up Ephraim? &c. Thus he debates, by and by he votes and reſolves negatively, I will not execute the fierceneſſe of mine anger: I will not return to deſtroy Ephraim, for I am God, and not man. But when he would ſhew the higheſt workings of his wrath, then he denies to ſhew himſelf ſo much as man: p. 556Thus old Babylon and Chaldea are terrified, (Iſa. 47.1.) Come down and ſit in the duſt, O virgin daughter of Babylon, &c. Why ſo? Babylon had ſet ſo long upon a throne, that ſhe knew not how to think of ſitting in the duſt, yet ſhe muſt; for (verſ. 3.) I will take vengeance, and I will not meet thee as a man: How then? I will meet thee as if I were a beaſt, or a lion, Thou ſhalt finde no kinde of humanity at all from me, not only not the kindeneſſes and mercies of a God, but not ſo much as the kindeneſſe and mercy of a man. Thus the Lord met with that literall Babylon, and ſo at laſt he will meet with myſticall Babylon. And as he will be to all his proud enemies, a deſtroying and devouring lion: ſo he appeareth often to his own people; he ſaith even to Ieruſalem, and to Zion, I will not meet you as a man, when you are carnall and walk as men. The uſuall dealings of God with his people are full of compaſſion, In meaſure (peck-peck) when it ſhooteth (or when thou ſendeſt it) forth, thou wilt debate with it, He ſtaieth his rough winde in the day of the Eaſt-winde (Iſa. 27.8.) He will not bluſter againſt, and ſtorm his people, when their enemies ſtorm againſt them; he alſo meaſures out their afflictions, and marks what is fit and proportionate to their ſtrength, and for their good, as a Phyſitian meaſures and weighs all the ingredients, which he mingles in a potion for his ſick patient: ſo the next words intimate, By this therefore ſhall the iniquity of Iacob be purged, and this is all the fruit to take away his ſinne. Yet at another time he afflicteth without meaſure, as if he intended to kill rather then to cure, and to take away their lives, rather then to take away their ſins. I grant his greateſt afflictions are as exactly meaſured and weighed as the leaſt. God knows to an hairs breadth, the length and bredth, and to a grain the weight and burden of the longeſt, broadeſt, and weightieſt affliction: but when he afflicts greatly, he is ſaid to afflict without meaſure, becauſe things unmeaſurable, or which cannot eaſily be meaſured, are very great. And if ever the Lord afflicted any of his (in this ſenſe) without meaſure, ſurely he afflicted Iob ſo, who thus cries out, Thou hunteſt me like a fierce Lion,foreign Et redis, licet aliquantiſper remittas tamen ſtatim redi…, &c.

And again thou ſheweſt thy ſelf marvellous (or wonderfull) upon me.

Again.

We render it as an Adverb; others, as a Verb, Thou returneſt, and ſheweſt thy ſelf wonderfull upon me. The ſenſe is the ſame in p. 557both, noting the continued or repeated acts of his affliction.Ʋna vice poſt aliam Ab. Ezr Iterum iterum que oſtendis miranda tua facta in me. Druſ. Thou art ſtill and ſtill wonderfull againſt me; As if Iob had ſaid, Lord, Thou no ſooner ceaſeſt, but thou beginneſt again, thou no ſooner takeſt off thy hand, but I feel it again; if thou granteſt me a little breathing, and withdraweſt from me, thou returneſt again; if thou giveſt over the chaſe a while, thou purſueſt it again, with as loud a cry, with as fierce aſſaults as ever; my ſorrows know no intermiſſion, In me non caret emphaſi, q d. in me jam ſeme…. mortuo & pene confecto. Merc.my pains know not only no period, but no pauſe, I have ſtorm upon ſtorm, grief upon grief, here much and there much, I am all waies and everywhere again afflicted, though already half-dead with affliction.

Whence obſerve,

God doth often renew the ſame, or ſend new afflictions upon his choiſeſt ſervants.

