Exposition of Job, Exposition of Job · Chapter 6

Exposition of Job · Exposition of Job · Chapter 6

p. 67CHAP. VI.

In this and the following Chapter we have Job's Reply to Eliphaz's large Diſcourſe, recorded in the two preceeding Chapters. He doth not ſuccumb, nor acquieſce in what was ſaid; but finding his caſe much miſtaken, and the cure miſ-applied, he replies at length, and with much Eloquence, in his own defence. And that we may take up his ſcope in this Reply, we are to conſider, that Job (chap. 3.) had complained that ever he was born, or had a being, to meet with ſo much miſery; and cloſeth that complaint with a deſire to be now dead, and a regret that he was not dead. In anſwer to which, the ſcope of Eliphaz's Diſcourſe was, To convince Job that it was a great fault, yea, an evidence of hypocriſie, in him who had comforted others, to complain ſo much under trouble, Chap. 4.3-6. & 5.2. and, his afflictions, proving him wicked, Chap. 4.7., &c. 5.3, &c. it were more fit for him to be ſeeking Reconciliation with God, and ſtudying patience under the hand of God, in hope of Reſtitution, then to be thirſting after death, in ſuch a condition, Chap. 5.6-26. Now Job, in anſwer to all this, ſheweth, 1. That his complaints were not cauſeleſs. 2. That, being confident of his own integrity, and hopeleſs to get through that trouble, or to attain that reſtitution he promiſed him upon condition of repentance, he did well in deſiring to die. The firſt of thoſe is propounded, ver. 1.—7. The ſecond, ver. 8.—13. Afterward, he enlargeth both of them; And he inſiſts upon the cauſe of his complaints, in a ſad reproof of his friends, for their inhumanity and unfaithfulneſs in dealing ſo harſhly, when they ſhould have ſympathized with him, and comforted him, Chap. 6.14.— 30. And his deſire of death is very pathetically enlarged, Chap. 7. in a Speech directed to God before his Friends, having declined them as no fit Judges.

So this Chapter (after an Hiſtorical Tranſition, ver. 1.) Contains, 1. Jobs excuſing of his own complaints, from the greatneſs of his trouble ver. 2, 3, 4. and becauſe his Friends afforded nothing that might eaſe him, ver. 5, 6, 7, 2. His deſire of death, not only preſſed with great vehemency, ver. 8, 9. but endeavoured to be juſtified; From the comfort he expected in death, having the teſtimony of a good Conſcience, ver. 10. From his inability to endure this trouble, ver. 11, 12. and from his own skill to diſcern what is beſt for him, ver. 13. 3. His ſharp reproof of Eliphaz and his other Friends, for their inhumanity, ver. 14. and unfaithful p. 68diſappointing of his expectation, ver. 15.—21. which he aggravates from the ſmalneſs of the favour which he expected from them, ver. 22, 23. From his readineſs to take with wholeſom Inſtruction, ver. 24, 25. From their under-valuing of his condition, and what he ſaid, ver. 26. and, in a word, From that eminent cruelty and unfaithfulneſs, that appeared in their carriage, ver. 27.4. A Concluſion ſubjoyned to the former reproof, which alſo is a Preface to what he hath further to ſay; Wherein he deſires that, ſince they had ſo far miſtaken and miſcarried, they would give him audience to ſpeak for himſelf, ver. 28, 29, 30.

Verſ. 1. But Job anſwered, and ſaid,

2. Oh that my grief were throughly weighed, and my calamity laid in the ballances together.

THe ſcope of the firſt part of the Chapter is to prove that Job had cauſe to complain as he did; as is darkly expreſſed, ver. 5. and is to be underſtood throughout the reſt of the verſes. And his firſt Argument, (ver. 2, 3, 4.) from the greatneſs of his trouble, may be put in this form; He whoſe great trouble preſſeth him ſo hard, as he muſt ſeek ſome eaſe by complaining, ought not to be cenſured as an impatient man or wicked. But ſuch is my trouble, as will be found by any who ſhall weigh it impartially; Therefore, &c. As for the force of this Argument, in general, or, the firſt Propoſition; This may be granted,

1. That men ſhould not bewray their own unſubduedneſs, by making too much noiſe about ordinary and leſſer troubles; But they ſhould be put to it, before they complain: For Job doth not juſtifie his complaints, if his trouble be not great.

2. That Saints, under great trouble, are tenderly pitied by God, when they pour forth their complaints, to ſeek eaſe to themſelves; Provided they pour them out in Gods own boſom; As we find Saints have laid their grievous tentations before him, Iſa 63.17. Jer. 15 18. But,

3. Albeit God do tenderly pity the bitterneſs of his Children, as pondering their grievous tentations and great troubles, which extort thoſe diſtempers and paſſions from them, and will be far from judging them hypocrites, or wicked men, becauſe of theſe fits of paſſion, as Eliphaz did: Yet this is withal to be conſidered; that no greatneſs of trouble can excuſe any impertinent complaint againſt God, or our birth day; but they ought to be mourned for, albeit God look tenderly on them. And herein did Job fail, as God afterward layeth to his charge.

But to follow the words in order; Job, paſſing the firſt part of the Argument, wherein the great errour lay, doth prove the greatneſs of his trouble, (or the Second Propoſition) by four inſtances and evidences thereof. Whereof the firſt (ver. 2.) is taken from their not pondering and weighing of his trouble. This is indeed but an extrinſecal addition to his trouble, yet he mentions it firſt, as having at this time brought all the reſt ſadly to his remembrance, which makes him begin ſo pathetically as a man over-whelmed, and bring in the other evidences of his great trouble, only to prove that they had not pondered it. For as their former ſilence, Chap. 2 13. occaſioned (in part) that bitter ſit, Chap. 3. So now, having heard Eliphaz ſpeak (with the approbation of all the reſt, Chap. 5.27.) and not ponder his great affliction, it rips up his wounds ſo much the more. In ſum, his regret imports, That if Eliphaz had weighed his trouble, and felt it as he did, he would have found his complaints not equal to his ſorrow and trouble; But ſince he did not ſo, he could not be a fit Judge of this caſe, nor be able to comfort him, but would rather increaſe his ſorrow the more. And this is very true, Though he ſaw Job in great trouble, yet not only did he call it but a touch, Chap. 4.5. but he did not ponder the matter ſo, as to deal compaſſionately and tenderly with a diſtreſſed godly man; but judging him to be an ungodly and wicked man, did deal cruelly with him. As for the words here, of grief, or indignation, or anger, (for it is the word uſed by Eliphaz, Chap. 5.2.) and calamity, they may be thus diſtinguiſhed; His grief may ſignifie his complaint, and his calamity, his trouble of which he complained. And ſo his regret comes to this, That Eliphaz, who reflected upon his complaint, did not lay that in the ballance with the trouble and tentations from which it flowed: For then he ſhould have found that his ſtroke was greater then his cry. And however Job did err, if this be his mind; (For no ſtroke upon him did juſtifie his complaints, already and afterward uttered) yet there is a general truth in it, That if we look to the troubles of diſtempered ſouls, we will find cauſe to pity many paſſions in them, which yet cannot be juſtified, 2 King. 4.27. But the following verſe will not allow us to reſt on this diſtinction: For there both his grief and calamity muſt be underſtood to be reſumed, and declared inſupportably weighty. Now it were contrary to Jobs ſcope to aſſert that his complaints were ſuch; For his aim is rather to extenuate, then aggravate thoſe. Therefore if we make a difference (for he ſpeaks of them, ver. 3. in the ſingular number) his grief may point out his inward vexations and tentations of mind, and his calamity, his outward trouble, which (together with Gods hiding of his face, and their unſeaſonable ſilence, and Eliphaz's impertinent doctrine) did ſo diſorder his mind. Both thoſe may come under one common name of tryal (which changeth the ſpeech into the ſingular number, ver. 3.) and were the cauſes (mediate or immediate) of his complaint.

From this purpoſe, Learn,

1. It is the duty of godly men to maintain their own integrity; Nor is it any evidence that a man doth not ſtoop under Gods correcting hand, when he will not yield to unjuſt accuſations againſt him: For, albeit Job was now cruſhed under the hand of God, yet when Eliphaz reflects upon his integrity, he couragiouſly replieth, But Job anſwered and ſaid, &c.

p. 692. When God permits Controverſies to ariſe amongſt his people, it may be expected that they will not only contribute to the …ul or clearing of Truth, and further manifeſting of Errour; But that thereby alſo mens paſſions and affections will be raiſed; yea, and even the weakneſſes of the Friends of Truth diſcovered: For, ſo appears in this Debate, Not only is Truth cleared, and a gainer thereby, in the iſſue: But here, in the very entry, Jobs paſſion breaks out in a ſad regret. And though he ſpake much truth concerning his great trouble (though it cannot be denied that his paſſion and diſtemper did heighten it, and make it more grievous) yet he ſtumbles in the very entry, while he inſinuates that his troubles did warrant him to complain as he did: which the Lord doth not ſuſtain, as we heard in the Expoſition.

3. It is the duty of ſuch as would be uſeful, by their counſel to the afflicted, ſeriouſly to ponder their caſe: Not to look ſuperficially upon their troubles, but ſeriouſly to weigh them, and that throughly, (or, in weighing to weigh them) in all their ingredients, circumſtances, aggravations, concomitants, and effects; and together, in all the parts and branches thereof; whether inward griefs and tentations, or outward calamities. Yea they ought to put themſelves in the afflicteds ſtead, before they reſolve how to deal with them: For, Job looks for no good at their hand, or that they could ſpeak to his caſe, who had not throughly weighed his grief, and laid his calamity in the ballance together. See Pſal. 41.1. Job 16.4.

4. It is very rare to find a tender conſideration of the afflicteds caſe among men, even when they profeſs friendſhip; yea, and are really pious: For, Job may cry, O that my grief were throughly weighed, &c. when he finds few to do it; Yea, his regret inſinuat…s that his godly friend had not weighed it. A mans own heart (and not a ſtranger) knoweth its bitterneſs, Prov. 14.10. Self-love and preſent eaſe make the ſad afflictions of others to be lightly regarded by many, Job 12.5. Pſal 123.4. Corrupt Principles concerning afflictions make others very cruel, as the practice of Jobs friends doth teach. Yea it is not eaſie, even for a Child of God, rightly principled, and who in his own experience hath known the ſharpneſs of afflictions and tentations, but now doth only remember it as a thing long ſince paſt, to be ſo ſenſible of the ſame affliction in the perſon of another, as when himſelf was under it. And therefore the Apoſtles, who were to miniſter comfort to others, were kept under exerciſe themſelves, 2 Cor. 1.3, 4, 5. This may teach Saints to lay their account that they may be left deſolate and ſolitary, in their troubles, like Owls and Pelicans, Pſal. 102.6, 7. that ſo they may make much uſe of Chriſt, who was a man of ſorrows, and acquainted with griefs, Iſai 53 3. Heb. 4.15.

5. It is a great addition to Saints troubles, to miſs ſympathie from friends, or any to give them ſo much eaſe and relief, as impartially to weigh their condition; For, this is Jobs great regret, and this did waken all his other troubles on him, that his grief was not throughly weighed by them. See Pſal. 69.26. Lam. 1.12. This may warn all who are concerned in the afflicted, that it is no eaſie task to have to do with them; and that if they ſleight them and their caſe, they muſt anſwer to God for cauſing all their other wounds to bleed. And it may aſſure the godly, whoſe lot it is to be miſ-regarded, that God will ponder that addition to all their other troubles.

Verſ. 3. For now it would be heavier then the ſand of the ſea, therefore my words are ſwallowed up.

