Exposition of Job 8-10, Commentary on Job · Chapter 8 · Verses 4-7

Exposition of Job 8-10 · Commentary on Job · Chapter 8 · Verses 4-7

p. 19JOB Cap. 8. Verſ. 4, 5, 6, 7.

If thy children have ſinned againſt him, and he have cast them away for their tranſgreſsion.

If thou wouldeſt ſeek unto God betimes, and make thy ſupplication to the Almighty.

If thou were pure and upright, ſurely now he would awake for thee, and make the habitation of thy righteouſneſse proſperous.

Though thy beginning was ſmall, yet thy later end ſhould greatly encreaſe.

THeſe four verſes contain the firſt confirmation of the former generall poſition, That God is juſt: which is reſolved out of thoſe Queſtions, Doth God pervert judgement? or doth the Almighty pervert juſtice? He doth not. Then, God is juſt, there's the Poſition. And as that Poſition conſiſteth of two parts, ſo alſo doth this proof or confirmation of it.

1. That God doth not pervert judgement (taking judgement under that ſtrict notion for puniſhing of offenders) he proveth by p. 20the example of Jobs children, whom God puniſhed becauſe of their tranſgreſſion, as he conceived.

2. That God doth not pervert juſtice (taking juſtice under that ſtrict and diſtinct notion of rewarding and relieving the innocent) he proveth by the readineſſe of God to doe Job good in caſe he ſhould humble himſelf and repent, in the fifth, ſixth, and ſeventh verſes.

His argument for the former may be thus conceived.

He doth not pervert judgement who puniſheth thoſe who have ſinned againſt him.

But God hath puniſhed thy children for their ſin.

Therefore he doth not pervert judgement.

His argument for the later may be thus formed.

He doth not pervert justice who is ready to pity aſſoon as an offender humbly ſeeks, ſues and ſubmits unto him.

But God is ready to help thee aſſoon as ever thou humbly ſeekeſt unto him.

Therefore God doth not pervert justice.

Thus you have the generall ſenſe of theſe four verſes, as arguments brought for proof of the former point, that God doth not pervert judgement or juſtice. I ſhall now open them diſtinctly.

If thy children have ſinned againſt him.

There may be a two-fold ſenſe given of theſe words.

Firſt, Thus: Although thy children have ſinned againſt him, and he hath cast them away for their iniquity: yet, if thou wile ſeek unto him, he will doe thee good. Which tranſlation makes the ſenſe more clear then ours, If thy children have ſinned againſt him, &c. The one is a ſuppoſition of what might be; the other a conceſſion of what was.

Secondly, By way of proportion, thus: As thy children have ſinned againſt him, ſo he hath caſt them away for their tranſgreſſion. And ſo Bildad argueth with Job upon the ſame principle that Eliphaz had done before, ſcil. that his ſonnes and himſelf had exceedingly provoked God, and that therefore God had ſent that judgement, and laid that heavy ſtroke upon them, If thy children, or, although thy children have ſinned.

foreignAgainst him.] That word is to be opened a little. The Hebrew is, Have ſinned to him. Which is indifferently tranſlated, p. 21either before him or againſt him; we take the later.

Every ſinne is committed againſt God; that's the firſt. Sinne is moſt oppoſite to God. It is againſt God in his nature: againſt God in his will: againſt God in his very being. Sin would thruſt God out of the world, if it were poſſible; and therefore it is rightly tranſlated, They have ſinned against him. No marvell if God doe ſo much againſt ſinners, when ſin doth ſo much againſt him; but is it not a miracle, that God ſhould doe any thing, eſpecially ſuch great things for ſinners, when ſinne doth ſo much againſt him? David (Pſal. 51.4.) ſaw his ſinne was ſo much againſt God, that he overlooks all others againſt whom it was,foreign Tibi, tibi ſoli. Againſt thee, thee only have I ſinned, and done this evil in thy ſight, which ſome miſ-interpret, as if, becauſe he was a King, he could doe no injury to his ſubjects, and therefore ſaith, Against thee, thee only have I ſinned. But, They who rule men, may ſinne against man: and David ſinned in that act againſt man; Firſt, by doing private wrong. Secondly, by giving publike ſcandall. The reaſon then why David ſpake thus, was becauſe the ſinne he had committed was ſo much againſt God, that though he had grievouſly offended againſt man, in taking away the life of one ſubject, the chaſtity of another, and by endangering the whole army to compaſſe a cover for his ſinne, yet, in this his ſinne exceeded in ſinfulneſſe, that he ſinned againſt God; and therefore he ſaith, Againſt thee, thee only; or, take it comparatively, the ſinne is ſo much againſt thee, that what is againſt any other is not worth the naming. God is not only wronged, but he is chiefly wronged in every ſinne. As, becauſe in the wrong done to the life or eſtate of a ſubject, the King is chiefly wronged, therefore all inditements runne in this ſtile, Against the peace of our Soveraign Lord the King, his Crown and Dignity. Laſtly, That place may be underſtood in the ſecond ſenſe of, Againſt thee, that is, Before thee; and ſo it ſeems to be expounded in the later part, Againſt thee only have I ſinned, and done this evil in thy ſight, that is, though others took no notice of this, though it was done in ſecret (2 Sam. 12.12.) yet it was committed clearly and plainly before thine eyes, thine eyes, which are ten thouſand times brighter then the Sunne, beheld me in the darkneſſe of that folly; and therefore againſt thee have I ſinned, and done this evil in thy ſight; as noting that though it were conceal'd and hidden from men, yet it could not be conceal'd and hidden from God. If thy children have ſinned againſt hi…

p. 22And he have caſt them away for their tranſgreſſion.

Bildads poſition is true in it ſelf, but falſe in the application, If thy children have ſinned againſt him. It is a truth that godly parents may have wicked children. Grace doth not alwaies run in a bloud. But it was unevident unto Bildad that Jobs children had ſinned againſt God in his ſenſe. It is not the common ſinner whom Bildad meaneth; by ſinning againſt God he intends, not the inevitable actings of ſinfull nature, but the voluntary ſtudied improvements, heightnings, and provocations of ſinfull nature.

Further, In that he concludes, They were caſt away for their tranſgreſſion: He faileth again. It is a truth, that ſinne is the meritorious cauſe of puniſhment, Thy deſtruction is from thy ſelf, ſaith the Lord, Hoſ. 13.9. Thy way and thy doings have procured theſe things unto thee, Jer. 4.18. Sinne will help us to ſorrow enough. Yet this is not a truth, that every man is afflicted for his ſinne. As no man knows the love or hatred of God: ſo no man knows the ſinne or holineſſe of man by all that is before him: we cannot argue every one is caſt away for his tranſgreſſion, becauſe he is caſt away.

He hath caſt them away for their tranſgreſſion.

foreignThe Hebrew is very elegant, He hath ſent them away in the hand of their tranſgreſſion: or, He hath put them into the hand of their tranſgreſſion. M. Broughton tranſlates it ſo. As thy children have ſinned againſt him: ſo he hath ſent them into the hand of their treſpaſſes. Into the hand, that is, into the power, as (Chap. 5.20. the hand of the Sword, is, the power of the Sword: and (Pſal. 63.10.) They ſhall fall by the Sword; the Hebrew is, They ſhall fall by the hand of the Sword. Then, He hath delivered them into the hand of their tranſgreſſion, is, into the power of their tranſgreſſion.

foreign Simpliciter mittere aut ejicere ſignificat, quaficum recto tramire aberraſſent aberrandi copiam pro libidine feciſset.There are two things conſiderable about this expreſſion of ſending or giving up into the hand of tranſgreſſion.

1. It may note, That God had delivered up Jobs children unto the raign or dominion of their own ſinfull hearts, or had laid the raines in their necks, ſuffering their luſts to hurry them whither they would, to carry them captive unto every ſinne, and ruſh them head-long into every evil. The word—here uſed, ſignifies either ſimply, to ſend, or violently to caſt, or to put a thing away from us: and ſo, it is as much as if Bildad had ſaid, For …uch as p. 23thy children would ſin againſt God, he ſuffered them to ſin their fill; they being wicked, he gave them up to doe all wickedneſſes; They loved to wander from him, and he let them wander. We have this ſenſe of the word (Prov. 29.15) A childe left unto himſelf brings his mother to ſhame: The Hebrew is, A childe ſent away, ſent to himſelf, or put into his own hands, A childe ſent away to himſelf, or left alone, bringeth ſhame, that is, will certainly runne into vile and enormious courſes, to the ſhame of her that bare him. A childe left, or ſent to himſelf, is one that hath no guide, no governour, no inſtructour but himſelf. A man that will learn only of himſelf, hath but a fool to his Maſter, How much more then a weak childe, what a maſter, what a tutour hath a childe, if he have none but himſelf. To be left or ſent out to themſelves is, to have none to counſell or adviſe them in a right way, or to give them any ſtop and check in an ill way. The character that Paul and Barnabas gave of the former times, when they preached to the Heathens at Lystra, was this (Act. 14.16.) We exhort you to turn unto the living God that made heaven and earth, who in times paſt ſuffered all Nations to walk in their own waies. He let them goe, and never ſtaied them at all, they had no bridle of reſtraint, not ſo much as a word to bring them back; He ſuffered all Nations, as if he had ſaid, He left them in the hand of their tranſgreſſion, that their own evil hearts ſhould doe what they would with them. In which ſenſe we may alſo underſtand that place (Act. 17.30.) when Paul at Athens diſputed with the Philoſophers, he tels them that now God began to look towards them, and had ſent them the knowledge of Chriſt, The times of that ignorance God wicked at; but now he calleth all men every where to repent. The words undergoe a two-fold interpretation; Some thus, to note the indulgence of God, The time paſt of that ignorance God winked at; that is, he did not deal ſeverely and ſtrictly with them, when they ſinned, becauſe they had no means, or ſo little means to keep them from ſinne. And there is a truth in it,N…hil aliud filtie volunt Pauli verba quam caecitati addict o… fuiſſe homines, donec ſe illis Deus patefaciat Calv. for though ignorance doth not totally excuſe ſinne, yet it doth abate the degree and meaſure of ſinne. But there is another ſenſe, which I rather embrace, The times of that ignorance God winked at; that is, in thoſe times wherein there was ſo much darkneſſe and blindeneſſe in the world, God let men goe on in their ſinne; they ſinned, and he never called upon them, he never oppoſed them, or ſent any to teach them better. God did not manifeſt his will to them as unto the Jews, Pſal. 147.19, 20. He ſheweth his word unto p. 24Jacob, his ſtatutes and judgements unto Iſrael; he hath not dealt ſo with any Nation, &c. So that this winking is oppoſed to favour, rather then to juſtice. To have the eye upon a place, or upon perſons, is to ſhew them favour, 1 King. 8.29. The later branch clears this meaning, But now he calleth all men every where to repent: now he doth not leave men in the hands of their tranſgreſſions: He doth not winke and let them doe what they liſt; now Goſpel-light is riſen to the world, and there are many ſent out to call in and reclaim wandering prodigals, many to cry, Return, return. He ſpeaks of it as of the mercy and priviledge of that age, beyond what the former ages had enjoyed. That of the ſame Apoſtle hath a parallel ſenſe (Rom. 1.20. & 26.) where deſcribing the dealings of God with the Gentiles, who ſinned againſt the light of nature, he concludes, Therefore God left them in the darkneſſe of nature, in the worſt of nature: they came not up ſo high, as the principles of nature might have led them in the worſhip of God, therefore he left them below the principles of nature in the things of man, He gave them up to vile affect…ons, which is as much as to ſay, He put them in the hands of their tranſgreſſions. And, ver. 28. He gave them over to a reprobate minde, to a minde that could not judge aright, which had not a true underſtanding of any thing: Hence they elected the worſt, and reprobated the beſt things. The like we have (Pſal. 81.11.) of Gods own people the Jews, So I gave them up unto their own hearts luſts, and they walked in their own counſels. The Hebrew is, I ſent them into the pertinacy of their hearts, becauſe I had ſo often called upon them, and they would not hearken, nor return unto me, therefore I ſaid, foraſmuch as you will not hear, you ſhall not hear; becauſe you will not obey, you ſhall have none to call you to obedience; follow the counſels of your own hearts, as long as you will. This is the firſt ſenſe, of putting or ſending them into the hand of their tranſgreſſion, ſcil. a leaving them to the raign of their luſts.

