Exposition of Job, Exposition of Job · Chapter 10
CHAP. X.
Job having hitherto anſwered to what Bildad had ſaid; Partly, concerning Gods Righteouſneſs, by acknowledging and magnifying of it; Partly, concerning his own righteouſneſs, by aſſerting and proving that (without any prejudice to the Righteouſneſs of God who had afflicted him) he was a righteous man: He cometh now to obviate what was inſinuated in Bildad's diſcourſe; Namely, That Job, conſidering Gods Righteouſneſs who had afflicted him, and his own unrighteouſneſs, ſhould ſeek to God, and give over his complaints. To this Job anſwers by his practice, falling upon, and renewing his wonted complaints. Yet ſo as he indirectly labours to juſtifie his practice before his Friends, in that he was ſo hard put to it before he began, ver. 1. And he more directly labours to juſtifie it, in that he quits them as unfit Judges, and dare go to God with his complaints; and in that he preſſeth them home (in his own judgment) upon ſo ſtrong and convincings grounds: Some of which grounds are indeed ſound Truths, and clearly and poſitively aſſerted by him; yet not ſufficient to bottom his Concluſions, or his Inferences from them proceed upon a miſtake. Others of them diſcover him to be brought to a great conflict betwixt faith and his tentation and preſent ſenſe, wherein he owns Truth, but with a great debate; And others of them declare him to be overpowred with his paſſion, though he calm a little toward cloſe of his diſcourſe.
The Chapter may be taken up in two Parts. In the firſt whereof (to v. 20.) we have his complaint, or his endeavour to eaſe his ſorrows by complaining. This might be taken up, in the riſe of his complaint, v. 1. The Propoſition of it, v. 2. and the proſecution of it, v. 3, &c. But I ſhall ſum it up thus; There is a complaint carried on in this Diſcourſe, which may be ſummed up in an expoſtulation with God that he did ſo ſharply afflict him; breaking him with preſent trouble, and threatning him with more trouble, yea even to cut him off with trouble. This ſum of his Expoſtulation may be gathered from ver. 2, 3, 8, 9, 16, 17. And his expoſtulating about this, doth imply a requeſt, that God would not deal ſo with him. This being ſcope of Job's Diſcourſe, the whole of it may be taken up in ſo many Arguments, tending not only to juſtifie his complaints before his Friends, (as hath been ſaid) but, chiefly, to enforce his complaint, and preſs his deſire, before God. For, (as he judgeth) there was no reaſon why his Friends ſhould cenſure his complaint, and much reaſon why God ſhould regard it, and change his dealing toward him: Conſidering, that he was put hard to it before he did complain, ver. 1. That it is hard meaſure, if he be condemned, before he be convinced of the cauſe and crime, ver. 2. That it doth not beſeem God (by dealing ſo hardly with him) to oppreſs and ſleight his own creature and ſervant, and to ſeem to favour the wicked, ver. 3. That Good needs not this way of torturing him, to find out what he is, ver. 4, 5, 6. That God knew he was not wicked, and yet that would not avail him, unleſs himſelf withdrew his hand, ver. 7. That God had made and preſerved him, and therefore he cannot but regret that he ſhould ſo violently deſtroy his own workmanſhip, ver. 8.9, 10, 11, 12, 13. That he can ſee no cauſe of Gods dealing thus, nor what God meant, or intended, by all this ſeverity, ver. 14, 15. — That his trouble had put him in great confuſion, and therefore he thinks God ſhould look to the greatneſs of his trouble, which ſo confounded him, ver. — 15, 16, 17. And, that his trouble was ſo great, it made him repent his being born, and wiſh he had died from the womb, ver. 18, 19. In the ſecond part of …he Chapter, Job calming a little, doth ſu…joyn to his former Expoſtulation, a ſhort Petition for reſpite and leave to breath a while, before he died, ver. 20, 21, 22.
Verſ. 1. My ſoul is weary of my life, I will leave my complaint upon my ſelf; I will ſpeak in the bitterneſs of my ſoul.
THis verſe contains an account of the riſe of Job's Expoſtulation and complaint, which is the firſt Argument preſſing his Friends not to miſconſtruct him, and pleading with God, that he would regard it, and not deal ſo ſharply with him. For when he had reſolved to ſmother his griefs, Chap. 9.35. yet he could not: but they made his life a burden to him. And when again he laboured to ſuppreſs his complaints becauſe of ſuch a caſe, yet he could not prevail. But at laſt, after many reſolutions to the contrary, his bitterneſs, by reaſon of much affliction, burſt forth in a complaint, and made him …ry if he could find eaſe by ſo eloquent a way of pouring out his ſorrows before God. From which he leaveth it to be inferred, That it beſeemed God to reſpect ſuch a complaint, and the afflictions which preſſed it out of him; which were ſo great, that he could not refrain from that way of it, which was ſo contrary to his frequent reſolutions and deſires: And, That it was his Friends duty not to judge hardly of him, though he complained when he was ſo preſſed and put to it.
In general,
Obſ. 1. Gods Children, while they are within time, are made up of Fleſh and Spirit, Nature and Grace, which, under trouble, will have ſtrong wreſtlings one with another, taking reſolutions time about; yea, ſometime, in a fit, Nature getting the upper hand: As here, Corruption and Grace wreſtle for it, and at laſt Senſe and Corruption carry it. Afterward we will hear more of this conflict betwixt his Faith and Senſe, in this complaint. And we find it was Paul's exerciſe to be toſſed betwixt the law of his members and the law of his mind, Rom. 7. This may teach us, to have a jealous eye over our ſelves, even in our beſt frame. For trouble may diſcover much droſs which doth not then appear. And it teacheth us, not to ſtumble, when we find droſs in trouble, not only with our good, but over-flowing it for a time. We have as little reaſon, becauſe of that, to ſay we have no good in us, as we have to ſay we have no corruptions, when they are borne down and diſappear, in our good condition.
Obſ. 2. As for the ſtrength of his Argument, That not only his Friends ought not to cenſure, but it beſeemed God to reſpect his extorted complaint, and give him eaſe; we may conſider,
1. God may juſtly take a proof of what is in man, and how weak any inherent grace he hath is to reſiſt tentation; as it proved here in Job. And therefore the Argument is faulty, as to concluding that God ſhould altogether forbear to put him to it, to give this proof of himſelf, which was ſo needful for him.
2. Were Saints never ſo preſſed with tentation, and over-powred with infirmity, in their failings (as Job here was not malicious nor wicked in his complaints, but forced to them through weakneſs and tentations) yet even thoſe their failings, which flow meerly from infirmity and tentation, are real ſins, which need a Mediatour to expiate them, and a pardon for his ſake, upon their cloſing with him by faith and their renewing of their repentance. And therefore his Argument cannot at all conclude that God, or his Friends, ſhould look upon it as no fault in him thus to complain, when he is put to it. Yet,
3. There is ſomewhat of an Argument in it, both in reference to God and to his Friends. In reference to God; Albeit he may try what is in Saints, and they ought to flee to Chriſt for the pardon of their infirmities: Yet, it is an Argument preſſing that God ſhould pity them, when they do not run wilfully to ſin, but are driven out of the way, through the power of tentation; and they are ſenſible of their failings in ſuch a caſe. For God is a tender conſiderer of a willing ſpirit, even when it is under the power of weak fleſh, Matth. 26.41. It is, alſo, an Argument pleading for pardon in a Mediatour; and ſuch infirmities will more eaſily obtain it, then other ſins, Rom. 7.24. with 25. And further, ſuch a condition doth alſo plead for moderation of Gods dealing (which yet ought to be preſſed with much ſobriety and ſubmiſſion) and ſtaying of his rough wind in the day of his Eaſt wind, Iſa. 27.8. ſeeing God is a tender Shepherd, who (…as Jacob, Gen. 33.13.) will not over-drive his flock, Iſa. 40.11. 1 Cor. 10.13▪ and who is tender in preventing his peoples being driven to ſin, Pſal. 125.3. In reference to his Friends, the Argument may hold out this great truth; That it is not juſt to be too rigid in judging of Saints, or to judge of them and the ſtate of their perſon (though of their condition they may) by their violent fits, to which they are driven through affliction and tentation, and wherein there is a conflict betwixt the fl…ſh and the ſpirit, and the whole man conſents not. For, however Job's Friends might have cenſured his complaints as paſſionate (which yet in his weakneſs he would not admit) yet there was no reaſon they ſhould judge by his complaints, which he could not ſuppreſs, that he was a wicked man.
In particular, If we look to the ſeveral parts acted by the fleſh and the ſpirit in him, in the riſe of his complaints, each of them may afford us uſeful inſtructions and cautions. And,
1. The fleſh, or his preſent ſenſe, ſpeaks firſt, My ſoul is weary, (or I am heartily or very weary) of my life, or my ſoul is cut off, with wearying of my life, or is cut off, that it is in life. All thoſe readings come to one purpoſe; That he did very earneſtly and affectionately with his ſoul) weary of his life, he would very gladly be rid of it, and was even killed that he was alive. To this iſſue came his reſolution, Chap. 9.35. When he had reſolved to ſmother his griefs, they did ſo preſs and overcharge him, that he was not only wearied of them, but even of his very life, becauſe of them; deſiring to get an end of theſe miſeries by the end of his life. And this he muſt ſpeak out before them.
Whence Learn,
1. Gods people will not be always Maſters of their own paſſions and reſolutions under trouble; For, Job, Chap. 9.35. had thought to digeſt all his ſorrows with ſilence, but now he is forced to ſpeak them out, My ſoul is weary, or, cut off. And, eſpecially, when men do digeſt their grievances, but with a grudge (as Job grudged and regreted that he could not be heard to plead his cauſe, Chap. 9.—35.) it will prove a boil that will break out at laſt.
2. Albeit life be Gods gift and benefit, and men do, oft-times, doat much upon it; yet God, when he pleaſeth, can make it one of their greateſt burdens; For, ſaith he, My ſoul is weary of my life. It ought to be acknowledged, as a mercy of God, when he makes our life tolerable, or in any meaſure comfortable to us.