The Second Evidence of the greatneſs of his trouble (and a confirmation and enlargement of the former) is, the incomparable weight and grievouſneſs thereof. If men look to his complaint, or, lamentation becauſe of his ſad condition, ſomewhat may be found heavier then it, or to which they might compare it: But had his trouble been weighed, it would be found incomparably heavy, even heavier then the ſand, and that not of rivers, but of the Sea, which is more heavy then other; and heavier then the Sand of the Seas (as it is in the Original) or, then all the Sand of all the Seas. If we ſhall narrowly examine this aggravation of his trouble, it cannot be denied but God could have made it heavier then it was, and that it was his own diſtemper of ſpirit which added much to the weight of it. And if we urge this compariſon hard, it may be alleaged that ſome ſmall part of the Sand of the Sea would have ſmothered him, whereas under all his troubles he was yet preſerved in life; and though that was a part of his trouble, that he was not cut off, yet it was his infirmity ſo to judg of his caſe. Yet it is not to denied that his trouble was extream and unſupportable, if God had not interpoſed. And though it was his fault to account death an eaſe, while he was under that cloud, and while it pleaſed God to imploy him in that ſervice; Yet it is not to be queſtioned but death, conſidered as the diſcharge of a godly man from his warfare and toil, had been eaſier then his preſent lot. And ſo his ſenſe of the weight of his trouble may paſs with a charitable and tender judger. And it teacheth us,

1. Afflictions and troubles, eſpecially thoſe inward afflictions of ſpirit, whether alone, or joyned with other troubles, are very unſupportable, and the heavieſt burdens that can be laid upon men: For, ſo doth Job complain of his grief and calamity, ver. 2. It would be heavier then the Sand of the Sea. See Prov. 18.14 Trouble of mind ought not to be ſleighted and undervalued by thoſe who would approve themſelves before God as tender ſympathizers.

2. Not only weak Saints, but even the ſtrongeſt, will prove ſo frail under trouble, if left to themſelves, that the weight of troubles will over-charge them; For, an eminent Job finds his troubles ſo incomparably heavy. The beſt of men have need of more then inherent ſtrength, if they would bear out under great tryals; They are injurious to God and themſelves, who caſt away what ſtrength they have, by impatience and bitterneſs, when they have ſo much need of it: And weak Saints may be encouraged, notwithſtanding their weakneſſes, when they ſee the ſtrongeſt Cedars thus made to bow.

3. Not only when Saints are chaſtened for their faults, but even when God is but trying their faith and other graces, They may expect to be preſſed above their own ſtrength; that they may be humbled and tried indeed: For, Job is only tried by God, and p. 70hath the teſtimony of a good Conſcience, and yet his trouble is heavier than the Sand of the Sea. As God doth meaſure out tryals according to mens growth and progreſs, and even the teſtimony of a good Conſcience may be put to the teſt by a greater degree of tryal: ſo none ought to judge of their ſincerity before God by the greatneſs of their trouble. Only it would be remembred, if trouble be ſo heavy upon a ſincere Saint, when only tryed; How much more heavy muſt it be, when they are chaſtened for their ſin and folly? Pſal. 38.3, 4. & 39.11. and yet more heavy, if their ſtroke be the fruit of groſs wickedneſs, and of their not finding the burden of ſin, nor caring to burden God with it, Amos 2.13?

4. Whatever other ingredient contribute to make the trouble of Saints heavy; Yet ſuch as either bring on the trouble which gives a riſe to their manifold tentations, or who miſ-regard them under trouble, will bear much of the guilt of it: Therefore, ſaith he ſo emphatically, Now it would be heavier, &c. Now, when his Friends made all his troubles grievous and bitter, by their not pondering of them, but rather adding to them.

5. This compariſon, inſtituted betwixt his trouble, and the ſand of the ſea, is very appoſite; and may point out ſomewhat concerning this trouble of Job, or the like trouble of other Saints. As,

1. Sand is very weighty, Prov. 27.3. ſo was his trouble and ſo may the troubles of others be. And here it is remarkable, that though ſand ſeem to be a very light thing, driven with every wind; yet it proves very weighty: So that which is light and eaſie, in contemplation, may prove very heavy, when it cometh to be our exerciſe, and that which ſeemeth eaſie in it ſelf, will prove a ſad exerciſe, if God command it to be ſo.

2. Sand is made uſe of to point out what is innumerable, Heb. 11.12. So were Jobs troubles and tentations many. And as it is impoſſible to enumerate all the fears, tentations, and perplexities of a troubled ſoul; ſo, however every one of thoſe, by themſelves, might be eaſie; Yet all of them, being put together, and every one of them crowding upon the back of another, are very unſupportable; as the ſmall parcels of ſand are of no weight by themſelves yet, being put together, are very weighty, eſpecially if the ſand of all the Seas were gathered together.

3. Sand is alſo made uſe of to point out what is large and comprehenſive, as Solomons wiſdom, 1 King. 4 29. So Jobs troubles were not only very many of one kind, but did extend to all that concerned him, to his body, mind, name, goods, ſervants, children, friends, &c. ſo that he eſcaped only with his lips, or the skin of his teeth, Job 19.20. A child of God may, poſſibly, bear out, even under many troubles of one kind, be they inflicted on his name, body, goods, children, or even on his mind. But when he can turn him no where to any enjoyment, but he meets with a tryal, and many tryals in it, his caſe cannot but be very ſad, and much to be pitied.

Doct. 6. The Lord doth ſo order the tryals of his own children, as they may be monuments of his glory, and much of him may ſhine in their ſupport; For, here in the entry of this tryal, Job finds his trouble heavier then the ſand of the Seas (a little part thereof would cruſh and ſmother whole Armies) and yet when it is much augmented, by its continuance, and renewed provocations from his Friends, he is made to ſubſiſt under all of it.

The third evidence of the greatneſs of his trouble, is taken from an effect of its weight that it ſwallowed up his words, or, it put him to ſilence, and he wanted words, when he ſpake, to expreſs the greatneſs of his grief. This muſt not be underſtood ſo as if Job could juſtifie himſelf that he complained too little; For how little ſoever he ſpake, he complained too much. But in this reſpect, it is true that his trouble went above his expreſſion, though he ought not to have reflected on God becauſe of that. And the truth of this evidence may appear, not only from his ſeven days ſilence with his Friends, before he ſpake, Chap. 2.13. with, 3.1. But, that when he ſpake, his ſpeech was interrupted with ſighs and groans, and what he ſaid was far ſhort of his caſe. It is true, his own diſtemper and bitterneſs had no ſmall hand in this; yet it is no leſs true, that his real afflictions were ſo vaſt and great, that it was nothing to be wondered at, if he could nor expreſs them fully.

Doct. 7. It is a great eaſe to an afflicted perſon, to get liberty to expreſs and pour out his grievances; whether in the boſom of a confident tender friend, or, eſpecially, to God: For, ſo much doth this regret import. Such as get their heart poured forth (with Hannah, 1. Sam. 1.15) have reaſon to be thankful.

2. It is the great aggravation of ſome afflictions, that they are above all complaints and expreſſions of ſorrow; that ſilence is the beſt oratory that can expreſs them; and, that they who are under them, do ſadly feel them, but cannot utter them: For, ſo was it with Job, my words are ſwallowed up. They who are in this caſe, ought to look much unto God, who not only hears what we lay, but obſerves what we need; Hoſ. 14.8. and ought to believe that, when they are full of confuſion, he will ſee and ponder their affliction. Job 10.15.

Verſ. 4. For the arrows of the Almighty are within me, the poiſon whereof drinketh up my ſpirit: the terrors of God do ſet themſelves in aray againſt me.

The fourth evidence of his great trouble (clearing and confirming all the reſt) is taken from the cauſe and kind of his trouble; That it was the Almighty God with whom he had to do, and that in apparent ſeverity. Whoſe dealing with him he expreſſeth in two Metaphors.

1. Of poiſoned arrows (made uſe of by ſome Nations) which had not only given him a piercing wound, but the poyſon of them had proceeded further, even to the inflaming of his vital ſpirits, to the hazard of his life. By which poyſoned Arrows we muſt underſtand, not only his boils, the heat and inflammation whereof had dried up his moiſture, vigour and ſtrength; but all his other outward troubles alſo, which ſtuck faſt in him; and his inward tentations and ſenſe of Gods wrath flowing there-from, which, like the inward deep wound of the arrow, had, by the furious poyſon thereof, ſo exhauſted him that he p. 71was ready to faint and give it over. See Pſal, 38.1, 2.

2. Of an Army ſet in Battel-aray. By which he underſtands the terrours of God, ſhewing that he had not only preſent tentations, but future fears muſtered up before him; and that not in a tumultuary way, but as in Battel-aray, ſo that he could not think to eſcape.

In this ſad deſcription of his caſe, there want not ſome weakneſſes and miſtakes. For he doth apprehend God more terrible then he was, or intended to be in his dealing toward him. Nor wanted he ſpecial proofs of Gods love (if it were but that he had grace given ſtill to cleave to God) which he ought to have obſerved and ackowledged, amidſt all his reſentments. And albeit his caſe had been really no leſs terrible then he apprehended; Yet it had been no argument to juſtifie his bitter complaint, Chap. 3. which is his ſcope in this Narration. But, on the other hand, we ought to avoid the errour of Eliphaz, in cenſuring too rigidly the complaint of this deſerted Saint; who doth here repreſent his caſe truly, as his preſent ſenſe and deſerted condition repreſented it to be. For as he did well, in not noticing of Satan, but eying of God, in all that befel him; So the multiplicity of his ſtrokes on every hand, and his inward deſertion, could not but make him apprehend that his caſe was thus deadly.

Hence Learn,

1. Though to quarrel and complain of God, in any caſe, be a great fault; Yet it pleads for much compaſſion to Saints when they do not make a ſtir about their lot, except when their trouble is extream; For, ſo doth Job prove the former general evidences of his great trouble, by producing real inſtances thereof, For the Arrows of the Almighty are within me, &c.

2. It is the duty of thoſe in trouble, to turn their eyes off all Inſtruments, that they may look to God; For, Job hath not a word of Sabeans, Caldeans, or, of Satan, but of the Almighty God. They who ſee and eye him little in trouble, their trouble will do them the leſs good, or, rather, no good at all.

3. As it is our duty always to entertain high and reverent thoughts of God, Gen. 14.19, 20, 22. So trouble will cauſe men to know his Almighty power; Therefore is Job, in this particular, made to ſee him, the Almighty.

4. A ſight of God, as a party, and of his great power put forth in trouble, will make it very formidable; and this may be repreſented to the truly godly, for their tryal and exerciſe: For, this affects Job, that he hath ſeen God as the Almighty in his trouble.

5. It is an humbling ſight of Gods Almighty power in trouble, when his ſtrokes are like Arrows, and do not only pierce deep, and come ſuddenly and ſwiftly upon men, as an arrow doth; But, eſpecially do ſpeak God angry at them, in that he makes them his Butt at which he ſhoots, and God at a diſtance from them, in ſmiting of them; as Arrows are ſhot by an Enemy at a diſtance: And all this may a Child of God apprehend in his trouble; As Job here doth, while he compareth his trouble to the Arrows of the Almighty.

6. In this caſe, the number of troubles doth contribute much to afflict the Child of God, every particular ſtroke adding to the weight; So Job reſents that there was, not one Arrow only, but, Arrows of the Almighty, ſhot at him.

7. When God, in his power and diſpleaſure, appears to be the godlies party, his ſtrokes cannot but pierce deep, and wound even the ſoul; For, ſaith he, the Arrows of the Almighty do not only touch, or hurt and wound me, but, are within me. As an Arrow ſhot by a ſtrong hand makes a deep piercing wound, ſo do ſtrokes coming thus from Gods Almighty hand. For if it be a fearful thing to fall unto the hands of the living God, Heb. 10.31. it is no wonder if it affect the godly much, when they ſee that it is not man, but the great God, with whom they have to do.