Expulit eos è mundo propter praevaricit… nem. Pagn. Permifit eis pervenire, quod ſcelus eorum poſtulabat. Tygur.Secondly, (Which is the ſenſe our tranſlation holds out) Thou haſt left them, or ſent them into the hand of their tranſgreſſion; That is, Thou haſt left them in thoſe evils, which their tranſgreſſions did deſerve and call for. Our reading carries that meaning, He hath caſt them away for their tranſgreſſion: Others thus, He hath thruſt them out of the world for their tranſgreſſion, He hath ſuffered that to befall them which their tranſgreſſion called for. According to theſe, the ſenſe is, Thy children ſinned againſt him, and he hath let thoſe evils p. 25which their ſinne deſerved fall upon them; He hath rewarded them according to their iniquity (Iſa. 64.6, 7.) Our iniquities like the winde have taken us away: Thou haſt hid thy face from us, and haſt conſumed (or melted) us, becauſe of our iniquities. The Hebrew is,Alliſiſti nos in manu iniquitatis noſtrae. Vol. Thou haſt conſumed or melted us in the hand, or in the power of our iniquities. And ſomewhat parallel to this ſenſe, is that (Gen. 4.6.) If thou doſt ill (ſaith God to Cain) ſinne lies at the door; As if he had ſaid, Thou ſhalt be given into the hand of ſinne preſently, thy ſinne ſhall arreſt thee, and bring thoſe evils upon thee which it deſerveth, thou ſhalt not need any other puniſhment, then thy own wickedneſſe.

Hands and power are aſcribed to ſinne, becauſe God gives men over to thoſe puniſhments which their ſins challenge at his hands. Some ſinnes have a louder voice then others; but every ſinne unpardoned (the mouth whereof is not ſtopt by the bloud of Chriſt) cries to God for vengeance, till God put the ſinner into the hand of ſin, that he may at once receive pay for, and from his own folly. Obſerve from the former interpretation. Firſt, That

The Lord doth often in judgement give man up to the power of his ſinfull luſts.

This is a generall truth, though we cannot draw it down to the inſtance of Jobs children: The Lord in wrath leaves man to himſelf. Every man by nature ſins freely, and many are left by God to a judiciary freedome in ſinning. He cannot reſtrain himſelf, and ſometimes God will not reſtrain him, but lets him take his fill of ſinne, and be as wicked as he will (Revel. 22.11.) He that is unjuſt, let him be unjuſt ſtill; he that is filthy, let him be filthy ſtill. This permiſſion is the higheſt and ſoreſt affliction. This liberty is worſe then any bondage. Thus alſo the Church leaves thoſe to their ignorance, who obſtinately refuſe inſtruction (1 Cor. 14.38.) He tha… is ignorant, let him be ignorant ſtill. Thoſe ſouls are in a deſperate condition, who are put out of the care either of God or of his Church. Secondly, Obſerve, That

Sin is a puniſhment.

Sinne is the puniſhment of ſinne: Thy children ſinned againſt him, and he gave them into the hand of their ſinne;Tu, Domine, dixiſti & ita eſt, ut omna malus animus ſibi ipſi fit poena. Auguſt. he never goes unpuniſhed for ſinne, who ſins and repents not. Thou, Lord (ſaith one of the Ancients) haſt decreed it, and ſo it is, That every evil minde is it's own ſcourge. The Apoſtle tels us (Heb. 10.31.) that it is a fearfull thing to fall into the hand of the living God: it is indeed; p. 26and it is as fearfull a thing to fall into the hand of deadly ſins, or dead works. How dreadfull a thing is it to be under the power and tyranny of our own hearts. The committing of ſinne is worſe then the enduring of trouble? The Lord doth not only puniſh men according to their ſins, but he makes their ſinne their puniſhment, yea, their ſins are their puniſhers. He puts them into the hand of ſin, as into the hand of a tormentour. A Heathen could threaten a wicked man,Ʋlciſcentur eū mones ſui. Cicero ad Attich. thus, His manners ſhall be his revenge. Holineſſe carries its reward with it, and though no creature will recompenſe the good we doe, yet doing good is a recompence. In keeping the Commandments of God, there is an exceeding great reward, Pſal. 19.11. The act of keeping them is a reward, as well as the iſſue. A good work is pay enough to the worker. So alſo is an evil work, Prov. 1.32. The turning away of the ſimple ſhall ſlay him. A ſimple childe, that will not be ruled, counſell'd or ordered (ſuch Solomon ſpeaks of, Ye ſimple ones, how long will ye love ſimplicity? That is, your own fooliſh, vain waies.) The turning away of ſuch ſimple ones from the counſell of the wiſe, ſhall ſlay them. The way of ſinne is death, as well as the end or wages of it. As faith the Proverb of the Ancients (they are the words of David concerning Saul, 1 Sam. 24.14.) Wickedneſſe proceedeth from the wicked, but mine hand ſhall not be upon him. David knew that Saul was a man ſo wicked, that he needed no other revenger but his own ſelf, his own ſinne would bring miſery enough upon him: therefore, ſaith he, Wickedneſſe proceedeth from the wicked, that is, the puniſhment of wickedneſſe proceedeth from the wicked man himſelf. Obſerve the occaſion of thoſe words, it was, when ſome about David adviſed him to ſlay Saul; not I, ſaith he, my hand ſhall not be upon him, I know he is a man ſo given up to ſinne, ſo enſlaved to his own vile affections, that ther's enough upon him already, and in a ſhort time more will be upon him, Wickedneſſe proceedeth from the wicked, but mine hand ſhall not be upon him; I will leave him to the hand of his ſin, which is his plague already, and which in a little time will attach him, and doe me right, though he never would. When God took up a reſolution againſt his own people, that he would not hear or be intreated, and proteſted his minde could not be towards them, he ſaith (Jer. 15.2.) Let them go forth, ſuch as are for the ſword to the ſword; and ſuch as are for the famine, to the famine; and ſuch as are for the captivity, to the captivity. This was a dreadfull ſentence; but for God to ſay to a people, Let them go forth in p. 27the waies of their ſinne; he that is for drunkenneſſe, to be drunk; he that is for uncleanneſſe, to be unclean; he that is for pride, to be proud; he that is for ſwearing to oaths; and he that is for envy, to be envious; and he that is for idolatry, to his idols. O how unconceivably miſerable are ſuch a people! To be left in the hand of theſe ſins, is a ſpirituall judgement; and theſe ſinnes will quickly bring in temporall judgements, and not long hence eternall.

From the later interpretation, Obſerve,

Sinne ſhall not alway goe away unpuniſhed by outward, ſenſible evils.

God will ſinke and caſt men away for their tranſgreſſions: If ſinne be in the houſe, puniſhment lies at the doors, and will turn the lock and open it, or break it open upon the ſinner. And though he hide himſelf in vaults or ſecret corners, yet his iniquity will finde him out. He that will not caſt away his tranſgreſſion, ſhall be caſt away for his tranſgreſſion, whether he will or no.

So much for theſe words, wherein Bildad ſets before Job the ſinfulneſſe of his children, thereby to vindicate the juſtice of God in giving them up to the dominion of their ſin, or to deſtruction for their ſinne. In the next words he adviſes Job to take heed by their harms, and aſſures him of happy ſucceſſe, in caſe he doe. As if he had ſaid, Though they periſhed in their tranſgreſſion, yet doe not thou deſpair. For,

Verſe 5. If thou wouldeſt ſeek unto God betimes, and make thy ſupplication to the Almighty, &c.

