Exposition of Job, Exposition of Job · Chapter 18 – Chapter 19

Exposition of Job · Exposition of Job · Chapter 18 – Chapter 19

p. 252CHAP. XVIII.

In this Chapter Bildad the Second time makes a Reply to Job; wherein (as is marked in the entry to Chap. 15. and was the practice of Eliphaz alſo) he makes uſe of no new Arguments to convince Job, nor almoſt Diſputes at all. But only, in an angry and bitter Diſcourſe, points out the miſeries of the wicked, that ſo he may convince Job, that, whatever he plead for himſelf, yet his preſent condition, and the hand of God upon him, prove him to be wicked. And withal, he is ſo imbittered, that he leaves out all that he had ſpoken in his former Diſcourſe to invite him to Repentance, Chap. 8.5, 6, 7. and of the advantages of true Piety, Chap. 8.20, 21, 22. as judging his condition deſperate, by reaſon of his obſtinacy.

The Chapter contains, 1. A Preface, wherein he taxeth ſeveral faults in Job's diſcourſes and carriage, as namely, Loquacity, and Inadvertency to what they ſpoke, ver. 2. a proud contempt of them, ver. 3. and a deſperate fretting againſt God, and his fixed Order of Providence in the World, ver. 4. 2. A Narration of the miſerable ſtate of the wicked, expreſſed, partly, in borrowed terms, and by ſimilitudes, taken from extinguiſhing of light, ver. 5, 6. from wild Beaſts or Birds taken in a net, ver. 7, 8, 9, 10. from a legal procedure againſt a Malefactor, ver. 11. —15. and, from the rooting up of a tree, ver. 16. Partly, in proper terms; that the wickeds memory and eſtimation ſhall be extinguiſhed, ver. 17. that they ſhall be driven into miſery, and out of the world, v. 18. that their family ſhall be deſolate, ver. 19. and that their calamities ſhall be matter of aſtoniſhment and fear to the preſent and ſucceeding generations, ver. 20. In all which Narration, he reflects much upon Job's caſe, and what had befaln him, that he might let him ſee that what he ſuffered was the wickeds lot, as he expreſſeth his ſcope in the concluſion of his Diſcourſe, v. 21.

Verſ. 1. Then anſwered Bildad the Shuhite, and ſaid,

2. How long will it be, ere you make an end of words? Mark, and afterwards we will ſpeak.

THe faults wherewith Bildad chargeth Job, in his Diſcourſes and Carriage, are four; The firſt whereof (v. 2.) is, Loquacity, and that he would never make an end of words, or, of his diſcourſes, which were but words, and no more. It is, indeed, true that Job ſpake much, and more then they; (and, belike, Bildad did interrupt Job's Diſcourſe, which he was about to have continued, if he had not broken in thus upon him, as a talkative man.) Yet it was only out of the aboundance of his diſtreſs, and in his own neceſſary defence againſt their unjuſt cenſures and imputations, that he ſpake ſo much. Whereas p. 253themſelves rather, were guilty of this fault, who vexed him with ſo many Tautologies to no purpoſe, ſtill repeating what he had ſo often refuted. The ſecond fault charged upon him (v.—2.) is, Inadvertency, and that his arrogance and paſſion made him ſo little heed or ponder what they ſaid, that all they had hitherto ſpoken was fruitleſs, as to him. And therefore Bildad adviſeth Job now to conſider and take heed, that he may repeat what he thinks may convince him. Yet this was not Job's fault, more then the former; For he had attended and marked their diſcourſes, and found them empty, Chap. 16.2. But it was rather their own fault, who (being nettled with a ſuppoſed reproach, as it is, v. 3. & Chap. 20.3,) did not heed his diſcourſes; but would obtrude their dictates upon him. It is alſo to be marked that, in this and the following verſe, Bildad ſpeaks to Job in the plural number, as if he had others with him; either becauſe he had indeed ſome preſent who aſſented to what he ſaid in this debate (as ſeems alſo to be hinted, Ch. 34 4.) or rather by this way of ſpeaking he would reflect upon Job as an arrogant man, who eſteemed of himſelf as if he were as good and able as many put together, and himſelf alone to be preferred, in the matter of his Judgment and Opinion, to all of them who oppoſed him.