8. Albeit ſharp troubles, inflicted by the hand of God, be very ſad to the people of God; Yet all that is eaſie in compariſon of the apprehenſion of Gods anger in the trouble, and perplexities of ſpirit, and tentations, ariſing upon thoſe troubles: For, this is the deep wound of the Arrow, and the venom of the poyſoned Arrow, which inflames the wound, and makes it deadly.

9. Tentations, and ſenſe of divine diſpleaſure under trouble, will ſoon exhauſt created ſtrength, and make the ſpirits of men ſuccumb; For, ſaith he, the venom thereof drinketh up my ſpirit. See Prov. 18.14. And this is an argument whereby we may plead with God for moderation. Iſa. 57.16.

10 It is a great addition to the preſent troubles and tentations of Saints, when terrours and fears for the future do aſſault and perplex them; eſpecially when they apprehend that God is purſuing them by thoſe terrours: Therefore doth Job add, that the terrours of God were againſt him. See Pſal. 88.15. Jer. 17.17. And albeit, in theſe caſes, we may ſafely repel them with this, Sufficient for the day is the evil thereof, Matth. 6.34. and many of thoſe fears prove, in the iſſue, to be but mere apprehenſions, and not real: Yet broken cruſhed ſpirits can hardly get them avoided.

11. When once a broken mind is haunted with terrours and fears, their wit and fancy may multiply and aggravate them, far beyond what they are, or will be, in reality; For, Job here doth apprehend the terrours of God, acting againſt him in an hoſtile manner, yea, ſo ſet in aray againſt him, that he ſeeth no way to eſcape: and yet in all this he was miſtaken.

Verſ. 5. Doth the wild aſs bray when he hath graſs? or loweth the oxe over his fodder?

6. Can that which is unſavoury, be eaten without ſalt? or is there any taſte in the white of an egge?

7. The things that my ſoul refuſed to touch, are as my ſorrowful meat.

Theſe verſes may be taken up, as the ſame in ſubſtance with the former, thus; It being natural for Beaſts to complain when they are afflicted with the want of food, why might not he alſo complain of p. 72his affliction? and his Friends having enough, like Beaſts well provided for, could not be ſenſible of his deſolate condition, ver. 5. For he could be content to bear his affliction, if it were ſweetned with any thing, But could not force his mind (more then a man can force his appetite) to think that ſavoury and ſeaſonable, which was nothing ſo, ver. 6. For now he was made to feed upon theſe torments, the thoughts whereof would formerly have affrighted him. ver. 7. This interpretation cannot well be admitted; for albeit Job took but too much liberty to complain, yet we cannot juſtly charge upon him, that he did ſo utterly abhor afflictions as this interpretation would bear. Therefore, comparing it with ver. 24, 25. I take the verſes to contain a ſecond Argument juſtifying his complaint; That he could not but complain of his great trouble, ſeeing Eliphaz by his Diſcourſe, had miniſtred nothing which might have mitigated his ſorrow, but rather contributed to increaſe it. For, ſaith he, (to give a brief ſum of the words) I were worſe then the wild Aſs, or Ox, yea and cruel to my ſelf, if, in this ſtraight, I ſhould not accept any counſel that would prove wholeſom food to my mind. ver. 5. But your doctrine, which ye offer as food and medicine to my afflicted ſoul, wanting the Salt of Prudence and Charity in application, and being (like the white of an Egge) but frivolous and not ſubſtantial, cannot but be unſavory and taſtleſs unto me, ver. 6. Eſpecially conſidering that thoſe things ye now ſuggeſt to me to feed upon, in my adverſity, are ſuch a… he very thought of them, in my greateſt proſperity made me abhor and tremble at them, ver. 7. Or, (as ſome read it, and it agreeth as well with the Original) My ſoul refuſeth to touch them, they are my ſorrowful food. That is, I cannot now digeſt thoſe things, they being ſo ſad and ſorrowful food for a man in my caſe.

This cenſure paſſed by Job upon Eliphaz's doctrine cannot well be contradicted. For albeit he ſpake ſound Doctrine in ſome (and but in ſome) particulars; yet it was very impertinently applied to Job, and upon an unſound Principle, that he had been a wicked man, and ſo behoved to begin of new to ſeek God.

Hence Learn,

1. This Metaphor taken from the Beaſts, ver. 5. ſhews, That even nature it ſelf teacheth men, that they ought to be content when they have what may ſupply nature: For, Doth the wild Aſs bray (out of diſcontent) when he hath graſs, or loweth the Ox over his fodder? The queſtion imports a Negative, that they will not. And ſo men who are not thus content, do offer violence to Nature, See 1 Tim. 6.8. As mens anxieties are alſo thus refuted, Matth. 6.26, 28.

2. As an afflicted ſoul ought to be ſober; ſo it ought to be very hungry after ſound doctrine, and a ſeaſonable word to it ought to be as food, which refreſheth and ſtrengthneth it; For, ſo the compariſon imports, that ſound doctrine would be to him, as graſs to the wild Aſs, and fodder to the Ox, over which, if he had it, he would not complain. It is an evidence of an unſanctified trouble, when it makes not the word precious, Pſal. 119.71.

3. Every one is not fit to deal with a troubled ſpirit; For not only unſound doctrine, but even miſapplied truth, will be unſavoury to ſuch; Therefore doth be account his doctrine unſavoury and without ſalt. See Iſa. 50.4. Prov. 15.23.

4. Theſe who would ſpeak a right to ſouls in trouble, ought to propound ſubſtantial doctrine; for whites of Egges, and Moon-ſhine, or empty airy notions, will not then bear them up; as Job here aſſerts, Is there any taſte in the white of an Egge?

5. Though men ſpeak truth, and ſubſtantial truth; yet that is not enough (eſpecially if the doctrine in it ſelf be ſharp to fleſh and bloud) unleſs they prudently take up the afflicteds caſe, that they may ſpeak to the point, and unleſs there be much diſcretion and tenderneſs, much warmneſs and charity, in applying it; For, through the want of theſe, the beſt of Eliphaz's doctrine was but unſavoury, and could not be eaten without that Salt.

6. Such may be the Revolutions of Divine Providence, that what men have greateſt antipathie againſt, may yet be made their ſad exerciſe, and ſo ordinary as their daily food: For ſo were thoſe things charged on Job, to him; his ſoul refuſed to touch them, and yet they were ſet before him as his ſorrowful food. This may befal the godly, both in their inward and outward condition; Which may teach them to ſtoop to a Soveraign Lord, and to labour for diſpoſitions ſutable to their condition, whatever it be.

Verſ. 8. O that I might have my requeſt! and that God would grant me the thing that I long for!

9, Even that it would pleaſe God to deſtroy me, that he would let looſe his hand, and cut me off.

Followeth to ver. 14. Jobs deſire of death; which he laboureth to preſs and juſtifie by divers Arguments. He bringeth it in upon the back of the former debate, thus, That though they would not give him leave to complain, or deſire death; yet, he ſeeing no comfort within time, nor hope beſide, would take leave. His deſire is propounded, ver. 9. That God, who is Soveraign Lord of life, would be pleaſed to deſtroy him, and would not meaſure out affliction by piece-meal, and with a bound up hand, but would let looſe his hand and make an end of him, which he might eaſily do: any death, ſo it were ſpeedy, being better (as he thought) then his preſent condition. This ſute he uſhers in, and preſſeth from the ardency of his deſire, ver. 8. He had deſired it before, Chap. 3. and now, being the worſe of their eſſays to cure him, and of more hopeleſs of any comfortable iſſue in this life, his longing after death is increaſed.

This deſire hath been ſpoken to, in part, Chap. 3.20. It argues great preſumption, in limiting of God, and doating on a remedy of his own preſcribing, as if it only could ſerve his turn. And albeit he had the teſtimony of a good Conſcience, ſo that he needed not fear death; yet many deſires had been more ſutable, then that he ſhould venture on any death from Gods hand; and that (as it might ſeem) in juſtice, and when he is already lying under ſo much of that kind. It teacheth,

1. God is Lord of our life, who can take it away, p. 73when, where, and by what means he will; For, ſo much doth Job's deſire import, that he can deſtroy and cut off, at his pleaſure.

2. An afflicted mind is a great ſtrait and preſſure, ſo that many ſharp diſpenſations would be a deliverance, if they made men rid of it; For, Job's preſſure of mind is ſuch, that it makes him account a violent death, a deliverance. They who enjoy peace and tranquility of mind, in ſad times, have an eaſie part of it. And men would beware to make a breach upon their inward peace, by ſhifting outward trouble. See Matth. 10.28. Many by ſinful ſhifting of trouble, have been brought to that extremity, that many deaths would have been eaſier.

3. A tentation, once fixed in a broken ſpirit, cannot eaſily be pulled out again; For, Job cannot be driven from this deſire, on which he hath once fixed, but he preſſeth it over and over again. Men had need to beware of the firſt riſe of ſuch diſtempers, and to cruſh them in the bud.

4. Albeit a Child of God may be peſtered and haunted with many ſinful paſſions and deſires in his trouble; yet it is his mercy to be kept from ſinful actings, in proſecution of thoſe deſires: For, in the midſt of this heat of deſire, Job's honeſty appears, in that he will not help God to take away his life, how much ſoever he deſire death; but will wait on him, if he may be pleaſed to grant his deſire in his own way. Some ſparks of honeſty may appear, even in the greateſt weakneſs of Saints.

As to his ardency and fervour in preſſing his deſire, it hath been ſpoken to, Chap. 3.21, 22. and that men in their diſtempers, are very earneſt that God would do what they deſire, though yet it were, oft-times, a ſad judgment if God ſhould grant it, ſeeing they may, in that caſe, be apt to deſire that moſt which is moſt prejudicial to them. Yea, our ardent deſires after any outward lot, are, oft times, too great an evidence that we are wrong. To theſe add,

1. Job's practice holds forth a right pattern, though in a wrong inſtance, of purſuing our lawful deſires; By praying and requeſting, for it, and a longing expectation backing the Prayer, and ſo renewing the ſute often, and walking under the delay as they who are afflicted and affected thereby, Pſal. 88.11, 12, 13. This being Job's practice in ſo unwarrantable a deſire, it may give a check to our ſluggiſhneſs in more honeſt deſires.

2. When men give way to ſinful tentations, they may, in Gods holy Providence, meet with many occaſions to entertain them; As Job here longing after death, his Friends diſappointing of him adds fuel to the fire, and makes it more vehement, as thinking he was, hereby, confirmed in the equity of his deſires. Thus tempters of God fall in ſnares, Mal. 3.15. and hearkners alſo to falſe Prophets, Deut. 13.1, 2, 3. This may terrifie men who enter upon a way without a rule and warrant, that they may meet with ſuch ſnares: and every confirmation they think they meet with, in their way, may humble them, if they conſider that God, thereby, gives them up to ſtrong deluſions.

Verſ. 10. Then ſhould I yet have comfort, yea I would harden my ſelf in ſorrow; let him not ſpare, for I have not concealed the words of the holy One.

The firſt Argument whereby he labours to juſtifie this deſire, is taken from the comfort he expected, having the teſtimony of a good Conſcience. He profeſſeth that, notwithſtanding all that had befaln him, or could be in a violent death, he ſhould yet have comfort, if it were a coming, or already come. And though it might be apprehended that he would repent and cool of that courage, when it came to the puſh; He profeſſeth he would harden himſelf in ſorrow; he would harden and confirm his heart againſt that way of death, or any ſorrow attending it, yea, or any ſorrow in the mean time, provided that death were near, and the ſorrow haſtning it forward. And for a proof of this his courage and reſolution, he renews his requeſt, and deſires that God will not ſpare; Not that he dares deſire to be dealt with in juſtice, but it imports only his deſire not to be ſpared as to cutting of him off, but the ſharper uſage, the better, ſo it made an end of him. And the ground of all this courage was, that he had not concealed the words of the holy One; he had been a ſincere Profeſſour of Gods Truth, and had ſpoken truth in this particular, that he was an upright man; Or, he had not put out the light of Gods Truth in his mind, nor cancelled the Seal of his Spirit in his heart, by ſin, Rom. 1.18. and had held forth the Truth of God in his Profeſſion and Practice, Pſal. 40.10. Phil. 2.15, 16. And all this he did, becauſe God is the Holy One, not to be dallied with, and who cannot approve of ſin. By all which he clears that his deſire of death was not a deſperate wiſh, but grounded upon the teſtimony of a good Conſcience, and his hope to be approved, when he ſhould come to be judged by God, and not by men.