God hath been juſt in puniſhing thy children, and he will be mercifull in pardoning thee, in accepting thy perſon, in proſpering thy eſtate, if now at laſt thou apply thy ſelf to ſeek him diligently; Though thy children have fallen into the hand of their tranſgreſſion, yet there is hope that thou maieſt eſcape. Thus he deals with him in a way of counſell, as Eliphaz had done before, Chap. 5. v. 8. I would ſeek unto God, and unto God would I commit my cauſe; this is the counſell I give thee, and the courſe I would take my ſelf. Bildad ſpeaks the ſame in effect, and almoſt in the letter; If thou wouldeſt ſeek unto God betimes, and make thy ſupplication unto the Almighty, &c, He would awake for thee.

There are two parts of Bildads counſell.

1. To humble himſelf in prayer, ver. 5.

p. 282. To purge himſelf by repentance, ver. 6.

Or, we may look upon this counſell as a patern of repentance, and turning to God, in three things.

1. To ſeek unto God.

2. To acknowledge our own unworthineſſe to receive any mercy from God.

3. To be ſincere and upright-hearted with God in both.

If thou wouldeſt ſeek unto God betimes.

foreign Eſt quafi aurorare aut diluculare Deū. Di…igenter, ſedulo, & magno ſtudio quaerere. Qui mare ſurgit precandi cauſa, dicitur manicare Deū. D…uſ.We have met with the word more then once before; and in ſtrictneſſe of tranſlation it ſounds thus much, If thou wouldest ſeek unto God in the morning; or, If thou wouldeſt morning God, be with him early in the morning, that is, If thou wouldeſt ſeek unto him diligently: they that come in the morning about buſineſſe, are diligent in their buſineſſe. The Apoſtles rule is (Heb. 3.) To day harden not your hearts; but here Bildad adviſeth, Whilest it is morning, which is the firſt part or beginning of the day, pour out thy heart to God. So then, it may be taken for ſeeking God either at the firſt of the day, the morning; or, for any earneſt, diligent and fervent ſeeking unto God in any part of the day; To ſeek God diligently, though in the night, is according to this Hebraiſme, a ſeeking him in the morning.

It was an ancient cuſtome to ſeek God in the morning (take it in the letter) early in the morning. David profeſſes this, Pſal. 5.3. My voice ſhalt thou hear in the morning, O Lord, in the morning will I direct my prayer unto thee, and will look up. And Heathens, by the light of nature, took this courſe in their profane and ſuperſtitious worſhip.Herodot l 10. Plin Ep. 57. ad Tr…j…. Tertul. Apol. to p. 2. Herodotus in his tenth book, tels us of the Perſian Magi, who addreſſed themſelves early in the morning to ſeek their falſe gods. And the Primitive Chriſtians were wondered at for their early devotions. Pliny in an Epiſtle to Trajan, and Tertullian in his Apologeticks for the Chriſtians, report their aſſemblies, before day-break to pray and call upon God. And there hath been, and ſtill is a ſuperſtitious abuſe of this among the Papiſts, who call their morning prayers, their Mattins, becauſe they begin early in the morning.

Hence, obſerve, Firſt,

Prayer is our ſeeking unto God.

That's the generall deſcription of prayer. When we pray, our work is to get neer to God, to finde God; every ſoul that praies p. 29indeed, feeles it ſelfe at a loſſe for ſomewhat, that God only can beſtow. In God all that we want is to be found, and therefore he invites us to ſeek him. In this life the Saints are a generation of ſeekers: in the next, they ſhall be a generation of enjoyers; when God is fully found, there's nothing more to be ſought: Having him, we have all. The work of heaven is to bleſſe God for what we have found, not to ſeek him for what we want.

Secondly, God muſt be ſought unto without delay.

As it is with vows, ſo with prayers, Deferre not to pay them; deferre not to pray, Iſa. 5.5. Seek him whileſt he may be found, Matth. 6.33. Seek firſt the Kingdom of God; firſt in time; not only chiefly, but early, put not God behinde in the later end of the day, or in the later end of your buſineſſes. It is beſt to begin with him who is beſt.

Thirdly, God muſt be ſought unto with diligence.

We muſt lay our ſtrength and ſpirits out in ſeeking God. It is not a ſleight enquiry which findes out God. We read that he is found of ſome who ſeek him not at all, but that he is found of any, who ſeek him negligently, we read not. Free-grace prevents thoſe who have no ability to ſeek him, but it meets not thoſe who will not lay out their abilities in ſeeking him. If thou wouldeſt ſeek unto God betimes.

And make thy ſupplication to the Almighty.

The word which we tranſlate [Make thy ſupplication] is very ſignificant of the manner how we ſhould ſeek unto God, namely,Verbum foreign denotat gratuitā illā commiſerationem, quae ſine ullo merito impenditur. bottoming our ſelves upon free-grace alone. A thought of our own worth is inconſiſtent with a ſupplication; Call upon the Almighty for pity, ſaith M. Broughton, when we ſupplicate, we deſire that to be done for us, for which there is no reaſon in us why it ſhould be done. To make ſupplication: is to ſeek help and relief freely or gratis, acknowledging there is nothing in us worthy love. That adverb uſed in the firſt, and repeated in the ſecond Chapter, where the devil objects, Doth Job ſerve God for nought, that is, without reſpect of good pay for his pains from God, that adverb (I ſay) comes from this verb. As we ought to ſerve God (in this ſenſe) for nought, and not like mercenaries for our hire: So God helps us for nought, without looking to any thing in us, or from us, as an hire of his help. The Baptiſt had his name (John) from this p. 30word, either becauſe he preached the free-grace of God in Chriſt, then exhibited; or, becauſe God beſtowed him upon his parents in their old-age, as a ſpeciall grace and favour: The poor (ſaith Solomon, Prov. 18.23.) uſeth intreaties; ſome render it thus, The poor maketh, or speaketh ſupplications; a poor man hath nothing of deſert to plead, why he ſhould receive your charity, but he lies at your feet, and begs ſomewhat, becauſe he is in want, becauſe miſery hath arreſted and taken hold upon him: The poor uſeth intreaties, he doth not call for any thing of right, and he will not wreſt any thing from you by force; he only ſupplicates your favour. We in our drawing nigh unto God ſhould pray for grace and favour, as a poor man, begging an alms, who makes this his plea, that he is poor. So then, Bildads counſell to Job is this, Stand not upon thy tearms with God, plead not thine own integrity and good works, but caſt thy ſelf at his feet for mercy, Make thy ſupplication unto him. The word is uſed by Moſes, Deut. 3.23. when he deſcribeth his own unbelief, for which God ſaid he ſhould not goe into Canaan, And I beſought the Lord at that time, ſaying, &c. When Moſes perceived God was angry, he did not reckon his former good ſervices to balance this failing, but he ſought unto God for mercy, as one that had never done him any ſervice at all. And as man expreſſes his deſires of free-grace by this word, ſo doth the Lord his higheſt actings of it, Exod. 33.19. I will be gracious unto whom I will be gracious. To ſhew, that to make ſupplication, is, to deſire the Lord to be gracious: and that to be gracious is to doe that, which is deſired by a ſupplication; the ſame word in the Hebrew ſignifies, both an act of loweſt humility in us, namely the making a ſupplication, and an act of the higheſt grace in God, namely the granting of a ſupplication. Hence obſerve,

Firſt, In ſeeking God we muſt look to receive all from his free-grace and undeſerved favour.

Seek unto God, and make thy ſupplication to him. Mercy in God is the ſpring of all the mercies received by man. What can a beggar, who comes to a King, ask upon deſert? That's the condition of every one that comes to God: we are a company of beggars, the riches both of temporall and ſpiritual bleſſings are treaſur'd up in God. Bleſſed are the poor in spirit, they who look upon themſelves as mean and low, as not having a rag of goodneſſe about them, as emptied of themſelves, are the veſſels which God will fill, He that is full loatheth a honey-comb, and he that thinks he is full, is p. 31loathed ſo much by God, that his reall emptines ſhall never be filled. When Jacob held God ſo faſt that he would not let him go without a bleſſing, he had quite let go all hold, yea, or opinion of his worthines to receive a bleſſing, I am leſſe then the leaſt of all thy mercies (Gen. 32.10.) Then we are fit to receive great things from God, when we are little, & then fitteſt, when we are leaſt in our own eyes. Yea, we muſt ſupplicate God, not only as a beggar, but as a traitour or a rebell doth a King: who hath not only nothing in him to commend him to his acceptance, or procure his favour, but much to provoke his wrath, and incurre the weight of his diſpleaſure. Every ſinne in it ſelf renders us rebels againſt God. And though his own people, comming unto him in Chriſt, are under another notion, they are his ſonnes, yet, even they ought to have ſuch apprehenſions of themſelves for ſinne. Abraham believed in him that juſtifieth the ungodly, Rom. 4.5. Even Abraham, after he was juſtified in the ſight of God through faith, looked upon himſelf as ungodly, in reference to his own works. In all our approaches to God, we ſhould reflect upon our ſelves, not only as having many wants, and no worthineſſe, but as having many ſinnes, and (of our own) no goodneſſe. God (in juſtice) viſits iniquity upon them that hate him (Exod. 20.6.) And he ſheweth mercy unto thouſands of them that love him, and keep his Commandments; They who love God and keep his Commandments, receive all from mercy. Juſtice puniſheth thoſe who break the Commandment, but mercy doth them good who keep the Commandments. We have at any time ſin enough to merit the wrath of God; but we never have goodneſſe enough to merit his favour. And as no objection from our ſinfulneſſe can obſtruct the way of free-grace from moving towards us: ſo no argument from our holineſſe can open the way, for free-grace to move towards us. In all our duties we are to lie in the duſt, yea, we are to lay our duties in the duſt, and to ſeek all of God in humble ſupplications.

Conſider this verſe in connexion with the former, and then two points are obſervable from it. Bildad aſſuring Job, that though his ſons had fallen by their ſinne, yet, if himſelf would ſeek unto God, and make his ſupplication it might be well with him, teacheth us,

Firſt, That the fals of others, whether into ſinne, or under judgement for ſin, ſhould be warnings to us.