From theſe verſes Learn,

1. Controverſies and Debates, once ſtarted, are not ſoon ended; But mens Intereſts, Reputation, and Paſſions, will hold them on, and obſtruct the clear diſcovery of Truth, on the one hand, at leaſt. For, hence it is that this debate continueth ſo long, and after all that hath been ſaid, Bildad anſwered, and engaged again. This ſerves to diſcover their guilt who raſhly open this ſluce of Contention, Prov. 17.14. and to warn them who are engaged in ſuch unpleaſant exerciſes, to walk with much caution, fear and trembling.

2. Gods Children muſt reſolve to be toſſed on all hands, till their tryal be perfected; For Job hath here three Friends, one of whom, when the reſt are weary, doth aſſault him continually.

3 Debates will readily raiſe paſſions, and beget perſonal prejudices and reflections, and other miſtakes; For, in all their diſcourſes, ere they enter upon the main Controverſie, they have ſtill a fling of paſſion at him, upon the account of his way which they miſtook; and Bildad obſerves that ſame method here.

4. Men ought to conſider, not only what they are doing, but to what purpoſe they do it; For, Bildad challengeth Job that, though he ſeemed to be very buſie, yet he was really idle, ſpeaking many words, and but words, as he judged. Wherein, though he was miſtaken, yet the General Doctrine is found.

5. To triffle away precious time, eſpecially when men have opportunity to imploy it better, is an hainous ſin; For, ſo much alſo may be gathered in general from this challenge, wherein Bildad ſuppoſeth it to be Job's fault, (and by making a queſtion of it, implieth Job could not juſtifie it, as it could not have been juſtified, had it been true) that he was ſo long waſting time with words, when he ſhould have been about another work, and hearkening to them, while they propounded grounds for his humiliation.

6. Such as would judge aright of the actions of others, ought alſo ſeriouſly to conſider what their condition is, and what puts them upon theſe actions; For, herein Bildad failed in looking only how much Job ſpake, not minding his diſtreſs which drave him to it. See 2 Kings 4.27.

7. Self-love will readily ſo blind men, eſpecially while they are in heat and paſſion, that they may impute faults to others, whereof themſelves are really guilty; For, he chargeth Job with Loquacity, when himſelf and the reſt were only guilty of it, in ſpeaking ſo much, and nothing to the afflicted mans caſe.

8. Inadvertency, and not attending to what is ſpoken, is a great evil, as being the cauſe of fruitleſs bearing, and rendering mens pains and diligence in Doctrine, uſeleſs; For, ſo much may be gathered in general from that Exhortation, Mark, and afterward we will ſpeak: which implies that it is to no purpoſe to ſpeak, unleſs they who hear do mark, or, conſider and underſtand, as the word is.

9. It is a very great fault to judge of men, and their proficiency, by their acquieſcing in our judgments; For, in Particular, this Errour is ſuppoſed in this Exhortation, that Bildad judged Job to be ſtill arrogant and inadvertent, ſo long as he heard not ſo as to become of their opinion.

Verſ. 3. Wherefore are we counted as beaſts, and reputed vile in your ſight?

The third fault, which he challengeth in Job's diſcourſe and way, is, his proud and arrogant contempt and ſleighting of them, as if they had been Beaſts and vile things in his eyes. Job had indeed ſent ſome of them to the Beaſts, to be taught, Chap. 12.7. and had called them all liars, and Phyſicians of no value, Chap. 13.4. and told them that they were not wiſe, Chap. 17.4, 10 But all this was ſpoken in the neceſſary defence of his cauſe, and of the truth it ſelf. Neither doth he reflect upon their perſons, nor their Piety, nor yet doth he ſimply and abſolutely call them erroneous and unwiſe, but only in this particular cauſe, wherein they were indeed faulty and defective. And yet Bildad cannot endure it, but doth reſent it as a notable injury.