3. Men, in their deſires after death under trouble, do oft-times diſcover much weakneſs; as Job doth here. For albeit it be mens duty to be ripening dayly for death, and the duty of Saints, to eye and long much for that end of their courſe; conſidering the glory and happineſs that abides them after death, Phil. 1.23. 2 Cor. 5.1, 2. and conſidering their own ſinfulneſs, to which they are obnoxious in this life, and the ſins of the time wherein they live, which may make them many a ſad heart, 1 King 19.14. 2 Pet. 2 7, 8. yet it is a ſin, even in thoſe caſes, to weary and not ſubmit to Gods pleaſure (as Elijah was faulty in his deſires of death, 1 King. 19.) Far more is it a ſin, when men, out of deſperation, ruſh upon death, or even when, becauſe of trouble or diſcontentment, or di…idence of Gods help, they weary, and are not conten… to have their graces exerciſed as God pleaſeth, or when they look on death as their only iſſue from preſent trouble. And here Job failed, both in his averſion from the real advantages of his being tryed, and in his fixing of his expectations too much upon death.
2. Grace ſteps in to correct ſenſe, and what had flowed from his weak fleſh, I will leave my complaint upon my ſelf. The meaning whereof is not, that he will complain at his own peril, and take his hazard of what may enſue upon it, as he elſewhere reſolves, Chap. 13.13. But the meaning, is, That when his wearineſs was like to make him complain and cry out; grace and ſubmiſſion would (as formerly, Chap. 9.35.) yet have ſmothered it, and rather have ſunk under the preſſure, then utter any thing of his paſſion to God, or againſt his dealing.
Whence Learn,
1. Much trouble affords occaſion and matter of many lamentations and complaints; and it is a demonſtration of mans frailty that, when he is hardly preſſed, he can do no more for his own relief, but complain and lament, Pſal. 102. in the Title: For, here it is ſuppoſed that Job's hard caſe preſſed him to a complaint.
2. Men do not a little feed and encreaſe their complaints, under trouble, by their own wearying, and ſo making their burden uneaſie; For, it is when he is weary of his life, that he hath a complaint. But formerly, till his ſpirit wearyed, he got it borne down. Chap. ….10.
3. Albeit afflicted and grieved Saints may find great eaſe by pouring out their caſe to God; yet the ill and bitter frame of their ſpirits is better ſuppreſſed than vented: For, ſaith he, I will leave my complaint upon my ſelf. Thus did he labour not to ſin with his lips, Chap. 2.10. as not knowing but his paſſion, if once it b…ke looſe, might utter worſe language then ſimple complaints.
4. Albeit men be driven from their good reſolutions, through the violence of their tentations; yet it is their duty to eſſay them again: For, after his endeavours to eaſe himſelf, Chap. 9.27, 28. and to ſmother his grievances, are overturned, he will yet again eſſay to leave his complaint upon himſelf.
3. Fleſh, at laſt, over powers all his good reſolutions, I will ſpeak in the bitterneſs of my ſoul; or, I am ſo put to it with grief and bitterneſs, that I muſt give my ſelf a vent.
Whence Learn,
1. Saints may be put from their reſolutions over and over again; For, here, after he hath again reſolved to bury his complaint, he is put from it, and he muſt ſpeak, and his paſſion, for this time carrieth all before it. This may teach Saints not to miſtake ſuch humblings in the matter of their reſolutions, and ſuch violent fits in themſelves.
2. Saints reſolutions of ſubmiſſion and patience, will not hold, when they only ſmother their ſorrows, and do not labour to cure that, inwardly and at the root, which they endeavour to ſuppreſs outwardly; For, therefore comes he at laſt to this, I will ſpeak, notwithſtanding all his former reſolutions, becauſe he did not labour to remove the cauſe of his complaint, by reading Gods dealing aright, and ſeeking patience, but did only leave it upon himſelf.
3. Reſolutions, alſo, will not hold when men take their burdens upon themſelves, and do not roll the grievanc…s they would ſuppreſs, over on God: For, in this alſo his reſolution was defective, that he will leave his complaint upon himſelf, or, ſmother it, and take all the weight of it upon his own ſpirit, and therefore it came to this iſſue, I will ſpeak.
4. Much trouble and perplexity is apt to breed much ſoul-bitterneſs, eſpecially when nature and corruptions are let looſe, to read our lots, and grapple with our difficulties; For, Job here confeſſeth his trouble had produced bitterneſs of ſoul.
5. Bitterneſs of ſoul is not only a fountain of complaints and reſentments againſt Gods dealing; but it is very boiſterous, carrying down all good reſolutions, and a very bad Oratour before God: For, ſaith he, I will ſpeak in the bitterneſs of my ſoul. Which imports, that it was his bitterneſs that furniſhed thoſe complaints, which before he would have ſuppreſſed; that it was bitterneſs, alſo that overturned his former reſolutions to be ſilent, and drave him to this, I will ſpeak: and, that all the faults in his following Diſcourſe ſlowed from this Fountain of bitterneſs, which prompts a man to ſpeak, not what he ought, but whatever it ſuggeſts, were it ſuch as the Diſciples Prayer was, Mar. 4.38.
Verſ. 2, I will ſay unto God, Do not condemn me; ſhew me wherefore thou contendeſt with me.
In this verſe we have Job's Propoſition of his complaint, which contains the ſecond Argument juſtifying and preſſing it. He not only inſinuates that his Friends ſhould not cenſure thoſe complaints, which he dare propound to God, leaving them as unfit Judges; (though this do not conclude ſtrongly, ſeeing men in paſſion may dare to ſpeak that to God which is not meet.) But in the very Propoſition of his caſe, he inſinuates this Argument againſt Gods preſent dealing, and why he ſhould deal more tenderly with him; That it was very hard meaſure thus to condemn him before he be convinced of his crime. The meaning is, as if Job had ſaid; Lord, by this way of Procedure, thou ſeemeſt to deal with me as with a wicked man, whom thou haſt condemned to be thus conſumed and cut off as ſuch. Now in this I requeſt for a juſt procedure, that I may underſtand the quarrel thou haſt againſt me (who am a righteous man) before thou give me ſuch hard meaſure; and I expoſtulate that it is not ſo, that either thou wilt not ceaſe to proceed againſt me as a guilty and wicked man (for ſo the word to condemn, is, in the Original, to make wicked, or, to declare one to be ſuch by the ſentence and ſtroke of a Judge) or elſe ſh…w me the cauſe and quarrel.
In this reaſoning, we may obſerve th…ſe Truths, for our Inſtruction.
1. Whatever diſtemper be in our ſpirits, which we cannot get ſuppreſſed and calmed, it is better to go to God with it, then to m…ur and complain of him (as it were) behind back; and albeit there may be much failing and droſs in the way of ſuch addreſſ…s, yet it is faith that goeth God with them, and it evidenceth a man to be given to Prayer, when even his very complaints run in that channel: For, albeit this addreſs be full of diſtemper and paſſion, as we may obſerve all along, yet in ſo far Job is right, that when he muſt ſpeak, v. 1. I will ſay it unto God, ſaith he.
2. To be condemned, as a wicked man, is ſad to a Saint; Any diſpenſation will be tolerable but that, ſeeing therein a ſight of mens own wickedneſs hides a ſight of Gods favour and love in their lot: Therefore Job deprecates his being condemned as a wicked man, (as the word imports) when it is ſuggeſted by ſenſe that it was ſo with him.
3. A juſtified man, whoſe ſin is pardoned, and who walks with God, may plead againſt condemnation, as a lot he cannot in reaſon expect, ſeeing there is no condemnation to any that are in Chriſt, Rom. 8.1. Therefore doth Job plead againſt that, when ſuggeſted by ſenſe and tentation, as a thing that could not be, and for which there was no cauſe, according to the tenour of the Covenant of Grace. Do not condemn me; ſhew me wherefore thou contendeſt with me, as ſuch a one, and in ſuch a way.
4. No rod is ſo ſad to a Child of God, as a dumb rod; when he can know nothing of the cauſe, end, or uſe of it, that he might walk accordingly, and juſtifie God; For, this makes God ſeeming to condemn Job …ad unto him, when he knew not wherefore he contended with him.
5. Mens afflictions may be ſo involved and intricate, (through their own miſtakes, or otherwiſe) that even Saints, when they are under trouble, may feel the ſtroke but ſee no more, till God teach them; who, when he hath inflicted a ſtroke, muſt give light, to diſcern his mind in it, and grace, to make uſe of it; For, when Job is ſadly afflicted, he is yet left in the dark, till God ſhew him wherefore he contended with him. Where his ignorance did not ſlow, ſo much, from his preſent deſertion and confuſion, as, from this falſe Principle, that God was condemning him as a wicked man. In which caſe, it was no wonder if he could ſee no cauſe for that, having the teſtimony of a good Conſcience. However, Saints in trouble may expect to have other perplexities beſide this, and that when they have taken up the nature of their trouble aright, only as a tryal or chaſtiſement, they may yet be kept in the dark about the particular cauſe of it, or the ſpecial uſe they ſhould make of it.
Beſide thoſe Truths, we may here, alſo, obſerve ſome failings and weakneſſes in Job and his reaſonings, which may ſerve for caution and inſtruction to us,
1. It was but his miſtake, while he judged, by his preſent ſenſe, that God was condemning him, and this raiſed the tempeſt in his ſoul. It is our weakneſs to faſten miſtakes upon Gods dealing, and by ſo doing make our lot more unſupportable then really it is. Likewiſe, It ſhould ſeriouſly be looked upon as a miſtake, That even ſaddeſt afflictions do always ſpeak Gods condemning of the afflicted. For he may chaſtiſe them moſt ſharply, whom he approves.
2. Albeit God were (not condemning him to periſh eternally with the wicked, for neither could that be, nor did Job believe it was ſo, but) dealing with him, in outward corrections, as he uſeth to deal the wicked, when he plagues them for their wickedneſs; yet it was his fault not to ſee ſufficient cauſe of all this within himſelf, but he will put God to it, to ſhew wherefore he contended. For the beſt of Saints have ſins which deſerve more then all this, Pſal. 130.3. & 143.2. and even Original ſin in man doth juſtifie God, in inflicting ſaddeſt corrections. For the wages thereof is death, Rom 5 12, 14.
3. Though he had never ſo much integrity, and could ſee no procuring cauſe of his afflictions; yet there was cauſe enough why God ſhould exerciſe even an innocent, and much more, why he ſhould try him, to draw forth what, either of weakneſs, or of grace, was in him.
4. Though he could neither ſee a procuring cauſe, nor the final cauſe of Gods dealing; yet it became not him to quarrel with God, as if his dealing were unjuſt. For abſolute ſoveraignty in God might ſilence him, and God is not bound to give a reaſon of his ways, as himſelf acknowledged, Chap 9.12.