Thou ſeeſt what is become of thy ſons: let them be as a looking-glaſſe p. 32for thee. Children may teach their parents, parents are often whipt upon their childrens backs. The hand of God upon others points towards us, and while they are ſmitten we are inſtructed. The Apoſtle ſummes up the moſt remarkable judgements which fell upon the Jews in their paſſage from Aegypt to Canaan, and cloſeth all with this application to Chriſtians, Theſe things happened unto them as enſamples, and they are written for our admonition, &c. to the intent that we ſhould not luſt, 1 Cor. 10.11. As if he had ſaid, God let them fall into the hand of their ſinnes, and their fals may help us to keep our feet. Their fals were types (ſo the word is) theſe things happened unto them typically, in them we may ſee what God will doe with us, if we take their courſe, and goe their way.

foreign, proprè ſignificat notā inſculptā pulſatione ſeu percuſſione effectam Beza in Joh. 20 25. foreign, percutere. Ʋnde Ars Typographica.John 20:25The Greek is very elegant and expreſſive of this ſenſe. For a type is ſuch a form or repreſentation of a thing, as is made by hard preſſing or ſtriking of it, ſuch as we ſee in ſtamps and ſeals. It is the leaving of a mark with a blow; implying, that the Lord by thoſe ſtrokes upon his ancient people, left marks upon their bodies or printed letters there (the Greek word for a Printer is a Typewriter) which were legible to their poſterity, and are to this day. Hence the ſcarre which the nails made in the hands of our bleſſed Saviour upon the croſſe, is called, The print of the nails; or, The type of the nails, Joh. 20.25. Such a type or print ſufferings leave behinde them. How many ſuch types have we this day. Where can we goe, but we may ſee the print of the Sword, and thruſt our hands into wounded ſides, Let us not be faithleſſe, but believing? The Apoſtle Peter, (2 Epiſt. 2.6.) brings the apoſtate Angels, the old world, filthy Sodome, as admonitory examples unto thoſe that ſhould live ungodly. They made themſelves evil examples by committing ſinne, and God made them good enſamples by puniſhing them for their ſin.

Secondly, From the connexion, obſerve,

That they who are equall in ſinne, may be unequall in puniſhment.

Job was (in the judgement of his friends) as deep in ſinne as his children; but though he had ſinned like them, or more then they, yet he might be unlike them in ſuffering, or ſuffer leſſe then they. God (ſaith Bildad) hath taken them quite away, he hath but wounded you, and if you ſeek unto God he is ready to heal you. The ſame ſinners for matter, are in heaven and in hell, that is, take two who p. 33have committed the ſame ſins for matter, and for degree alſo (as ſinne is a tranſgreſſion of the Law) and the one of theſe may be found in heaven, and the other in hell at the laſt day. Yea, I believe, there are many in heaven, that have committed greater ſins then ſome that are in hell. It is not the matter of ſinne committed, but the obſtinacy, impenitency, or unbelief of the ſinner, which bindes on the guilt, and ſeals up the ſinner to judgements temporall, and to condemnation eternall.

Verſe 6. If thou were pure and upright, he would awaken for thee, &c.

Bildad counſels Job to ſeek God, yet he puts in a caution, If thou wert pure and upright: As if he had ſaid, I adviſe thee to ſeek unto God, and to make thy ſupplication to him; but take heed of doing this with a purpoſe to continue in thy ſinne, If thou wouldſt ſeek unto God, and make thy ſupplication to him in purity, and uprightneſſe of heart, He would awaken for thee. Holy Prayers awake God. Be holy, and thou ſhalt be ſure of audience and acceptance when thou praieſt.

In the former verſe he gave advice for the duty to be performed, here he gives advice in reference to the perſon who is to perform the duty. Thy duty is to ſeek unto God, and to make ſupplication to the Almighty, but look thine own heart be pure and upright. Take heed of comming to a holy God in thine unholineſſe.

Pure and upright.] The word ſignifieth to ſhine or gliſter,foreign eſt lucere in modum vitrè at que cryſtalli. as glaſſe or cryſtall, noting, that the purity of our lives in holineſſe ſhines as light, Mat. 5. Let your light ſo ſhine before men. The works of the Saints ſhould be clear as Cryſtall; The word is uſed (Lam. 4.7.) to ſet forth the exacteſt beauty, Her Nazarites were purer then ſnow, they were whiter then milk, they were more ruddy in body then rubies, their poliſhing was of Saphyr. The oil (Levit. 24.2.) and the frankinſenſe (Exod. 30.4.Thus lucidiſſimum, pellucidū.) appointed for the uſe of the Sanctuary, are both thus expreſſed, pure oil, pure frankincenſe, ſhining oil, or ſhining frankincenſe, tranſparent oil, &c. ſuch as you may look thorow, not obſcure or dark. The oil and frankincenſe were a type of their purity, who had communion with God in holy things. The ſame word is uſed by David, complaining under a temptation (Pſal. 73.15.) of loſt labour, or labour in vain in waſhing himſelf. Some waſh in vain, becauſe they are ſtill p. 34unclean, and get not out their ſpots; others thinke they waſh in vain, becauſe, though clean, they cannot obtain their comforts. Thus David thought he had waſhed in vain, I ſaid, Verily I have cleanſed mine heart in vain, and waſhed my hands in innocency, for I am chaſtened, Peccatum vocatur macula, & ſanctitas mundities, quòd quae maculata & in…ecta erāt habebantur profana & divino co…ſpectu indigna.&c. David by cleanſing got the ſin-ſpots out as well as moſt men, but he could not get the affliction-ſpots out, this was his temptation. Sinne is a blot, a ſpot, an uncleanneſſe, a filthineſſe; holineſſe is purity, beauty, honour, light; Things which have the greateſt excellency and luſtre, are but the ſhadows of holineſſe.

There is a two-fold purity: Firſt, The purity of our natures, which is received at converſion. Secondly, The purity of our converſations, which is renewed by repentance; we may underſtand both, or either in this place.

Purus ad cor pertinet, rectus ad actiones, ut dicat, purus corde, rectus opere. D…uſ.And upright.] It is the word uſed in the firſt verſe of the firſt Chapter, Perfect and upright. Here pure and upright: we may thus diſtinguiſh them: purity referres to outward acted holineſſe; or holineſſe of life; and uprightneſſe, to inward ſincerity, or holineſſe of the heart; and ſo his meaning is, If thou wert pure in thy waies, and ſincere in thine ends; If thy outward man, and inward man were waſhed and reformed, Then he would awake, &c. Obſerve hence,

Firſt, Holy perſons fit for holy duties, and only they.

Sin is our ſeparation from God, and holy duties are acts of communion with him: how then ſhall ſin and duty ſtand together?

Make thy ſupplication, ſeek unto God, but be thou pure and upright. What have unholy perſons to doe about holy things? God cannot like the ſervices of thoſe who are unlike him. Prayer purifies, yet purifying muſt be a preparative to prayer. Pſal. 66.18. If I regard iniquity in my heart (if I lodge filthineſſe there) God will not bear me; he will not regard my prayer. The blinde man ſaw this truth, Joh. 9.31. (it ſeems this was a received maxime among them) God heareth not ſinners. We are commanded to pray, lefting up pure hands, 1 Tim. 2.8. An Heathen being at ſea in a great ſtorm, and perceiving many wicked wretches with him in the ſhip, calling upon the gods,Silete (inquit) ne vos hic navigare dij ſentiant. Bias. O (ſaith he) forbear prayer, hold your tongues, I would not have the gods take notice that you are here, they will ſure drown us all if they doe. If an Heathen by the light of nature could ſay this, much more may we by the light of Scripture, That God heareth not ſinners, Iſa. 1. When you spread forth your p. 35hands, I will hide mine eyes from you, yea, when ye make many prayers, I will not hear, your hands are full of bloud. As he ſpeaks out the fulneſſe of the grace of God (Come let us reaſon together, though your ſinnes be as ſcarlet, they ſhall be as white as ſnow, &c.) So alſo the neceſſity of gracious purity in man, Waſh ye, make ye cleane, &c. Obſerve,

Secondly, The prayers of the pure and upright are prevailing prayers.

In the next words God awakes, Jam. 5.16. The effectuall fervent prayer of a righteous man availeth much. Fervency of prayer effects nothing, unleſſe the perſon praying be righteous, God is not melted into compaſſion by the heat of our words, but by the holineſſe of our hearts. In the prayer of a righteous man there is ſtrength, prevailing ſtrength, ſuch, as God himſelf yeelds to. As a Prince thou haſt power with God, and haſt prevailed, ſaith he to Jacob when he wreſtled with him. Obſerve,

Thirdly, It is no way contrary to the doctrine of free-grace to ſay we must be holy, if we deſire to be heard.

Bildads doctrine is an excellent piece of Divinity, Though he ſaid before, Thou muſt ſeek unto God, and make ſupplication to him, that out of his free-grace he would beſtow a bleſſing upon thee, yet he adds, If thou were pure and upright. Though we are not heard, becauſe we are pure and upright, yet none can come with a warrantable confidence to be heard in their impurity and hypocriſie: if they do, God will reject their confidences, and they ſhall not proſper in them. It is impudence, not confidence, to make ſupplication to God with a reſerve, or a reſolve in ſecret, to go on in ſinne. The greateſt ſinners in the world may come to God, they that are moſt impure and filthy, may finde favour; yet every man that commeth unto God, muſt come with this deſire, to have his impurities removed, and his backſlidings healed, Ʋnto the wicked, ſaith God, What hast thou to doe to declare my ſtatutes, or to take my covenant in thy mouth, ſeeing thou hatest inſtrustion, and caſtest my words behinde thee, Pſal. 50.16. It no way croſſes the doctrine of grace, when with the ſame breath we ſay, God will doe us good freely for his own names ſake, and that, we muſt be pure and upright who come to God, With the pure thou wilt ſhew thy ſelf pure, and with the upright man thou w…lt ſhew thy ſelf upright, and with the froward thou wilt ſhew thy ſelf froward, Pſal. 18.25, 26. But doth the Lord take colour from every one he meets, or change his temper p. 36as the company changes? That's the weakneſſe of ſinfull man, he cannot doe ſo, with whom there is no variableneſſe nor ſhadow of changing. God is pure and upright with the unclean and hypocriticall, as well as with the pure and upright, and his actions ſhew him to be ſo. God ſhews himſelf froward with the froward, when he deals with them, as he hath ſaid he will deal with the froward; deny them, and reject them. God ſhews himſelf pure with the pure, when he deals with them as he hath ſaid he will; hear them and accept them. Though there be nothing in purity and ſincerity, which deſerveth mercy, yet we cannot expect mercy without them. Our comforts are not grounded upon our graces, but our comforts are the fruits or conſequents of our graces.