From all which Learn,

1. As mens Credit and Reputation ought not unjuſtly to be blaſted, nor they irritated thereby, Matth. 5.22. So Reputation is ſo great an Idol, to the moſt of men, that it may not be touched upon any terms and whatſoever is ſaid of their real faults, they look upon it as reflecting upon their Reputation: Thus doth Bildad here judge of what Job ſpake of their Errours, and challengeth him by way of queſtion, witneſſing his indignation. Such ſpirits may look for many rubs.

2. Proud men look upon what others do to them through a multiplying and falſe glaſs, which repreſents their way worſe then it is, and ſometime what it is not at all; For, when Job abaſes them in his own defence, that he might diſcover their Errour, and humble them, Bildad ſays, they are affronted; and when he ſpeaks ſharply to them of their ignorance; he makes it worſe then it is, as if he called them, beaſts, and eſteemed them to be vile and polluted perſons; whereas all he ſaid was, that they were miſtaken in p. 254their Doctrine, and ignorant of truth in this particular Controverſie, which yet might be learned by ſtudying the Providence of God about the Beaſts and other Creatures.

3. Men are more apt to reſent zeal or ſuppoſed injuries, then to ponder how juſtly they are ſo dealt with; For, Bildad could not bear this cenſure at Job's hands, and yet did not conſider how he and the reſt deſerved it by their carriage. If ſuch as cannot endure reproaches would learn to do well, they would take a ſafer and ſurer courſe. And they who are moſt accurate in their walk, will bear reproaches with leaſt diſturbance.

4. Men may be very tender skinned in the matter of their own Reputation, who yet may be laviſh in laying load, more then enough, upon the Reputation of others; For, Bildad here carps, if an afflicted man let out but a bitter word in his own defence; and yet he never conſiders that himſelf and his two Companions were far more bitter againſt Job, who had leſs need of it, and could worſe bear it. See Chap. 16.4. But it is ordinarily found that they who make an Idol of their own Reputation, are leaſt tender of the Reputation of others.

Verſ. 4. He teareth himſelf in his anger: ſhall the earth be forſaken for thee? and ſhall the rock be removed out of his place?

The fourth fault challenged in Job's Diſcourſe and way (by mentioning whereof, Bildad makes way for the Second Part of his Diſcourſe) is, That in debating the main Controverſie, Job did expreſs much deſperate impatience and fury, and fretful and inſolent murmuring againſt God and his Providence. The fault challenged by Bildad, is, anger, or impatient fretting at Gods dealing; which he amplifieth and aggravateth,

1. From its effects, That it did tear and rent him, as a wild Beaſt teareth its prey; and made him tear himſelf, or, his ſoul, as it is in the Original. That is, his own impatience was the ſting of his afflictions, and tormented him more then the croſs it ſelf did.

2. He aggravates this fault from the abſurdity thereof, conſidering againſt whom, and what it was he fretted at; in the reſt of the verſe. In the underſtanding whereof, there is ſome diverſity of Opinions. For theſe words, Shall the Earth be forſaken for thee? are by ſome looked upon as an Argument againſt Job's Opinion in this Controverſie, that the godly may be no better dealt with, in outward things, then the wicked are. And they take up the force of the Argument thus; That, the Earth muſt be forſaken, or, it were better the world were made void of Inhabitants, and all the godly taken out of it, if Job's Opinion were true, that the godly were no better dealt with then the wicked. Now, this being abſurd, there is no reaſon why the Earth ſhould be forſaken for him, or, ſuch a wild abſurdity admitted to gratifie him: This Argument (if Bildad intend any ſuch thing) is very weak: For, it argues great weakneſs in men, either to caſt out with Piety, or weary ofttime, meerly becauſe of outward troubles. And beſide, Though the outward lot of the godly and the wicked were the ſame in this life; yet, (to ſay nothing of the eternal difference that will be betwixt the one and the other) there is a great difference betwixt puniſhment inflicted upon the one, and tryals exrciſing the other; betwixt the pure and unmixed wrath of God let out upon the wicked, and fatherly diſpleaſure againſt his own, where the cloud is never ſo dark, but they may ſee his favour through it; and betwixt the torture of an evil Conſcience, and the peace of a good Conſcience, under trouble. All theſe do ſufficiently diſtinguiſh them, although they undergo the ſame outward tryal. But leaving this Interpretation, which ſeems to put a force upon the Text, I conceive both theſe queſtions, Shall the Earth be forſaken for thee? and ſhall the Rock be removed out of his place? do contain (as hath been ſaid) a ſerious aggravation of Job's fault, and a challenging of him for the abſurdity that was in his way. His impatience (as he conceived) was but a barking againſt God and the conſtant courſe of his Providence on Earth (in puniſhing wicked men, and rewarding the godly) which is as fixed and unalterable as a Rock. And therefore he judgeth it moſt abſurd in Job to think that it would be otherwiſe, or that God ſhould give over to govern the Earth juſtly, and alter his fixed way of Providence, to gratifie him who was but a wicked man. He might well vex himſelf, but it would be to no purpoſe: For all wicked men would be ſtill dealt with as he was (as he tells him more fully, in purſuance of this, v. 5, &c.) unleſs God ſhould turn the world, and way of his Providence, upſide down, to gratifie him.