One would think that light ſhould follow darkneſſe, and day ſucceed the night, that though ſorrow continue all the night, yet joy ſhould come in the morning, that after wounding we ſhould have healing, and after ſickneſſe, health. So they promiſed themſelves (Hoſ. 6.1.) Come, and let us return unto the Lord, for he hath torn, and he will heal us, he hath ſmitten, and he will binde us up: yet many have felt, wounding after wounds, and ſmiting after blows; darkneſſe hath ſtept after darkneſſe, and their ſorrow hath had a ſucceſſion of greater ſorrows. It was a ſpeciall favour to Paul, when Epaphroditus was reſtored (Phil. 2.27.) He was ſick nigh unto death, but (ſaith he) God had mercy on him, and not on him only, but on me alſo; and why? Leſt I ſhould have ſorrow upon ſorrow. God would not do what ſome of his enemies thought to do, adde affliction to his bonds; therefore he healed Pauls helper, and kept him alive, in whom he ſo much delighted. Sorrow upon ſorrow is a mournfull bearing, yet many a precious Saint hath born that coat. The promiſe to the Church is, That her peace ſhall be as a river, and her prosperity as the waves of the ſea (Iſa. 66.12.) When the Church ſhall come to her full beauty, and attain a perfect reſtauration, then her peace ſhall be a continued peace, ſhe ſhall have peace upon peace, everlaſting ſucceſſions of peace; a river, being ſupplied, and fed with a conſtant ſtream, the waters that flow to day, will flow again to morrow; peace like a river is peace, peace, or perpetuall peace. Sions peace ſhall not be as a land-floud, ſoon up, and as ſoon down again, but as a river, and (which yet heightens it) her prosperity ſhall be as the waves of the ſea. If the winde do but ſtir upon the face of the ſea, you ſhall p. 558have wave upon wave, waves rolling and riding one upon the back of another. Such ſhall be the proſperity of Zion on earth for a time, and ſuch it will be for ever in heaven: there peace ſhall be as a river to eternity, and proſperity as the waves of the ſea, joy upon joy, and comfort upon comfort, riding and rolling one upon the back of another. As it ſhall be thus with the peace of the Church at laſt: ſo it may be with the afflictions of the Church, or of any member of the Church at preſent. Their afflictions may be as a river, and their ſorrows as the waves of the ſea, coming on again and again, renewed as often as abated.

foreign Mirabilis ſis in me.Again, Thou ſhewest thy ſelf wonderfull, or, marvellous againſt, or upon me.

Both renderings are conſiſtent with the originall.

Marvellous upon me.

That is, thou doſt not puniſh or afflict me in an ordinary way. Marvels are not every daies work. Thou takeſt a new, a ſtrange courſe to try me: ſuch afflictions as mine have no parallel, ſuch have ſcarce been heard of, or recorded in the hiſtory of any age. Who hath heard of ſuch a thing as this? thou ſeemeſt to deſign me for a preſident to poſterity,Mirificum fit ſpectaculum homo, qui tam dira patitur tam conſtanti invicto que animo. or to ſhew in my example what thou canſt do upon a creature, Thou ſheweſt thy ſelf marvellous upon me. As Moſes ſpeaks concerning Korah, Dathan and Abiram, when they murmured, and mutined againſt him, and againſt Aaron, If theſe men die the common death of all men, or if they be viſited after the viſitation of all men, then the Lord hath not ſent me; but if the Lord make a new thing, and the earth open her mouth, and ſwallow them up, then, &c. The Lord to manifeſt his extream diſpleaſure againſt thoſe mutineers, did (as it were) deviſe a new kinde of death for them, If theſe men die the common or the ordinary death of all men, then the Lord hath not ſent me; Theſe men have given a new example of ſinne, and ſurely God will make them a new example of puniſhment. Iob ſpeaks the ſame ſenſe, Thou ſheweſt thy ſelf marvellous upon me; thou wilt not be ſatisfied in afflicting me after the rate or meaſure of other men; All the Saints ſhould do ſome ſingular thing, and many of them ſuffer ſome ſingular thing. The Apoſtle aſſures his Corinthians (1 Cor. 10.13.) There hath no temptation taken you, but that which is common to man. Iob ſeems to ſpeak the contrary. A temptation hath taken me, which is not common to man.