Verſ. 3. Is it good unto thee, that thou ſhouldeſt oppreſs? that thou ſhouldeſt deſpiſe the work of thine hands, and ſhine upon the counſel of the wicked?
Followeth Job's Proſecution of the complaint which he had propounded, v. 2. wherein he preſſeth his Expoſtulation and deſire by ſeveral other Arguments, beſide thoſe formerly inſinuated, in the Riſe and Propoſition of his complaint. In all which he leaveth to his Friends to judge of the relevancy and juſtneſs of his complaint, by the ſtrength of his reaſons propounded to God, to whom alone he makes his addreſs. So the third Argument preſſing his expoſtulation and deſire, (in this verſe) doth proſecute what he had propounded, v. 2. and give ſome general hints of what is further enlarged in the …eſt of his diſcourſe. In it he points out his apprehenſion of what was in Gods ſevere dealing, in condemning him, and dealing with him as a wicked man.
1. That it ſeemed to be an oppreſſion of a righteous man.
2. That it ſeemed to ſpeak Gods deſpiſing of him who was the work of his hands, both by Creation and by Grace; for ſo it may be interpreted by what he ſubjoyns in this diſcourſe, both of Gods creating of him, and of his grace in him.
3. That God, by his dealing toward him, ſeemed to give favourable countenance to the plots, projects and courſes of the wicked. Partly, while the wicked (as well as his Friends) were ready to judge him to be a wicked man, becauſe afflicted. Partly, while God ſeemed to concur with, and approve, the deeds of the Sabeans and Chaldeans, who robbed him; and to give occaſion to other wicked men to inſult over him, and abuſe him, now when he had afflicted him, as Chap. 30.1.—14. But chiefly, while the wickeds proſperity and his adverſity confirmed them (who meaſure all things by outward advantages) in this opinion, that piety is of no worth. Thus, the counſel of the wicked, is expounded of their ſleighting of Piety becauſe of their own proſperity, Ch. 21.7. —15. with 16. See Eccl. 8.11. Mal. 2.17. & 3.14, 15. Upon theſe apprehenſions Job founds his Argument, which he propounds by way of queſtion to God; Is it good unto thee, that thou ſhouldeſt oppreſs, &c? The meaning whereof is, as if he had ſaid; Lord! doth it beſeem thy Nature and Goodneſs, or can it be any pleaſure or profit to thee, thus to oppreſs and ſleight thy own creature and ſervant, and to ſeem as if thou would confirm and harden the wicked in their evil way?
The ſenſe and uſe of this Argument and Expoſtulation may be reduced to theſe three General Heads.
Firſt, As to the way of propounding this Argument, (as alſo ſome that follow) it is by way of queſtion to God; Is it good to thee, that thou ſhouldeſt oppreſs, &c? Wherein we have the language of two parties within him, his ſenſe and his faith. His ſenſe would abſolutely have concluded all this to be true of God, that he delighted to oppreſs and deſpiſe him, and ſhine upon the counſel of the wicked. But faith could not ſubſcribe to all theſe concluſions, and not being able to refute them, yet it ſtands (as it were a great ſtone in an impetuous River) to ſtop the current of tentation, if it were but with a queſtion, Can it be as ſenſe ſaith? as Pſal. 77.7, 8, 9. And here faith goeth further, and propounds the matter to God, wherein, as ſenſe layeth out its apprehenſions of Gods dealing, ſo faith propounds thoſe apprehenſions as queſtions, to be reſolved and cleared by God.
From this way of pleading, in general, Learn,
1. Tentations may flie very high under trouble, even againſt God himſelf; For, all that is here queſtioned was ſuggeſted to Job. So alſo thoſe apprehenſions, Pſal. 77. We are not to think it ſtrange. if a ſtorm raiſe much mud, and ſuch groſs tentations and fiery darts be caſt in.
2. Senſe will ſoon weary under trouble, and be ready to ſubſcribe to the worſt that tentation can ſay or ſuggeſt; For, the poſitive Aſſertions, implied in theſe Queſtions, were the language of Senſe, and it is Faith only that can ſo much as queſtion them. See Pſal. 31.22. Lam. 3.18, 19. Iſa. 38.11. and frequently Saints bewray their weakneſs in this. Senſe muſt ſtill be bribed ere it will ſpeak good of God; and hence it proves our greateſt enemy in ill times. And this may alſo ſuggeſt to us, that our firſt thoughts of our caſe, and of Gods dealing, under trouble, are not readily the truth; they are but our ſenſe, faintneſs and haſt, taking the firſt ſtart of us, till faith follow after and correct them, Pſal. 31.22. & 116.11, 12. Jonah 2.4.
3. In times of greateſt tentations and faintings, ſome ſmall ſparkles of faith and honeſty will ſtill appear in Gods people; For, here, when tentation and ſenſe are uppermoſt, and faith is very far from triumphing over difficulties, yet it appears in thoſe queſtions. Thus Saints in the midſt of their ſaddeſt complaints, call God their God, Iſa. 40.27. & 49.14. This may encourage wreſtlers, conſidering that God marks their weak endeavours, as the fruits of true faith, though themſelves judge not ſo. Yea, he will eſteem more of theſe wreſtlings, then when we are faireſt before the wind in our believing, it being moſt eminent and cleanly faith, when there is leaſt of ſenſe going along with it, to help it. And albeit the Lord do reprove weak faith, and will, much more, be angry at thoſe miſtakes which do ſo overcharge faith; yea, albeit weakneſs of faith may obſtruct Believers in their doing of eminent ſervice, Matth. 17.19, 20. yet God never refuſed to do the weak Believers buſineſs, Mar. 4.39, 40. & 9.22, 24, 25. and the Pſalmiſt, even by ſuch wreſtlings under tentation, came to prevail at length, Pſal. 77.7, 8, 9, with 10.
4. It is the duty of the people of God, and an evidence of grace and faith in them, that they do not willingly admit of an ill report of God; and that they are not prone to misbelieve; or to ſet their ſeal to what Tentation and Senſe ſay, and to cloſe with every report that their own hearts would bring up of God; For, when Job's ſenſe not only thought theſe things, but will needs utter them in a complaint to God, that he oppreſſed and deſpiſed him, faith makes a queſtion of them, when it can do no more: As it is our fault that we are ſlow of heart to believe, Luk. 24.45, ſo alſo that there is in us a willingneſs to misbelieve, and caſt away our confidence, which is forbidden, Heb. 10.35. and was the fault of that wicked King, 2 King. 6.33. And albeit, whenever we diſtruſt, and do not believe, there is much of will in it, Joh. 5.40. yet, then eſpecially are we guilty of wilfulneſs in that ſin, when we look not upon faith as a commanded duty, and ſo mourn not for the want of it, as for other ſins; but, it may be, plead for it, …s Jonah did for his paſſion, Jon. 4.9. When we are not as careful (yea, more careful) to ſtudy what may ſtrengthen faith, as we are to ſtudy what may diſcourage us; when we will not imploy the little faith we have, in wreſtling and debating with ſenſe and tentations, becauſe we have not that faith which might eaſily carry us over all our tentations; and, when we will not ſimply, at Gods command, caſt out the net of believing, but will turn judges of the Promiſes, and of the profit of believing, 2 King. 6.33. and when we find things hard or improbable, in our bitterneſs we caſt all our confidence away. This is an evil we ſhould be careful to avoid, Conſidering, That faith, how weak ſoever, is moſt commendable, when we are moſt unwilling to part with it in great difficulties; That the ſin of unbelief is heinous enough, (in diſobeying God, reproaching him, forſaking our own mercy, &c.) even when it flows from our infirmity and weakneſs, albeit we do not make it our wilful iniquity, by giving up our ſelves to it, without any appearing of the grace of God to witneſs againſt it; That zeal for God ſhould cauſe us not be taken alive (as the word will read, 2 Tim. 2.26.) by his Enemy, unbelief, far leſs will it allow us voluntarily to turn to his Enemies party; That wilful misbelievers do caſt away that ſhield which ſhould cover them and all their armour, Eph. 6.6. And what can be the iſſue of that, but deadly wounds, one upon the back of another? and what will they do next, when they have caſt away their confidence? or, will any condition bring an iſſue, till they return to believe again? as the Pſalmiſt found, Pſal 77.7, 8, 9, with 10. And, That God may be provoked to make unbelief the puniſhment of the wilful diſtruſter, when he would gladly be rid of it (as finding how it cruſheth and ſinketh him) but cannot.
5. Weak and willing believers may be excited, and and notably ſtrengthened to reſiſt tentation, and the ſuggeſtions of Senſe, by ſtudying the Nature of God, how unſutable that is to him which Senſe ſuggeſteth, what a wrong is done to him by its concluſions, and how abſurd it were to judge ſo of God, as it would repreſent him; For, ſo doth Job's faith here militate againſt the ſuggeſtions of his ſenſe, Is it good unto thee that thou ſhouldſt oppreſs, &c? As if he had ſaid, Can this be ſaid of thee, without a notable injury done to thy holineſs, goodneſs, &c.
6. Thoſe ſuggeſtions of ſenſe, which faith queſtioneth as abſurd, and yet cannot anſwer nor repel them, muſt be propounded and laid out before God, that he may clear them; For, ſo doth Job here ſpeak the matter to God, Is it good unto thee, &c? Where, as the matter queſtioned, which he uttereth, is the language of ſenſe, for which Job is afterward reprehended; So, his propounding of it by way of queſtion unto God, imports (beſide his infirmity and weakneſs in the thing) a complaint of it to God, and a calling upon him to reſolve the difficulty. And this is a more profitable way of diſcuſſing tentations, then to take counſel about them in our own hearts, the reſult whereof will be ſorrow, Pſal. 13.2. See alſo Pſal. 73.15, 16, 17.
Secondly, Having ſpoken in general to the way of pleading, and to faith and ſenſes part in it; I come, in the next place, to conſider what is Faith and Graces part in this Argument. For all thoſe apprehenſions of ſenſe being queſtioned by faith, it imports not only that they are not true (of which I ſhall make further uſe on the next Head) but that they were grievous to his ſpirit, to apprehend ſuch things in Gods dealing.
Hence we may gather thoſe ſound Truths here,
1. Though the Lord be Soveraign and Abſolute; yet he is an holy and righteous God, who takes no pleaſure in oppreſſion, eſpecially of his own people. He will not imploy his great power, to cruſh his own people; Job 23.6. & 37.23. but his ſtrength loveth judgement, Pſal. 99.4. Nor doth he afflict willingly, or deny unto men their juſt claims and defences, Lam. 3.33, 34, 35, 36. Therefore Job queſtions this as not to be yielded, that it is good, or pleaſing unto God, to oppreſs.