Before I ſpeak to this purpoſe in it ſelf, ſomewhat would be ſpoken of Bildad's miſtakes and his miſ-applications of what is true. Where,

Obſ. 1. This fault of impatience, here charged upon Job, is indeed a great ſin; But as for the truth of the charge, and Job's acceſſion to it, Upon the one hand, it is certain that Bildad wrongs Job, in ſome reſpects, and doth miſtake both the nature and degree of his paſſion. For though he did complain, (as even a man who is a mirrour of Patience, ſuch as he was, James 5.11. may be driven to that in trouble) yet he had no wicked anger, or deſperate tearing-impatience, nor did he maliciouſly carp at Providence, as he ſuppoſed. Upon the other hand, it muſt alſo be granted that Job was not free of ſome meaſure of ſinful paſſion, for which he is checked by Elihu, and after him, by God himſelf. Only here is the difference, Bildad and the other two Friends ſpake truly, when they aſſerted Job was paſſionate; but they hit wrong in charging it upon him upon a falſe ground, aſſerting that he was impatient, becauſe he would not grant this to be Gods fixed way, to afflict only the wicked as he did him; but did contradict and oppoſe this their Opinion, ſometime with heat and ſharpneſs enough. Job would not at all take with the guilt of being paſſionate upon this account; but the juſtice of his cauſe, and the ſtrength of reaſon whereby he maintained it (which they judged to be but furious impatience) bears him out againſt all their reflections and challenges. Yea, ſometime his weakneſs takes occaſion of their unjuſt cenſures, to break out into real fits of paſſion; t…ll God interpoſe, who hits the right vein, and lets him ſee wherein he is indeed paſſionate (namely, in maintaining his good p. 255cauſe with indirect reflections upon God) and then he takes with his fault and ſtoops. All this may teach, That many real faults, when they are reproved, yet are not taken with, through the ill managing of the challenge, when either want of meekneſs in the reprover alienates affection, and ſo ma…s the cure; or, want of prudence obſtructs the challenge, that it gets not in, or when men do not ſolidly inſtruct their challenges, nor reprove with Doctrine, 2 Tim. 4.2. For, thus did Bildad fall ſhort in charging Job with impatience.

Hence we may inferr,

1. That when men are called to reprove others, even for real faults, they ſhould not look upon it as an eaſie task, to get them well charged home.

2. That upon the other hand, though men be able to avoid challenges, as they are given them by men, and upon their grounds; yet they ſhould try narrowly, whether God may not have the fault it ſelf to charge upon them, upon another account. And for this end, every imputation, juſt or unjuſt, ſhould be looked on as ſaying ſomewhat from God; And it ſhould be conſidered, that God, oft-times, lets men pitch upon falſe challenges, or falſe grounds of accuſation, wherein we may hold up our face, that we may the more ſeriouſly take with true challenges, upon true grounds, before him. Herein Job was deficient, who looked ſo much to the unjuſt grounds upon which his Friends charged him with paſſion, that he forgot to take with the fault at all, till God came and put him to it.