p. 559Further, Theſe words, Thou art marvellous upon me, have reference to God who ſent thoſe afflictions, as well as unto the afflictions, which he ſent; As if he had ſaid, Lord, thou acteſt now beſides thy nature and thy cuſtom; thou art mercifull, and thou delighteſt in mercy; Thou art good, and thou doeſt good, how or whence is it then, that thou art ſo fierce againſt me, and poureſt out ſo many evils upon me? I could not (knowing thee as I do) have beleeved, though it had been told me, that thou wouldeſt have been ſo rigorous and incompaſſionate; if a profeſſed enemy had done this, he had done like himſelf, and had been no wonder unto me; But now as thou haſt afflicted me, till I am become a wonder unto many, ſo thou, O Lord, art become a wonder unto me, and to all who hear how thou haſt afflicted me. Meek Moſes made himſelf a wonder, when he broke out in anger. Every man is wondered at, when he doth that which he is not enclined to doe, or not uſed to do. Is it not a wonder to ſee the patient God angry, the mercifull God ſevere, the compaſſionate God inexorable? Thus, ſaith Iob, Thou ſheweſt thy ſelf marvellous upon me.

Hence obſerve,

Firſt, That ſome afflictions of the Saints are wonderfull afflictions.

As God doth not often ſend his people ſtrange deliverances, and works wonders to preſerve them; ſo he ſends them many ſtrange afflictions, and works wonders to trouble them. And as many puniſhments of ſin upon wicked men, ſo ſome trials of grace upon godly men are very wonderfull. The Lord threatneth the Jews (Deut. 28.59.) that he would make their plagues wonderfull▪ he would make ſtrange work among them. And he ſaith of Ieruſalem, I will wipe it, as a man wipeth a diſh, wiping it, and turning it up-ſide down, or wiping it and turning it upon the face thereof, (2 King. 21.13.) To ſee a great City handled like a little diſh, or a ſtrong Nation turned topſie turvy (as we ſay) or the bottom upwards, is a ſtrange thing. It is an ordinary thing to ſee cups & platters turned up-ſide down, but it is not ordinary to ſee Kingdoms and Nations turned up-ſide down. To wipe Ieruſalem as a diſh, was to do that which was never done before. Some expound that place of the frequency of affliction, that God would ſmite them again and again; as they that make clean a diſh, wipe it over and over, that no filth may ſtay in it. The Seventy and the p. 560Vulgar tranſlate,Delebo Ieruſalē ſicut deleri ſolēt tabulae. Vulg. I will blot out Ieruſalem as they uſe to blot out a table-book that is written all over; He that hath a table-book full of writing, and would write more, takes a cloth or a ſpunge, and blotteth out what was written: & that he may thorowly wipe his table-book, he rubs it often with his ſpunge, to get the letters clear out. Thus God threatned to do with Ieruſalem, He would wipe or blot out, her golden characters and honourable inſcriptions, till nothing of Ieruſalem but her ſhame, and her ſinne ſhould remain unblotted out. Was not the judgement brought upon Ieruſalem a wonder? when the Prophet ſaith (Lam. 4.12.) The kings of the earth, and all the inhabitants of the world would not have believed it. The Apoſtle ſpeaks thus of his own, and of his fellow-Apoſtles afflictions (1 Cor. 4.9.) We are made a spectacle (as upon a theater) unto the world, foreign.and to Angels, and to men. All begin to wonder at us, what the matter is, what ſtrange creatures we are, whom the Lord ſuffers to be thus uſed. The people of God are often a gazingſtock to the world in regard of what they do, and, not ſeldom in regard of what they ſuffer.

Secondly, Obſerve,

That when God doth greatly afflict his own people, he goes out of his ordinary way.