2. An intereſt in God (whether more general, as we are his creatures, or more ſpecially, as we are renewed and made of new to him) as it calls for our reverence and reſpect to him, Pſal. 100.2, 3. So it is a ground of confidence that he will deal favourably, and tenderly; For, Job pleads aganſt the evils apprehended by his ſenſe, upon this accout, that he is the worke, or, labour of Gods hand. And albeit this conclude more ſtrongly upon the account of his being a new creature, renewed by God; yet even his being one of his creatures, hath its own weight in the plea, as he afterward diſtinctly vrgeth it, ver. 8, 9. &c.
3. One of the ſaddeſt ſights a Saint gets of his trouble is, when he miſſeth Gods affection in it, and it ſeemeth to ſpeak wrath; For, Job cannot digeſt this, that his ſtroak ſeemed to be ſuch as if it were good and pleaſant to God, to oppreſſe him, and as if he deſpiſed him. See, Job 13.24. Others will not much miſs this, if their lot be otherwiſe tolerable; But Saints will reſent this in moſt eaſie tryals.
4. Zeal to the honour of God, when it ſeems to be reflected upon by his afflicting of Saints, will not a little grieve their ſpirits; For, this alſo affects Job, that the counſel of the wicked ſhould ſeem to be ſhined upon, or, get a favourable aſpect. See Joſh. 7.8, 9. Our forgetting of this is the cauſe why we ſpeed ſo ill in our particulars, before God.
5. It is the property of real and lively Saints to love Piety ſo well, that it will exceedingly afflict them, when Gods dealing to his people ſeems to harden men in impiety, and to introduce Atheiſm and open ungodlineſs; For, this alſo was his affliction, when he apprehended the counſel of the wicked to be thus ſhined upon, as hath been explained. See alſo, Mal. 3 14, 15. Eccl. 8.11. This afflicted David, and put him to his Prayers, Pſal. 7.6, 7. & 69 6.
Thirdly, I come, in the laſt place, to conſider Job's miſtakes, his weakneſs and reckoning by ſenſe, which are moſt predominant in this Argument. Wherein, as his ſpeech implieth that he was ſo far over powered, as not only to think, but even to utter, thoſe apprehenſions of God, though with ſome reluctancy and oppoſition made by faith; So his queſtions about them imply that they were falſe, and not to be yielded unto, but the contrary maintained. Hence, from his failing and weakneſs, we may learn theſe Cautions for our Inſtruction.
1. It is an ill way of pleading our righteouſneſs under trouble, to reflect upon the Righteouſneſs of God who afflicts us; as Job's ſenſe ſuggeſted to him, that he being a righteous man, Gods afflicting of him could be nothing elſe but oppreſſion.
2. It is a great fault to cenſure Gods ſharp diſpenſations toward his people, as oppreſſion; ſeeing he is Soveraign Lord of our being, not accountable to any for what he doth, and doth, by no affliction, deprive them of their righteouſneſs, nor of any benefit they can claim by it; Therefore Job was in a miſtake when he complained of oppreſſion.
3. It is injurious to God, when his people think he reſpects any profit (whereof he reaps none) or pleaſure, without an eye and reſpect to their good; For, Job did miſtake, when his ſenſe judged that it was good unto God to oppreſs, or, ruine him.
4. It is, alſo, a wrong to judge of Gods affection by our ſenſe of his external diſpenſations; As if, becauſe he afflicted his people therefore he thought it good, or took pleaſure in it, and deſpiſed, and contemned them. Whereas, when God doth afflict them, he proceeds (ſo to ſay) with much averſion, if their good could be otherwiſe promoted, Jer. 9 7. Lam. 3.33. he doth affectionately remember them under it, Jer. 31.20. yea, he honours them, by taking ſo much pains upon them, and ſetting them upon ſuch a ſtage, whence his grace in them may eminently ſhine and appear.
5. It is an act of raſh judgment to think that God deſpiſeth his creatures, becauſe he tryeth and exerciſeth them; or, deſpiſeth his own work in his people, when he giveth it a ſhake, that it may ſtand more firm, and caſteth duſt upon it, that he may ſcour it better, Job 23.10. For, Job failed in thinking God deſpiſed the work of his hands.
6. It is not only weakneſs, but wickedneſs, if perſiſted in, to think, That God approves of wickedneſs, as Mal. 2.17. See Eccl. 8.11, 12, 13. That his favourable and ſmiling Providences do import any approbation of wicked men, and not rather a ſnare upon them, Pſal. 11.6. Or, That God cannot take ways to vindicate his own honour, and commend Piety, though he do not take our way, but let our tryals (whereby the wicked may take occaſion to ſtumble, and be hardened) go on. For, herein Job failed exceedingly, in thinking God ſhined upon the counſel of the wicked, in any of theſe reſpects formerly mentioned in the Explication. And particularly, in thinking there was no way to diſcountenance the wicked in their impiety, but by delivering of him; whereas the wicked had ſome knowledge of Gods will, as it was then made known (and we have it more clearly in the written Word) whereby they might judge of Gods thoughts of their way; and God ſhould, in due time, manifeſt his mind yet further to them, though Job's tryal continued for a while.
Verſ. 4. Haſt thou eyes of fleſh? or ſeeſt thou as man ſeeth?
5. Are thy days as the days of man? are thy years as mans days,
6. That thou enquireſt after mine iniquity, and ſearcheſt after my ſin?
The fourth Argument (wherein he enlargeth that apprehenſion of oppreſſion, v. 3.) is taken from this, That there was no neceſſity why God ſhould thus torture him, to find out or purſue his ſin, but it looked rather like ignorant and paſſionate man, then the Holy and Omniſcient God, to keep this way of procedure. Here eyes, and days, and years, are attributed to God, to expreſs his knowledge and eternal duration, in terms borrowed from among men, becauſe of our incapacity. And the meaning of the Argument is, as if Job had ſaid; Lord! thou art not like a man, that thou ſhould need thus to put me upon the rack. A man might poſſibly do thus to an innocent man, in regard his eyes ſee but what is outward, and he is oft times led with ſuſpicions, paſſions and malice, and therefore he may be induced to torture an innocent man, that he may draw out a confeſſion of what he ſuſpects he is guilty of, v. 4. And man is born to learn ſomewhat every day, in the viciſſitudes of his time, and therefore he may put a man upon the rack that he may ſearch him out; or being ſhort-lived, he may heap plagues upon the man with whom he is angry, leſt he ſhould not live to overtake him at another time, v 5. But thou art nothing ſo; thou art neither ſubject to ignorance, errour nor paſſion, like a man, that thou needs thus torment me as a malefactour, to find out, and make me take with, ſin (v. 6.) whom thou knoweſt not to be wicked, (as it is ſubjoyned, v 7.) Nor art thou ſubject to the viciſſitudes of time, as man is. And therefore I expoſtulate that thou ſhouldſt thus proceed with me.
Here I ſhall not inſiſt to ſpeak of the hard thoughts ſuggeſted of God, which his faith repels the beſt it can, by ſtarting queſtions about them, of which ſee, on v. 3 Only I ſhall conſider,
Firſt, What is ſuppoſed of man, in this arguing; That he is a creature, full of infirmities, and obnoxious to many miſcarriages, becauſe of them. He hath eyes of fleſh, he ſeeth but as man, his days and years are but of a man. This may be branched out in thoſe particulars.
1. Man is an ignorant creature, his eyes are of fleſh, made of fleſh, and ſo can ſee nothing but what is fleſhy, or the outſide and appearances only of things. Things are not to be tried by ſuch a ſight, and yet man can go no further, 1 Sam. 16.7.
2. Mans ſight and knowledge is alſo fleſhy, and he ſeeth but as a man, in this reſpect, that his knowledge is infirm and corrupt, the little light he hath is, oft-times, blinded with prejudices, ſuſpicions, affection, and ſelf-love, paſſion and malice, intereſt, &c. whereby he bemiſts and darkens what, otherwiſe, might be clear unto him. Theſe are infirmities which men, and eſpecially thoſe who have power over others (which is the caſe Job reflects upon here) ſhould be ſenſible of, and mourn for.
3. Man in his knowledge is ſubject to viciſſitudes, his life being meaſured by days and years, which being in a perpetual motion, argue that man hath not yet attained to a ſtate of perfection, in his knowledge, nor in other things. Upon this account, as man ought, and needs, to be learning and grow in knowledge, every day and year; So he may be of one mind to day, and of another to morrow. A new day may diſcover the folly of his former thoughts. He may know to day, and forget to morrow, and in his enquiries, it may be a long time (even days and years) ere he attain to truth; as the inſtance in hand implieth, that he may need a long time to try out what is in others. All this, if it were well conſidered, might teach vain man to be very ſober.
4. Mans infirmity in the matter of knowledge doth, oft-times, breed himſelf and others much trouble. As here is implied, that man may need to take this pains in his enqui…y, which yet God needed not. From this fountain it flows that malefactours are put to torture (which yet, oft-times, makes but an unſure diſcovery) and men meet with ſo many difficulties in finding out the truth, in accuſations and crimes, and other inquiries; which ſhould humble men in their adminiſtration of juſtice, and beſt undertakings. Hence alſo it flows, that men, through paſſion blinding their judgment, do put the moſt innocent to unjuſt ſufferings, when they have power; of which they muſt give a ſad account. Hence, alſo, men are put to much toil in over-turning their reſolutions which they had formerly ſo cloſely followed, when a new day diſcovers the folly of them, or their paſſion, prejudices and intereſts, make them loath them, how right ſoever they have been. And hence it is, that mans ſhort life makes him violent in following his paſſion and revenge, as in following his other Idols. He makes this ill uſe of his ſhort life, that in ſtead of ſobriety, 1 Cor. 7.29, 30, 31. he is more violent. Iſa. 22.13.
Secondly, As all theſe are ſuppoſed of man; So they are all denied to be true of God. For Job's queſtions import, that, however Gods dealing ſeemed to ſpeak him to act rather like a frail man, th…n like God; yet, he could not believe any ſuch thing of God. And therefore he not only queſtions it, and propounds it to God for reſolution (of which I ſpake on v. 3.) but upon this very ſuppoſition, that this way of proceeding is like man, he founds his expoſtulation about Gods diſpenſations, of which afterward
Hence we may gather theſe Leſſons,
1. Afflictions will lead tender men to remember and eye ſin; They, taking up Gods eye, when he afflicts, to be upon ſin, do ſet themſelves alſo to eye and ſearch out what God may find of that in them; For, ſo Job ſuppoſeth here, that God is looking after iniquity and ſin See Lam. 3.39, 40.
