Exposition of Job 38-42, Commentary on Job · Chapter 42 · Verse 10

Exposition of Job 38-42 · Commentary on Job · Chapter 42 · Verse 10

p. 928JOB, Chap. 42. Verſ. 10. 10. And the Lord turned the Captivity of Job, when he prayed for his friends: Alſo the Lord gave Job twice as much as he had before.

THis verſe begins the third part of the Chapter. We have ſeen J…b humbled before God in the firſt part; we have ſeen Jobs friends reconciled to God, and his anger turned away from them in the ſecond: In this third, we have Job himſelf reſtored, or the reſtitution of Job to as good, yea, to a better eſtate than he had before; and this was done when he prayed for his friends: The Crown is ſet upon the head of prayer.

The reſtitution of Job is ſet down two wayes.

Firſt, more generally, in this verſe, where it is deſcribed three wayes.

Firſt, by the Author of it, The Lord; it was he that turned the Captivity of Job.

Secondly, by the ſeaſon of it; When he prayed for his friends.

Thirdly, by the degree and meaſure of it; Alſo the Lord gave Job twice as much as he had before. His was not a bare return or reſtitution, but with advantage, and that to a duplication.

And the Lord turned the captivity of Job.

Before I open the words as tranſlated by us, I ſhall briefly p. 929mind the Reader of another tranſlation.Probarem ſi eſſet foreign ubi nunc foreign nam foreign converſio paenitentia. Druſ. Dominus quo que converſus eſt ad paenitentiam Job. Vulg. The word which we render Captivity, is by ſome rendred Repentance; and there is a twofold interpretation of that rendring.

Firſt, Some refer it to God, and read the words thus, The Lord was turned to repentance concerning Job: And then the meaning is, the Lord repented or changed his diſpenſation with reſpect to the affliction of Job, when he prayed for his friends. The Scripture ſpeaks of the Lords repentance two wayes.

Firſt, that he repenteth of the good which he hath done for, or beſtowed upon man (Gen. 6.6.) It repented the Lord that he had made man; he ſeemed as one troubled in his mind, that ever he had ſet up man in ſuch a condition. And as there the Lord repented of his making mankind in general in that good natural ſtate, ſo elſewhere he is ſaid to repent of his doing good to ſome men in particular, as to their civil ſtate (1 Sam. 15.11.) The Lord repented that he had made Saul King, that he had ſet him upon a Throne to rule men on earth, who had no better obeyed the Rule given from his own Throne in heaven.

Secondly, The Lord is ſaid to repent of the evil which he hath either actually brought upon man, or threatned to bring upon him. In the former ſenſe Moſes ſaith (Deut. 32.36.) The Lord ſhall judge his people and repent himſelf for his ſervanss, when he ſeeth that their power is gone, and there is none ſhut up or left; that is, when they are in an afflicted low condition, the Lord taketh the opportunity or ſeaſon to reſtore them, and then he is ſaid to repent concerning any afflictive evil brought upon his people. In the latter ſenſe (as he is ſaid to repent of the evil threatned) it is ſaid of repenting Niniveh (Jonah 3.10.) The Lord repented of the evil that he had ſaid that he would do unto them, and he did it not. Thus the Lord is turned to repentance with reſpect to evil, either brought or threatned to be brought upon a people; for which we have that remarkable promiſe (Jer. 18.7, 8.) At what inſtant I ſhall ſpeak concerning a Nation and concerning a Kingdome, to pluck up, and to pull down, and to deſtroy it; if that Nation againſt whom I have pronounced, turn from their evil, I will repent of the evil I thought to do unto them. If they turn, I will turn. Another word is uſed in the Hebrew there, but it imports the ſame thing. Repentance in God is not any change of his Will, Counſel, or Purpoſe; it only notes a change in his providences and diſpenſations. p. 930The Lord is of one mind: who can turn him? (Job 23.13.) But he is not alwayes of one way; he repenteth, that is, he changeth his way ſomtimes, and ſo he did towards Job: He once caſt him down, and left him as a captive bound hand and foot under the power of Satan, as to his outward man and worldly enjoyments; but the Lord turned and repented, that is, turned his Captivity. This ſenſe and reading is much inſiſted on by ſeveral Interpreters, and it is a comfortable truth; yet I am not ſatisfied that it is the truth intended in this place.

Secondly, Others who follow that tranſlation, refer this repentance to Job, and ſo the ſenſe is this, The Lord turned at the repentance, or upon the repentance of Job when he prayed for his friends; of which repentance we read in the fo…mer part of the Chapter. The Obſervation which naturally ariſeth from this interpretation, is clear from many other Texts of Scripture.

When perſons or Nations pray and depart from iniquity, when they joyn true repentance with prayer, the Lord turneth to them in mercy, and turneth evil away from them.

The Lord turned in mercy to repenting Job when he prayed for his friends. And this was promiſed to Gods peculiar people the Jewiſh Nation (2 Chron. 7.14.) If my people which are are called by my Name ſhall humble themſelves, and pray, and ſeek my face, and turn from their wicked wayes, then will I hear in heaven, and will forgive their ſin, and will heal their land. This was performed to the Ninivites, a heathen Nation; when they repented of the evil which they had done, God repented of the evil which he threatned to do unto them, or bring upon them, and did it not, brought it not. But I ſhall not ſtay upon this uſeful poynt here, becauſe it is grounded upon a tranſlation which is not (as I conceive) ſo clearly grounded upon the Original as our own.

The Lord turned the Captivity of Job.

In Hebraeo eſt pulchra paranomaſia, nam foreign eſt vertere aut convertere, et foreign captivitas. foreignThe Hebrew is very elegant, He turned the turning or captivity of Job. Why his Captivity? Job was never lead captive in perſon, he was not carryed away priſoner by the Chaldeans an… Sabeans, who captivated his cattel. How then is it here ſaid, The Lord turned the captivity of Job?

p. 931I anſwer, Theſe words, The Lord turned the Captivity of Job, may be taken two wayes.

Firſt, thus,Jehova reſtituit, quod captum fuerit Jobo, Jun. Captivitas ponitur pro ipſis captivis. Druſ. He turned that to Job (whatſoever it was) which was lead into Captivity. So ſome tranſlate, The Lord reſtored that which was taken from Job. His Cattel, which were taken away by violent men, & his children, which were taken away by a vehement wind, were returned or reſtored to him again. The word Captivity is elſewhere in Scripture taken tropically for things or perſons captivated; that which is captivated is called captivity. The Lord turned the captivity of Job, that is, he returned that which was captivated or taken away. Take a Scripture or two for that ſ…nſe of the word captivity (Judg. 5.12.) Awake, awake Deborah, awake, awake, utter a ſong, ariſe Barak, and lead thy captivity captive, thou ſon of Abinoam.. That is, bring them back who were taken captives; or thus, lead thoſe captive who have taken thy people captives. So (Pſal. 68.18.) which is quoted by the Apoſtle (Epheſ. 4.8.) When he aſcended up on high, he lead captivity captive. The Pſalmiſt gives us a propheſie, and the Apoſtle reports the hiſtory of the glorious aſcenſion of Chriſt. When he aſcended up on high, he lead captivity captive. Which text, as the form…r, may be taken two ways.