He ſhews himſelf marvellous or wonderfull: a man is never marvelled at, when he goes his old pace in his old path. God loves to have his hand in the hony-pot, therefore it is ſtrange to ſee him give his people a bitter cup to drink, or feeding them with wormwood and with gall. Judgement is the ſtrange work of God (Iſa. 28.21.) The Lord ſhall be wrath in the valley of Gibeon, that he may do his work, his ſtrange work, and bring to paſſe his act, his ſtrange act. And if every work of judgement be his ſtrange work, a work he delighteth not to be converſant in, what then are great and ſore judgements? Though the Lord be infinitely pleaſed in the executions of judgement, yet becauſe (if a more may be conceived in infinity) he is more pleaſed with mercy, therefore judgement is called his ſtrange work, his ſtrange act. To ſee a Prince renowned for clemency and pity, paſſing a ſevere ſentence, is a ſtrange ſight. We ſay, he hath ſhewed himſelf marvellous, he hath gone againſt both his practice and his nature, his cuſtome and his inclination. To ſee any man do what he uſeth not, hath ſomewhat of wonder in it; much more, to ſee God do ſo. When he taketh up his rod we begin to ſtart, how much more p. 561when he taketh up his ſword, when he hunts thoſe like a lion, whom he dearly loveth, and uſes thoſe as wilde beaſts, who are his precious children; when he ſmites them with rigour, whom he carrieth in his own boſome. Theſe, theſe are acts which repreſent him to admiration: as many acts of his power and mercy, cauſe the Saints to cry out, admiringly, yet joyfully, Who is a God like unto thee? So ſome acts of his viſible ſeverity cauſe others of them to cry out admiringly, yet ſorrowfully, Why, O God, doſt thou act, in appearance, ſo unlike thy ſelf?

Verſe 17. Thou reneweſt thy witneſſes againſt me (or thou bringeſt new witneſſes againſt me) and encreaſeſt thine indignation upon me; changes and war are againſt me.

This 17^th verſe is but a further amplification of what he had ſpoken before, ſetting forth the greatneſſe and frequent returns of his trouble.

Thou reneweſt.

The firſt day of the monethmonth is called Chodeſh Chodeſh novilunium, primus dies menſis, quo quaſi luna innovatur.in the Hebrew from the word here uſed, becauſe then there was a new moon, or a change of the moon; ſo, Thou renewest, thou makeſt a change, I have many new moons, but they are all and alwaies at full in ſorrow, Thou reneweſt Thy witneſſes.

The Septuagint ſaith, Thy examinations; ſo it is an alluſion to the triall of a malefactour, who is examined by the Judge, and if he deals not plainly in confeſſion, then his examination is renewed. Thus, ſaith Job, Thou ſendeſt (as it were) new examiners with more articles and additionall Interrogatories, as if I had conceal'd ſomewhat, and had not told thee my whole heart.

We tranſlate (and ſo the word moſt properly beareth) witneſſes; the ſenſe is the ſame. As ſome malefactours are often examined, ſo more evidence and new witneſſes are brought againſt them: though in the mouth of two or three witneſſes, every word ſhall be eſtabliſhed, yet where there are more witneſſes, then two or three, there is more eſtabliſhment.

Again, As they who are of a wrangling and unquiet diſpoſition, will never ſit down in a ſuit; when by the examination of ſome witneſſes, they have brought the matter to a triall, and are p. 562caſt, yet this doth not ſatisfie them, they will have their writ of errour,Non tam videtur de inſtauratione plurium teſtium queri, quam de ſententiae ferendae dilatione & morâ. Pined. and bring the matter about again, in another Court. Thus (ſaith Job) as if the Lord were reſolved, this ſute ſhould never have an end, He reneweth his witneſſes againſt me. When I think all is concluded and agreed between us, I am as much to ſeek as ever: he brings all about again. So that after all my travell, I am as farre from an end, as I was at the beginning, I am where I was, and am like to continue there, for I ſee the Lord renewing his witneſſes againſt me ſtill.

The doubt is, What or whom he meaneth by theſe Witneſſes?

Philippus in lo.One ſaith, Theſe witneſſes were devils. Satan accuſed him at firſt, and he is not alone, either in tempting or accuſing, he can ſoon have a legion to joyn with him in any deſign of wickedneſſe. But I paſſe that opinion.

Secondly, Others ſay, The Witneſſes were Iobs three friends, they all teſtified againſt him, Eliphaz began and Bildad was his ſecond, Zophar ſtood ready to follow; all againſt Iob.