2. Tender walkers will mind that God judgeth not of men by their outſide, wherein Hypocrites and Civilians may go along with them, yea, out-ſtrip them; nor will any outward appearances of good, quiet their Conſciences, as knowing there muſt be an enquiry and ſearch in this matter, to ſee what is beyond that; as Job here ſuppoſeth.
3. The right knowledge of Gods Nature and Perfections is of ſpecial uſe in trouble; Therefore Job pleads from this ground, that God hath not eyes of fl…ſh, &c. This ſtudy will ſupport in believing, Pſal. 9.10. encourage in ſuffering, 2 Tim. 1.12. and give us ground to expect nothing from him, but what will declare him to be God, and not man, Hoſ. 11.9. As Job's arguing, in general, doth imply.
4. The Lord needs take no pains, nor buſie himſelf, to ſearch out man, whom he knoweth before he try him; nor is he led by paſſion, prejudices or miſtakes, in his dealing with him; nor needs he take advantage of any time againſt man, who is for ever in his reverence; All this is implied in this, that God hath not eyes of fleſh, nor ſeeth as man ſeeth, nor are his days and years as of a man, that he ſhould enquire after iniquity, and ſearch after ſin. This ought to be ſeriouſly minded by us, That Gods eye ſeeth through us, even to what is moſt inward; That his judgment of us is according to righteouſneſs, (being neither ſubject to ignorance, nor blinded with prejudice, nor needing any after-review to make it better) and therefore it ought to be ſubmitted unto, and reſted upon, whatever apprehenſions we have to the contrary; And, That God can ſtill overtake us, when he pleaſeth, let us eſcape other hazards as we will.
Thirdly, If we conſider Job's grounding of his Expoſtulation upon this, as an Argument that, ſince God was not like man, therefore he ſhould not deal thus ſeverely with him: we will find that it was his weakneſs and miſtake to look upon any thing God did as inconſiſtent with his Nature and Properties, though he could not reconcile the one with the other: Yea it was an indirect reflection upon God, ſuggeſted by his ſenſe, that Gods way of proceeding looked rather like an ignorant frail man, than God; and for this he is afterward reprehended by God. And, in particular, this was his miſtake, That albeit God needed not take all this pains, to come to the knowledge of him; yet himſelf needed it, to make him know himſelf, and to know that God knew him better then he knew himſelf; what weakneſs was in him, notwithſtanding his integrity; what the grace of God in him would bear, how it would ſhine in trouble, &c.
Hence we may obſerve two chief cauſes of our miſtake of Gods dealing,
1. Becauſe we do, oft-times miſtake his end in his work, even when it ſeems moſt croſs and bitter; which is not (as Job ſuppoſed) to inform him, but our ſelves; not to find out wickedneſs, but to diſcover grace, or weakneſs, where it is; not to cruſh, but to give comfortable experiences and proofs of his love. Theſe being often not obſerved, we are ready to quarrel, even when God is doing us good. See Deut. 8.14, 15, 16. Joh. 13.7.
2. Becauſe we miſtake his means which le…d to this end, that by an eater he gives us meat, that he puts us to ſharpeſt tryals, not becauſe he minds to prove us wicked or reject us, but that he may humble us, and diſcover our graces for our comfort, &c.
Verſ. 7. Thou knoweſt that I am not wicked, and there is none that can deliver out of thine hand,
The Fifth Argument (which followeth upon the former, and confirmeth it) is taken from the ha…d caſe to which he was redacted, on every hand, by this way of procedure with him. For if God, by theſe troubles, were ſeeking to convince and condemn him as a wicked man (as he apprehends, v. 6.) this was hard meaſure: For God knew well enough, and he appeals to his knowledge, that he was not wicked; nor (as the word alſo will bear) will he be found to be wicked, after the moſt exact tryal. And yet, upon the other hand, all this integrity could not avail him; But if God pleaſe thus to proceed in ſeverity, there is no remedy but he muſt be ruined, neither himſelf, nor any other could help him againſt ſo great a Party. The ſum of the Argument may be thus conceived, as if Job had ſaid; A righteous man, being oppreſſed by men, may have his recourſe to a Superiour (in Heaven or Earth) who will do him right: But though I be really a godly man and not wicked, yet none can ſecure me againſt thy Soveraignty and infinite Power, if thou pleaſe to proceed thus againſt me. Therefore I expoſtulate this with thee, and that thou doſt not walk by a rule, whereby thy creature, and thy righteous ſervant may ſubſiſt.
If we conſider the truths that are inſinuated in this reaſoning, we may Obſerve,
1. Albeit all men, while they are within time, be ſinners; yet, ſome do obtain mercy not to be wicked: being implanted in Chriſt, and covered by his righteouſneſs, having a real and through change wrought upon their nature and diſpoſitions, and not having only run from one extream to another; and, being real and ſerious in their endeavours againſt the remainders of ſin, Rom. 7.24. For, Job here was not wicked.
2. God is the Soveraign Judge of mens ſtate and condition; it muſt be remitted to his deciſion what we are, and we mu… reſt only upon his approbation, otherwiſe, we do but deceive our ſelves, 2 Cor. 10.18. Rev. 3 17 For, ſaith he, Thou knoweſt, or, it is upon thy knowledge, that I am not wicked; otherwiſe he could not have ſatisfied himſelf.
3. Albeit ſuch as are truly godly may be exerciſed and humbled with uncertainties and doubts about their ſtate, yet, a godly man may attain to that certainty; as to know that he is a godly man, and not wicked, and that God knoweth him to be ſuch: For, ſaith Job, Thou knoweſt that I am not wicked. See 2 Cor. 13.5. 2 Pet. 1.10.
4. No tryal ſhould cauſe a man quit the teſtimony of his integrity, and of Gods approbation; for, Job cleaveth to it, here.
5. The comfort of a good Conſcience conſiſts in this, that not only will it ſupport a man under miſtakes from Friends, Chap. 16.20. but that he may avow it, and appeal to God about it, even when his diſpenſations ſeem to ſpeak otherwiſe: For, ſo doth Job ſupport himſelf by it, now when God appears ſo terrible to him.
6. God is Soveragn Lord over the moſt holy man, to diſpoſe of him at his pleaſure; and is ſo infinitely powerful and abſolute, that none can, by right, or force, interpoſe to hinder him: For, ſo doth Job ſubjoyn, that though he is not wicked, yet there is none that can deliver out of thy hand. This Dominion of God ought to be ſubmitted unto, in bearing trouble, notwithſtanding any teſtimony we have in our Conſciences.
Yet in this reaſoning, Job's weakneſs doth appear,
1. In that he looks on God as dealing with him as with a wicked man; regreting that there was no remedy for an upright man, but God would cruſh him, were he never ſo upright; and yet God …as not dealing ſo with him. Our own miſtak…s of Gods mind and ends in trouble breed us much needleſs vexation. Right thoughts of God, and of his dealing, would bring us much eaſe.
2. In that, albeit he acknowledge Gods Soveraignty in this matter; yet, he ſu…mits to it with a grudge, and becauſe he could not help it, nor was there any remedy or help in his Integrity, having to do with ſuch a Party. Submiſſion pretended unto, with a ſecret grudge, is not acceptable to God; eſpecially, when any teſtimony of a good Conſcience begets, or entertains, this grudge; as Job, becauſe he was not wicked, grudges that he cannot help himſelf; or be free of Gods Soveraign hand. It is more beſeeming (if in any reſpect it can be ſeemly) that unrenewed men, having an evil Conſcience, do thus grudge and repine, than that a good Conſcience, which is ſo much obliged to free grace, ſhould miniſter any occaſion to it.
Verſ. 8. Thine hands have made me, and faſhioned me together round about; yet thou doſt deſtroy me.
9. Remember, I beſeech thee, that thou haſt made me as the clay, and wilt thou bring me into duſt again?
10. Haſt thou not poured me out as milk, and crudled me like cheeſe?
11. Thou haſt cloathed me with skin and fleſh, and haſt fenced me with bones and ſinews.
12. Thou haſt granted me life, and favour, and thy viſitation hath preſerved my ſpirit.
13. And theſe things haſt thou hid in thine heart, I know that this is with thee.
The ſixth Argument is taken from Gods framing and preſerving of him, and explains that, v. 3. of Gods deſpiſing the work of his hands. This Argument and Expoſtulation,
1. He propounds, That God having taken ſo much pains to make a curious ſtructure of him (for, ſo the word is, to take pains, and be at toil, alluding to the manner of men, who cannot do rare things without much pains) ſhould now deſtroy his own workmanſhip, v 8. and that having formed ſuch a curious piece out of brittle clay, (in his Primitive Original, Adam) o…, as the Potter formeth Veſſels out of clay; he will now bring him to duſt again, v. 9. which is not to be underſtood, ſimply, of death, as if he declined that; but of God▪ over-throwing thus violently his own work; and cutting off a godly man, in anger.
2. To preſs this Expoſtulation, he inſiſts, more particularly, on Gods framing of him; partly, in his body, where (in a modeſt ſimilitude) he declares how the ſeed (the matter of his body) was brought to ſome conſiſtence, as Milk is cruddled, that it may be Cheeſe, v. 10. and how, out of that matter, God made bones to grow, to be as Pillars to this Structure; alſo ſinews, to unite the bones and direct the motions; fleſh, to bolſter and fill up this Structure, and a skin, to cover and protect it, v. 11. Partly, in his ſoul; granting him life, and a reaſonable ſoul, to animate this Fabrick; v. 12—. To which he adds Gods care of him ſince he framed him, v. — 12. granting him favour, in caring for him in the womb, at his birth, and ſince; and his viſitation preſerving his ſpirit. Which, however it be true, in it ſelf, if we underſtand it of gracious manifeſtations; yet, here it ſeems to be meant only (by way of Explication of that favour) of Gods care and inſpection, to preſerve his Spirit, life, or being, by his Providence.
3. That he may more confidently found his Expoſtulation upon this kindneſs of God; he aſſerts (v. 13) that Gods preſent ſeverity cannot perſwade him that all this care is forgotten, but he believes it is hid in Gods heart, though it be not viſible to his ſenſe. And therefore it is that he hath expoſtulated that God ſhould deſtroy him, toward whom he hath ſhewed ſo much kindneſs, in making and preſerving of him; which he cannot believe is yet forgotten.