Firſt, Chriſt aſcending, led thoſe captive, who had led poor ſoul… …aptive, that is, the devils; which the Apoſtle expreſſeth thu… (Col. 2.15.) And having ſpoiled principalities and powers, he made a ſhew of them openly, triumphing over them in it, that is, in his croſs or …uffering…, or (as our Ma…gin hath it) in himſelf: And as Chriſt ſpoiled thoſe principalities, and triumphed over them, not only really, but openly in his paſſion; ſo he led them captive and triumphed over them more openly in his aſcention.

Secondly, He led thoſe that were captives, ſinful men, captive; he brought them out of a miſerable captivity into a bleſſed captivity, that is, from the cap…ivity of ſin, Satan, and the world, into a cap ivi…y to himſelf. The Apoſtle ſpeaks ſo of the mighty power of the Word, in the mini…tery of the Goſpel: The weapons of our warfare (that is, the weapons with which we, the Miniſters of the Goſpel, m…ke war upon ſinners to convert them) are not carnal (that is, weak) but mighty through God, to the pulling down of ſtrong holds, caſting down imaginations, &c. and bringing into captivity every thought to the obedience Chriſt (2 Cor. 10.4, 5.) p. 932Not only are our perſons, but our thoughts captivated to Chriſt, by the power of the Spirit miniſtred in the Goſpel. Thus the Scripture ſpeaks of captivity in both theſe notions: the captivaters and the captivated are called captivity. Here in this place, we may take it in the latter ſence, the Lord turned the captivity of Job; that is, what was captivated or taken away, the Lord, as it were, fetch't back again, and reſtored it to him. In this ſenſe Abraham, when he heard that his Nephew Lot was taken captive, led captivity captive (Gen. 14.16.) He purſued them that had taken him captive, he brought back Lot, and the reſt of the priſoners, together with the ſpoils. Thus the Lord did not only deliver Job from all thoſe evils, which he was under, but reſtored the good things to him which he had loſt or were carried away.

Secondly, We may take it thus, The Lord turned the captivity of Job; that is, he took away, or called in Satans commiſſion, which he had given him over Jobs eſtate and body, and by which Satan held Job in captivity, or as his captive; for as we read (chap. 2.6.) Satan could not touch him, till he had leave, or a letter of licenſe from God; till God ſaid, Behold, all that he hath is in thy power, only upon himſelf put not forth thy hand (chap. 1.12.) Nor could he touch his perſon, till his commiſſion was enlarged; and the Lord ſaid again, Behold, he is in thine hand, but (or only) ſave his life (chap. 2.6.) And as ſoon as his commiſſion was taken away, or called in by God, he could trouble him no longer. The Lord forbidding the devil to meddle any more with him, Turned the captivity of Job.

Hence, Obſerve; Firſt, To be in any affliction is to be in bonds or captivity.

The afflicted condition of Job was a captivity. Troubles in our eſtate, troubles in our relations, troubles in our bodies, troubles in our ſouls, are like bonds and priſons. It is a very uneaſie and an uncomfortable condition to be in priſon, and ſo it is to be in any afflicted condition conſidered in it ſelf. Job ſpake as much of himſelf, while his affliction continued upon him ſtrongly (chap. 13.27.) Thou putteſt my feet in the ſtocks, and thou lookeſt narrowly unto all my paths. Job was not only as a man in captivity, but as a man in the ſtocks, which is a p. 933great hardſhip in captivity. David calleth ſuch an eſtate an impriſonment (Pſal. 69.33.) The Lord heareth the poor, and deſpiſeth not his priſoners. Some are priſoners ſtrictly, being under reſtraint; all are priſoners largely, or (as we ſay) priſoners at large, who are in any diſtreſs. The Lord maketh many priſoners by ſickneſs and weakneſs of body, as alſo by poverty and the want of bodily comforts and conveniences. The afflicted condition of the Church in any kind is expreſſed by captivity, as captivity, in kind, is ſometimes the affliction of the Church. The ten tribes were led into captivity by Salmanazar, Judah by Nebuchadnazzar. Hence that promiſe (Jerem. 30.18.) Behold, I will bring again the captivity of Jacobs tents; And that prayer (Pſal. 14.7.) O that the ſalvation of Iſrael were come out of Sion. When the Lord bringeth back the captivity of his people, Jacob ſhall rejoyce, and Iſrael ſhall be glad. This Scripture may be taken both ſtrictly, as a prayer for their return out of proper captivity, and largely, for their deliverance out of any adverſity: So (Pſal. 126.1.) When the Lord turned the captivity of Sion we were like them that dream. Read alſo (Zeph. 2.7.)

Secondly, From the author of this turn, The Lord turned the captivity, &c.

Obſerve.

Deliverance out of an afflicted ſtate is of the Lord.

He is the authour of theſe comfortable turns, and he is to be acknowledged as the authour of them. The Pſalmist prayed thrice, Turn us again (Pſal. 80.3, 7, 19.) The waters of affliction would continually riſe and ſwell higher and higher, did not the Lord ſtop and turn them, did not he command them back, and cauſe an ebb. Satan would never have done bringing the floods of affliction upon Job, if the Lord had not forbidden him and turned them. It was the Lord who took all from Job, as he acknowledged (chap. 1.21.) and it was the Lord who reſtored all to him again; as we ſee here the ſame hand did both in his caſe, and doth both in all ſuch caſes (Hoſ. 6.1.) Let us return to the Lord for he hath torn, and he will heal us; he hath ſmitten, and he will bind us up. David aſcribed both to God (Pſal. 66.11, 12.) Thou broughteſt us into the net; thou layedſt affliction upon our loins: thou haſt cauſed men to ride over our heads, we went p. 934through fire and through water. The hand of God led them in that fire and water of affliction, through which they went; but who led them out? The Pſalmiſt tells us, in the next words, Thou broughteſt us into a wealthy place; the Margin ſaith, into a moiſt place. They were in fire and water before. Fire is the extremity of heat and drineſs; water is the extremity of moiſtne…s and coldneſs. A moiſt place notes a due temperament of …eat and cold, of drineſs and moiſtneſs, and therefore el…gantly ſhadows that comfortable and contentful condition, into which the good hand of God had brought them, which is ſignificantly expreſſed in our tranſlation, by a wealthy place; thoſe places flouriſhing moſt in fruitfulneſs, and ſo in wealth, which are neither over-hot nor over-cold, neither ove…-dry nor over-moiſt. And as in that Pſalm David acknowledged the hand of God in this, ſo in another, he celebrated the Lords power and goodneſs for this (Pſal. 68.20.) He that is our God is the God of ſalvation, and unto God the Lord belong the iſſues from death; that is, the out-lets or out-gates from death, are from the Lord; he delivereth from the grave, and from every grief. The Lord turned the captivity of Job, not only p eſerving him from death, but filling him with the good things and comforts of this life.

Thirdly, Note; The Lord can ſuddenly make a change or turn.