Poena …ius peccati, quaſi deſtatione decedē te, aliam quaſi ſuccenturiatam ſuffecturus es. Coc.Thirdly, By Witneſſes, moſt (and they moſt clearly) underſtand his afflictions, Thou reneweſt thy witneſſes; that is, thou bringeſt new troubles to teſtifie againſt me. When one affliction hath ſpoken at thy bar againſt me, thou calleſt for the teſtimony of another, and of another, and when there will not be another, I know not, unleſſe it be, when I am not. When Naomi was become Marah, (her former pleaſures being turned into bitterneſſe) ſhe ſaith (Ruth 1.21.) The Lord hath teſtified againſt me. Iob is very expreſſe in the point at the ſixteenth Chapter of this book, and the eighth verſe, which may be a Commentary upon this, Thou haſt filled me with wrinckles, which is a witneſſe againſt me: and my leanneſſe riſing up in me, beareth witnes to my face. Afflictions bring in evidence, and teſtifie many waies.

They ſometimes witneſſe for us, evidencing our graces, our faith, patience, ſincerity and ſubmiſſion to the hand of God, they are witneſſes alſo of our adoption or ſpirituall ſonſhip (Heb. 12.8.) If you be without chastiſement whereof all are partakers, then are ye baſtards, and not ſons. It is no good ſign to be free from ſufferings. Hear ye the rod, ſaith the Prophet Micah: as we ought to hear it, calling us from ſin: ſo we may hear it calling us ſons. Chaſtenings ſpeak our priviledges, as well as our duties.

They often witneſſe againſt us;

p. 563Firſt, That ſin is ſeated in us, and hath been acted by us. If we had no ſin, vve ſhould know no ſorrow. Though ſome afflictions are not ſent out directly againſt ſin, yet every affliction is both a conſequent and a teſtimony of remaining ſin. The bundle of rods at our backs, ſaith, there is folly and ſin bound up in our hearts: and vvhen once we are purged from all ſin, vve ſhall hear no more of any affliction, of any rod. We ſhall be paſt ſuffering, as ſoon as vve are paſt ſinning.

Secondly, They are vvitneſſes in ſpeciall, of that great ſin, the pride of our hearts and lives. If there were not ſwellings and impoſtumations of pride in our ſpirits, vve ſhould not feel ſuch lancings. Paul himſelf acknowledges that they vvere growing upon him, if God had not taken a ſevere courſe to keep them down, Leſt I ſhould be exalted above meaſure, through the abundance of revelations, there was given to me a thorn in the fleſh, the meſſenger of Satan to buffet me (2 Cor. 12.7.) Hence afflictions are called humiliations, both becauſe an afflicted perſon is humbled, or laid low by the hand of God, as alſo, becauſe afflictions are ſent to humble, and lay us low in our ſelves. Now, if one ſpeciall buſineſſe vvhichwhich affliction hath vvith us, be to humble us, then doubtleſſe affliction vvitneſſeth that there is pride in us. That vvhichwhich is ſent to remove an evil, ſhews the preſence of it.

Thirdly, They are vvitneſſes, by bringing to our remembrance the acting of forgotten ſins. Affliction is a help to memory. That vvhichwhich vve forget we have done or ſpoken, vvitneſſes coming in, make us remember; ſo alſo do our troubles. When the brethren of Joſeph had been put in ward three daies, and heard him demand one of them to be left, as an hoſtage in priſon, till they brought Benjamin: This diſtreſſe cauſed them to ſay, We are verily guilty concerning our brother, in that we ſaw the anguiſh of his ſoul, when he beſought us, and we would not hear, therefore is this diſtreſſe come upon us (Gen. 42.21.) The guilt of that ſin was about twenty years old, but they felt not the ſmart of it, till themſelves ſmarted for it; their impriſonment ſet their memories at liberty, and vvhen they ſaw themſelves in danger to become bond-men to the Aegyptians, they had vvitneſſe enough of their ſelling Joſeph for a captive to the Iſhmaelites.