In this Argument, Obſerve theſe Truths.
1. Man in his frame is an excellent Structure, and a little world, in his body and ſoul, wherein God is much to be ſeen; Therefore doth Job inſiſt here to point out that excellent work, and makes uſe of words which do expreſs diligence and pains; Not that God needeth, or is put, to take pains in it; but to ſhew that the effect and work is ſuch, as if he had taken all pains about it. See Gen. 1.26. Pſal. 139.14, 15. And when men do not mind this, but are Atheiſts (though their very frame be an Argument proving a Deity) and when they do not dwell upon the meditation of it (as Job doth here) till it affect them, nor ſtudy to look like it in their walk, but become brutiſh, or liker to Devils then to God in whoſe Image they were created; it is no wonder they be deſtroyed, and that this Argument have no force, to plead for their preſervation.
2. As Gods part in framing of Man doth ſet out his glory; ſo mans Original, in it ſelf, is ſuch as may abaſe him; being but as clay and milk.
3. God can, of very mean things, make out ſomewhat very excellent; as he made Man, his skin, fleſh, bones and ſinews, of this clay and milk.
4. The favour of life, eſpecially of a reaſonable life, is a mercy much to be eſteemed; For, Job eſteemeth of it, Thou haſt granted me life. See Job 35.11.
5. That ſame power, care and love of God, which gives being, doth preſerve it, in the womb and afterward, by a continued Creation; For, when he granted life, he did grant favour alſo, and his viſitation (as a Parent overſeeth his Child, that the Nurſe neglect it not) preſerveth the ſpirit, or, breath, and life.
6. It is the duty of Believers, when they are in trouble, and evidences of ſpecial love are over-clouded, to take hold by faith of very common grounds and evidences of love, that they may come to God with them; As Job pleads from his Creation, and being formed in the womb, againſt Gods preſent ſeverity. See alſo, Pſal. 22.9, 10. Albeit the ſtrongeſt Arguments for diſcouragement ought not to drive us away from God; yet we may make uſe of more remote and common Arguments, to come to God and get better.
7. It is one good Argument in pleading with God, that he will be tender of his own work of mercy and favour (be what it will) wherein his hand hath been eminently ſeen; For, in the general, Job's Argument is good, that God would reſpect him, whom he hath ſo curiouſly formed, though it will not bear all that weight he layeth upon it, as I ſhall clear afterward.
8. It is alſo a good argument and plea before God, when we are ſenſible, that we are of a weak and frail mould and conſtitution, not able to endure God's ſtrokes, nor needing much to undo us; For, this is a plea which he deſires God will remember, that he is made as clay, and therefore will ſoon be brought to duſt again.
9. To ſtrengthen our faith in this plea, it would be remembered. That albeit Gods people be driven from the ſenſe of what they have found, and be not able to reconcile his preſent diſpenſations with their former experience; yet faith is bound not to quit its grip, but to ſee that which is hid in Gods heart, and comfort it ſelf in concealed favour and mercy: For, ſo doth Job reckon, Theſe things haſt thou hid in thine heart, I know that this is with thee.
10. When mercies are not viſible or obvious to ſenſe, faith ſhould look upon them, not only as ſure, and with God, but as hid in his heart, or affection; That his love is not withdrawn, though his diſpenſations, which ſpeak love, be gone; and that his affection is the diſpenſer of our lots, either in granting, or, with holding, of mercies. For, ſo doth Job here argue.
In Job's arguing from this againſt Gods preſent dealing with him, we may alſo obſerve thoſe miſtakes, which will afford us needful Caution and Inſtruction.
1. Whatever reſpect or obligation God have to his creatures, eſpecially thoſe whom he hath made of new, and regenerated by his grace; yet they ſhould not take ill with change of dealing, but reſolve upon it; For, herein Job argued weakly, that, becauſe God had made and preſerved him, therefore, he ſhould ſtill preſerve him from trouble, or any change in his condition. See Pſal. 102.10. We ſhould be ready to ſtudy the mutability of time, and of the things thereof, which will make us look for a day after a night; and that will keep us from quarrelling, that we have had a night after a day. See Zech. 8 14, 15.
2. Eſpecially, we ſhould guard that Gods former kindneſs, and tender care, do not make us ſo ill bred, as to bear a trouble the worſe; which ſhould rather be borne the better for that: As Job argues, when he is in a right frame, Chap. 2.10. though now he take it ill to be thus broken, after ſuch tender kindneſs.
3. We may ſo plead our weakneſs (as Job doth, v. 9.) as yet, if God give ſtrength, or perfect ſtrength in weakneſs, we muſt not ſeek to ſhift trouble: nor decline exerciſe upon his charges, under pretence of weakneſs.
4, We do, oft-times, breed our ſelves much diſquiet, by being more affrighted then we are really hurt; as Job here was apprehenſive that God would deſtroy him, his ſenſe ſuggeſting that it was ſo. See Iſa. 38.12, 13. with Iſa. 51.12, 13.
5. Whatever be the gracious condeſcendence of God, in his dealing with men; yet, there is no cauſe that we ſhould plead, by way of quarrel and expoſtulation, againſt Gods doing what he will with his own creature, and the being which he hath given. For why may not the Potter make and mar his own veſſel, at his pleaſure? Rom. 9.21. Jer. 18.6. And albeit Piety have the Promiſes; yet we ſhould beware to plead abſolutely againſt any outward diſpenſation.
6. When men, by faith grounded upon the Word, do ſee Gods affection toward them, as Job did, v. 13. they ſhould not be too eager upon outward manifeſtations and proofs of his love; but ſhould bleſs God for that, and acquieſce in it; which were the way to get more.
Verſ. 14. If I ſin, then thou markeſt me, and thou wilt not acquit me from mine iniquity.
15. If I be wicked, wo unto me, and if I be righteous, yet will I not lift up my head:—
The ſeventh Argument is taken from his condition and ſtate who was afflicted, and from his ſearching out what might be the Lords end in afflicting him; The meaning is, as if Job had ſaid; Lord! What means all this ſeverity? For either thou lookeſt upon me as guilty of unrepented ſin, for which thou doſt chaſten me; and if it be ſo, thou haſt thy will, thou markeſt me, and doſt not ſpare me; v. 14. (where he doth not deny but he might be guilty of ſome ſuch failing, and withal, doth ſubmit to Gods purſuing of it, if that were the quarrel; yet there is a ſecret grudge that nothing but deſtruction could end that controverſie) or thou lookeſt upon me as a wicked and unrenewed man, and ſo theſe afflictions are the effects of vindicative wrath, broken forth upon me; and if it were ſo, wo unto me, with my own conſent, I will never grant that, but my abhorrence of the wickeds eſtate, and lot, will witneſs the contrary for me. Or thou lookeſt upon me as a righteous man, whom thou would humble and keep low, by theſe rods; and I ſtoop, nor ſhall I inſolently lift up my head and boaſt of it, ſo as thou ſhould need to toſs me thus. Therefore why dealeſt thou thus with me?
In this Argument, thoſe Truths may be obſerved.
1. Trouble ſhould make men inquiſitive to know Gods mind and end in it, and to be inquiſitive and diſtinct in their own caſe, whether they be wicked or regenerate; what ſin they have, and in what degree and meaſure it is in them; For, ſo is Job put to ſearch, whether he hath ſinned (as the word is) or, what infirmities may have prevailed over him in the courſe of his life, and whether he be wicked, or righteous.
2. A difference muſt ſtill be made, not only betwixt a mans frailty, or, his ſinful nature, and his ſtate by grace; but even betwixt his groſſer failings and his being wicked. Albeit it be Saints duties to watch over the very remainders of ſin, much more ought they to keep themſelves from their iniquity, or, predominant evils, Pſal. 18.23. Yet, they may, ſometime, fall in theſe evils, and yet not take with wickedneſs, as to the ſtate of their perſon. For, Job puts a difference here betwixt his having ſinned, or, his being overtaken with any predominant infirmity, and his being wicked.
3. God is a ſtrict marker of ſin, even in his own people; and albeit he will not caſt them off, yet he will not paſs over their unrepented guilt: For, ſaith he, If I have ſinned, then thou markeſt me, and thou wilt not acquit me (or, deal with me as innocent) from mine iniquity. Thus did God purſue David's ſin, 2 Sam. 12.9, 10, 11, &c. And thus the Lord proclaims his own Name, Exod. 34.6, 7. And therefore Saints ſhould ſee how they acquit themſelves of their daily contracted guilt, leſt the rod purſue them.
4. Wicked men are undoubtedly and evidently (to a right diſcerner) under a wo and curſe; whatever their outward lot be, their inward condition and ſtate aſſures them of it: For, ſaith he, If I be wicked, wo unto me; there needs no further proof of it, if it once be clear that I am wicked. See Iſa. 3.11. Eccleſ. 8.12, 13.
5. It is a mark of honeſty, when a man abhorreth the ſtate of the wicked as woful, becauſe he is wicked; For, by this ſuppoſition, If I be wicked, &c. Job doth noth queſtion his own integrity (for he maintains it all along) but he gives this proof of it, that he could not think of the wickeds eſtate, without horrour and abhorrency of it. Compare, Chap. 9.29. See Pſal. 141.4.
6. Albeit the ornament of righteous men be humility and ſobriety; yet they have a natural inclination to be puffed up becauſe of it, and to truſt in their own beauty; Ezek. 16.15. For, he looks upon it, as an evil to be avoided, if he be righteous, that he lift not up his head.
7. Albeit godly and righteous men be prone, not only to entertain a conceit of themſelves, when they are at eaſe, but, eſpecially, to take it ill, if God afflict them; yet, Gods ſends the rod to hide pride from them; and when they ſtoop to reap that profit by it, they give the rod leſs to do about them: For, ſo doth Job's reaſoning imply, that ſince, though he were righteous, yet, would he not lift up his head, therefore there was no neceſſity thus to purſue him.
Beſide thoſe truths, we may, in this arguing, Obſerve ſome defects alſo, for our Inſtruction.
1. Though Job think he hath ſearched into all the cauſes and ends of Gods work about him, that ſo he might implead his procedure; yet Gods counſels are very deep, and mans judgment ſhallow and confuſed, as himſelf confeſſeth in the very next words, and as Zophar's ſpeech (Chap. 11.7, 8, 12.) may well be applyed to this purpoſe, whatever was his own ſcope in it. And even in this arguing, albeit God had none of theſe ends before him, in afflicting Job; yet, it was enough if he had a purpoſe, to demonſtrate his own abſolute dominion over man, and the power of his own grace in a weak creature. This may warn us not to think that we can comprehend all Gods ends in his working, or can diſcern all the wheels which he moveth at once.