In this Diſcourſe, it flowed indeed from Jobs weakneſs that his good Conſcience could afford him no comfort, but in this out-gate of death, which was of his own deviſing; whereas the teſtimony of his Conſcience, had been better imployed in bearing patiently the preſent trouble. And, indeed, we are ordinarily better, in our own conceit, at any thing then what is our preſent work and duty, and do fancy that we could like any caſe but our preſent lot; when yet it is the will of God we ſhould take it as it is. Yet herein,

1. We may, with admiration behold the invincible power of a good Conſcience, that cannot only grapple with death, when it cometh, but can run to meet it, and that on any tearms, and at greateſt diſadvantage, and can even then expect comfort in and by it: So was it with Job here, I ſhould yet have comfort, &c. A good Conſcience is neither afraid of death, nor of wrath (as it ſhould ſeem) cutting us off, nor even of deſtroying of foundations, Pſal. 11.3, 4. nor of any trouble, Job 34.29. even which may ſhake others, Iſai. 33.14, 15, 16. And the reaſon of this is, every lot to the reconciled man hath this in it from God, fear not ye, Mat. 28.5. Which may invite men to be careful that their own hearts do not condemn them, 1 Joh. 3.21. Act. 24.16.

2. We may hence alſo gather, That no fortitude againſt death, or any trouble, is worth the ſpeaking p. 74of, but what is grounded on a good Conſcience; For, Job founds his reſolution and comfort on this, I have not concealed the words of the holy One. Natural Magnanimity is of little worth without this. Only, they who would be reſolute and magnanimous upon the account of a good Conſcience, ought not only to have a good Conſcience in the particular cauſe and matter of their tryal, but in their other carriage alſo, the want whereof will weaken their hands in moſt cleanly tryals; and eſpecially (wherein Job was ſomewhat faulty) in the way of their deportment under trouble, which ought to be ſuch, as may witneſs that it is Conſcience, and not their own ſpirits, that lead them, Jam. 1.20.

3. Men, in trying their reſolution and courage flowing from a good Conſcience, ought not to take themſelves at the firſt word, but ought to ſearch and ſearch again; For, ſo doth Job repeat his confidence upon this ground, once and again, I ſhould yet have comfort, yea, I would harden my ſelf in ſorrow, let him not ſpare. Our hearts are very deceitful in undertaking, and therefore godly jealouſie, fear, and ſu…pition, are oft-times antecedent to true courage, Hab. 3.16, 17, 18.

4. The teſtimony of a good Conſcience, yielding hope of a bleſſed iſſue, will make preſent trouble, to be tolerable and more eaſie; For, Job expecting to be approved of God at death, would yet have comfort, and harden himſelf in ſorrow, in expectation of ſo great a good.

5. Such as would approve themſelves to be ſincere, ought to entertain right thoughts of God, particularly, of his holineſs: For, the riſe of his upright walk, was, that he looked on God as the holy One. This doth not only evince that God is not to be reflected upon, in any of his dealings, Pſal. 22.3. and in this Job's Principles were ſound, though his Paſſions did ſometimes over-drive him to complain; But doth alſo teach, that none can have communion with God, but ſuch as ſtudy holineſs, nor can the holy God endure wickedneſs, Pſal. 5.5, 6, 7. Hab. 1.13. And they who want holineſs, may come to him, the Fountain of Holineſs, to get it.

6. Such as do rightly improve the ſtudy of the holineſs of God to preſs the neceſſity of real holineſs upon themſelves, ought, with Job, not to conceal the words of the holy One. Which imports,

1. God muſt be taken up, obeyed and acknowledged, according as he hath revealed himſelf and his will, in his Words; For, they had the words of God among them, even in Jobs days, though not yet written; and to thoſe he cleaves, neither lying of God by Error contrary to his Word, nor taking up God and his Will according to his own fancy and humour.

2. When God reveals his will in any particular, it is our duty not to ſmother or put out our light, and ſo ſin againſt God and his Deputy in our boſom; but we ought to avow and profeſs it, in our ſtation: For, he concealed not theſe words.

3. Beſide our Profeſſion of Truth, we muſt be careful not to belie it in our practice: For, thus alſo he concealed not the words of the holy One, as is above explained.

Verſ. 11: What is my ſtrength that I ſhould hope? and what is mine end, that I ſhould prolong my life?

12. Is my ſtrength the ſtrength of Stones? or is my fleſh of Braſs?

The ſecond Argument (wherein he appeals to themſelves) is taken from his inability to ſubſiſt under this trouble; and, conſequently, the improbability of the reſtitution they promiſed him, upon his repentance. He had no ſtrength that might give him ground of hope to bear this trouble and avoid death, and (upon his repentance) to be reſtored, as Eliphaz promiſed unto him. For he had not fleſh with ſenſe only, as Beaſts have, but with reaſon alſo, which ſharpeneth croſſes; Far leſs was his fleſh of ſtones or braſs (which want both ſenſe and reaſon) to endure this; and therefore nothing was fitter for him then to reſolve for death. As for thoſe words, What is mine end, &c? Some underſtand them thus; For what end ſhould I live? which is a very ſinful queſtion, if God will have us live. Others thus; What evil is in mine end, that I ſhould be afraid to die? wherein can death prejudice me, that I ſhould ſo ſeek to avoid it? But it agrees beſt with the reſt of the purpoſe thus; as if Job had ſaid, Seeing my ſtrength is ſo diſproportionable to my trouble, my end by the ordinary courſe of nature (eſpecially being ſo cruſhed) cannot be far off: So that it were folly (ſuppoſe I ſhould be delivered) to hope for any continuance of time, wherein I might get reparation of theſe great evils? or, what can I expect or deſign in the reſt of my ſhort time, that I ſhould ſeek to prolong it, and not preſently deſire to die? So doth himſelf expreſs it, Chap. 16.22. In ſum, his Argument is this, He hath neither ſtrength to ſubſiſt under theſe troubles, till he ſhould repent and be reſtored, as Eliphaz had preſcribed; nor could he look for any thing in the declining part of his life, the expectation whereof might encourage him to endure his preſent troubles, till he attained it. But he had rather loſe all the expected good, before he endured the preſent troubles, waiting for it.

This Argument, thus explained, doth inſinuate theſe Truths,

1. God hath made mans conſtitution ſuch, as it is eaſily ſubduable by afflictions; For, Jobs ſtrength could afford him no hope of bearing through, till he ſaw an iſſue on the back of troubles. Man is made weak and more infirm then braſs or ſtones, that he may need and get many proofs of God; and may be afraid to make the ſtrong God his party.

2. Mans time is alſo ſo ſhort and uncertain, as he cannot be able to effectuate and compaſs great things, eſpecially in his declining days, and after he is broken with troubles; For, Job ſeeth nothing in his end, or to be expected now in the latter part of his dayes, why he ſhould deſire to prolong them. See Luke 12.19, 20. Iſai. 2.22. Pſal. 49.11, 12. & 146.3.4.

3. It is a very ſweet diſpoſition, to comply with what we conceive to be Gods will, by ſtooping to it, Jer. 10.19. As here Job profeſſeth to deſire death, becauſe he judgeth, by his own weakneſs under trouble, that God is calling him to it.

Beſide thoſe General Truths, here inſinuated, Job's miſtakes may afford us further inſtruction in theſe particulars.

p. 751. God may give his people many bleſſed diſappointments of thoſe ſad things which they certainly expect; For, Job expected death, conſidering his ſtrength, and yet he lived long after. He never expected reſtitution, and yet his former proſperity was reſtored with advantage. See Iſa. 51.12, 13, Lam. 3.18, 22. Jon. 2.4. Ezek. 37.11, 12. 2 Cor. 6.9.

2. Saints do reckon wrong, when they reckon only by their inherent ſtrength; As Job here did: For God can ſupport them to bear much more then their ſtrength can undertake. 1 Cor. 10.13. Phil. 4.13. Their weakneſs may prove ſtrength, Heb. 11.34, 2 Cor. 12.10. and ſtronger then the vigour of others, Iſa. 40.29, 30, 31. He can bring them out of a furnace without a ſinge of their garment Dan. 3.27. and from among Lions, without a ſcratch. Dan. 6.23.

3. While Job undervalues his end, or any thing to be expected in it, as not worth the waiting for; Albeit he do not ſpeak of ſpiritual advantages, in order to the Glory of God, the Edification of the Church in all Ages, and his own profit in the School of Affliction; which are of ſo great excellency and worth, that his troubles were not to be compared with his advantages; as is ſaid to the ſame purpoſe, Rom. 8.18. Yet, even in reference to thoſe advantages, of Wealth, Honour, Children, &c. his reaſoning is faulty. For even to be at work under trouble is beautiful in its ſeaſon; thoſe outward mercies, given as viſible proofs of love after trouble, are ſingularly ſweet, were it even but for a ſhort time, and though he ſhould not continue long to enjoy them, as he apprehended. All which may teach us, how unfit judges we, many times, are of what is beſt for us, and how gracious the Lord is, who asks not our conſent to do that which will be for our good.

Verſ. 13. Is not my help in me? and is wiſdom driven quite from me?

This ver. contains his third Argument, wherein alſo he appeals to their judgment. In explicating whereof, I ſhall not inſiſt on the various tortured readings of the words, but ſhall adhere to our Tranſlation, and take help and wiſdom for the ſame thing; wiſdom being a notable help to find out an expedient for relief when we are perplexed and in ſtraits; and ſo a ſpecial gift of God, eſpecially when it is ſanctified. The force of the Argument runs thus, as if Job had ſaid; However I be otherwiſe afflicted, yet I am not ſo deprived of judgment, but that I have better skill to judge of mine own condition, how it is with me, and what is beſt for me, then you have. Therefore I will not renounce my own light, and give up my ſelf blind-fold to your conduct and guiding; But as I know I am innocent, ſo I (who can beſt judge in this caſe) ſee nothing better for me then preſent death.

This Argument doth contain thoſe truths,

1. God doth not take away all his mercies together from his people, but when they are deprived of ſome, others are left for their incouragment; As here Job marks ſomewhat that was not d…iven quite from him. See Lam. 3 18, 19.22.

2. It is the duty of men to be beſt acquainted with their own condition; As here his argument ſuppoſeth. See Prov. 20.27. & 27.21.

3. It is a choice and ſingular mercy, under overwhelming preſſures, to be able truly to diſcern our caſe, and to know our duty, and what is good for us; For, in this caſe, Wiſdom is ſubſtantial wiſdom, as the word is, and a ſingular help. They who rightly know their caſe and duty, are not much to be pitied. See 2 Chron. 20.12.

4. Men ought not raſhly to quit their own light, at the perſwaſion of any other; As Job here denieth to do, and the doing whereof was ſo ſeverely puniſhed in that Prophet who came from Judah, 1 King. 13.21, 22, 24

Yet theſe Truths, and eſpecially the laſt, admit of theſe cautions here,

1. Men, in cleaving to their light, would take heed that wilfulneſs be not cloaked under a pretence of wiſdom, or, light. For will may ſeek ſhelter under the wings of conſcience and light; whereof Job was guilty, in part.