Fourthly, Afflictions vvitneſſe obſtinacy and reſolvedneſſe in the waies of ſin, or, that afflicted perſons or Nations turn not for ſinne. Every vvound vvill open it's mouth as a vvitneſſe, and p. 564every ſtroak will bring an evidence againſt the impenitent. The troubles which God brought upon Ahaz witneſſed emphatically (2 Chron. 28.22.) This is that King Ahaz, who in the time of his distreſſe, did trespaſſe yet more against the Lord. If we are not bettered by our diſtreſſes, our diſtreſſes teſtifie that we are naught, how much more when we are worſe in our diſtreſſe? As all good things which we have received, ſo all evils which we have ſuffered, will riſe up in judgement againſt thoſe who ſtill continue evil.

Fifthly, Afflictions witneſſe two things concerning God: Firſt, That he hath an eye upon us, and care of us. He will not let us want any thing that is needfull for us, no not affliction. Due chaſtiſement given a childe, is an argument that his father loveth him, and looks to him. Secondly, They are witneſſes of Gods fatherly diſpleaſure. Some ſay, God cannot be diſpleaſed with his children, becauſe his love is everlaſting. But will any man ſay, A father doth not love his childe, becauſe he corrects him? yet a father never correcteth his childe, but when he is diſpleaſed with him: Parents may not ſtrike unprovoked, and 'tis rare that God doth ſo. A man may be much diſpleaſed with, and much love the ſame perſon at the ſame time, and 'tis very uſuall for God to do ſo. Afflictions never teſtifie any the leaſt hatred of God againſt his people, but they often teſtifie ſome, and ſometimes great diſpleaſure, againſt his people.

Laſtly, Afflictions upon the godly are reckoned very ſufficient, and credible witneſſes by the world, that either they are not godly, or that ſurely ſome great ungodlineſſe hath been acted by them. How many precious men have been caſt upon this evidence, for traitors and rebels againſt God. Iobs friends took this for proof enough that he was wicked. They could not be perſwaded he was good, becauſe he endured ſo many evils. As the high Prieſt cried out againſt Chriſt, what further need have we of witneſſes? behold now ye have heard his blaſphemy, ſo ſaid Iobs friends concerning him, What need have vve of further vvitneſſe? Behold vve have ſeen his miſery. What do theſe loſſes in his eſtate, and ruines upon his family? What do theſe ſores upon his body, and ſorrows in his ſoul, but publiſh unto us (what he hath kept cloſe and concealed) the profaneneſſe of his ſpirit, and the hypocriſie of his former profeſſion. Iob perceiving his friends making uſe all along of this proof, as of their chiefeſt and ſtrongeſt p. 565medium, might well complain to God, upon the renewall of every daies affliction; Thou reneweſt thy witneſſes againſt me.

And encreaſeſt thine indignation upon me, or, Thy indignation encreaſeth upon me.

In the beginning of the verſe his own afflictions did encreaſe, but here the indignation of God. Indignation is more grievous then affliction, and the indignation of God is the moſt grievous indignation.

The word ſignifies wrath, diſpleaſure, fierce, fiery wrath, hot,foreign conſuming diſpleaſure.

Increaſeſt.

There is a double increaſe here noted. Firſt, Extenſive.foreign Secondly, Intenſive; an increaſe both in multitude and magnitude; As if he had ſaid, I have more troubles in number, and more in weight.

Indignation is here put for the effects of indignation; neither the wrath, nor the love of God do ever encreaſe in him, but in their exertions or in the putting of them forth towards us.

Obſerve from it,

Firſt, That a godly man may conceive himſelf under the indignation of God.

The Church ſtoops to it (Mich. 7.9.) I will bear the indignation of the Lord, becauſe I have ſinned againſt him.

Secondly, Obſerve,

That the more we ſee of the indignation of God in any affliction, the ſorer is the affliction.