2. Though it be true, that God will not utterly deſtroy, or caſt off his people, for their ſins; (and Job did miſtake, if he apprehended otherwiſe, when he ſaith, God marketh, and will not acquit him) yet it is but a diſtemper that maketh men grudge at Gods dealing, as too ſevere and ſharp: For, ſuch a grudge hath Job here, Thou markeſt me, and thou wilt not acquit me. Whereas it is an evidence of an intereſt, that God takes ſo much pains, Amos 3.2. and moderation may be ſeen in the ſharpeſt of it, Ezra 9.13. and that God doth not alwayes chide, Pſal. 103.9.
3. Though Job, while he abhorreth the ſtate of the wicked, and ſuppoſeth himſelf to be righteous, do yet ſtoop before God; yet there may be more pride in righteous men then they are aware of, and Gods after-proceedure proved it was ſo in Job. Corruption may lurk under much good, and our own Teſtimony concerning our humility deſerveth but little credit, which were better proved by our jealouſie and exerciſe, and our oppoſition to pride within us.
Verſ. 15. —I am full of confuſion, therefore ſee thou mine affliction:
16. For it increaſeth: thou hunteſt me as a fierce Lion: and again thou ſheweſt thy ſelf mervellous upon me.
17. Thou reneweſt thy witneſſes againſt me, and increaſeſt thine indignation upon me; Changes and war are againſt me.
The Eight Argument is taken from his great confuſion of mind, and his great trouble which drave him to it, or, from his great trouble, cauſing great confuſion in him. So the greatneſs of his trouble is pointed out in the effects of it, that it filled him with confuſion of mind (whereof the former Argument was an inſtance, in that he knew not how to judge of Gods dealing with him) and therefore he deſires God to conſider of his caſe, and not deal ſo with him, v. 15. And for this end, he aggravateth this confuſing trouble, by laying it cut before God, in its parts and ſad ingredients.
1. That it was increaſing and growing.
2. That God was his party, who, in a fierce and marvellous manner, did again and again purſue him, v. 16.
3. That his growing afflictions were ſent of God, as ſo many witneſſes pleading againſt him, and witneſſing Gods indignation.
4. That the hoſts of his troubles ſucceeded one another, as new Armies, there being variety, and that of ſtrong difficulties, which aſſaulted him, v. 17.
5. All thoſe aggravations of his miſery, as they are proper and preſſing Arguments pleading for pity and moderation, in Gods time and way; So Job, in laying thoſe before God, is not to be too ſharply cenſured, ſave in ſo far as his diſcouragement, weakneſs, and preſent ſenſe, did make his apprehenſions of them ſadder, then what God purpoſed by them; and in ſo far as, by poring upon them, he falls into a ſit of diſtemper, v. 18, 19.
Doct. 1. The Lord, by afflictions, may not only fill his people with contempt and ignominy, and by debaſing and making them vile; fill them with ſhame and confuſion of face; But may alſo (as a fruit of that) fill them with perplexity and confuſion of mind, and make them void of judgment, light or diſcerning of their caſe, or what they ſhould do: For, ſaith he, I am full (and that to ſatiety…, as the word is) of confuſion. The word confuſion, properly ſignifieth an eminent degree of ſhame and bluſhing, or being vile and contemptible, which makes men to be aſhamed. And ſo it may point out Job's low and vile condition to which he is redacted, and his being aſhamed of it, and reproached for it. But ſeeing, though Job, oft-times, reſented, and was reproached for, his vile condition, yet we find not that he was aſhamed of it, and any way diſproving his Piety; the context (wherein it followeth upon his uncertainty about Gods mind in afflicting of him, and is premitted to his ſuit, that God would ſee his affliction) may lead us further to underſtand it, here, of the effect of ſuch a degree of ſhame; that it confounds a man (and ſo that degree of ſhame is often called confuſion, Pſal. 44.15. Ezra 9.7. though the word be different in the Original from what is here) that he is not able diſtinctly to conſider his caſe, or, duty. And this effect ſeems to be that which Job reſents here, whatever was the cauſe of it in him. And, indeed, it is an humbling rod, to be ſmitten and left in the dark; which ſhould warn men to beware of delighting in confuſion, through ſecurity; and to beware of too much reſtleſsneſs, and want of ſubmiſſion under trouble; for, it ſeems, Job's complaining wakened his ſorrow, and drew on this confuſion.
2. The proper remedy for confuſion, is, Prayer, and an appealing to Gods pity, and it is ſanctified, when it tends to that; Thus Job, being full of confuſion, prayeth, therefore ſee thou mine affliction.
3. As God will not regard Prayer, but where ſenſe of need inſtructs our ſeriouſneſs in it; ſo a confuſed ſenſible ſoul, looking to God, may expect that he he will regard its diſtreſs, and that he will read thoſe ſuits in its caſe, which it ſelf cannot expreſs; For, ſo runs the plea, I am full of confuſion, therefore ſee thou mine affliction, and what it call… for at thy hand, which I cannot utter.
4. Trouble may be growing, when Saints are already under much of it; and as this is ſad, when trouble ſeems to grow inſolent (as the word alſo ſignifieth) and ſwell upon a man, who is already trampled upon, or whoſe courage and reſolution fails him; So it pleads for pity, and the diſadvantage is our advantage, when we go to God with it: For, it is both Job's complaint, that his affliction increaſeth, or, lifts up it ſelf, and acts proudly; and it is an argument of pity, See thou mine affliction, for it increaſeth.
5. As God ſhould be ſeen to have the chief hand in trouble; ſo a ſight of him in diſtreſs may ſeem very terrible and affrighting, even to a Child of God; For, it is Job's complaint, Thou hunteſt me as a fierce Lion. Though indeed it be comfortable to faith, in trouble (eſpecially in cleanly tryals) to know that we are in Gods hand; yet ſenſe will readily be affrighted to ſee him an adverſary, eſpecially in great and ſharp troubles, ſuch as Job's were, wherein his ſenſe ſuggeſted that God was armed with cruelty and indignation again him, as a fierce Lion roaring for his prey. This, as it warns the godly not to judge of Gods heart by his ſtroke; So, it points out that, if God may ſeem ſo terrible, even to his own Children, in their afflictions, how much more will he appear to be ſo, in his plagues upon the wicked, who do lightly regard him, when he is a party againſt them, in his Word?
6. God hath an exquiſite way of afflicting and purſuing the Sons of men, when he is pleaſed to ſhew his power; For, Thou hunteſt me, ſaith he, ſo that I can have no hiding place, wherein I may be ſheltered from thee, or get leave to take my breath. And albeit Job's own mind contributed much to this his diſquiet and reſtleſneſs; yet, it is ſtill true, that when God purſueth his Children, they will find no true comfort, nor ſafe ſhelter, but in fleeing to him. Nor need any expect that, when he is to afflict them, they will find any hiding for their weakneſs, which he is to diſcover, or ſecurity to any enjoyment, whereof he is to ſtrip them Thus doth he threaten the wicked, that he will overtake and reach them, notwithſtanding all their vain ſubterfugies, Iſa. 30.16, 17. Amos 9 1, 2, 3, 4. See Jer. 16.16.
7. As marvellous and extraordinary afflictions are ſad, Lam. 1.12. So even thoſe who have been looking and preparing for trouble (as Job was, Chap. 3.25, 26.) may yet be ſurprized and aſtoniſhed at ſo much trouble as they may meet with; For, he laments, Thou ſheweſt thy ſelf marvellous upon me, by ſingular and wonderful afflictions. Only it is to be remembered, that theſe are ſent upon Saints, to make way for marvellous loving kindneſs, Pſal. 17.7. and ſingular proofs of God love.
8. Gods renewing of ſingular afflictions, again and again, upon broken and half dead men, will readily affect and aſtoniſh them; For, he regrets that God did, again, by renewed tryals, ſhew himſelf marvellous upon him, who was already undone. But God deals thus, That he may refute diſcouragement, and let Saints ſee they may bear yet more, though they be diſcouraged under leſſer burdens, and may make it another wonder and marvel, that they are ſupported; That he may prevent ſecurity, wherein we might fall, even under trouble, if we were not ſtill held going with renewed tryals, when thoſe we are under become any way blunt; And, That, by ſending afflictions thus thick and threefold, he may poſt us through our tryal, that we may come the ſooner to a deſired iſſue of them.
9. Saints faith in Gods favour, and the teſtimony of their integrity, will not want ſenſe and other witneſſes, to plead againſt them, and tell them that God is angry at them; For, there are renewed witneſſes againſt him, ſeeming to ſide with his Friends, and to ſpeak Gods increaſed indignation. We are not to expect that our confidence, in a time of trouble, ſhall be without debate.
10. Rods are very ſtrong proofs for ſenſe againſt faith, as being very ſharp and preſſing, and ſeeming to ſpeak from God; For, thoſe were the witneſſes, renewed by God against him. And yet faith muſt ſtand out, even againſt thoſe, as Job doth, v. 7. nor ought diſpenſations to ſhake it.
11. Gods indignation is ſad to bear in it ſelf, and Saints do look upon it, when they apprehend it to be in their lot, as the ſaddeſt ingredient in the cup; For, ſaith he, Thou increaſeſt thine indignation upon me, as a ſad matter of his regret. Such as are really under that laſh, are to be pitied, and who ſo groan under it as a ſad burden, and are afflicted with it, and with every degree and increaſe of it (which is Job's practice here) it is an evidence they are free of it (as he was) whatever their apprehenſions be.
12. Saints, in their tryals, may be environed on all hands, and in every condition, with oppoſition and difficulties; For, ſaith he, changes a…d war (or, an Army) are againſt me. He was aſſaulted with a multitude of tryals (his Friends, his outward afflictions and inward tryals, &c.) like a numerous Army; and thoſe not a Rout, but an ordered Army, which aſſaulted him fiercely, and could not be overcome but by fighting. And till his tryal was perfected, all his changes were but from one war to another, his troubles coming on, ſometime, in one kind, ſometime, in another, ſometime (as it were) in parties, ſometime, in a full body. And thus will it alſo be with other Saints in their tryals, till they be perfected; they may change one tryal for another, and, whereever they turn them, may look for a freſh aſſault.