Bildad having ſhewed Job his duty, ſhews him a promiſe of mercy, If thou wert pure and upright, ſurely now he would awake for thee. There is a three-fold gradation of merciemercy in this promiſe.

1. That God would Awake for him.

2. That God would Proſper, or pacifie his habitation.

3. That God would Abundantly encreaſe and multiply him in his later end.

The firſt ſtep of mercy, is, That God would awake for him. Surely now he would awake for thee. And there are three things obſervable about this.

Firſt, The certainty of it, in the word [Surely] without all doubt or peradventure, if thou wouldeſt thus ſeek to him, He would awake.

Secondly, The ſpeedineſſe of it; Surely now he would awake, [Now] without delay or demurre; thou ſhouldeſt no ſooner ſeek to God, but finde an anſwer of mercy from him.

Thirdly, The benefit of it to Job, He would awake for thee. For Job might ſay,foreign I may awaken a ſleepie Lion to riſe up againſt me; God may be angry with my prayer, and in ſtead of bleſſing pour out ſome further judgement upon me: No, ſaith Bildad, I aſſure thee, if thou thus ſeek to him, He will awake for thee, not againſt thee.

God ſometimes awakes againſt us, Jer. 31.28. It ſhall come to paſſe, that as I have watched over them, to pluck up and to break down, and to deſtroy; and to afflict, ſo will I watch over them to build and to plant, ſaith the Lord. As the Lord would watch to doe them a good turn; ſo he had watcht to doe them (as we ſpeak) a ſhrewd p. 37turn. He threatens them with ſuch a watchfulneſſe, Chap. 44.27. I will watch over them for evil, and not for good. When we are dull and ſleepy in doing the will of God, he will be watchfull and active to afflict us. And when men cannot ſleep till they doe evil, God will not ſleep till he brings evil. So, Daniel, in the ninth of that Prophecy and the 14. verſe, having humbled himſelf before God in prayer and faſting, and confeſſed the ſins of the people, concludes, Therefore hath the Lord watched upon the evil, and brought it upon us. God not only awakes, but watches to doe a people evil, who have long abuſed his goodneſſe; As men in maliciouſneſſe of ſpirit watch for advantages, and ſpie out opportunities to revenge themſelves, All my familiars watch for my halting, ſaith Jeremy, Chap. 20.12. So the Lord in abundant holineſſe and exactneſſe of juſtice, though with a great deal of wrath and ſeverity, watches to revenge himſelf of a wicked people. He takes all opportunities and advantages againſt them, Thou haſt watched evil, and brought it upon us. His love to a returning people is as vigilant, as his anger againſt a blackſliding people.

Surely now he would awak… for thee.

Awake.] The word ſignifies both to awake, and to ariſe. There are two interpretations of this awaking.

Some take the words tranſitively, thus, He will awake good for thee. Suſcitabit ſuper te bonum. Tranſitivè accipitur; excitabit ſuper te, ſc. bonum quod nu…c in te ſopitū eſt.Not, of Job awakening God by prayer, but of God awakening proſperity, or ſtirring up bleſſings for Job. As if Bildad had ſaid, Joh, now bleſſings are (as it were) aſleep, but if thou pray, God will awaken them; He will ſtirre up mercies for thee, he will cure thy broken condition, he will reſtore that which is fallen, repair that which is ruined, and fetch thee up out of the grave of thy deſolate eſtate. As a mans ſpirits, gifts, yea graces are ſometime aſleep and need awakening, ſo alſo are, and doe our outward comforts. It is frequent in Scripture to call the repairing of a mans eſtate, or the bringing of good to him, the raiſing of him up, He raiſeth the poor out of the duſt; he awakens them out of that low condition. Job was in the duſt, and his children in the grave, God made a reſurrection of both for him. That's a good ſenſe.

But rather underſtand it (as our tranſlation reads) of God awakening, He will awake for thee.

He will awake.] The Pſalmiſt aſſures us (Pſal. 121.4.) He that keepeth Iſrael doth neither ſlumber nor ſleep. God never ſleepeth: p. 38How is it then ſaid, that God awakes?

For the opening of this metaphor; Firſt, As, The Church confeſſes and profeſſes (Cant. 5.2.) I ſleep, but my heart waketh; when the Church is aſleep, yet her heart is awake towards God: So much more, when in regard of outward providences God ſeems to be aſleep, his heart is awake toward his Church, his heart (ſcil. his affection, &c.) never ſlumbereth nor ſleepeth.

Secondly, God is ſaid to ſleep, when he doth not anſwer our prayers; and when he hears prayer, then he is ſaid to awake. Hence the Septuagint render this text,foreign. Deprecationem exaudiet tuam. Sept. not as we, He will awake; but, He will hear thy prayer for deliverance.

Thirdly, God ſleeps, not in regard of the act, but the conſequents of ſleep. Naturall ſleep is the binding or locking up of the ſenſes. The eye and ear of God is never bound. But to mans apprehenſion the affairs of the world paſſe, as if God did neither hear nor ſee. When men are aſleep things are done, which they can take no notice of, much leſſe ſtop and prevent. The Parable tels us (Mat. 13.) While men ſlept, the envious man came and ſowed tares: While the houſholder ſlept, the thief brake the houſe: and the Phariſees direct the watchmen to ſay of Chriſt in the ſepulchre, While we ſlept his Diſciples came and ſtole him away. So now, when things are ſo carried in the world, as if the God of heaven did not regard or take notice of them;Dormire videtur cum te relinquit in his calamitatibus. Druſ. when he doth not prevent or hinder evil; when he doth not ſtop or reſtrain the rage and malice of men; this retiring of himſelf in the way of his providence, is called his ſleep.

The complaint runnes high, Pſal. 44.9, &c. Lord, thou goest not forth with our Armies, we are become a reproach unto our enemies; Thou ſelleſt thy people for nought; we are killed like ſheep all the day long. There's a deſcription of the confuſion of things, then followeth (verſ. 23.) Awake, why ſleepeſt thou, O Lord? Ariſe, caſt us not off for ever; wherefore hideſt thou thy face, and forgettest our affliction and our oppreſſion. Such a time was accounted the ſleeping time of God.

Hence when God in the workings of his providence, ſearcheth out the wicked, and brings them to deſtruction; when he breaks their deſigns, and turns their counſels backwards; when he turns their wickedneſſe upon their own heads, and catches them in the ſnare which they have laid for others, then he is ſaid to awake, Pſ. 78.65. He gave his people over to the ſword, and the fire conſumed the p. 39young men; then the Lord awakened as one out of ſleep, and like a giant refreſhed with wine, He ſmote his enemies in the hinder parts, and put them to a perpetuall ſhame. Such a time was accounted Gods waking time.

So then, Sleeping and awaking, note only the changes of providence. Hence alſo the providence of God is deſcribed by an eye 2 Chron. 16.9.) which is the proper organ of ſleeping, or waking; and the exactneſſe of providence, is ſet out by ſeven eyes, Zech. 3.9. The Scripture ſpeaks this language in reference to our ſoul-ſleep and awakening. When we ſin and let things goe which way they will in our hearts, without taking any care, or keeping our watch againſt temptation, then we are aſleep in ſinne: And when we begin to conſider our eſtates, and return to our ſelves, when we take notice how it is with us, and ask our hearts the queſtion, What have we done? This in a ſpirituall ſenſe is our awakening, Awake thou that ſleepeſt, Epheſ. 5.14. Our ſpirituall ſleeping and waking are the decaies or quicknings of ſoul-endeavours. And Gods providentiall ſleeping and waking are the ſeeming ſtops and viſible motions of his power, mercy and juſtice in the world. This is the awaking which Bildad promiſes. If thou wouldeſt ſeek God, &c. Surely he would awake for thee.

The words opened teach us.

Firſt, That holy prayer ſhall certainly be heard.

If thou make thy ſupplication to him, ſurely he will awake. God cannot ſleep when a poor believing ſoul cries in his ears, If I regard iniquity in my heart, God will not hear my prayer (Pſal. 66.18.) But verily God hath heard me, he hath not turned away my prayer, nor his mercy from me. What, God turn prayer away? No, he cannot lie ſtill (as I may ſo ſpeak) when prayer knocks at the door, he muſt ariſe and open preſently. That's a ſecond note,

Prayer ſhall be heard preſently.

What? preſently? Yes, preſently heard, though not preſently anſwered; Surely now he will awaken for thee, even now. Holy prayers are never deferred the hearing, no not a minute, Iſa. 65.24. Before they call I will hear, and while they are yet speaking I will anſwer. In the very act of praying the anſwer came forth: yea the anſwer ſometimes antedates our asking, and the grant commeth before the petition. The giving out of the anſwer may be deferr'd, but the anſwer is not deferr'd. We may be heard, and heard graciouſly, and yet not preſently receive the thing we ask; but every p. 40prayer is heard and laid up, aſſoon as put up; he hangs it upon the file, he hath it ſafe by him. Prayer receives an anſwer in heaven, aſſoon as ſpoken upon earth, though the anſwer be not returned to us on earth. God ſleeps not at the prayer of thoſe who are awake in prayer. Thirdly, Obſerve,

Prayer is the best means to awaken God.