As he can quickly make a great change from proſperity to adverſity, and in a moment b…ing darkneſs upon thoſe who injoy the ſweeteſt light; ſo he can quickly make a change from adverſity to proſperity, from captivity to liberty, and turn the darkeſt night into a morning light. For ſuch a turn the Church prayed (Pſal. 126.4.) Turn again our captivity, O Lord, as the ſtreams in the ſouth, that is, do it ſpeedily. The ſouth is a dry place, thither ſtreams come, not by a ſlow, conſtant currant, but as mighty ſtreams, or land-floods, by a ſudden unexpected rain; like that (1 Kings 18.41, 45.) Get thee up (ſaid Eliah to Ahab) for there is a ſound of aboundance of rain, and preſently the heaven was black with clouds and wind, and there was a great rain. When great rains come, after long drought, they make ſudden floods and ſtreams. Such a ſudden income of mercy, or deliverance p. 935from captivity, the Church then prayed for, and was in the faith and hope of; nor was that hope in vain; nor ſhall any, who in that condition wait patiently upon God, be aſhamed of their hope. The holy Evangeliſt makes report (Luke 13.16.) that Satan had bound a poor woman eighteen years, all that time he had her his priſoner; but Jeſus Chriſt in a moment made her free. Ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, theſe eighteen years, be looſed from this bond on the ſabbath day? The devil, who had her in his power eighteen years, could not hold her a moment, when Jeſus Chriſt would turn her captivity, and looſe her from that bond. If the Son undertake to make any free, whether from corporal or ſpiritual bondage, they ſhall not only be free indeed (as he ſpake, John 8.36.) at the time when he is pleaſed to do it, but he can do it at any time, in the ſhorteſt time, when he pleaſeth. We find a like turn of captivity is deſcribed (Pſal. 107.10, 11, 12, 13, 14.) ſuch as ſit in darkneſs, and in the ſhadow of death, being bound in affliction and iron, becauſe they rebelled againſt the word of the Lord, &c. Theſe (verſ. 13.) cryed unto the Lord in their trouble, and he ſaved them out of their diſtreſſes: He brought them out of darkneſs, and the ſhadow of death, and brake their bands in ſunder. Thus far of the firſt particular conſiderable in Jobs reſtitution, the Author of it, The Lord turned the captivity of Job.

The ſecond thing to be conſidered, is the ſeaſon which the Lord took for the turning of Jobs captivity; the Lord did it ſaith the text, When he prayed for his friends.

Some conceive the turn of his captivity was juſt in his prayer time, and that even then his body was healed. I ſhall have occaſion to ſpeak further to that afterwards upon another verſe. Thus much is clear, that When he prayed,

That is, either in the very praying time, or preſently upon it, the Lord …urned his captivity. Poſſibly the Lord did not ſtay till he had done, accor…ing to that (Iſa. 65.24.) It ſhall come to paſs, that before they call, I will anſwer; and while they are yet ſpeaking, I will hear. Or according to that (Dan. 9.20.) p. 936While I was ſpeaking, and praying, and confeſſing my ſin, and the ſin of my people Iſrael, and preſenting my ſupplications before the Lord my God, for the holy mountain of my God: Yea, while I was ſpeaking in prayer, even the man Gabriel, whom I had ſeen in the viſion at the beginning, being cauſed to flie ſwiftly, touched me, about the time of the evening oblation, and he informed me, and talked with me, and ſaid, O Daniel, I am come forth to give thee skill and underſtanding; at the beginning of thy ſupplications the commandement came forth, and I am come to ſhew thee, &c. What commandement came forth? even a command for the turning of their captivity. Thus here (I ſay) poſſibly the Lord gave out that word of command, for the turning of Jobs captivity, at that very time when he was praying for his friends.

But without queſtion, theſe words, when he prayed for his friends, note a very ſpeedy return of his prayers; that is, ſoon after he had done that gracious office for them, he found matters mending with himſelf, and the anſwers of prayer in the mercies of God coming tumbling in thick and three-fold. His captivity fled far away when he had thus drawn near to God; he had, as a very full and ſatisfactory, ſo a very ſpeedy anſwer, When he prayed.

Prayer is the making known our wants and deſires to God. It is a ſpiritual work, not a meer bodily exerciſe; it is the labour of the heart, not lip-labour. Jobs prayer was a fervent working, or effectual prayer (as the Apoſtle James ſpeaks, chap. 5.16.) not a cold, ſlothful, ſleepy prayer; when he prayed, he made work of prayer. Many ſpeak words of prayer, that make no work of prayer, nor are they at work in prayer. Job prayed in the ſame ſenſe that Saul (afterwards Paul) did (Acts. 9.11.) when the Lord Jeſus bid Ananias go to him, for, Behold he prayeth, implying, that he was at it indeed. He had been brought up after the ſtricteſt rule of the Phariſees, who prayed much, or made many prayers; but he prayed to ſo little purpoſe before, that we may well call that his firſt prayer, and ſay he had never prayed before. Job prayed for his friends, as Paul for himſelf; he was very earneſt with God for them, and prevailed. Extraordinary caſes call for extraordinary layings out in duty. It was an extraordinary caſe, When he prayed p. 937For his friends.

The Hebrew is, When he prayed for his friend. Singulare partitivum pro plurali. Merc.It is uſual in the Grammar of the holy Text, to put the ſingular for the plural: 'Tis ſo here, either, Firſt, becauſe he prayed for every one of them diſtinctly, and by name; or, Secondly, becauſe he looked upon them all as one, and bound them up in the ſame requeſts, When he prayed For his friends.

They are called his friends, to ſhew the eſteem that he had of them, notwithſtanding all their unkindneſs and unfriendlineſs towards him. He prayed for them in much love,O, raram & ſingularem virtutem, quae in pauciſſimis vel Chriſtianis reperiatur. Merc. though they had ſhewed little love to him; and his heart was ſo much towards them, that the Text ſpeaks as if he had forgot himſelf, or left himſelf at that time quite out of his prayers. Doubtleſs Job prayed for himſelf, but his great buſineſs at that time with God, was, for his friends.

Now, in that Jobs prayer is ſaid expreſly to be for his friends, not for himſelf, though we cannot doubt but that he prayed, and prayed much for himſelf;

Obſerve; A godly man is free to pray for others, as well as for himſelf, and in ſome caſes, or at ſome times, more for others than for himſelf.

He ſeldom drives this bleſſed trade with heaven for ſelf only, and he ſometimes doth it upon the alone account of others. 'Tis a great piece of ſpiritualneſs, to walk exactly, and keep in with God to the utmoſt, that ſo our own perſonal ſoul concerns may not take up our whole time in prayer, but that we may have a freedom of ſpirit to inlarge for the benefit of others. Many by their uneven walkings, exceedingly hinder themſelves in this duty of praying for friends, and of praying for the whole Church. Uneven walkings hinder that duty in a twofold reſpect.

Firſt, Becauſe they indiſpoſe the heart to prayer in general; which is one ſpecial reaſon why the Apoſtle Peter gives that counſel to Husband and Wife (1 Pet. 3.7.) to walk according to knowledge, and as being heirs together of the ſame grace of life, p. 938that (ſaith he) your prayers be not hindred; that is, leſt your hearts be indiſpoſed to prayer.

Secondly, Becauſe uneven walkings will find us ſo much work for our ſelves in prayer, that we ſhall ſcarce have time or leiſure to intend or ſue out the benefit of others in prayer. He that watcheth over his own heart and wayes, will be and do moſt in prayer for others. And that,

Firſt, For the removing or preventing of the ſorrows and ſufferings of others.