2. Albeit wiſdom be not alwayes quite driven from us by trouble; Yet it would be remembered, that trouble may much confound and perplex the beſt judgments; 2 Chro. 12.20 So that others may diſcern our caſe and duty better then our ſelves. And thus was it with Job (though not in the ſtated quarrel betwixt him and his Friends, yet) in this deſire of death.

3. Overtures propounded under tentation (ſuch as this deſire of Job was) ought to be narrowly examined, ere they be aſſented unto; For tentations light is ordinarily wild-fire.

4. Men ought to guard, leſt conceit cauſe them to magnifie themſelves. and undervalue all others; (See Prov. 26.12.) In which regard (eſpecially when men are under tentation) ſobriety is very neceſſary. Phil. 2.3. So was David in his trouble, 2 Sam. 18.3, 4. And herein alſo Job's paſſion made him ſomewhat exceed.

5. Men ought alſo to guard, leſt their intereſts and affections lead and beget their light; (As Jobs affection and deſire after death blinded his judgment;) And that they do not raiſe and harbour prejudices againſt others (as Ahab did againſt Micaiah, 1 King. 22.8.) that ſo they may more confidently ſleight their judgment: Thus dealt wicked men with Prophets of old. Jer. 5.12, 13.

Verſ. 14. To him that is afflicted, pity ſhould be ſhewed from his friend, but he forſaketh the fear of the Almighty.

Job having thus endeavoured to juſtifie his complaints and deſire of death, he proceeds, in the third part of the Chap. ſharply to reprove his Friends, who, inſtead of comforting him, had bitterly cenſured him and his complaints, and ſo had diſappointed him of that kindneſs he expected from them. This challenge he ſometime directs againſt Eliphaz, ver. 14. who had already ſpoken; and ſometime againſt all his Friends ver. 15. who concurred with him in opinion, as appears from Chap 5.27.

In this verſe he layeth cruel inhumanity to the charge of Eliphaz, who had added ſo much to his affliction. And

p. 761. He propounds what was the duty he expected ſhould have been performed to him; Namely, that he who was afflicted ſhould have met with pity and kindneſs from a friend, and a godly friend▪ Eſpecially when his affliction was not ordinary, but a melting down (as the word is) or a waſting of his courage and ſtrength.

2. He chargeth him with the neglect of this duty, pointing at the cauſe of this neglect, which was the abandoning of the fear of God, which would have reſtrained him from this cruel and rigid way of proceeding; and withal, he inſinuates how dangerous it was to forſake this fear of God, who, being the Almighty, could eaſily puniſh contemners of his Majeſty. And ſo, whereas Eliphaz chargeth on him, that his carriage ſpake him to be deſtitute of the fear of God, Chap. 4.4, 5, 6. he retorts the charge, aſſerting that his inhumanity did much rather prove that to be his own caſe.

From this verſe Learn,

1. Afflictions, eſpecially if they be great and ſharp, will ſoon exhauſt created ſtrength, and cauſe it melt like wax before the fire; For, Job inſinuates that he was melted. See, Pſal. 22.14.

2. In a condition of ſad affliction, albeit none can give complete caſe or deliverance, but God alone; Yet ſympathie and compaſſion from men will contribute ſomewhat to ſweeten and allay the bitterneſs of that cup: For, pity from a friend would have afforded ſome eaſe to Job.

3. True friendſhip ought to ſhew it ſelf in times of affliction, were it but in ſympathie and pity, when men can do no more; and they ought ſo to compaſſionate, as they may be ſtirred up to do all that they can for the afflicteds relief. And eſpecially it is required, when the greatneſs of the affliction calls aloud for it, that not only men forbear to be cruel, but that they be kind alſo: For, to him that is afflicted (or, melted) pity ſhould be ſhewed from his friend. A brother is born for adverſity, Prov. 17.17. and tryals are let forth, not only to try thoſe who are touched with them, but to try the tenderneſs and ſympathie of others alſo. See Obad. ver. 11, 12.

4 Though ſympathie with thoſe in trouble be the duty of friends; yet godly men may expect to be deprived of this, for the perfecting of their tryal; For, Job may well aſſert that this is their duty, but he finds no ſuch thing among them.

5. The fear of God in the hearts of men is ſo effectual, to make them charitable in judging of the ſtate of others, Iam▪ 4.11.12. and compaſſionate and tender toward theſe in troubles; Gen. 42.18. That where theſe are wanting, men cannot ſufficiently evidence that they have the fear of God, by their Profeſſions, Prayers, or other common practices: For, Job interpreteth this want to be a forſaking of the fear of the Almighty. See Iam. 1.27. Col. 3.12, 13. 1 Joh. 4.20. For true Piety, and Humanity flowing there from, do require that men do not deny ſympathie, and what help they can afford to the afflicted, were it but a room in their heart, and a wiſe conſideration of their caſe. Pſal. 41.1. And therefore it cannot be Piety that prompts men to diſcourage the godly under their afflictions, far leſs to be active in inflicting their troubles.

6. As it is ſaid to be altogether void of the fear of God, ſo it is a very heinous ſin when men, who pretend to the fear of God, do make apoſtaſie and relinquiſh that courſe; Or when they who really fear God do abandon it in part; eſpecially in theſe practices, and duties which are their preſent work and exerciſe to which God calls them: For, this he chargeth upon Eliphaz, that he forſaketh the fear of the Almighty. Not that he peremptorily aſſerteth him to be an hypocrite, or a total Apoſtate; but that he did abandon his preſent duty of ſympathie whereby God called him now to evidence his Piety.

7. It is a very dangerous thing to evidence the want of the fear of God, or to give any proof of our forſaking thereof in particular exigents and trying duties, he being the Almighty God with whom men have to do in that caſe; Therefore doth he point out this ſin to be a forſaking of the fear of the Almighty. See Jer. 5.20.

Verſ. 15. My brethren have dealt deceitfully as a brook, and as the ſtream of brooks they paſs away.

16. Which are blackiſh by reaſon of the ice, and wherein the ſnow is hid,

17. What time they wax warm, they vaniſh: when it is hot, they are conſumed out of their place.

18. The paths of their way are turned aſide; they go to nothing, and periſh.

19. The troops of Tema looked, the companies of Sheba waited for them.

20. They were confounded becauſe they had hoped; they came thither, and were aſhamed.

21. For now ye are nothing; ye ſee my caſting down, and are afraid.

In theſe verſes Job chargeth all his three Friends with deceitful and unfaithful diſappointing of his expectation. This charge is propounded in proper terms, ver. 15. — that his Brethren had dealt far otherwiſe with him then he expected. And it is illuſtrated by a compariſon, in the reſt of the verſes. Wherein we are to conſider,

1. The Propoſition of the compariſon, ver. — 15 —20. It is taken from Winter-brooks in thoſe dry and hot Countries, ver. 15. which being full of water, and locked up with black Ice and Snow, do ſeem to promiſe that they will keep that ſtore for another ſeaſon, ver. 16. But in Summer, when the heat cometh, the Earth drinketh, and the Sun drieth up, theſe Brooks, ſo that they vaniſh and come to nothing, and their current is not to be found, like a paſſenger that is gone out of the way, ver. 17, 18. Whence it came to paſs that thoſe Travellers (of the poſterity of Abraham by Keturah, and Iſhmael, Gen. 25.1, 2, 3, 13, 14, 15.) who, with other Eaſterlings, marched together in troops with their Beaſts for carriage, Gen. 37.25. Iſai. 21.13. and ſo needed much water, were pitifully diſappointed. For ſeeing thoſe Brooks ſo full in Winter, when they travelled that way, they laid their account to lodge by them in Summer, p. 77ver. 19. But not only did they miſs of their expectation, but were confounded and aſhamed that ever they ſhould have expected ſuch a benefit by them, ver. 20.

2. The Application of the compariſon; Which is not only ſummarily hinted in the entry, ver. — 15. but more clearly put home, ver. 21. Wherein,

1. He aſſerts they are nothing, or, which is the ſame, ye are like to it, nothing, as they are. Before, they ſeemed to be his great Friends, ſuch as he might have expected much kindneſs from in his affliction; and their unexpected viſit might have heightned his expectation: But now, in his ſtrait, he finds that they are nothing, or as good as nothing in reſpect of what they ſhould have been, and he expected from them, being unfit to play the friends in his ſtrait, as he aſſerteth, Chap. 13.4.

2. He gives an evidence and proof of this aſſertion, in part; Ye ſee my caſting down, and are afraid. Which ſome underſtand thus, as if Job had ſaid; Ye ſeeing me in want, and being afraid I ſhould be a burden to you if ye were kind, therefore ye eſtrange your ſelves from me. But whatever hint there be at ſomewhat like that, ver. 22, 23. yet I take it not to be the ſcope here, or that Job would be in direct terms, ſo bitter and ſalt. Others take it thus; Ye, ſeeing me caſt down by God, dare not comfort nor juſtifie me, leſt you ſhould ſeem to reflect on God. This he doth lay to their charge, Chap. 13.7, 8. yet it ſeemeth not to be ſo clearly expreſſed here, ſave in ſo far as it may be comprehended under the following General Expoſition. Therefore, by comparing this with, Chap. 2.13. I conceive this to be the ſcope, as if Job had ſaid; Seeing me to be in ſo great trouble, ye are ſo aſtoniſhed and terrified (as may appear from your former ſilence) that ye have forgot to do your duty, and are dried up in your Prudence and Charity. All ye ſpeak now, flows from minds diſtracted with terrour and amazement, without conſidering what ye ſay.

From the Propoſition of the challenge, ver. 15.— Learn,

1. There is, and ought to be, an intimate relation and conjunction among the Profeſſors of Piety; For, Job calls them my Brethren, upon this account, though they had not been otherwiſe (or poſſibly were not, at leaſt all of them) related to him by bloud.

2. Where perſons are thus related in friendſhip, it gives ground to expect much kindneſs one from another, as their need ſhall require: For, Job expected much from them, upon this account that they were Brethren.

3. Such is the vanity, emptineſs and uncertainty of all things under the Sun, that when God hath a perſon to try, he may expect that all refuges will fail him, and deareſt friends will diſappoint him; Yea, that no promiſing thing will do much for him, but that all things will ſtand by, that the tryal may ſeek him out: For, ſaith he, My Brethren have dealt deceitfully with me, They have not performed what in reaſon might have been expected from their friendſhip and intimacy, and from their kindneſs in viſiting me. See Pſal. 88.18.

4. It is great cruelty, eſpecially in Brethren and Friends, to fail the afflicted in their need, and diſappoint them of that help they might expect in ſuch a condition; For, he chargeth it upon them as a great crime, My Brethren have dealt deceitfully with me. And the challenge hath two aggravations and ſad ingredients in it.

1. It is ſad when men meet with tryals from Brethren and Friends, when theſe who are friends in the fleſh, or are Countr…y men, turn Enemies, Matth. 10.35, 36. Much more, when familiar friends betray thoſe that truſted them, Pſal. 55.12, 13, 14. And moſt of all, when truly godly friends turn oppoſites, as Job found in experience. Thoſe exerciſes the godly meet with, that they may learn never to truſt in creatures, but rely on Chriſt, who will prove a Brother indeed: and that they may take good heed whom they chooſe for boſome friends, Mic. 7.5, 6.

2. It is a tryal when friends deal deceitfully, not only in not performing what might juſtly be expected, conſidering their Bonds and Relations, Amos 1.9, 11. But eſpecially if they proceed herein in a diſſimulate way, covering cruel deſigns with fair pretences. In which caſe the godly ought to wait on God, Pſal. 55.21, 22, 23.

Doct. 5. Albeit men, ordinarily, think little of a ſin, when it is common; yet in the ſight of God, the more are engaged in it, it is the worſe, and the more hateful: For, Job aggravates the fault from this, that it was a common fault, My Brethren have dealt deceitfully with me.