Obſ. 2. Though Bildad ſpeak ſoundly in the General, that Gods fixed way of Providence ſhould not be altered, to gratifie the humours of men; yet, he erred in the Application, thinking that which he aſſerted (that God afflicts only the wicked, as he did Job) to be the fixed courſe of Gods Providence, unalterable as a Rock. It is true, Gods order is firm, ſo as not to be altered at mens pleaſure; yet, it is not true, that this is Gods order. It teacheth, That Errour may be very powerful and effectual upon men, and may cauſe them to look upon that as a very certain truth, which is indeed a very groſs miſtake and errour; Such as is Bildad's Opinion here. Which warns men to try and examine their Opinions well, even thoſe wherein they think they have a firm perſwaſion.

Having thus cleared theſe miſtakes, if we look upon this purpoſe in general, and in it ſelf, abſtracting from his miſ-applications, and from his particular Opinion concerning Gods Providence, it may afford us theſe ſound Inſtructions.

1. The ordinary reſult of ſharp afflictions, is, paſſion and impatient fretting at our lot; For, Bildad ſuppoſeth that anger was Job's frame, whereof too many are guilty under afflictions, as he was alſo in part. Pride, want of ſubmiſſion, and unwillingneſs to be afflicted, fulneſs of luſts, carnal diſcouragements, and even weakneſs in Saints, and the irritations they meet with, are apt to breed much paſſion inſtead of other exerciſe, and to break the ſpirit, when it ſhould ſtoop and bow. Thus was it with Jonah, Jon. 4.1, 9. and thus is it eſpecially, with the wicked, as is foretold, Rev. 16.9. and implyed, Rom. 9.20. and therefore we would eſpecially guard againſt this diſtemper in trouble, for it is an exerciſe eaſily attained, whereas right exerciſe under the Croſs is not attained without difficulty and wreſtling.

2. Paſſion and Impatience is an evil very hard to deal withal; and they who would oppoſe and cure it in others, will hardly know to what hand to turn them, or where to begin: For, in this challenge, Bildad begins with complaining of Job to his Friends, Ho teareth, &c. and then turneth to complain of this fault to himſelf, Shall the Earth be forſaken for thee? as hardly knowing what courſe to take, or how to get in upon him. See Chap. 4.2. It is true, Bildad miſtook Job in part, yet this is a certain Truth, That men in paſſion ſhould conſider that they are under a diſtemper, and therefore when any thing ſpoken to them pleaſeth them not, they ſhould conſider that the cauſe of it may be their own diſtempered taſte. They, likewiſe, who have ſuch to deal with, would remember that it is a task too hard for them, till they put themſelves in Gods hand.

3. When men look aright upon their lots and conditions, they will find that the ſting and bitterneſs of their croſſes lieth in their own impatience, which diſtempereth their ſouls and ſpirits; For, ſaith he, He teareth himſelf (or, his ſoul) in his anger. Many things we fret at in our impatient fits and diſtempers, which are not real afflictions, but (how ill ſoever we reliſh them) real mercies, tending to our own and others good, and which it would be (in ſo far) a miſery to want. Thus Jonah is angry at his own lot and Gods dealing with Niniveh, when yet it wa… … ſingular mercy, that ſo many ſouls were perſerved from the ſtroke of juſtice, and his mercy, that he was imployed as an Inſtrument in that Preſervation. Further, Such things as are real afflictions, and ſad, would be moſt eaſie, if Pride, Impatience and Murmuring were laid aſide, and Humility, ſtooping and meekneſs, ſtudied, as Pſal. 39.9. Withal, Whatever uſe or fruit the Lord call for, or intend, in our affliction, impatience hinders it all, like a boiſterous wind that brings no rain; and ſo we prolong our own tryal. A man that is impatient poſſeſſeth not his own ſoul, Luke 21.19. and ſo cannot rationally improve his tryal. Yea, thereby he makes ſhipwrack of more then trouble could deprive him of. If this were well ſtudied, we would find that Patience and Submiſſion is a compendious way to get eaſe, and a remedy of all that ails us. And for attaining thereof, the following Inſtructions, concerning the Providence of God, will afford ſome help and direction.