Secondly, For the removing of the ſins of others; yea, though their ſins have been againſt himſelf, which was Jobs caſe. He prayed for thoſe who had dealt very hardly with him, and ſinned againſt God in doing ſo; he prayed for the pardon of their ſin, God being very angry with them, and having told them he would deal with them according to their folly, unleſs they made Job their friend to him. This was the occaſion of Jobs travelling in prayer for his friends; and in this he ſhewed a ſpirit becoming the Goſpel, though he lived not in the clear light of it. And how uncomely is it, that any ſhould live leſs in the power of the Goſpel, while they live more in the light of it? To pray much for others, eſpecially for thoſe who have wronged and grieved us, hath much of the power of the Goſpel, and of the Spirit of Chriſt in it. For, thus Jeſus Chriſt, while he was nailed to the Croſs, prayed for the pardon of their ſins and out-rages, who had crucified him, Father, forgive them, for they know not what they do (Luke 23.34.) Even while his crucifiers were reviling him, he was begging for them, and beſeeching his Father that he would ſhew them mercy, who had ſhewed him no mercy, no, nor done him common juſtice. And thus (in his meaſure) Jobs heart was carryed out in his prayer for his friends, that thoſe ſins of theirs might be forgiven them, by which they had much wronged him, yea, and derided him (in a ſort) upon his Croſs, as the Jews did Chriſt upon his. This alſo was the frame of Davids heart, towards thoſe that had injured him (Pſal. 109.4.) For my love they are my adverſaries (that's an ill requital; but how did he requite them? we may take his own word for it, he tells us how) but I give my ſelf unto prayer; yea, he ſeemed a man wholly given unto prayer. The elegant conciſeneſs of the Hebrew is, But I prayer; we ſupply it thus, But I give my ſelf unto p. 939prayer: They are ſinning againſt me, requiting my love with hatred, But I give my ſelf unto prayer. But for whom did he pray? doubtleſs he prayed, and prayed much for himſelf; he prayed alſo for them. We may underſtand thoſe words, I give my ſelf unto prayer, two wayes. Firſt, I pray againſt their plots and evil dealings with me (prayer was Davids beſt ſtrength alwayes againſt his enemies) yet that was not all. But, Secondly, I give my ſelf to prayer, that the Lord would pardon their ſin, and turn their hearts, when they are doing me miſchief; or, though they have done me miſchief, I am wiſhing them the beſt good. David (in another place) ſhewed what a ſpirit of charity he was cloathed with, when no reproof could hinder him from praying for others (in ſome good men, reproofs ſtir up paſſion, not prayer) (Pſal. 141.5.) Let the righteous ſmite me, it ſhall be a kindneſs (ſmite me, how? with reproof; ſo it followeth) Let him reprove me, it ſhall be an excellent oyl, which ſhall not break my head, for yet my prayer ſhall be in their calamities; that is, if ever they who are my reprovers fall into calamity, though they may think they have provoked me ſo by reproving me, that they have loſt my love, and have caſt them out of my prayers, or that I will never ſpeak well of them, or for them again, yet I will pray for them with all my heart, as their matters ſhall require; I will pray for them when they have moſt need of prayer, even in their calamity. Some heighten the ſenſe thus; The more they ſharpen their reproof, the more I think my ſelf bound to pray for them. It ſhews an excellent ſpirit, not to be hindred from doing good to others, by any thing they do or ſpeak againſt us, nor by their ſharpeſt (though perhaps miſtaken) reproofs of us. Thus it was with this good man, Job prayed for his friends, who had ſpoken much againſt him, and not only reproved him without cauſe, but reproached him without charity; and God turned his captivity when he prayed for them.

Hence obſerve, Secondly; Prayer for friends, eſpecially for unkind friends, is very pleaſing to God, and profitable to us.

We never reap more fruit or benefit by prayer our ſelves, than when we lay out our ſelves in prayer for others; and then moſt, when we pray for thoſe who have deſerved leaſt at our hands. p. 940Prayer for unkind friends, is the greateſt kindneſs we can do them, and the nobleſt way of recompencing their unkindneſs. Holy David was much in this way of duty, and found the benefit of it (Pſal. 35.12, 13.) They rewarded me evil for good, to the ſpoyling of my ſoul; but as for me, when they were ſick, my cloathing was ſackcloth, I humbled my ſoul with faſting (that is, I was greatly affected with, and afflicted for them in their affliction; and ſee what followed) My prayer returned into my own boſom. There is ſome difference about the Expoſition of thoſe words; but I conceive that is clear in it ſelf, as well as to my purpoſe, that David received fruit and a good reward for thoſe prayers. As if he had ſaid, If my prayer did them no good, it did me good; if it did not profit them, it profited me; my prayer returned into my own boſom, I found comfortable effects of it. We never gain more by prayer, than when we pray for thoſe by whom we have been loſers; we never find more comfort by prayer, than when we pray heartily for thoſe by whom we have found much ſorrow: whatever good we pray for in the behalf of others, falls upon our own heads; and the more we pray for good upon the heads of thoſe that have done evil to us, the more good is like to fall upon our own heads and hearts. Chriſt ſaith (Mat. 10.13.) When ye come into an houſe, ſalute it (Chriſt means not a Courtly complemental ſalute, but a Chriſtian ſpiritual ſalute, wiſhing them mercy and peace, as is plain by that which followeth) and if the houſe be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you. As if he had ſaid, When ye come into an houſe, good or bad, ſalute it; if the houſe be good, they ſhall receive the benefit of your prayer, if not, you ſhall have the benefit of it your ſelves; though they get no good by your good wiſhes to them, or prayers for them, yet you ſhall. This is more expreſly aſſured us again by our bleſſed Saviour (Luke 10.6.) Into whatſoever houſe ye enter, firſt ſay, peace be to this houſe (beſtow a prayer upon them) and if the Son of peace be there, your peace ſhall reſt upon it; if not, it ſhall turn to you again; your prayers ſhall not be loſt, nor ſhall ye be loſers by your prayers.

p. 941Hence take theſe two Inferences.

Firſt, If when we pray for friends, for unkind friends, God be ready to do us good, then he will be much more ready to do us good, when we (as he hath commanded us) pray for profeſſed or real enemies.

The worſe they are (if not ſo bad as to be paſt prayer, by the Apoſtles rule, 1 John 5.16.) for whom we pray, the better are our prayers, and an argument, as of our greater faith in God, ſo of our greater love to man.

Yet this is not to be underſtood, as if we ſhould pray for the proſperity of enemies, or evil men, in their evil purpoſes or practices (this were to pray at once for the miſery of Sion, for the downfal of Jeruſalem, and the diſhonour of God.) Our prayer for enemies, ſhould only be, that God would change their hearts, and pardon their ſins, as was touched before. I grant, we may (in ſome caſes) pray, Lord, overturn, overturn them; or (as David againſt Achitophel) Lord, turn their counſels into fooliſhneſs; yet even then we ſhould alſo pray (with reſpect to their perſons) Lord turn them, turn them. The Goſpel teacheth us to do ſo (Luke 6.28.) Bleſs them that curſe you, pray for them that deſpitefully uſe you: Not that we ſhould pray for a bleſſing on them as they are curſers and deſpiſers, but that they may repent, and give over their curſed curſings and deſpiteful uſages. The Apoſtle is full for this (Rom. 12.14.) Bleſs them that perſecute you, bleſs and curſe not (verſ. 19.) Avenge not your ſelves. And as we ſhould not avenge our ſelves, ſo we ſhould be ſparing in prayer, that God would take vengeance; and if ever we put up ſuch prayers, beware they flow not from a ſpirit of revenge. We, indeed, are ſometimes afraid to be over-gentle and kind-hearted towards them that offend us; and this bad Proverb is too much remembred, If we play the Sheep, the Wolf will eat us up, as if to do our duty, were to run further into danger, and that it muſt needs turn to our wrong, not to avenge our wrongs. But know, if we carry it meekly like ſheep, we have a great Shepheard, who will take care of us, and is able to preſerve us from the Wolf. Conſider theſe two things in praying for enemies, or for thoſe that have any way wronged us.