For the ſimilitude here propoſed, ver.—15.—20. I ſhall not inſiſt on what is implied in it; That man is an indigent creature, who ſtands in need of many things, ſo that the very want of water may be a ſad tryal to him; And, That we ought to acknowledge Gods mercy, in providing thoſe common benefits for us, which in thoſe Countreys were ſo often wanting. Now ſhall I anticipate the Application of the ſimilitude to the preſent purpoſe, made by Job himſelf, v. 21. Only, in general, the words, with an eye to that ſcope, may teach,

1. Favour in a ſtrait is that which may, in reaſon be expected from a profeſſed friend; as they expected water from thoſe Brooks. His profeſſion gives ground to expect this; and his profeſſion binds the duty upon him with his own conſent; as waters are gathered in Brooks, to refeſh Men and Beaſts. And therefore it were better not to engage in friendſhip, then to deceive them that truſt us. Yea, in ſome reſpect, open cruelty were better, as being more ingenuous and fair dealing.

2. It is an evidence of unfaithful friends, that they fail friends when they have moſt to do; As thoſe brooks promiſed much in winter, and failed in Summer when there was moſt need of them. So did not Jonathan, nor Huſhai the Archite, deal with David.

3. The reaſon of much unfaithful friendſhip, is, becauſe it wants an inward principle; being but like a winter Brook, and not a Spring: Many pretended friends do fawn upon mens proſperity, when they do not reſpect themſelves, or that which is permanent in them. See Prov. 14 20. & 19 6, 7.

4. The more a man fix his truſt, or build his expectation, on any thing beſide God, the more hurt and confuſion may he expect from it; as they were confounded becauſe they had hoped, and when they p. 78came thither, were aſhamed. See Iſai. 1.29. & 20.5. & 30.5.

5. Unfaithful friends do not, ordinarily, reſent the ill of their courſe, according as it is ſinful in it ſelf, and grievous to the afflicted; Therefore doth Job inſiſt upon it, and take pains to illuſtrate it, As the ſtream of brooks they paſs away, &c. that his Friends may notice and conſider it more.

From the Application of the ſimilitude, ver. 21. Learn,

1. A man may truly be ſaid to be to be nothing, when he is not what he ſhould be; an uſeleſs man may be called a being leſs man: For, upon this account Job ſaith, For now ye are nothing. And this may be very ſad to many who live for no good uſe in the world, eſpecially in hard times. See Iſai. 50.16.

2. The more we expect from the creatures, and are diſappointed, we are the more ready to undervalue them; For, now they are nothing, who before did ſignifie much. Men do, ordinarily, either idolize, or under-value, their friends, or lots.

3. God may ſo ſharply afflict his own dear Children, as may affright others even to behold and think upon it; For, his dealing with Job made them afraid. Such alſo were Davids tryals, Pſal. 31.11.

4. Diſtracting fears and amazements are great impediments to men; hindering and obſtructing the uſe of their judgment, or their going about duty, in reference to hard lots and tryals: For, this was a root of their failing, Ye ſee my caſting down, and are afraid.

5. God may ſo ſupport an afflicted Saint, as an on-looker on his tryal may be more affrighted therewith, then himſelf; For, Job here quarrels them that they were afraid, and endeavours to infuſe courage in thoſe who ought to have ſympathized with him.

Verſ. 22. Did I ſay, Bring unto me? or give a reward for me of your ſubſtance?

23. Or deliver me from the enemies hand, or redeem me from the hand of the mighty?

Job having thus reprehended his Friends for their inhumanity and unfaithfulneſs; He proceeds to aggravate thoſe faults, and to charge them home upon them, from ſeveral conſiderations. The firſt aggravation of their fault (in thoſe verſes) is, That he expected but a ſmall favour of them, and yet had not obtained it. Whereas he, being poor, and oppreſſed by his Enemies, might have called to them for ſupply of his neceſſities; and might, by the laws of friendſhip, have deſired that they would beſtow of their means, or interpoſe their power for recovering of his loſt ſubſtance out of the hands of his mighty Enemies, who had ſpoiled him: and they were bound to have done for him. Now when (as would appear) he did not ſo much as expect their coming, and when they came, did not deſire any thing of them, and the moſt he expected was only their good and comfortable counſel; they were much more bound to have been tender, and not ſo cruel toward him.

In this challenge and aggravation of their fault, there may be this miſtake, That wholeſome counſel, tendered in a prudent and fit way, (which is the favour Job miſſeth among his Friend) is more difficult to give; then to expend either our goods or our life for our friend; (a requeſt wherewith Job had not charged them:) Yet theſe things are conſiderable in it,

1. That godly and true friends owe much to one another in their troubles; Not only to ſupply their neceſſities (For, he might have ſaid, Bring unto me) and to lay forth of their wealth, to allay the fury of their Enemies; (For he might alſo have ſaid, give a reward, or, bribe, or gift, to the Enemy, for me, of your ſubſtance) But even to imploy their power alſo, in a lawful way, for their relief: as Abraham did for Lot; Gen. 14. For he might alſo have ſaid, Deliver me from the Enemies hand, or redeem me from the hand of the mighty. Love is a large debt, Rom. 13.8, 9, 10. See, 1 Joh▪ 3 16.

2. It is the property of godly and ſober ſpirits, to ſtoop and acquieſce in a mean condition, when God calls them to it, without burdening any, ſo far as may be; For, whatever was the duty of Jobs Friends, and whatever was their practice afterward, Chap. 42.11. yet, for his part, he did not ſay, Bring unto me, or give a reward for me, &c. he would not burden them to uphold him in his former pomp and grandeur.

3. Unto a right diſcerner, no outward trouble is any thing ſo ſad as inward exerciſe and diſquiet of mind, For, Job could bear the one without troubling his Friends, but he miſſeth comfort to his troubled ſpirit. We ought not to carp too much at outward troubles, leſt we meet with that which we will find ſorer.

4. It is very great inhumanity in men not to endeavour to be comfortable, by their counſel, to the godly in affliction, when no more but that is called for at their hands; For, this was the great fault of Jobs Friends. Jonathan dealt otherwiſe with David, 1 Sam. 23.16. And herein even the poor, who can contribute nothing elſe to the afflicted, may be very uſeful.

Verſ. 24. Teach me, and I will hold my tongue: and cauſe me to underſtand wherein I have erred.

25. How forcible are right words? but what doth your arguing reprove?

Secondly, He aggravates their fault in dealing ſo cruelly with him, from his readineſs to take with wholeſom counſel. It cometh in by way of prevention of an objection that might be moved againſt his former challenge. They might ſay, we have not been wanting in giving wholeſom counſel (as they alledge they did, Chap. 5.27.) and therefore he complains unjuſtly. Job replies, that it was nothing ſo: For, (ver. 24.) if they would ſolidly teach him, and convince him of any errour, he ſhould ſoon take with it. For, (ver. 25.) true and pertinent diſcourſes are very forcible. But as for their diſcourſe, it was nothing ſuch; being full of untruths, or unſeaſonably and impertinently applied truths, and ſo nothing to the purpoſe, but miſſing the ſcope, and therefore could p. 79not convince him. For however they ſhould endeavor to cry him down with arguing; yet what doth it reprove? what ſolid ground doth it proceed upon? or how is it to the purpoſe? or how could it take with him? Hence the aggravation of their fault is; That had they to do with a ſtiffe man, they might have pretended ſome excuſe for their way of dealing: But having to do with a man who would eaſily be bound by truth, their neglect was the more culpable.

Not to inſiſt how far Job might miſtake his own diſpoſition and tractableneſs, in this hour of tentation, We may, from the General Doctrine, Learn,

1. True Piety diſpoſeth men to receive Inſtruction, and humbly to ſubmit to it; For, ſaith he, Teach me, and I will hold my tongue, and thus was he eaſily convinced by Elihu, and by God. Whereas men wanting Piety, even when their Conſciences are convinced and put to ſilence, their wit may be talkative, and ſtudious to invent ſomewhat to juſtifie their way. See Prov. 30.32.

2. Grace leads a man to be docile, by convincing him that he is obnoxious to Errour, through Ignorance, Paſſion, Self-love, or the like diſtempers; For, cauſe me to underſtand wherein I have erred, ſaith he. Which, though it doth not imply that he did take with any Errour in this Debate; yet it ſuppoſeth that he thought not himſelf above the reach of Errour, and imports his averſion from Errour, and his love to Truth, and his willingneſs to take with any Information that might draw him out of an Errour. And who ſo, in the ſenſe of their own proneſs to err, do make uſe of means for prevention, or recovery out of ſuch a ſnare, they are in a fair way to be led in the paths of truth.

3. Challenges or reproofs ought not to be nakedly, and pro impe…io only, charged upon any; but they ought to be preſſed and put home upon ſolid and convincing grounds, otherwiſe they will not readily take: For, Job will not be convinced becauſe they ſay he was wrong, unleſs they cauſe him to underſtand wherein he hath …r…ed. It is true, ſome do ſhelter themſelves here, when they are challenged upon many ſuſpicions, which cannot demonſtratively be made appear to be true: But that is their own great unhappineſs, that they walk in the dark with their wicked courſes, and ſo are deprived of the mercy of being diſcovered and convinced. Others alſo ſee not the clear grounds of reproofs given to them, becauſe they will not ſee them, or becauſe their Conſciences are not awaked to notice them: yet this is a truth which generally holds, that Doctrine ſhould be joyned with Reproof, 2 Tim. 4.2.

4. Naked truth, duly applied, is invincible; Truth will bind a rational man, and much more will Divine Truth bind a tender Conſcience; For how forcible are right words? They may be bold who have Truth on their ſide, and they evidence a wicked diſpoſition, with whom it doth not prevail.

5. Men may ſeem very acute in their Diſcourſes, eſpecially in ſpeaking of the depths of Divine Providence about Saints, who yet, upon an after-ſearch, may find that they do very far miſs their mark: For, though their Diſcourſes were arguings, yet he appeals to themſelves, What doth your arguing reprove?

6. It is a very great ſin in men, when they have to do with men of tractable diſpoſitions, and yet they are not faithful in giving them counſel or warning; For, upon this account doth Job aggravate the fault of his Friends. It is true, thoſe who have a Calling, muſt not omit their duty, be the diſpoſition of people what it will, Ezek. 2.6, 7 Yet when they meet with tractable people, it is a notable encouragement, and an opportunity which cannot be neglected without great ſin.

Verſ. 26. Do ye imagine to reprove words, and the ſpeeches of one that is deſperate, which are as wind?

This verſe as it is tranſlated contains this third aggravation of their fault, That they were too critical and cenſorious of what he ſaid. And that it evidenced want of charity and humanity in them▪ to ca…p at words ſpoken by him in his deſperate and hopeleſs condition. For ſuch words were but as violent bl…ſts of wind, flowing from fits of tentation and paſſion. And therefore they …ught to have looked to his diſtemper, from which theſe expreſſions flowed with pity and compaſſion; and to have applied ſome fit remedy, rather then to have been ſuch Criticks in ſcanning his words. This Interpretation doth hold out ſound Doctrine, That as the Children of God, under tentation, do fall in many Feavers, which cauſe ravings and impertinent expreſſions, which themſelves will not juſtifie in cold bloud: So God doth look on thoſe, rather with an eye of pity, then of indignation; and he doth not allow that any ſhould rigidly miſconſtruct them, becauſe of thoſe things. For the language of ſadly afflicted Saints (though it ſound harſhly at ſome times, yet) is not lightly or raſhly to be judged of; For it ſpeaks much preſſure of ſpirit within, as the Shunamites practice did, 2 King. 4.27. And yet it is an uſual fault, that ſuch are miſtaken by thoſe who are at eaſe Job 12.5. which warns the people of God to prepare for this tryal, among others; and to give God much employment, who will underſtand and ponder their caſe.