As the love and ſmiles of God comfort the Saints, more then all the outward comforts he heaps upon them, a little with much ſenſible love, is to us huge mercy. So the disfavour and frowns of God, trouble the Saints more then all the troubles, which he heaps upon them. A little with much ſenſible disfavour, is to us a heavy croſſe. Let trouble increaſe, yet if diſpleaſure abate, the ſpirit of a man will bear and ſtand under it, though his fleſh and outward man fall under it. Though the furnace ſhould be heated ſeven times hotter, yet if the Lord do but let down one beam or ray of his love into the ſoul, all that burning fire will be but like a warm Sun. But when the ſcorchings of indignation mingle with affliction, this is dreadfull. The anger of a fool (ſaith Solomon) p. 566is very heavy; yet that is not ſo much as a feather to a milſtone or a mountain, compared with the anger of God. And though believers are freed from that anger and indignation which he darts upon his enemies, yet they to ſenſe, yea & to their preſent opinion, may be dealt with as enemies. And though the indignation which God pours upon his own people, and that upon the wicked, be as different as their ſtates are; yet the one may be under as much temporary pain and ſorrow as the other is. For as an hypocrite may for a time taſte as much of the goodneſſe of God, and feel as much joy in his ſervice, and ſometimes more, then a man who is godly and ſincere, ſo alſo may one who is godly and ſincere, taſte more of the diſpleaſure of God for a time, and feel as much ſorrow in his ſufferings, and ſometimes more, then a wicked man.

Job concludes with the ſame thing, in a different habit of words. Changes and war are againſt me. I have variety of afflictions, a multitude of afflictions, and afflictions in their ſtrength, theſe three things are implied in thoſe two words,Poenae militant in me. Vulg. Changes and warre; He had variety of afflictions, for changes were upon him. He had many and ſtrong afflictions, For warre was upon him. One ſtrong man cannot make a war, nor many weak ones. And it is as ſtrange that this ſhould be called a warre, which was but againſt one weak man. The Roman ſtories cry up the honour of a man, who alone upon a narrow paſſe made a ſtand againſt a whole army, till ſupplies came, what ſhall we ſay then of Job, who ſingle and alone maintained his ſtanding againſt many armies, and held out a long war?foreign Excidere, quod exciditur immutatur à ſtatu ſuo. foreign Eſt tempus quoquis in ſtatione aut militari officio eſt. Citra hos tantos dolores, mihi certum tempus eſt praeſcriptum, intra quod ſum moriturus Mer. Changes and warre are upon me.

The firſt word which ſignifies changes, ſignifies alſo deſtruction or cutting off. Some render it ſo here, exciſion or cutting off (by which he meaneth death) is upon me. The other word which we tranſlate warre, noteth alſo a ſet or an appointed time, as was ſhewed at the firſt verſe of the 7^th Chapter, Is there not an appointed time to man upon earth? So ſome tranſlate it here, putting all together thus, Exciſion (or death, the cauſe being put for the effect) is upon me, and a determined time of my life.

M. Broughton tranſlates, Changes and ſtaied army have I. Taking in both interpretations of the word, ſo his ſenſe may be expreſſed in this tenour, Lord, have not I a ſetled and determined time to die? Why then are ſuch extream afflictions prepared againſt, and charged upon me, as if by thoſe thou wouldeſt haſten my death, and p. 567bring me to my grave ſooner then thou thy ſelf hast appointed? I ſhall die at the time thou haſt determined, though thou ſhouldeſt not diſtreſſe my life, and even force out my breath with ſuch preſſing extremities.

Further, Taking the later word for a preſcribed time: ſome conceive Iob carrying an alluſion to thoſe who are ſurprized with feavers and agues: they have changes, ſome well daies,Hunc ſenſum a…p…ctu…tur, Ab…-Ezra. Rab. Sal. and ſome ſick daies, yet the fever returns upon a ſet time, or in a conſtant recourſe, till the diſtemper is checked; As if he had ſaid, My afflictions are like fever fits; though I have ſome intermiſſion, yet I finde a regreſſion, the fit comes upon me again; Changes, at ſet times, are upon me.