Firſt, If by prayer we gain them ('tis poſſible by prayer to turn a Wolf into a Sheep) then it will be well with us, they will be our friends.

p. 942Secondly, If they continue Wolves and enemies ſtill, God will be more our friend, and turn the evil which they either intend or do us, to our good.

A ſecond Inference is this.

If God be ready to deliver us from evil, and do us good when we pray for others, then he will be ready to do us good, and deliver us from evil, when we pray for our ſelves.

This Inference appears every where in Scripture. And as the Lord himſelf hath often invited or encouraged us to the duty of prayer for our ſelves by this promiſe; take one inſtance for all (Pſal. 50.15.) Call upon me in the day of trouble, I will deliver thee, and thou ſhalt glorifie me; that is, thou ſhalt have both occaſion and a heart to glorifie me. So the Lords ſervants have often had experience of his power and goodneſs in delivering them; or, as 'tis here expreſſed concerning Job, of turning their captivity; take one inſtance for all (Pſal. 34.4, 6.) I (ſaid David) ſought the Lord, and he heard me, and delivered me from all my fears. This poor man cryed, and the Lord heard him, and ſaved him out of all his troubles. The Lord, who doth us good when we pray for others, cannot but do it when we pray for our ſelves. The Lord turned the captivity of Job, when he prayed for his friends.

But ſome may ask, will the Lord turn any mans captivity, when he prayeth for his friends? whoſe prayer, and what prayer is it that obtains ſo high a favour?

I anſwer, in general; It is the prayer of a Job. That is,

Firſt, The prayer of a faithful man, or of one who is perfect and upright with God. It is not the prayer of every man that prevails with God (Jam. 5.16.) The effectual fervent prayer of a righteous man (only) availeth much. Nor is it the prayer of a meer morally righteous man, that availeth; he muſt be an Evangelically righteous man, that is, a man eſtated by faith in the righteouſneſs of Jeſus Chriſt.

Secondly, As 'tis the prayer of the faithful, ſo the prayer of faith; as it is the prayer of one in a ſtate of grace, ſo of one acting his graces, eſpecially that grace of faith. It is poſſible for a man that hath faith, not to pray in faith; and ſuch a prayer obtaineth not (Jam. 1.5, 6, 7.) If any man (ſaith that Apoſtle) lack wiſdom; we may ſay, whatſoever any man lacketh, let him p. 943ask of God; but let him ask in faith, nothing wavering: for let not that man (the man that wavereth) think that he ſhall receive any thing (that is, any good thing asked) of the Lord. To ask without faith, may bear the name, but is not the thing called prayer; and therefore ſuch receive nothing when they ask.

Thirdly, It is the prayer of a perſon repenting, as well as believing. Job was a penitent, he repented in duſt and aſhes for the evil he had done, before he obtained that good for his friends and for himſelf by prayer. If my people (ſaith the Lord, 2 Chron. 7.14.) Which are called by my name, ſhall humble themſelves, and pray, and ſeek my face, and turn from their wicked wayes (there's compleat repentance) then will I hear from heaven, and forgive their ſin, and heal their Land (there is compleat mercy.) Some pretend, at leaſt, to be much in believing, yet are little, if at all, in repenting and humbling themſelves under the mighty hand of God. How can their prayers prevail, for the turning away of their captivity, who turn not from iniquity? If I (ſaid David, Pſal. 66.18.) regard iniquity in my heart (his meaning is, if I put it not both out of my heart and hand, by ſound repentance) God will not hear me; that is, he will not regard, much leſs favourably anſwer, my prayer. It is a piece of impude…c…, I am ſure, ſuch a piece of confidence, as God will reject, and wherein no man ſhall proſper, to expect good from God by prayers, while our evils are retained, or abide in our boſoms unrepented of. God hath joyned faith and repentance together; woe to thoſe who put them aſunder. They who either repent without believing, or believe without repenting, indeed do neither; they neither repent, nor believe, nor can they obtain any thing of God by prayer. But, the prayer of a faithful man, made in faith, and mixed with ſound repentance, will make great turns; ſuch a one may turn the whole world about by the engine of prayer.

But, what is there in ſuch a prayer, that ſhould make ſuch turns, and move the Lord to change his diſpenſations, or our conditions? I anſwer,

Firſt, Such prayer is the Lords own Ordinance or appointment; and he will anſwer that. When we meet God in his own way, he cannot refuſe us; he ſeals to his own inſtitutions, by gracious anſwers.

p. 944Secondly, As prayer is the Ordinance of God, ſo he hath made promiſe to hear and turn the captivity of thoſe that pray, as was ſhewed before. Promiſes are engagements to performance. God will not be behind hand with man, as to any engagement: For, as he is powerful, and can, ſo he is faithful, and will do whatever he hath engaged himſelf to do by promiſe. A word from the God of heaven, is enough to ſettle our ſouls upon for ever, ſeeing his word is ſettled for ever in heaven (Pſal. 119.89.) Half a promiſe, or an half promiſe, an it may be (Zeph. 2.3.) from God, is better ſecurity than an abſolute promiſe, than an it ſhall be, yea, than an oath from any of the ſons of men.

Thirdly, Prayer honours God. Our ſeeking to him in our wants and weakneſſes, in our fears and dangers, are an argument that we ſuppoſe him able to help us, & that all our ruines may be under his hand: Such a ſeeking to God, is the honouring of God; and therefore, God is a rewarder of them that diligently ſeek him, and call upon him. Our coming to God in all our wants, ſhews, that he is an inexhauſtible fountain; ſo thick a cloud, thar we cannot weary him, nor he ſpend all his waters, how much ſoever he ſhowers down, or ſpends upon us. He can diſtil mercies, and drop down bleſſings everlaſtingly. We often want veſſels to receive, but he never wants oyle to give. It is the glory of Kings and Princes, that ſo many come with petitions to them; that they have many ſuiters at their gates, may poſſibly burden them, but undoubtedly it honours them; doth it not ſignifie, that he hath a purſe to relieve their neceſſities? or power to redreſs their wrongs and injuries? O thou that heareſt prayer, is a title of honour given to God (Pſal. 65.2.) To thee ſhall all fleſh come. As God hath ſaid (Pſal. 50.15.) they that call upon him ſhall glorified him, for help received, ſo they do glorifie him, by calling upon him for help: No marvel then, if he turn a Jobs captivity, when he prayeth.

Fourthly, Prayer is the voice of the new creature. The Lord loveth that voice, 'tis muſick, the beſt muſick, next to praiſe, in his ear. Let me hear thy voice (Cant. 2.14.) that is, let me hear thee praying, or thy prayer-voice; let me ſee thy countenance: for ſweet is thy voice, and thy countenance is comely. The Lord delighteth in prayer; therefore the Lord will turn the captivity of a Job when he prayeth.

p. 945Fifthly, Prayer is not only the voice of the new creature, but it is the voice of the Spirit with the new creature. The Spirit himſelf maketh interceſſion for us (Rom. 8.26.) 'Tis the holy Spirits work to form requeſts in our hearts to God. As the Spirit it ſelf witneſſeth with our ſpirits, that we are the children of God (Rom. 8.16.) ſo he prayeth in the ſpirits of Gods children. The prayer of a believer hath the power of the holy Spirit in it, and therefore it muſt needs make great turns. God turned the captivity of Job when he prayed.