Verſ. 18. Wherefore then haſt thou brought me forth out of the womb? Oh that I had given up the ghoſt, and no eye had ſeen me?
19. I ſhould have been as though I had not been, I ſhould have been carried from the womb to the grave.
The laſt Argument, preſſing his Expoſtulation and deſire, is but a new aggravation, and the reſult of all the former aggravations of his troubles; That they put him ſo to it, that, through the violence of tentation, he was diſpleaſed at his birth, and wiſhed he had died from the womb, v. 18. Which laſt he inſiſts upon, and thinks it had been a notable advantage; for then there had been no more of him, then if he had never been born; but he had ſlipped from the womb into his grave, v. 19 From all which his concluſion may be inferred; which is, to expoſtulate with God who did ſo hardly preſs him, as made him to break forth into theſe wiſhes.
This is nothing elſe but his old fit, Chap 3.11, 12. recurring upon him And albeit ſomewhat like this that he wiſheth may be ſaid of the wicked, Eccleſ. 6.3, 4, 5. yet the complaint and wiſh is very faulty in him, who was a godly man. Only, though it prove him to be in a diſtemper, yet it doth not alter his ſtate; and he is to be pitied (though not juſtified) in ſo far as his great extremity of trouble, and inward tentations, drave him upon it.
Doct. 1. Oppreſſion will make wiſe men mad, and we need to pray that we be not led into tentation; For as the ſtrongeſt have weakneſs, ſo they may ſtagger; and ſeldom do they, in tryals, come off the Stage, without ſome blot, or ſome halt, to humble them: As Jacob found his in wreſtling, and Job here experienced in his tryals, which drave him ſo far out of courſe.
2. The people of Gods ill humours in trouble are not eaſily driven away, but they will recurre again and again upon them; For, albeit he was often calmed of his fits, and do ſpeak highly and reverently of God and his dealing; yet now again he breaks out, as Jonah did after his correction and repentance. Much evil in us may be quieted that is not mortified, and calmed with diverſion, that is not cured; and much may be mortified which, unleſs we be watchful, will revive again.
3. Much poring upon trouble, and upon it only, doth, ordinarily, breed much ill bloud; For, his dwelling ſo much upon thoughts of his trouble, v. 15.16, 17. doth give the immediate riſe to this complaint. We ſhould beware of dwelling ſtill only upon thoughts of our diſtreſſes, or of looking upon them through a multiplying glaſs.
4. In this we may, more particularly, obſerve ſome diſtempers that flow from paſſion; As,
1. When men do weary and take ill with their being, and life, becauſe of troubles only, how much ſervice ſoever God get by their being alive; or that they ſhould impatiently deſire to die: For, in this Job failed here. Trouble ſhould, indeed, looſe our hearts from time, but not make us impatient, or weary to be in it. And more ſenſe of ſin and ſubjection to God, will eaſe us of much toil about our troubles and fooliſh deſires.
2. When all the mercies men have enjoyed, and ſometime eſteemed of, are, under-valued and bitter to ſenſe, becauſe they have not what they would: For, he ſometime eſteemed of Gods forming and preſerving of him, v. 10, 11, 12. which now he wiſhes had never been. Ingratitude is an heinous ſin in it ſelf, and will produce ill humours.
3. When any condition, how empty and poor ſoever, ſeems better to men, th…n what they have, and what God hath ſweetned with many proofs of his love; For, he dwells upon his dying from the womb, as a ſweet condition, v. 19. which yet would have deprived him of many proofs of Gods love which he had found in his life. God is better and kinder to his people, then they, many times, wiſh to themſelves.
4. When men are ſo devoted to themſelves and their own will, that they will quarrel all that God doth, if it fit not their mind, as if all things were to be fo… them, and ſubſervient to their humour; For, he complains that he was not carried from the womb to his grave, only becauſe it would have prevented his great trouble, and kept him at great caſe. Selfiſhneſs is an ill toot of much diſtemper.
5. When mens paſſions having, diſtempered them, they lay the blame upon Providence; As he urgeth this as an argument againſt Gods dealing, that it made him thus diſcontent with his life. Whereas if he had been more ſober, and borne his trouble, and the teſtimony of his Conſcience, with more calmneſs, it would have prevented thoſe diſtempers. See Prov. 19.3.
Verſ. 20. Are not my days few? ceaſe then, and let me alone, that I may take comfort a little,
21. Before I go whence I ſhall not return, even to the land of darkneſs, and the ſhadow of death:
22. A land of darkneſs, as darkneſs it ſelf, and of the ſhadow of death, without any order, and where the light is as darkneſs.
In the cloſe (which is the ſecond part) of the Chapter Job begins to calm a little, and in ſtead of his former expoſtulating with God, and his laſt great fit of diſcontent, v. 18, 19. he tacitly ſubmits to Gods will that he is alive, and in what he hath done. And, ſeeing death in its own colours, he will not raſhly hazard upon it; but craves this only, that he may have ſome reſpite and breathing, and a little eaſe in his life. For,
1. His days were ſhort, and he was not like to live long; Therefore he would have ſome ſpeedy help, that he might draw his breath a little, and have opportunity to ſhew that he was not the man, that his Friends eſteemed him, or his paſſion ſeemed to prove him to be, v. 20.
2. Albeit he believed a Reſurrection, and believed never to go to Hell, and knew what it was to die in Chriſt, who is the deſtroyer of death, (for he ſpeaks to none of thoſe here, nor are his words to be taken in any ſenſe relating to thoſe) yet death in it ſelf is ugly, being without reſtitution in this life, being a dark and d…ry eſtate, without any order of variety, or viciſſitude of light and darkneſs; (wherein much of this worlds beauty conſiſts) but whereas light comes in its turn here, it is ſtill darkneſs there, even moſt dark, as darkneſs it ſelf, as it beſeems thoſe ſhadows of death and the grave to be. Therefore he would have ſome change of his condition here, before he go to that unchangeable ſtate, and ſome blink of light and comfort, before he entered into that dark paſſage and habitation, ver. 21, 22, with 20.
This Doctrine (laying aſide his miſtake of ſpeedy death by this trouble) may ſafely be admitted with little caution, as containing only a deſire of that which God afterward granted to him, though yet it was not neceſſary he ſhould be peremptory in ſuch a ſute.
It teacheth,
1. Saints higheſt ſits of paſſion will not laſt, but mercy will reclaim them, and give them a cool of that Feaver; As Job found here.
2. As the Feavers and diſtempers of Saints may come to a very great height; So, ordina…ly, that height or exceſs of them proves the ſtep next to their cool; As Job here calms after that …ly of paſſion, v. 18, 19. As God pitieth them in the… …xtremities, ſo their very riſing to an height and extre…ty … …uſe themſelves relent; wherea… they would have thought leſs of their paſſion…, if they continued mo… ….
3. Humble ſober Prayer is a notable … and mean in calming diſtempered ſpirits, it is as the ſhower to allay that boiſterous wind; For, Job f…lls a praying (in ſtead of quarrelling) when he calms. See Phil. 4.6.
4. As mans life is but uncertain and ſhort; ſo the thoughts of this ſhould make men imploy their time well, and to be very needy and preſſing after God, and proofs of him; and where it is thus improved, it is an argument of pity and help: For, ſo much may be gathered, in general, from Job's arguing, Are not my days few? ceaſe then, &c. though he miſtook in his particular caſe, that himſelf was ſhortly to die. See Pſal. 39.13. & 89.47.
5. Such as are exerciſed with much trouble, and have their exerciſes bleſſed to them, will be ſober and eſteem much of little caſe; to get leave to breath, or to comfort and refreſh themſelves a little, with a ſight of God, or of his grace in them, and not their own paſſions which they ought to abhor; For, this is his ſute, when calmed, to get comfort a little, not only liberty to breath from ſore trouble, but eſpecially to get his ſpirit calmed from theſe paſſions which he now abhors in himſelf. They who are indeed humble, will not deſpiſe ſmall things, Zech. 4, 10. and a victory over their own ſpirit will be their greateſt deliverance.
6. The leaſt eaſe, breathing, or comfort, under trouble, cannot be had but of Gods indulgence; He muſt ceaſe, and let him alone from vexing of him, before he take comfort a little. See Joh 34.29.
7. It is the duty of men to acquaint themſelves with death before-hand; and, eſpecially, in times of trouble, they ſhould ſtudy it in its true colours: For, Job in his trouble is ſo acquainted with it, that he can here very pathetically deſcribe it. This is Moſes ſtudy, when God is making havock of the Rebels in the Wilderneſs, Pſal. 90.
8. Death and the Grave, in themſelves, and when Chriſts victory over them is not ſtudied, and men are hurried away to them in a tempeſt of trouble, are very terrible, and an ugly ſight; as bringing an irreparable loſs, as to any reſtitution in this life, and being ſo dark and diſconſolate an eſtate, that the very common favour of a viciſſitude of day and night, light and darkneſs, is a mercy, when compared with it: For, ſo doth Job deſcribe that eſtate here, as it may appear to an afflicted Saint, (as he was) or to one at a diſtance from God; much more may it appear ſo to men in an unrenewed ſtate or nature. And, indeed death is, in it ſelf, a curſe, and if any find a beauty in it, or get a ſweeter ſight of it, it is by the ſpecial gift of God. And withal, it cuts the thread of our life, upon which all our temporal enjoyments and contentments do hinge, and to deprives us of them irrecoverably and without hope of reſtitution (which other ſt…kes do not) and leaves us in an unchangeable eſtate. And therefore if men have not ſome cordial for it, and ſomewhat provided which it cannot reach, it is no wonder if it affright them.
9. The conſideration of the uglineſs of death, and the grave, doth call upon all to provide ſomewhat before they lie down in that cold bed, wherein they will continue ſo long, and ſomewhat that may light them through that dark paſſage; and eſpecially to be careful that they be not deſerted, or diſtempered by then paſſions, when they are to grapple with death: For, ſo doth Job deſire, that he may take comfort a little, before he go, &c. Whatever thoughts men may have of death, yet none do …ightly mind it, but ſuch as are thus imployed. Only, we muſt take this caution along, That if God ſee it fit to ſuffer our Sun to go down in a cloud, and ſend us out of the world in a violent tempeſt, we ought to ſubmit, and reckon that our Sun is not out of the Firmament, though it be over-clouded. For this was one of Job's miſtakes, if he did reckon it as abſolutely neceſſary that he muſt have a breathing, and ſome comfort, before he die.