God hath many waies to awaken man; and he hath directed man a way to awaken himſelf. When we are aſleep he awakeneth us chiefly two waies: Firſt, by the voice of his word: Secondly, by the voice of his rod. He now awakens us by the loud ſounding trumpet, and the alarms of warre: when God awakeneth us by judgements, it is time for us to awaken him by prayer. We finde two things in Scripture which awaken God. Firſt, the prayers of his own people. And ſecondly, the rage and blaſphemy of his enemies, Pſal. 78.65. The Prophet having deſcribed the cruelty and rage of the enemy, adds, Then the Lord awaked as one out of ſleep, and like a mighty man that ſhouteth by reaſon of wine: David makes this an argument in prayer, (Pſal. 7.) Becauſe of the rage of mine enemies awake for me to the judgement which thou hast commanded. As if he had ſaid, Lord, ſhall mine enemies rage, and wilt thou ſleep? Wilt not thou awake for me? Ariſe, I pray thee. The noiſe of blaſphemy, and the cry of violence from wicked men, ſtir up God when he ſeems to lie aſleep. The noiſe of prayer, the cries and cals of faith in his own people, will not let him ſleep. A man whoſe heart is drenched in the world, and drowned in rivers of earthly pleaſures, praies himſelf aſleep, and his prayers bring God aſleep to: he ſleeps when he praies, and God ſleeps at his prayers, that is, God regards not his prayer; he is as one that ſleepeth, as if he heard not what was ſaid. A wordly man doth not hear what he ſpeaks, he knows not what his own requeſts are. God ſleepeth when men are thus aſleep. But when we (as the Apoſtle directs) watch and pray, then God awakes at our prayers. As in the former verſe Job was counſelled to awake to pray to God, ſo now he is promiſed, That the Lord will awake when he praieth.

Fourthly, Seeing the Lord is awakened by prayer. W… learn, That

Prayer ought to be very ſtrong and fervent.

As men are graduall in their ſleep, ſo is the Lord in his. A man is ſometimes ſo ſlumberingly aſleep that the leaſt noiſe will awake him, you cannot ſtirre, but he will hear it. At another time a man is p. 41ſo dead aſleep, that though you hollow in his ear you cannot awake him, thunder cannot ſtirre him. Sometimes God departs ſo little, that the leaſt voice calleth him again, he comes at the firſt word; at another time he is gone ſo farre, that (as to a man in a deep ſleep) you muſt crie and cry again, call and call again, cry aloud before he hears. And we may (in a ſafe ſenſe) apply that to the true God, which Elijah did to that falſe god, Baal; when his Prieſts were calling to him from morning to night, Elijah mocking, bids them cry aloud, it may be (ſaith he) he ſleepeth: We may ſay (with reverence) thus, when any pray to God, and he doth not hear, pray aloud; not in regard of the voice and outward ſound, but pray with louder deſires of heart, with more fervency and zeal of ſpirit, Peradventure God ſleepeth; peradventure he is in a deep ſleep at this time, and he will not ſuddenly be awakened, therefore cry aloud. When God ſeemed to depart farre from the Church of the Jews, with how much fervency do they cry after him (Iſa. 51.9.) Awake, awake, put on ſtrength, O arm of the Lord, awake, as in the ancient daies, &c? They double and treble it upon him, and cry with an out-ſtretched voice, Art not thou he that hath cut Rahab, and wounded the dragon? What a clamour, what a holy ſtirre was here, to awaken God. God himſelf ſometimes ſeems (as it were) willing to take his reſt; as when he ſaid to Moſes, Let me alone; he ſpake like a man that is in bed, or very ſleepy, Doe not trouble me, let me alone; as he in the Goſpel (Luk. 11.7.) when he was awakened in the night to come and give bread unto his neighbour, Doe not trouble me (ſaith he) the doors are ſhut, and I am in bed with my children, I cannot riſe and give thee, let me alone. Thus in ſome ſenſe the Lord expreſſes himſelf to his people, I am now in bed, doe not trouble me, Let me alone. What muſt we do in this caſe? We muſt knock harder at the door, as he in the Goſpel did, For whom, though his neighbour would not riſe and give him, becauſe he was his friend, yet becauſe of his importunity he riſes and gives him as many loaves as he needed. We muſt be the more importunate to awake God, by how much he ſeems more unwilling to hear us; our modeſty (in this caſe) pleaſes him not: we muſt call and call again: He will take it well at our hands, if we doe ſo. We muſt give our ſelves no reſt, and let him take none; ſo the Prophet reſolves (Iſa. 62.1.) For Jeruſalems ſake, I will take no rest, I will never give over praying; and at the ſixth verſe, I have ſet watchmen upon thy wals, O Jeruſalem, which ſhall never hold their peace p. 42day nor night, you that make mention of the Lord, keep not ſilence, and give him no reſt, till he eſtabliſh, and till he make Jeruſalem a praiſe in the earth. If the Lord ſhould carry it in the preſent anſwers of his providence, as if he were willing to reſt, and deſired not to be troubled in this buſineſſe; be not you ſo put off: but with a holy boldneſſe and confidence come to him and awaken him: take no anſwer, till ye have an anſwer. He is beſt pleaſed and moſt at eaſe, when (in prayer) we give him no reſt. Laſtly, Obſerve,

If God doe but awake for us, all is preſently well with us.

If the eye of God be upon us for good, that brings us in all good: therefore (Zech. 2. ult.) when the Church was in her return from Babylon, the Prophet concludes with an exultation of ſpirit, Be ſilent, O all fleſh, before the Lord, for he is raiſed up out of his holy habitation; it is this word, He is awaked out of his holy habitation, now be ſilent, O all fleſh, before the Lord: All fleſh, ye that are the wicked of the world, ye that are enemies, be ye ſilent, leave your boaſting, your reproaching and blaſpheming, for the Lord is awaked, now he begins to ſtirre for his people, he will ſtop your mouths ſhortly: All fleſh, takes in the Church and people of God too, O be ye ſilent, in regard of your fears and doubtings, murmurings and diſtracted complainings, ſilence all theſe, why? The Lord is awaked, he is raiſed up out of his holy habitation; that is, he that ſeemed before to confine himſelf to thoſe higher regions, and as the Atheiſt ſpeaks in Job, to walk in the circle of the heavens, not intermedling with the earth: This God is now awaked, he is raiſed out of his holy habitation, and now ye ſhall know that he orders all things here below: therefore be ſilent, O all fleſh. When Chriſt was aſleep (Matth. 8.25.) A grievous tempeſt aroſe (ſaith the text) inſomuch as the Ship was covered with waves. When ſtorms and tempeſts are upon the Church, God is then aſleep, though even then he directs the ſtorms, and gives law to the proud waves. But what did the Diſciples in this ſtorm? They awoke Chriſt, Maſter, ſave us, we periſh; and aſſoon as ever Chriſt was awakened, He rebuked the ſtorme, and there was a great calm. Thus, when we are toſt up and down with contrary windes, and in danger to be ſplit and ſunke, if God once awake, all is calm. How quietly may they ſleep for whom God wakes. I doe not ſay they ſhould ſleep careleſly, but confidently they may. God doth not wake for us, to the intent we ſhould ſleep in ſecurity; but we may ſleepe quietly, when He ſhewes himſelfe awake for us, p. 43who (indeed) never ſlumbereth nor ſleepeth. And if God awake not for us, all our watchfulneſſe is as uſeleſſe to us, as our ſleepineſſe, The watchman waketh but in vain, except the Lord keep the City. Except he awake our watching can doe no good; and if he awake, good will come, though we be aſleep. It is our duty to be carefull, and it is our comfort that the care of God is enough for us. The eye of divine providence helps us in many humane improvidences. What their happineſſe is for whom God awakes, ſee in the next words.

He will make the habitation of thy righteouſneſſe prosperous.

This is the ſecond degree or ſtep of mercy promiſed; when the Lord awakes, he vvill awake to purpoſe. We ſay of ſome men, Early up, and never the near; They awake, and doe little work: but if God awakes, ſee what he doth, He will make the habitation of thy righteouſneſſe proſperous.

Some of the Rabbins underſtand theſe words as a deſcription of the ſoul; The habitation of thy righteouſneſſe, that is,Anima eſt juſtitiae & omniū virtutum domicilium. Aben. Ezr. thy ſoul ſhall prosper, becauſe the ſoul is the proper ſeat of righteouſneſſe and holineſſe. Righteouſneſſe belongeth to the inward man. Righteouſneſſe being a ſpirituall thing, is houſed and lodged in the ſpirit, that's the habitation of it.

There are others of the Jews, who take this habitation of righteouſnes for the body, becauſe the body is the habitation of the ſoul, in which righteouſneſſe is ſeated, and ſo the habitation of righteouſneſſe by a ſecond remove is the outward man. The Lord ſhall bleſſe thy body, which now lieth in a wofull plight, diſtemper'd and disfigured with ſores and ſickneſſes.

But rather take the word habitation in thoſe two ordinary Scripture-ſenſes, either ſtrictly for the place where Job dwelt; or more largely, for all that did belong unto him. The habitation of a man, is all his eſtate, and all that appertains to his eſtate; He will make thy habitation, that is, thy children, thy ſervants, thy fields, thy cattell, thy ſtock, thy all, to be proſperous.foreign

The Chaldee Paraphraſe readeth,Significat domū vel speciem, pul, chritudinem juſtitiae tuae. Tar. He will make thy beautifull place to be prosperous. The word ſignifies beauty as well as an habitation, as was ſhewed, upon Chap. 5. ver. 3. thither I referre the Reader. Then, habitation is the ſeat of a mans outward eſtate, and his eſtate: the ſhell and the kernell, the outſide and inſide of all he hath.

p. 44Quaſi nihil aliud quam aequitatem & juſtitiam …edoleant bona juſtè acquiſita Merc. foreign. Ariſt. Ethic. l. 5. c. 1.The habitation of thy righteouſneſſe.

That is, the habitation where righteouſneſſe doth flouriſh, or wherein thou liveſt righteouſly.

But what is righteouſneſſe?

Righteouſneſſe is a very comprehenſive word. The Philoſopher tels us, it takes in all other vertues whatſoever, It is not a part of vertue, but all vertue.

When righteouſneſſe is ſet as diſtinct from holineſſe and piety, then it is reſtrained to our dealings with men. Righteouſneſſe relates to men, and holineſſe to God, Luk. 1.75. Tit. 2.12. Goſpel-grace teaches us to live ſoberly, in oppoſition to the intemperance of our bodies: righteouſly, in oppoſition to wrong in our actions, godly, in oppoſition to all impiety and prophaneneſſe of our mindes.