Sixthly, Jeſus Chriſt preſents ſuch prayers, the prayers of faith, the prayers of repentance, unto God his Father. Chriſts interceſſion gives effect, or gets anſwer to our ſupplications. The Father hears the Son always (John 11.42.) and ſo he doth all them, whoſe prayers are offered to him by the Son (Revel. 8.3.) The angel came and ſtood at the altar, having a golden cenſer, and there was given unto him much incenſe, that he ſhould offer it with the prayers of all Saints, upon the golden altar which was before the throne. The angel there ſpoken of, is the angel or meſſenger of the Covenant, propheſied of (Mal. 3.1.) that is, Jeſus Chriſt, 'tis he, he alone, who offers the incenſe of his own prayers, with the prayers of all Saints, upon the golden altar, which is before the throne; and being there repreſented doing ſo, preſently (as it followeth, ver. 5.) There were voices, and thunders, and lightenings, ſignifying the wonderful effects of prayer, till it ſhould come (after many turnings in the world, or, as I may ſay, after a world of turnings) to the Lords turning of Sions captivity, as here of Jobs.

Seventhly, Jeſus Chriſt doth not only preſent the prayers of believers to God, but alſo prayeth in them; when ſaints pray he prayeth in them, for he and they are myſtically one: And as Chriſt is in believers the hope of glory (Col. 1.27.) ſo he is in them the help of duty; and ſo much their help, that without him they can do nothing (John 15.5.) Now a believers prayer being, in this ſenſe, Chriſts prayer, it cannot but do great things.

Laſtly, As Jeſus Chriſt preſents the prayers of believers to the Father, and prayeth in them, or helps them to pray, by the bleſſed and holy Spirit ſent down, according to his gracious promiſe, into their hearts; ſo he himſelf prayeth for them, when they are not actually praying for themſelves. For (ſaith the Apoſtle, p. 946Heb. 7.25.) He ever liveth to make interceſſion for them. The beſt believers do not always make ſupplications for themſelves; but Chriſt is always making, as well as he ever lives to make, interceſſion for them. The Apoſtle (ſpeaking of Chriſts interceſſion) uſeth the word in the preſent tenſe or time, which denoteth a continued act (Rom. 8.34.) Who is even at the right hand of God, who alſo maketh interceſſion for us. The ſacrifice of Chriſt (though but once offered) is an everlaſting ſacrifice; and this other part of his prieſtly-office, his interceſſion, is everlaſting, as being often, yea, always or everlaſtingly offered. The way or manner of Chriſts making everlaſting interceſſion for us, is a great ſecret; it may ſuffice us to know and believe that he doth it. Now it is chiefly from this everlaſting interceſſion of Chriſt, that both the perſons of the elect partake of the benefits of his ſacrifice, and that their prayers are anſwered for the obtaining of any good, as alſo for the removal of any evil, as here Jobs was for the turning of his captivity.

Thus I have given a brief accompt of this inference, that if prayer prevails to turn the captivity of others, then much more our own. Prayer hath had a great hand in all the good turns that ever the Lord made for his Church: And when the Lord ſhall fully turn the captivity of Sion, his Church, he will pour out a mighty ſpirit of prayer upon all the ſons of Sion. The Prophet fore-ſhewed the return of the captivity of the Jews out of Babilon (Jerem. 29.10.) After ſeventy years be accompliſhed at Babilon, I will viſit you, and perform my good word towards you, in cauſing you to return to this place; for I know the thoughts that I think towards you, ſaith the Lord, thoughts of peace, and not of evil, to give you an expected end. But what ſhould the frame of their hearts be at that day? the 12th verſe tells us, And ye ſhall go and pray unto me, and I will hearken. Theſe words may bear a two-fold ſenſe. Firſt, The ſenſe of a command; Then ſhall ye call upon me, and then ſhall ye go and pray, That is your duty in that day. Secondly, I conceive they may alſo bear the ſenſe of a promiſe; then ſhall your hearts be inlarged, then I will pour out a ſpirit of prayer upon you, And ye ſhall go and pray unto me, and I will hearken. We may conclude the approach of mercy, when we diſcern the ſpirits of men up in and warm at this duty. Many enquire about the time, when the p. 947captivity of Sion ſhall fully end? we may find an anſwer to that queſtion beſt, by the inlargement of our own hearts in prayer. David ſpeaking of that, ſaid (Pſal. 102.17.) He will regard the prayer of the deſtitute (the meaneſt and loweſt ſhrubs in grace, as the word there uſed imports) and not deſpiſe (that is, he will highly eſteem, and therefore anſwer) their prayer: How much more the prayer of the tall cedars in grace, or of the ſtrong wreſtlers, when they call upon him, and cry unto him, with all their might day and night? The Lord turned the captivity of Job when he prayed for his friends.

Nor was it a bare turn. As Job did not offer a lean ſacrifice to God in prayer, but the ſtrength of his ſoul went out in it; ſo the Lord, in giving him an anſwer, did not give him a lean or ſlight return, but, as it followeth, Alſo the Lord gave Job twice as much as he had before.

The Hebrew is, The Lord added to Job to the double. Some tranſlate too barely, The Lord made an acceſſion or an addition; but that doth not reach the ſenſe intended: For, a little more than he had before, had been an addition to what he had before; but double is more than a little, or the common notion of an addition; the Lord gave him twice as much, or double, to that great eſtate which he had before. This doubling of his eſtate may be taken two ways.

Firſt, Strictly, as four is twice two, and eight twice four.See the wild conceits of the Jewiſh Rabbins about the doubling of Jobs eſtate, in Mercer upon the place. In that ſtrict ſence it may be taken here, as to his perſonal eſtate; but as to perſons it will not hold, the number of his children was the ſame as before. If we compare this chapter with the firſt chapter (ver. 3.) we find his eſtate doubled in ſtrict ſence: Whereas Job had then ſeven thouſand ſheep, now ſaith this chapter (ver. 12.) he had fourteen thouſand ſheep; and whereas before he had three thouſand camels, now he had ſix thouſand camels; and whereas before he had five hundred yoke of oxen, now he had a thouſand yoke of oxen; and laſtly, whereas before he had five hundred ſhe aſſes, now he had a thouſand ſhe aſſes. Here was double in the letter;In duplum, i. e. in plurimum. Quam plurimum? numerus finitus pro infinito. Jun. the Lord added all his cattle double in number: Yet we need not tye up the word double, or twice as much, ſtrictly to that ſenſe. Therefore