But this ſeemeth not to be Jobs meaning in this place. For we find not that he acknowledged he was one deſperate, who had ſo much confidence in his greateſt extremity. And albeit he did acknowledge and aſſert it in a mild ſenſe, that he was without hope of being reſtored to this life; yet we find not that he granted that this made him utter any thing in paſſion, that was not to be juſtified, or which he accounted but as wind. It is true, he did indeed utter ſuch expreſſions, and Elihu and God do convince him of it; But for preſent, he is ſo far from acknowledging any ſuch weakneſs in his Diſcourſes (as this Interpretation would import) that in the next Chapter, he labours to juſtifie the moſt paſſionate of his deſires; and ſo cannot be thought to extenuate or acknowledge the weakneſs thereof, here.

Therefore I take this verſe to contain this aggravation of their fault, That they ſleighted and undervalued his condition and complaints, and therefore dealt ſo cruelly and perſidiouſly with him. Thus the words will run fair, if we carry on that, do ye imagine to reprove? throughout the whole verſe. As if Job had p. 80ſaid; Do ye imagine that they are only empty words, and the words of a deſperate man (or diſtracted by reaſon of my hopleſs condition) that are but as wind, and not to be regarded, which ye are reproving? Nay, it is nothing ſo; my words are the diſcourſe of an afflicted man, who knoweth what he is doing; nor do they proceed ſo lightly from me, as ye inconſiderately conſider them, and by your ſleighting thereof, do bewray your cruelty againſt me. To this purpoſe alſo aggreeth another reading of the latter part of the verſe, Do ye repute the words of the deſperate (or, one who is hopeleſs of being reſtored to his former proſperity, or, to live any longer) to be but wind? Albeit men who are altogether, and every way deſperate, may utter many things impertinent, yet a man only hopleſs of life, yet truſting in Gods favour (which was his caſe) would not ſpeak ſo raſhly, nor utter any thing, but that which had ſome weight in it.

In all this, it cannot be denied but Job was too favourable a judge in his own cauſe, and did entertain thoſe thoughts of his own diſcourſes which he durſt not juſtifie when God appeared; and ſo this challenge is not ſufficiently convincing, It is true, in ſome reſpects, his words were more then words, or, wind, conſidering the preſſure of his ſpirit from which they flowed: Yet they were ſo far from what he judged them to be, that had his Friends only inſiſted to reprove them as empty, and the fruits of his paſſion, they had never been reprehended therefore by God. However, thoſe general truths may be marked here.

1. Whatever liberty men take in their thoughts and expreſſions, while they are at eaſe; yet under trouble (eſpecially, when it is extream and deſperate) they ought to be very ſerious. For, ſo doth Job inſinuate, that in ſuch a caſe they ought to be about more then words, or, wind.

2. It is very great cruelty in friends, (and an addition to the trouble of the afflicted) to miſtake the carriage and expreſſions of thoſe in diſtreſs, and to account lightly of what is their ſad and ſerious exerciſe: For, ſo much alſo doth Job's challeng of his Friends teach, in general, That it was their fault to imagine they had to do only with the empty words of a deſperate man, when he ſpake ſo ſeriouſly, and (as he thought) ſo adviſedly. See Chap. 16.4.

3. Even godly and wiſe men, under tentation, are unfit judges of their own way and carriage. That ſame power of tentation that drives them to miſcarry, may alſo induce them to juſtifie their own way: As here Job juſtifieth his own raſh words and ſpeeches.

Verſ. 27. Yea, ye overwhelm the fatherleſs, and you digg a pit for your friend.

In this verſe he ſums up all the aggravations of their fault in this, That no inhumanity or deceitfulneſs could go beyond their uſage of him. Their cruelty againſt him was no leſs then the cruelty of falling upon, and ruining poor Orphans. And their diſappointing of his expectation in trouble, and their pernicious counſel to quit his integrity, was no leſs perſidious, then if one friend ſhould dig a pit for another, to entrap him therein. Not to ſpeak any thing here of that crying ſin, of wronging Orphans, which God will judge and avenge, Pſal. 68.5. Or of that faithfulneſs which ought to be among friends; we may, from the ſcope, Learn.

1. A perſon afflicted in ſpirit may compare with any for miſery; For, Job implies that ſuch are fatherleſs, and helpleſs indeed: and therefore ſuch, going to God with their trouble, may expect pity.

2. It is great cruelty to wrong ſuch afflicted ones, or to add to their miſery: Such dealing is to overwhelm the fatherleſs; No cruelty is beyond it, See Pſal. 69.26.

3. Such as prove perfidious, or are ill counſellers to Saints in trouble, ought to conſider what ſnares they do thereby lead them in; For, ſuch do dig a pit for their friend. And this was very ſadly verified in Job, who, by his Friends carriage, was driven into many ſnares, and fits of diſtemper and paſſion againſt God and his dealing.

Verſ. 28. Now therefore be content, look upon me, for it is evident unto you, if I lie.

29. Return, I pray you, let it not be iniquity, yea return again: my righteouſneſs is in it.

30. Is there iniquity in my tongue? cannot my taſte diſcern perverſe things?

Followeth a concluſion, by way of preface to what he is to ſay in the next Chapter. Wherein he deſireth, that ſince they had ſo far miſtaken him, and miſcarried in their diſcourſes, they would give him audience to ſpeak for himſelf. Here, conſider,

Firſt, His Exhortation, conſiſting of two branches;

1. (Which is more principal) Now therefore be content, look upon me, ver. 28—. As if Job had ſaid; Seeing ye are ſo far wrong, I deſire ye will lay aſide your prejudices, and with meekneſs take a view (not only of my countenance, but) of my caſe, as I ſhall preſent it before you; or, hearken peaceably to my diſcourſe, which ſhall be a true and lively portraiture of my ſelf.

2. (Which is ſubſervient to the former) return again, which he preſſeth very ſeriouſly, by earneſt entreaty, return I pray you, and by doubling the ſute, yea, return again, ver. 29—. The ſum and meaning of which deſire, is, That they might not precepitate in this buſineſs, nor be blinded and carried on by reaſon of their being imbarqued in a debate; but that they ſhould reflect, and in calmneſs take a review of the buſineſs

Hence Learn.

1. Reproofs, when they are given upon juſt grounds, ought to be entertained, and to produce ſome good fruit; Therefore, after the former ſharp reproof, Job comes to adviſe them to that duty which is the neceſſary fruit of it.

2. Such as would judge rightly of the caſe of others, ought to hear them patiently and fully, before they give ſentence; For, it is ſuppoſed, as their duty, that before they be concluded as to their judgment p. 81concerning him, they be content, and look on him. See Prov. 18.13.

3. Men ought to deal candidly and ſincerely, in giving an account of their condition, eſpecially to friends who are apt to miſtake them; For, ſaith he, look on me, intending by his diſcourſe to give them a true Character of himſelf.

4. Much ſoberneſs and love to truth, and much diligence and painfulneſs, are required in them who would find out the truth in dark caſes; For, that they may judge aright in this matter, Job requires that they be content, or patient to hear, and willing to be informed: and though they had taken ſome view of his condition before, yet he preſſeth that yet again they will look on him, and that they will return, yea, return again, before they determinately conclude. Our light is of great concernment to us, and therefore had need to be found. It is the Principle of all our motions, and actions, and as the eye, which if it be dark, darkneth the whole body, And as ſound light is neceſſary, ſo it is difficult to attain; our natural darkneſs, luſts, negligence, intereſts, want of love to the truth, and ſleighting of it, being ready to hide it from us. Withal, raſhneſs and precipicancy, in our cloſing with light, or what ſeems to be light, is very dangerous. For even though men, in ſuch away, fall upon the right, yet it doth not commend them, becauſe it is not any ſolid conſideration of the truth that perſwades them. Raſhneſs is a ſhrewd evidence that men are wrong; For it is a principle that needs to be reformed, Iſa. 32.4. and concluſions are readily ſuch as principles are. Theſe who are raſh do only conſider what is preſently before them, without diſcerning the future conſequents of their way. And finally, When men once raſhly engage in a wrong way, they caſt themſelves upon a ſnare, that their pride will not ſuffer them to retire; as here it needs many Exhortations to look, and return again Mans credit is a very dangerous Idol; And Herod will not care to ſacrifice John the Baptiſts life to his credit, if it be engaged in the quarrel. Theſe conſiderations may teach men (and eſpecially ſuch as labour to impoſe their way upon others) in looking toward principles and courſes, and the ſnares of the time to which they are expoſed, to be very ſerious and deliberate; Conſidering what a rare thing it is to find men examine their own way, or ſuſpicious of the inclinations of their heart, when once they are engaged.

5. What ever prevalency it hath with our hearts, to continue in an evil way, becauſe we are engaged in it; Yet it will not bear any weight before God; nor will it ſerve for a defence or excuſe at the day of our accounts: Therefore doth Job preſs it as a neceſſary (though difficult) duty, return, I pray you, yea, return again. And this may ſadly rebuke thoſe who reſolve to go on in a courſe, which they would never have entered upon, had they foreſeen, ere they embarqued, what they now find.

Secondly, Conſider the Arguments preſſing this Exhortation; Which are,

1. For it is evident unto you (or, before your face) if it lie, ver.—28. That is, I ſhall ſpeak nothing but what is plain and diſtinct, as if it were ſet before your face; and ſo ye will ſoon diſcern whether I ſpeak truth or not: And if ye will hear me, a ſober debate will ſoon clear the matter. This Argument preſſeth the firſt branch of the Exhortation; And doth indeed ſuppoſe this truth, That not only can God eaſily manifeſt the folly of erroneous m…n, 2 Tim 3 9. But a lie will not long hold …oot, if it be well he…d t… but truth may be ſoon found out, through Gods bleſſing on ſober debate and waiting on him, if ſo be Conſcience guided men, and they were ſ…eking truth for truths ſake. But the iſſue ſhewed, both on their part and his, that there may be ſomewhat that will obſtruct the diſcovery of truth in debates. As,

1. The Friends being already engaged (as hath been ſaid) hindered the diſcovery of their Errour by any thing he ſaid.

2. Job conſidered not that his neceſſity, furniſhing him with Oratory and Eloquence, might make a lie very plauſible: as may be ſeen in his endeavour to juſtifie his deſire of death. Parts and Paſſion, if Conſcience do not over-rule, will manage a bad cauſe ſtrangly; So that parts are a plague, when men imploy them in an ill cauſe.

3. Intereſt is very prevalent to hinder the fruit of Conference and debate. No argument or debate could bring Jeroboam and his Succeſſours to ſee the ill of the Golden Calves, till the captivity diſcuſſed it. It had been powerful light indeed which would have perſwaded them to quit or hazard a Kingdom, which they had uſurped from the houſe of David. This, as it may teach us to lament the perverſity of men, who are ready to detain the truth in unrighteouſneſs; So, alſo, not to ſtu…ble, albeit debates do nor decide differences among men, till God come and determine where the lie is; as he did in this debate.

2. Let it not be iniquity, ver. 29. Some read it; There ſhall be no iniquity, That is, if ye will hear me, I freely forgive you all ye have wrongfully ſaid hitherto: Or, do not fear that your hearing of me ſpeak in my own defence, ſhall be your ſin… as if ye were faulty in not pleading for the holineſs of God, who afflicts me. Others thus, Let there be no iniquity; That is, when ye hear me, let no iniquity, which ye can mark in my diſcourſe, paſs without a challenge. But the Tranſlation (to which I adhere) gives us this ſenſe of the Argument, That they ſhould quit their prejudices and hear him, leſt, as they had ſinned in what they had done already; So, continuing therein, it proved iniquity, or, an heinous ſin, and ſo it preſſeth the ſecond branch of the Exhortation. This teacheth,

1. That the ſame action which, in ſome reſpects, and conſidered in it ſelf, may be accounted an infirmity; yet being conſidered as veſted with ſome circumſtances, is before God iniquity: Thus Job accounts their perſiſting to oppoſe him, iniquity. This point may be true,

1. In reſpect of the Principles of a courſe. It is infirmity when men depart from God, yet they do it not wickedly; Pſal 18.21. when they fall in a ſnare, but through frailty; when they err, but it floweth ſimply from tenderneſs of the Conſcience, though erring. But the ſame evils may be wickedneſs, when followed wickedly, malitiouſly, with an high hand, to ſerve an intereſt and reap advantage.