But righteouſneſſe here takes in our whole duty, whether to God or man, The habitation of thy righteouſneſſe; that is, the place where thou exerciſeſt all manner of holy and righteous duties toward God and toward man. Righteouſneſſe toward man, firſt, in diſtributive juſtice, giving every one his due in judgement, as thou art a Magiſtrate: Secondly, Righteouſneſſe towards man in commutative juſtice, giving every one his due in commerce, as thou art a neighbour.

The habitation of thy righteouſneſſe.

It is an elegant expreſſion. The Church is ſometimes called ſo, Jer. 31.23. Thus ſaith the Lord God of hoſts, the God of Iſrael, as yet they ſhall uſe this speech in the land of Judah, and in the Cities thereof, when I ſhall bring again their captivity. The Lord bleſſe thee, O habitation of righteouſneſſe, and mountain of holineſſe. This ſpeech they ſhall uſe: It ſeems it had been an ordinary ſalutation thus to beſpeak Judah, O thou habitation of juſtice or righteouſneſſe, and mountain of holineſſe. Every particular member of the Church is named, A tree of righteouſneſſe, Iſa. 61.3. They ſhall be called trees of righteouſneſſe, the plantation of the Lord. Each Saint is a tree of righteouſneſſe, and all of them together are an habitation, a plantation of righteouſneſſe.

God himſelf is ſtiled, The habitation of righteouſneſſe, becauſe he (in a way of higheſt excellency, or in the moſt ſuperlative degree) is the ſeat of righteouſneſſe; all righteouſneſſe is (as it were) p. 45houſed, and dwelling in him. The Prophet (Jer. 50.7.) deſcribing the unkinde uſage which the true worſhippers ſhould finde in the daies of which he propheſieth; ſpeaks thus, All that found them have devoured them, and their adverſaries ſaid, we offend not, becauſe they have ſinned againſt the Lord: They thought their brethren had ſinned againſt the Lord, and that therefore they might trouble them without ſinne; They have ſinned againſt the Lord, the habitation of juſtice, even the Lord, the hope of their fathers. It is but juſtice (ſay they) for us to puniſh thoſe, who ſin againſt the habitation of juſtice. Men (take it in paſſage) do evil ſometimes out of conſcience, and think they do God good ſervice, while they really wrong their brethren.

He ſhall make the habitation of thy righteouſneſſe prosperous. foreign Pacificabit, p… catum reddet, i. e. integrum, perfectum, omnibus bonis redundans, qualia affert pax. foreign. Sept.] That is, he ſhall make it peaceable and quiet, ſetled and eſtabliſhed. The word ſignifies peace, plenty and proſperity. He ſhall pacifie or quiet the habitation of thy righteouſneſſe. The Septuagint thus, He ſhall reſtore it to, or repair it for thee.

There are three things in that word. It may note,

1. The quietneſſe of all within his family. There ſhall be peace and a good agreement in thy habitation.

2. The abundance, the fruitfulneſſe, the great encreaſe of all within his family, he will make thee thrive.

3. The peaceable holding or enjoyment of all thoſe good things, free from forraign invaſion or oppreſſions. Do thus, and then neither Sabeans nor Chaldeans ſhall any more come upon thee and plunder thee. Thus he will make the habitation of thy righteouſneſſe proſperous.

The ſumme of all is, as if Bildad had ſaid unto Job: Thy habitation hath heretofore been an habitation of unrighteouſneſſe, of impiety, of tyranny, thy houſe hath been filled with spoyl and oppreſſion, thy Tabernacle hath been a Sanctuary for wickedneſſe, a lodging or rendezvous for all manner of riot and intemperance, of rapine and injustice; but now, Job, if thou wilt make thy ſelf pure and upright, thou ſhalt ſee the caſe will alter; whereas before troops and armies of miſeries have invaded thee, and spoil'd all thou hadſt within and without; now, if in thy houſe, where wickedneſſe formerly dwelt, righteouſneſſe ſhall enter and dwell, Ʋbi facta fuerit morum & ſtudiorum, fie… etiā magna fortunae converſio.thou ſhalt ſee that with righteouſneſſe peace will enter too; Troubles will depart, when wickedneſſe departs, and evils of puniſhment will diſlodge with the evil of ſinne; when thoſe better gueſts, righteouſneſſe and holineſſe come into, and are welcom'd at thy houſe, p. 46then thy houſe ſhall be better; when thy heart, and thy life change, thy eſtate ſhall change; and thoſe comforts which have ſo long been ſtrangers from thee ſhall return; thy baniſhed mercies ſhall come home again, adorn thy wals, and ſtrengthen thy familie.

This is the ſumme of what he promiſeth in theſe words, He will make the habitation of thy righteouſneſſe prosperous. Hence obſerve,

Firſt, Proſperity is in the power of God.

If he awakes he can make us proſperous and peacefull. If he doe but ſpeak the word our captivity ſhall teturn. He ſaith to a dry ſtick, flouriſh, and to a green tree, wither: his word is cloathed with power to do good or evil.

Secondly, Obſerve, A righteous habitation ſhall be a prosperous habitation.

Whether we reſpect perſons, families or nations, thus it is in the ordinary diſpenſations of God. As in regard of our ſpirituall and eternall eſtate, The work of righteouſneſſe is peace (Iſa. 32.17.) ſo, in regard of our temporall and outward. Chriſt, who is the Prince of righteouſneſſe, is alſo, the Prince of peace. He brought righteouſneſſe into the world, and then peace came into the world. If he had not made an habitation of righteouſneſſe in the world, there had never been an habitation of peace in the world: in that work of his, the foundation of our proſperity was laid. Jeſus Chriſt, who as a Prieſt purchaſed our peace, is alſo, The King of righteouſneſſe. Bleſſings crown the head of a righteous people (Jer. 31.23.) They ſhall ſay, the Lord bleſſe thee, O habitation of righteouſneſſe. If thou art a habitation of righteouſneſſe, a bleſſing ſhall reſt upon thee; The Kingdom of God is not meat and drinke, but righteouſneſſe and peace, and joy in the holy Ghoſt, Rom. 14.17. as the ſpirituall Kingdome of God is righteouſneſſe, peace, and joy in the holy Ghoſt: So the joy and peace of worldly Kingdoms, is not meat and drink, but righteouſneſſe. When Kingdoms are holy habitations, they will ſoon be quiet habitations. In Iſa. 26.2. Open ye the gates that the righteous Nation which keepeth the truth may enter in; thou ſhalt keep him in perfect peace. God will give and preſerve the peace of the righteous. Righteouſneſſe is the pillar of a State, and the parent of peace. The mountains (Pſal. 72.3.) ſhall bring peace to the people, and the little hils by righteouſneſſe. Plant righteouſneſſe upon barren hils and mountains, and peace will flouriſh there.

p. 47I might hence inferre a corollary, by the rule of contrarie, That Ʋnrighteouſneſſe makes unproſperous and unpeacefull habitations. An habitation of idolatry and falſe worſhip, an habitation of cruelty and hard dealing, ſhall be an habitation for owls and ſhreech-owls, a dwelling place for every unclean bird and beaſt; theſe ſhall take up their lodgings within ſuch wals, and make their neſts in ſuch chambers.

Whilſt we are fil'd (as the Apoſtle characterizeth the Gentiles, Rom. 1.) with all unrighteouſneſſe; it is no marvell if we are fill'd with all trouble. The Prophet Malachi brings in Edom thus reflecting upon himſelf (Chap. 1.4.) whereas Edom ſaith, I am impoveriſhed &c. Edom began to be ſenſible all was not well with him. Hereupon he adviſes upon a way to help himſelf, and concludes thus, We will return and build the deſolate places. This was their reſolve; but what ſaith God to it? Even this, Will ye build, ye ſhall build, I will give you leave to build, but I will throw it down again. I will ſpoyl your work. Why would the Lord be thus ſevere? The next words give a reaſon, They ſhall call thee, the border of wickednes, the people againſt whom the Lord hath indignation for ever. Wickedneſſe is a large word, and takes in all unrighteouſneſſe towards man, as well as impiety towards God. That building cannot ſtand long, where unrighteouſnes lies between the timber and the ſtones. God will pull down by night, what ſuch men build by day. If then we would have buildings ſtand, and our habitations proſperous, let us labour to build with juſtice, and make ours, the habitations of righteouſneſſe. Look upon it in families, that which withers the comfort of a family, in children, in ſervants, is the unrighteouſneſſe found in a family; if there be unrighteouſneſſe there, no wonder, if there be decaies and diſcontents there too. If there be unrighteouſneſſe in Cities; If (Pſal. 55.11.) deceit and guile go not out of our ſtreets, no marvell if complainings goe not out of our ſtreets. We call for peace and proſperity, O that peace would come! but if our hearts were ſet upon this, if we laboured every one with himſelf, and every one with his brother, and every one with the publike to the uttermoſt of his line, that we may in our perſons, in our families, in our policies, be an habitation of righteouſneſſe; how ſoon ſhould we all be a proſperous habitation, an habitation of peace?

Two things make a Nation an habitation of righteouſneſſe.

p. 48Firſt, When right is done ſpeedily.

Secondly, When right is done impartially.

Tedious delaies make Courts, priſons of righteouſneſſe, not habitations of righteouſneſſe. Partiall diſtributions ſhew a place to be a market of righteouſneſſe (where he ſhall have it that bid… moſt for it) not an habitation of righteouſneſſe, where every one ought to have it that comes for it; Ye ſhall do no unrighteouſneſſe in judgement (ſaith the Law, Levit. 19.15.) how ſhall they avoid it? The next words give direction, Thou ſhalt not respect the perſon of the poor, nor honour the perſon of the mighty. Righteouſneſſe takes not notice of the perſons of men, but of their cauſes. We muſt not do unrighteouſly in charity to the poor, as well as not in hopes, or for gifts from the rich.