Secondly, Double may be taken largely, and ſo double or twice as much, is very much. He added to him double, that is, he p. 948made a very great addition, poſſibly in ſome things treble, yea, fourfold to what he had before. And thus the Lord made good what Bildad had ſpoken to Job, cloſely hinting, that ſurely Job lay in ſome ſecret ſin, and was not right with God, becauſe God let him lye in that forlorn condition, and did not ſo much as reſtore him to the ſame, much leſs raiſe him to a better eſtate, than he had before (chap. 8.6, 7.) If thou wert pure, and upright, ſurely, now he would awake for thee, and make the habitation of thy righteouſneſs proſperous: Though thy beginning was ſmall, yet thy latter end ſhould greatly increaſe. It is uſual in the Hebrew, to ſay thoſe things are double, which excel and are great. Thus ſpake Zophar (chap. 11.6.) O that God would ſpeak and open his lips against thee; and that he would ſhew thee the ſecrets of wiſdom, that they are double to that which is. Know therefore, &c. The ſecrets of Divine wiſdom are double to what is, namely, to what they appear, or are apprehended to be: The wiſdom of God is double, yea, an hundred fold more than what man is able to conceive it to be; The ſecrets of Gods wiſdom are unſearchable, and paſt any creatures finding out. Thus in other Scriptures double is put for very much (Iſa. 40.2.) Speak ye comfortably to Jeruſalem, and cry unto her, that her warfare is accompliſhed, that her iniquity is pardoned, for ſhe hath received of the Lords hand double for all her ſins. We muſt not think that Jeruſalem made ſatisfaction to the Lord for her ſin…, much leſs may we imagine that Jeruſalems ſufferings did exceed her ſins, or the deſert of her ſins: For 'tis ſaid (Ezra 9.13.) Thou haſt puniſhed us leſs than our iniquities deſerve. And (Lam. 3.22.) It is of the Lords mercies that we are not conſumed. But the meaning of double th…re, is plainly this, ſhe hath received a very great puniſhment, the Lo…d hath made her feel the ſorrowful effects of her ſin fully; For ſaid Daniel (chap. 9.12.) Ʋnder the whole heaven hath not been done, as hath been done unto Jeruſalem. This is called a double recompence by another Prophet (Jerem. 16.18.) I will recompence their iniquity, and their ſin double, becauſe they have defiled my land. And thus Jeremy prayed, againſt the oppoſers and deſpiſers of his propheſie (chap. 17.18.) Deſtroy them with double deſtruction. So then, when it is ſaid, the Lord added double, or twice as much to Job as he had before, it noteth, at leaſt, a very great addition to the proſperous eſtate which Job had before, even in outward things.

p. 949Hence Obſerve, Firſt; When we are about ſpirituals, the Lord takes occaſion to miniſter to us in temporals. The Lord not only turned the captivity of Job, when he prayed for his friends, but gave him twice as much.

Job did not pray for the doubling of his eſtate, or for great things in the world; we find him many times giving up his hopes as to temporals, when he would not give up his hopes as to ſpirituals and eternals: Though he kill me, yet will I truſt in him; he alſo ſhall be my ſalvation. He ſubmitted his life to God, in hope of a better life, but he had little or no expectation about the things of this life; yet the Lord gave him abundance with his life, as alſo an aboundant, or long life, as we read at the end of this Book. There are two ſpecial reaſons, why the Lord gave Job a great increaſe in temporals.

Firſt, Becauſe in thoſe Old Teſtament times the promiſes went much in temporals.

Secondly, Becauſe Job having loſt his credit in the world, when he loſt his eſtate, ſpiritual ſupplies would never have ſet him right in the eye of the world, he had ſuffered, as to his reputation in ſpirituals, by his loſs in temporals; and therefore the Lord doubled his eſtate, to vindicate his reputation in the eye of the world. And the Lord did this unſought & unthought of by Job; therefore (as the point ſaith) it is a truth, that while we are careful about ſpirituals, the Lord takes care of our temporals (Mat. 6.33.) Seek ye firſt the kingdom of God, and his righteouſneſs, and all theſe things ſhall be added unto you.

Secondly, Note; The Lord is a bountiful rewarder of his ſervants, and a liberal repairer of their loſſes.

The Lord is a bountiful rewarder two ways.

Firſt, For what we do, we ſhall not loſe our labour in ſerving him. God gives good and great wages (1 Cor. 15.58.) Be ye ſtedfaſt and unmoveable, always abounding in the work of the Lord; for as-much as ye know that your labour is not in vain in the Lord; that is, labour abundantly, for your labour ſhall have an aboundant reward: Not only ſhall it not be in vain, but richly rewarded. p. 950The Lord is not unrighteous to forget your work and labour of love (Heb. 6.10.) The Lord ſhould be unrighteous to forget our labour of love; not becauſe any labour of ours can endebt him to reward us, but, becauſe he hath freely promiſed to reward us.

Secondly, The Lord is a bountiful rewarder of us for what we ſuffer: And that, Firſt, When we ſuffer under his own hand. Secondly, When for his ſake we ſuffer peaceably and patiently under the hand of men. Job was a great ſufferer both ways; he ſuffered greatly under the afflicting hand of God, and he ſuffered greatly under the violent hands and reproachful tongues of men, and the Lord was to him a bountiful rewarder, with reſpect to both: For he did not only heal his wounded ſtate, and make him up as well as he was before, according to that in (Jerem. 30.17.) I will reſtore health unto thee, and I will heal thy wounds; but he did it double, inſomuch, that he, who in the days of his former proſperity, was only the greateſt of all the men of the Eaſt, became in the days of his latter proſperity, greater than he had been himſelf. The Lord hath plentiful rewards for the godly, and ſo he hath (though of another kind) for the wicked. He (ſaith David) plentifully rewardeth the proud doer (Pſal. 31.23.) There is a reward of wrath, as well as a reward of favour. Wrath is the reward of proud men: Thus the Lord will plentifully reward proud Babilon, at one time or other, by ſome hand or other (Revel. 18.6.) Reward her, even as ſhe rewarded you, and double unto her double according to her works: In the cup which ſhe hath filled fill to her double. Babilon ſhall at laſt loſe double blood, for the blood that ſhe hath drawn, yea (as the Text ſaith) double, double, that is four times as much; and who knows how much that double unto her double means? For 'tis ſaid (ver. 7.) How much ſhe hath glorified her ſelf, and lived deliciouſly, ſo much torment and ſorrow give her. Now as no man can tell nor imagine, how much ſhe hath glorified her ſelf, nor how deliciouſly ſhe hath lived; ſo no man can tell how much torment and ſorrow ſhe ſhall have! Yea, we read not only of a double, and quadruble, but of a ſeven-fold reward of wrath for evil men (Pſal. 79.12.) Render unto our neighbours ſeven-fold into their boſome. And ſurely that Scripture means bad neighbours. Now as the Lord p. 951doth plentifully reward the proud and evil doers in a way of wrath, ſo he will plentifully reward well-doers and well-ſufferers, whether under his own hand, or the hand of man, in ways of mercy. And if ſo, then,

Firſt, Fear not to loſe by God, and that in a two-fold reſpect. Firſt, When he cometh to borrow of you for the poor. He that hath pity on the poor, lendeth to the Lord (Prov. 19.17.) Every time we are asked to give to the poor, upon due occaſion, God ſends to borrow of us, and he will ſurely repay what he hath borrowed; therefore fear not to loſe by God, when he borrows of you for the poor. Secondly, Fear not to loſe by God, when he takes all from you, and makes you poor. Sometimes God doth not come a borrowing, but he cometh a taking; he will have all, whether you will or no: He will ſometimes take all away by fire, by loſſes at ſea or land; in theſe, and ſuch like caſes, fear not …o be loſers by God: But, Firſt, Truſt him, as Job did. Secondly, Be patient, as Job was. They that have an intereſt in God, and a portion in the promiſe, need not fear they ſhall loſe a thread or a ſhoe-latchet by God, though his providence takes all away, and ſtrips them (as it did Job) naked. What God takes from his ſervants, he keeps for them, and will reſtore to them, either in the ſame kind with much more, as he did to Job at laſt, or in ſome other kind, which is much better, as he did to Job at firſt. While Job was deprived of his all worldly good things, God gave him much patience at firſt, ſo that when all was loſt and gone, he could ſay, Naked came I out of my mothers womb, and naked ſhall I return thither: The Lord hath given, and the Lord hath taken, bleſſed be the name of the Lord. While this frame of heart laſted, it was better than all that he had loſt; and though through the extremity of his pains and temptations, it was ſomewhat abated, and his patience ſomewhat ruffled, yet it was never wholly loſt; and when it was worſt with him, his faith failed not, which was beſt of all.