But rather, according to the letter of our tranſlation, Changes and warre are againſt me, that is, I am exerciſed with variety of wars. The word imports any kinde of change, change of times or change of things, it ſignifies alſo change of garments.Exerceor contrariu & interſe compugnantibus malis vel potius varijs & ſibi invicem ſuccedentibus malorum agminibu. Merc. (Judg. 14.12) That notion of the word, hath an elegancy in it in reference to Jobs condition. He was a man cloathed with affliction, ſorrow encompaſſed him as a long mourning cloak, and Iob had changes of this raiment, he went not alwaies in one ſute, though his ſutes were ſtill of one colour, for he went alwaies in blacks.

Again, We may interpret this change, of his change from one eſtate to another, from joy to ſorrows, from peace to trouble, from plenty to want, from coſtly robes to filthy rags. Time was when Job went in ſcarlet, and fine linen, and, if he pleaſed, might have fared deliciouſly every day, but when he ſpake this,foreign. he was in another ſtate and habit, cloathed with ſackcloth, and lying in the duſt. It is ſaid of wicked men (Pſal. 55.9.) Becauſe they have no changes, therefore they fear not God. Every creature is ſubject to change, and hath ſome changes every day; God only is unchangeable. Yet ſome men ſeem to have no changes, & though they cannot be free from naturall changes one moment, yet they may be free from many years civil changes: they maybe ſo far from ſuch changes as Job felt, from good to evil, that all the changes they are acquainted with, may be only from good to better, from ſtrong to ſtronger, from rich to richer: that's the intent of the Pſalm; They have no changes from joy to ſorrow, from health to ſicknes, from riches to poverty, from honour to diſgrace, therefore they fear not God; their hearts were hardned, becauſe their eſtates proſpered.

So then, theſe changes import, either divers ſorts of afflictions, p. 568or divers returns and charges of the ſame afflictions. The ſecond word carrieth that alluſion,Agmen quiddā malorum, ut etiam dicitur, lerna vel Ilias malorum. Mer. Vexationes turmatim me invadunt Druſ. Sagittandi & militandi verba ſaepe & eleganter in ſcripturis declarant Dei contra impios per flagella conflictum. Changes and warre are upon me; that is, ſuch changes as there is in war, when firſt one regiment charges, and another ſeconds, and ſo regiment after regiment, company after company, file after file, now the right wing, and then the left, at laſt the reſerve. Thus the Lord ſeemed to bring up his bands and troops of afflictions to aſſault Job in turns and changes, till his whole army had aſſaulted and skirmiſhed with him. Thoſe military terms of ſhooting and warring, are frequent figures in Scripture, ſhewing how God conflicts with ſinfull, weak man, after the manner of men. Obſerve hence,

Firſt, That afflictions are at the command of God.

He marſhals and diſpoſes them, as armies are by their Generals in times of war. He can ſay to one affliction, as the Centurion to his ſouldiers, Go, and it goeth, to another, Come, and it cometh, to a third, Do this, and it doth it. All armies of ſorrow are led by God in chief. They charge whom he pleaſeth, and where he pleaſeth, high or low, perſon or nation: if he gives the word they fall on preſently, nor will they return till he orders their retreat.

Secondly, Note, That the Lord hath variety of waies and means to afflict and try his people.

Changes and war are againſt me. The Phyſitian hath variety of medicines for his ſick patient, if one removes not the diſtemper, he changes, and tries a ſecond. There is nothing ſo full of changes, as warre, not only in regard of the uncertainty of events, but variety of means, new forces being raiſed, and new ſtratagems uſed, from day to day. Haſt thou but one bleſſing? ſaid Eſau to his father Iſaac; the hand of man may be ſtraightned to one bleſſing, or one blow, but the hand of God is never ſtraightned. As he hath ſtore of bleſſings, ſo of blows, and can give both out, both in degree and kinde diverſified; if one army of evils doth not humble and conquer us to his obedience, he can quickly levy a new one. All creatures will come in to his help, if he do but ſet up his ſtandard, or give command to beat his drum. He changed his armies ten times againſt Pharaoh; Pharaoh had indeed changes and warre upon him, yet no change wrought in him: therefore the war was changed, till he was deſtroied. This war with …ob was not a deſtroying one, but it was a terrible one, ſo terrible that he cries out in the language of his former complaints, Wherefore then haſt thou brought me forth out of the womb?