2. In reſpect of perſeverance. An infirmity, perſiſted in, becomes iniquity: it being incident to m…n to fall, but deviliſh to lie ſtill, to fall and not ariſe, to turn away and not return.

p. 823. In reſpect of the conſequences of perſevering in ſin: An infirmity faln in, and perſevered in, doth not only draw on new ſins, but more obduration in the ſame ſin. A backſlider turns an hater of ſuch as perſevere, yea, a perſecuter of them. Thus it was with Peter (though mercy prevented the worſt) from denying his Lord and Maſter, he comes to deny him with an Oath, there after with an Oath and Curſe. And thus alſo Jobs Friends afterward turn more bitter in the debate, and do witneſs little tenderneſs by their frequent reflections on him. This may daſh the Idol of mens credit, and perſwade them ſpeedily to return from an evil courſe; notwithſtanding any diſadvantage.

Doct. 2. Though men do, ordinarily, think light of ſin, if it be not followed with ſad plagues; yet ſin in it ſelf is very grievous to a godly man: And if even infirmity ought not to be tolerated, How much more will groſs wickedneſs be hateful to right diſcerners? For, this is a ſtrong Argument in Jobs account, Return, let it not be iniquity. And thus did David judge, when he eſteemed ſo much of the pardon of the iniquity of ſin, Pſal. 32.5.

3. My righteouſneſs is in it, v. —29. This preſſeth both parts of the Exhortation, That they ſhould hear him, and conſider the matter again and again, notwithſtanding their being engaged, Conſidering how much it concerned him; his righteouſneſs, which was his only prop and ſupport, being at the ſtake in the debate. We need not inquire, Whether Job ſpeak here of the righteouſneſs of his perſon, by imputation of Chriſts Righteouſneſs, and of his way, by Sanctification wherein he was Evangelically righteous; or of the righteouſneſs of his cauſe in debate betwixt them? For both theſe were conjoyned here, it being the very queſtion debated betwixt them, whether he was a righteous and godly man, or not? And for the ſtrength and ſoundneſs of this Argument, albeit Job looked ſo much to this his righteouſneſs, as made him forget his miſcarriages in other particulars; yet in this he is aſſoiled by God, and declared a righteous man, and being ſo, it was his duty to maintain it.

Hence Learn,

1. The Conſcience of Integrity and Righteouſneſs is a ſoveraign Cordial and ſupport to a man in trouble; For, Job ſpeaks of it as a thing of ſo great moment, as he may not quit it, My righteouſneſs is in it. So did Hezekiah find proof of its worth, when he was threatned with death, Iſa. 38.1, 2, 3. and David, in his tryals and perſecutions under Saul, as appeareth from ſeveral of his Pſalms. This helps men to hold on their way, Job 17.8, 9. For ſuch do walk ſurely, Prov. 10.9. and have the teſtimony of their Conſciences, and conſequently, Gods approbation, to comfort them. Which ſhould perſwade us to a frequent uſe of that Prayer, that integrity and uprightneſs may preſerve us, Pſal. 25.21.

2 When men are under trouble, they may expect that the teſtimony of their Conſciences, in the matter of their integrity, will be aſſaulted, whether by inward tentation, or outward miſconſtruction, or both; For, Job, ſuppoſeth his righteouſneſs is at the ſtake here. This may not only be expected from the weakneſs of mens own ſpirits, being broken with trouble; from the malice of Satan, who is not ſatisfied with any outward trouble upon Saints, unleſs he diſturb their peace, and weaken their faith thereby; and, from the weakneſs, prejudices, and corrupt Principles of friends and obſervers: But even the Lord hath an holy hand in it, for the further tryal and exerciſe of his Children, So that every thing which is quarrelled in a Saint, under trouble, muſt not therefore be caſt as naught. But,

3. It is commendable in the people of God, to maintain and cleave to their integrity, when it is called in queſtion by tentation from within, and oppoſition and diſpenſations from without; For, ſo doth Job here, notwithſtanding he was afflicted by God, and miſtaken by his Friends. It argueth great weakneſs, when men ſubſcribe to the truth of every doubt that tentation raiſeth. And they may approve themſelves to God, in defending their righteouſneſs and integrity, againſt tentation, and under greateſt diſadvantages, Pſal. 44.17, 18, 19. For not only do they, in ſo doing, bear teſtimony for God and his Truth, in that particular; but they retain that which will be a ſtrong Bulwark againſt many other aſſaults; which Job expreſſeth well, Chap. 10, 15. If I be wicked, wo were unto me.

For further clearing of this Point, It may be enquired,

1. What courſe ſhall we take to be clear off the truth of our integrity and righteouſneſs, when it is cryed down by men, and ſad diſpenſations ſeem to condemn us?

Anſw. In Job's caſe, where the only thing in queſtion was his Piety, the matter may be cleared by theſe many Characters of true godlineſs, recorded in the Word. But for more general ſatisfaction in all caſes, thoſe rules would be obſerved.

1. Men may be righteous, as to the ſtate of their perſons, being juſtified by faith, when yet ſome of their actions may be faulty. Every thing that we ought to mourn, for as a ſin, doth not alter the ſtate of our perſons; but our feet may need to be waſhed, when our body is already clean. Joh. 13.9, 10. This conſideration may contribute to ſolve many doubts ariſing upon the ſenſe of guilt, and, if well improved, will advance, and not hinder, our repentance.

2. Men ought to beware of turning ſuch Scepticks, as to queſtion whether there be righteouſneſs and unrighteouſneſs, a right and a wrong, in the courſes of men in the world; or to be ſo unſettled, as to quit and abandon every courſe, as wrong, which is croſſed and borne down. No diſpenſation of Providence condemneth any thing as ſinful, which the word accounts integrity. It is a woful way of being above Scriptures, when Providences thruſt the Bible out of our hands, and do hinder us to go to the Law and the Teſtimony, thereby to judge of our own and others cauſe and way.

3. Men may be heinouſly guilty of many ſins before the Lord, and becauſe of them juſtly puniſhed by him, immediately, or mediately; And yet may be innocent, as to the inſtruments afflicting them, and as to the cauſe of their tryal by men. David, when he is lying in the duſt before God, becauſe of his folly and ſins of his youth, yet croweth over Saul, as an innocent man, in the matter of his tryal, and ſuffering. And when God ſent Judah into captivity, yet he pleads their cauſe againſt the Chaldeans. Thus the p. 83Church diſtinguiſheth betwixt her caſe before God, and before men, in her ſuffering, Mic. 7.9. and we ought not to confound them.

4. Men may be righteous, both before God and men, in the main point of their tryal; and yet may ſin in many acceſſories, and in the way of managing that which is right. As here, in this caſe, Job bears all the ſtrokes, and God pleads more againſt his carriage then the carriage of his Friends, and yet the iſſue of all, is, Ye have not ſpoken of me the thing that is right, as my ſervant Job hath, Chap. 42.8. It may be enquired,

2. How they who, under ſufferings, have a teſtimony of their integrity, in any of the forementioned reſpects, ſhall improve it, or adhere to it in a right and acceptable way?

Anſw. Here, Job's errour, who managed a good cauſe ſinfully, may give us warning that we are apt to miſcarry in this. And therefore theſe rules are to be obſerved,

1. Men are then right, and do in a right way adhere to their integrity, when they are ſo fixed, as they are ready to ſuffer; and abide a ſtorm, for their adherence thereunto. It is a dangerous caſe when men are confirmed in their way, meerly becauſe it proſpereth in their hand; (for what will they do when that Argument fails them?) or when, let a cauſe be never ſo juſt, men cannot ſuffer any thing for it. And when I ſpeak of ſuffering, I do not only mean that men, in a righteous cauſe, do act, in their ſtations, amidſt many hazards, or do reſolve to endure trouble, from implacable men, who bring them at under: But that they do not accept deliverance, albeit it were offered, upon their forſaking what is right, Heb. 11.35.

2. Right maintainers of their integrity ought to be no leſs tender and zealous for it, when ſin would aſſault it within, and ſo wound the Conſcience, then when tryals and outward diſpenſations would decry it.

3. In this caſe, alſo, the Conſcience of our integrity ought not to imbitter our ſpirits againſt God, who exerciſeth and afflicteth us; which was Jobs fault, Chap. 40 8. For albeit the Conſcience of uprightneſs may help a man to courage and confidence in trouble; yet we ought to be humble before God, making as good uſe of croſs diſpenſations, as if we were unrighteous, and mourning for any thing that God may have to ſay againſt us. And this ſeems to have been Job's way at ſometimes, Chap. 9.15. & 10.15. though his paſſion did, at other times, ouer-drive him.

4. Is there iniquity in my tongue, &c? ver. 30 The ſum whereof is, They ought to hear him, for he will ſpeak right things; and if it were otherwiſe, his judgment and experience would …s eaſily diſcern it, as his taſte doth diſcern meat; and having a tender Conſcience, he would abominate any unſound Principles, as his taſte would diſreliſh unſavoury meats. In this matter he is ſo confident, that he believes themſelves are perſwaded of it; and therefore propounds it by way of queſtion, poſing them, if they judged otherwiſe of him. And yet he did miſtake himſelf, for, in ſome reſpects, there was iniquity (or ſin at beſt) in his tongue, nor did his taſte diſcern the perverſity, or, ſinfulneſs, that was in his paſſionate deſire of death, upon which he inſiſts ſo much in the next Chapter.

Hence Learn,

1. It is duty of godly men, and their property when in a right frame, that their Conſciences are very tender touch-ſtones of their Principles and way; either to prevent their engaging in an evil way, or to cauſe them relent it, if they be engaged: For, ſo is here ſuppoſed, that there ſhould not be iniquity in their tongue, and that their taſte ſhould diſcern perverſe things. Thus Joſeph's Conſcience broke the ſnares laid by his Miſtriſs, Gen. 39 9. Thus David's reins did inſtruct him, Pſal. 16.7 and his heart ſmote him when he had faln in an appearance of evil, 1 Sam. 24 5. Hence it is a challenge, that men are not aſhamed when they do evil, Jer. 6 15. This may give a check to men who bear down this light in themſelves; the doing whereof may ſoon lead them to do evils, which even Pagans would be aſhamed of, Ezek. 16.27.

2. Whatever be the duty of Gods people, or their practice at ſometimes, in this particular; Yet there may be great hazard in the beſt of men their leaning to their own diſcerning and ſpirits: For, Job miſſed his mark here, in venturing too much on this. Our own light, ſpirits, or impulſes, are dangerous guides, ſeeing we have the Word wherewith we may conſult in every thing; and not only are all men lyars, but many things may concurr to corrupt the ſenſes of men in particular exigents. Proſperity may blunt their tenderneſs, and bribe their light to allow them eaſe. Deſertion (as befel David in the matter of Bathſheba, and Hezekiah in the matter of the Ambaſſadours of the King of Babylon) may draw forth proofs of weakneſs, and good men may miſcarry under it, eſpecially, when they are not ſenſible that they are deſerted, but the refreſhments of proſperity do ſupply the the room of ſpiritual life And troubles do readily produce a feveriſh diſtemper of ſenſes, eſpecially, when falſe Chriſts appears in time of trouble, Matth. 24 22, 23, 24. This may teach us to walk in a continual jealouſie of our ſelves, and not to lean to our own underſtanding, Prov. 3.5.