Now what the Apoſtle ſpake concerning thoſe troubles which befel the Iſraelites in the wilderneſs, They happened for examples (1 Cor. 10.11.) So all theſe troubles and takings away, happened to Job as our example, or (which the Greek word ſignifieth) as a type, that we ſhould be patient under the Lords hand in taking; p. 952and remember for the encouragement of our faith, the Lords bounty in reſtoring. For this end the Apoſtle James calleth us to conſider this dealing of God with Job (Jam. 5.11.) Ye have heard of the patience of Job, and have ſeen the end of the Lord. What is that to us (may ſome ſay) that Job was patient? Yes, all the matter is to us, it was written for our example and admonition; and ſaith the Apoſtle, ye have not only heard of the patience of Job, but have ſeen the end of the Lord. Here is an exerciſe of thoſe two noble ſenſes, Hearing and Seeing, mentioned, and doubtleſs for great purpoſes both. But why doth he adde, ye have ſeen the end of the Lord? Some interpret theſe words as a ſecond inſtance; the Apoſtle mentioning Job in the former words, and Chriſt in theſe, Ye have ſeen the end of the Lord, that is, how it was with Chriſt in his ſufferings. The Lord Jeſus Chriſt was well rewarded for all that he ſuffered, God highly exalted him (Phil. 2.7.) becauſe he humbled himſelf, and became obedient unto death, even the death of the croſs. 'Tis a truth, if we take thoſe latter words of the verſe, Ye have ſeen the end of the Lord, for the iſſue of Chriſts ſufferings. But I rather conceive, that the whole verſe relateth unto Job; and ſo the end of the Lord in the latter part, is the end which the Lord made with Job. As if the Apoſtle James had ſaid, Hath it not been ſet before your eyes, what end the Lord made with him? or how he gave him double in the end? Be not afraid to loſe by God, either borrowing or taking, for he is a bountiful rewarder.

Secondly, As we ſhould not be afraid to loſe by God (when he comes either to borrow a part, or (as the caſe was with Job) to take all from us) ſo, let us not be afraid to loſe for God (which was toucht before, together with the former Inference, upon the 11th verſe of the 41 Chapter.) We have no ground in the world of fear, when all that we have in the world is taken from us for Gods ſake, that is, for righteouſneſs ſake, ſeeing, God who here reſtored to Job double, all that himſelf had taken from him, hath alſo promiſed to give his faithful ſervants double for all that is taken from them (upon his account) by men, or which they loſe for him. That's the meaning of the Prophet (Iſa. 61.7.) For your ſhame ye ſhall have double; that is, ye having ſuffered ſhame, or been put to ſhame for Gods ſake, or for doing that which is p. 953honourable and commendable in it ſelf, ſhall receive double. What double? As by ſhame we are to underſtand any evil ſuffered, ſo by double any good promiſed as a reward for ſuffering that evil, eſpecially ſuch good as ſtands in direct oppoſition to that evil. As if it had been ſaid, ye ſhall have double honour for ſhame, and double riches for poverty, and double health for ſickneſs, and and double liberty for impriſonment and captivity. 'Tis much to have double reparation of any loſs; yet this doubling is a poor matter to what is promiſed in another place, to thoſe who loſe for God. We have Chriſts word, with an aſſeveration for it (Mat. 19.28, 29.) Verily I ſay unto you, that ye which have followed me in the regeneration, when the Son of man ſhall ſit in the throne of his glory, ye alſo ſhall ſit upon twelve thrones, judging the twelve tribes of Iſrael: And every one that hath forſaken houſes, or brethren, or ſiſters, or father, or mother, or wife, or children, or lands, for my name ſake, (here are great ſufferings, but behold a greater reward followeth; not like Jobs, twofold, but an hundred-fold; ſo ſaith that Text) ſhall receive an hundred-fold, and (which is ten-thouſand-fold more than that) ſhall inherit everlaſting life. Be not afraid to loſe for God. Job had double, who loſt by God, and ſo may you; but if ye loſe for God, here is an hundred-fold for you. But ſome may ſay, this hundred-fold is a great way off, in the next Life. I anſwer, If it be ſo, yet do not think ye ſhall be loſers; for if ye ſhould never ſee good day more in this world, yet if ye are aſſured of everlaſting life in the world to come, is not that enough? What pitiful ſpirits have they, that are not willing to take their hundred-fold in the life to come! Yet mark it, Jeſus Chriſt doth not put us off ſo neither; therefore another Goſpel expreſſeth the promiſe fully, to meet with this objection (Mark 10.29, 30.) when ſome told Chriſt, they had left all to follow him, Jeſus anſwered and ſaid, Verily I ſay unto you, there is no man that hath left houſe, or brethren, or ſiſters, or father, or mother, or wife, or children, or lands, for my ſake and the Goſpels, but he ſhall receive an hundred-fold, now in this time, houſes, and brethren, and ſiſters, and mothers, and children, and lands, with perſecutions; and in the world to come, eternal life. Jeſus Chriſt gives preſent recompences, as well as future; in this time, as well as in the time, or rather eternity, to come. And that there is a kind of Synchroniſm, or neer joyning, in time of payment and p. 954loſs, of ſuffering and rewarding, ſome have found in the letter; they have had great worldly exaltations, ſoon after their depreſſions in this world. And Jeſus Chriſt, who made this promiſe, hath made it good in ſpirituals, to the experiences of many thouſands, who have loſt all for him; they have had that at preſent given into their ſouls, which hath been to them, or in their eſtimation, an hundred-fold better than what they loſt. They that have indeed ſuffered loſs for Chriſt, never complained of their ſufferings or loſſes; they have often triumphed in them, and rejoyced (as the Apoſtle Peter ſpeaks, 1 Epiſt. 1.8.) with joy unſpeakable, and full of glory. If any think they do fooliſhly, who ſuffer worldly loſſes for Chriſts ſake, let them remember this return of a hundred-fold, and be aſhamed of their own folly in thinking ſo. It is not fooliſhneſs, but true wiſdom, to loſe much, for the gain of more. Are not they wiſe, who loſe one, upon good aſſurance to get an hundred? have we not Chriſts word for it? and is not that good aſſurance that it ſhall be ſo? Sure, no Merchant can put off his goods at a better market, than he that putteth them all off for God. How rich would men be, if they could get an hundred for one? Such a rich trade hath Chriſt opened, and they are the wiſeſt Merchants now, who venture in it, and will be ſo accounted in the end, even by thoſe who now call them fools and mad-men. That which is loſt for Chriſt, is ſown; and though the ſeed that is caſt into the ground, may ſeem caſt away, yet it will ſpring up again. Light is ſown for the righteous, and gladneſs for the upright in heart (Pſal. 97.11.) And what Chriſt ſaith of the good ground, is moſt true in this caſe; that ſeed of light is ſown in ſuch ground as will bring forth, to ſome thirty, to ſome ſixty, to ſome an hundred-fold. Therefore, to conclude this Inference, Be not afraid to loſe for God; he will not only ſee you indempnified, but (at leaſt) doubly rewarded. Job, who once loſt by God, or by the hand of God upon him, was repayed by the ſame hand with him, double in kind; and if we have double in a better kind, double faith in God, and double love to God, and double zeal for God, and double peace in our own conſciences, this is an hundred-fold better than all we can loſe for him, in or of this world.