Again, The Hebrew ſignifies a beautifull habitation. Righteouſneſſe loves to dwell in a fair houſe. It is ſo, when, firſt ſwept from bribes, theſe are filth in the houſe, and the corrupters of righteouſneſſe.

Secondly, A beautifull houſe hath ſtore of lights in it. Juſtice and truth love not corners and cloſe cels. Juſtice muſt act clearly: men cannot bear it, that, what fals upon their ſenſes, ſhould not be in the light of their underſtandings. God hath ſecret judgements, but man muſt not. One potſheard muſt ſhew another, why he forms or breaks him thus in judgement.

Laſtly, The beauty of the houſe of juſtice ariſes from good Laws, and good men to execute them. Righteouſneſſe cannot act without a rule; and rules cannot act themſelves. Good Laws without good Magiſtrates never made any people a habitation of righteouſneſſe. It is not good Laws, but good men which make a Kingdome happy. Now, as unrighteouſnes makes a ſtrong people weak, a rich people poor, an honourable people baſe, a great eſtate to decreaſe, and come to nothing: So righteouſneſſe makes a weak people ſtrong, a poor people rich, a mean people honourable, a little eſtate encreaſe and come to much. Thus Bildad aſſures Job with his next breath.

Verſe 7. Though thy beginning was ſmall, yet thy later end ſhould greatly encreaſe.

This is the third gradation. God will not only awake for thee, and make thee proſperous, but he will greatly encreaſe thee. Thou ſhalt not only be ſet in as good a condition as thou waſt, but in a far better.

p. 49Though thy beginning were ſmall.

Though the head of thy eſtate (ſo the Hebrew) though the firſt of thy eſtate were ſmall.foreign A quo quid incipit.

The word ſmall, notes a ſmalneſſe either in quantity or in quality; and it is oppoſed to a double greatnes (Gen. 25.23.) Jacob and Eſau are thus diſtinguiſhed, the one ſhall be great, the other ſmall, which we tranſlate, the Elder ſhall ſerve the younger; the greater ſhall ſerve the leſſe.

Though thy beginning was ſmall.] The City that Lot deſired (Gen. 19.) is called Zoar, from this word, Is it not a little one? Though thy eſtate were but a Zoar, a little one, yet it ſhall be built of a larger compaſſe.

The Septuagint raiſes the ſenſe of the later clauſe,foreign. Sept. Though thy beginning was ſmall yet thy later end ſhall be ineffable, ſuch as none ſhall be able to tell over or deſcribe. Thy eſtate ſhall be beyond account.

A Queſtion ariſes how we are to make this compariſ…n between Jobs beginning and later end? Whether we are to referre it to the eſtate he had before his affliction, compared with what he ſhould have after his affliction; or, whether we are to underſtand it of the augmentation and encreaſe of his eſtate after his affliction, which at the beginning ſhould be but ſmall, but afterwards ſhould receive a mighty augmentation. The ſenſe is good either way.

Firſt, If we underſtand it of his eſtate before and after his troubles compared together, Though thy beginning or the firſt eſtate which God gave thee were ſmall, yet thy later end, or the eſtate which God will give thee, when theſe ſtorms are over-blown ſhall wonderfully encreaſe.

Againſt this it may be objected, How can the former eſtate of Job be called ſmall, when as it is ſaid (Chap. 1.) that Job had a very vaſt eſtate? We have heard the inventory of his goods, the totall ſumme or apprizement of all, being given in by God himſelf, That Job was the greateſt of all the men in the Eaſt. How then can it be ſaid, that his firſt eſtate was ſmall? Though thy beginning were ſmall.

I anſwer, comparatively it may be called ſmall. An exceeding exceſſe of greatneſſe, leſſens and littles any other greatneſſe. The Moone is a great light, but the light of the Sunne makes that light darkneſſe. That which is glorious hath no glory, by reaſon of the glory that excelleth; he that is rich or p. 50great hath no riches or greatneſſe, by reaſon of riches and greatneſſe which excell. Job had a fair eſtate before, and was the greateſt man of all the men of the Eaſt; but his eſtate is promiſed to be ſuch as ſhall obſcure the former, and render it inconſiderable. Accordingly, it is ſaid, in the ſtory of his reſtoring (Chap. 42.10.) That the Lord turned the captivity of Job; alſo the Lord gave Job twice as much as he had before. Half is but a little to the whole. And at the 12. verſe, The Lord bleſſed the later end of Job more then his beginning. Which words are a good expoſition upon the text in hand. When Joſeph ſent for his father and brethren to come into Aegypt (Gen. 45.20.) he ſaith, but as for your ſtuff, do not regard that, for the good of all the land of Aegypt is before you. Joſeph knew his father was a rich man. Jacob was no beggar: but let all that go for nothing, leave it to thoſe that will take it up, all the good of Aegypt is before you, what is all you have to the riches of Aegypt? That's the firſt ſenſe.

Obſerve …om it, That

The Lord is able to repair all our loſſes with abundant advantages.

We complain of loſſes; I have loſt a great eſtate, ſaith one, but the Lord is able to give thee ſuch an eſtate, as that the greatneſſe of the former ſhall not be remembred.

Secondly, They who loſe much, uſually have great repairs.

Iob was great above all others in the Eaſt, but now he ſhall be made greater then himſelf. As in ſpirituals, they that have, to them more ſhall be given, and they ſhall have more abundance; ſo they that loſe much in temporals, to them more is given ſometimes then they have loſt, and they ſhall have abundance.

There is a ſecond ſenſe, to which the letter of the originall doth rather incline, which makes both parts of the verſe look only to his ſecond eſtate, namely, his reſtauration: and ſo the ſenſe is this, Though thou doeſt not preſently thrive and grow up to a great eſtate, yet afterward thou ſhalt; Though after this breaking and undoing thou ſhouldſt ſet up (as it were) but with a little ſtock, one friend bringing thee a peece of ſilver, another, a peece of gold, a third, a jewell, all making a purſe for thee: and ſo thou beginneſt but upon alms and charity, yet thy later end ſhall greatly encreaſe. As if Bildad had ſaid, Though God ſhould now begin to comfort, and reſtore thee but with ſmall matters, yet doe not thinke he will ſo conclude with thee, he hath enough in ſtore. The letter of the originall p. 51is moſt clear for this, the words being aſſertive, rather then ſuppoſitive, Thy beginning ſhall be ſmall, Cum dicat, erit, ſatis ind…cat ſe loqui de ijs bonis, quae habiturus eſt, ſi reſipuerit, non de ijs quae habuit, ante hanc tempeſtatem. Druſ. Sic ſolet Deus ditare ſuos, non uno tempore ſimul, ſed paulatim: & ut Itali dicunt, poco à poco, Galli, peu a peu. Idem.and thy later end ſhall greatly encreaſe: which referrs to the time future, not paſt, as we and others tranſlate.

Hence obſerve, That

The Lord doth uſually raiſe his people by degrees.

They do not receive all at once. It is true of perſons, families and Nations. We muſt not look for all in a day. Outward mercies may come too faſt upon us, there may be a glut of them. We may have more than we know how to order and take in, it may do hurt to receive all together. As it is with men that have been long pined with famine and hunger, and are grown out of their ordinary courſe, by reaſon of their neceſſitated abſtinence: We doe not preſently give them all manner of good cheer, or bring them to a full table, and let them eat as much as they will; but we give them a little and a little at a time, and ſo by degrees bring their ſtomacks on, till they be wrought for plenty. So when the Lord brings perſons or nations very low, he doth not bring in a glut of mercies at firſt, this would be more then they are able to bear, as they may be undone, if they have all at one receit; but he gives they are able to take them in, and make a right uſe of them. As Iacob ſaid to Eſau his brother, when he invited him to march with him; no, ſaith Iacob, I cannot march thy pace, I muſt conſider what my train is, I have flocks here that are great with young, And if I ſhould over-drive them one day, they would all die: therefore (ſaith he) I will lead on ſoftly, according as the cattell that are before me, and the children be able to endure. So it is in this caſe, the Lord in infinite wiſdome gives, as men are able to receive. We may be over-mercy'd, as well as over-affli…ted; over-laden with comforts, as well as with ſorrows. And therefore as the Lord doth correct in judgement and in meaſure: So alſo doth he reſtore. We have not full-tide in a moment, or in a quarter of an hour: it would be terrible, dangerous and troubleſome, if when it is low water we ſhould have full tide in a moment, but it comes in ſtealing by degrees, and at laſt it ſwels all over the banks. Such a ſtealing flood of mercies the Lord gives his people.

Therefore be caution'd. In the returns of mercy do not deſpiſe ſmall things. Your beginnings may be inconſiderable, this is but a little, and that is but a little, but doe not deſpiſe the firſt p. 52or ſecond little. So the Prophet counſels (Zech. 4.10.) Despiſe not the day of ſmall things: The beginnings of mercy were ſcarce diſcernable, and they looked upon them as nothing, they thought they would never come to any thing. Take heed (ſaith the Prophet) doe not deſpiſe ſmall things, there's more a comming. Haſt thou but a little? Doth God make but ſome little repairs of outward comforts? Do not ſleight theſe, look upon them as the beginnings of greater things. When Elijah ſent his ſervant to go and look toward the ſea whether he ſaw any ſign of rain, he at laſt brought him word that he ſaw a little cloud ariſe out of the ſea as big as a mans hand: would any one thinke that a prognoſtick of great rain? Elijahs ſervant might deſpiſe this, and ſay this is no ſign of rain; but Elijah knew better, that little aſſured him there was a mighty ſhowre at hand, he knew how it would work preſently: Go, bid Ahab prepare his Chariot, and get him down, that the rain ſtop him not. Thus it is, reſpecting daily providences; if you ſee a mercy comming but as bigge as a mans hand, be psrſwaded that the Lord ſends it as a forerunner, as that which ſhall uſher in large and extenſive mercies. If we ſee the glimmering light of day break, we are not angry, becauſe it is not preſently high noon, or, becauſe we have not full light, we know the light will come by degrees; Thy beginning ſhall be ſmall, but thy later end ſhall greatly encreaſe.