4. God hath a Providence in the Earth; As here is implied, That he forſakes not the Earth. See Acts 17.28. Men ſhould ſtill remember, and fix their eye upon this Providence in all things: which may keep them from barking at God in their impatience, (as indeed impatience reflects upon God, whatever we pretend in it, Exod. 16.2, 3, 7, 8.) Iſa. 45 9. And, being at peace with him, may ſecure us of all Providential Diſpenſations, be what they will, that they ſhall do us no hurt.

5. The Providence of God is Univerſal, on the Earth. (See Matth. 10.29, 30. and 6.26, 28, 29.) and conſtant and perpetual; The Earth is not forſaken; as Atheiſts reckon, Ezek 9.9. This teacheth us, to ſee God in every thing, and not in things which pleaſe us only; and, to acknowledge his mercy, who, though he be provoked, ceaſeth not to uphold and govern the Earth, yea, and to bring about p. 256that which may be for the good of his people. And if he have an hand in all things, we are bound to believe that the moſt croſs diſpenſations do very well beſeem his Goodneſs, Holineſs, Juſtice, Wiſdom, &c. ſeeing he doth nothing but what is like himſelf: and that when he hath tryed, purged and humbled his people, he can bring about good out of the bittereſt of them, even meat out of the eater. Such Principles as thoſe, being fixed and ſeriouſly ſtudied, may prevent many miſtakes and fears.

6. The Dominion and Providence of God is ordered and fixed at his own pleaſure, and not to be altered at the pleaſure, humours and arbitrement of ment of men, whoſe paſſions are very inconſtant and variable: For, the Earth is not to be forſaken for him, and Gods Providence is like a Rock not to be removed It is true, it may pleaſe God to alter his own way of outward dealing with men, whether good or bad; And it was Bildad's Errour to think that God ſtill …ſtricted himſelf (like an unalterable Rock) to one … …eding, in puniſhing the wicked and rew… …odly: Yet in this reſpect there is a truth in it: That God being Soveraign Lord, there is no reaſon he ſhould alter his way (be what it will) to gratifie the humours of any. Shall the Earth be forſaken, and the Rock removed, for thee? See Chap. 23.13.

Here we are to conſider,

1. Upon the one hand, when we are diſſatisfied with his dealing, and would be otherwiſe guided; right rea…n would tell us, that this is a conteſt with God: and that not about a trifle, but a very ſpecial Jewel of his Crown; whether he or we ſhould be abſolute and Supreme? whoſe will ſhould be a Law? Whether he or we ſhould preſcribe and give Laws? In which caſe, our reaſon may tell us, we ought not to contend with him, and that (however we prove impertinent and preſumptuous) there is no cauſe why he ſhould cede and quit his Prerogative, to pleaſe us.

2. Upon the other hand, though our corruption may be ready to repine at this, as an hard meaſure, that we muſt thus ſtoop and renounce our will; Yet, a Child of God may look upon it as his mercy that his guiding is not in his own hand, who (had he the world, or his own condition, in guiding) would be ſure to miſguide all: But that it is in his hand whoſe Wiſedom, Power, and even Love to his People, is infinitely above their ſkill and power, or true love to themſelves. If Saints were at their own diſpoſal, they would never abide ſo much tryal as is neceſſary for their good every way, in purging them, and fitting them for proofs of Gods love, and they would miſs of all thoſe proofs of kindneſs which he brings about by croſs means. And therefore if we were wiſe, though our will, and the carving of our lot were put in our own hand, we could never do better with it, then put it back again in Gods hand.

Doct 7. The ſtudy of God, and of his fixed Providence, ſhould teach men ſubmiſſion to what they meet with; For, this being (as Bildad ſuppoſed) Gods ſettled courſe of proceeding with men, he would have Job give over impatience, and ſtoop. It is true, the Lord may, ſometime, work ſtrange things, above the ordinary courſe, for the relief of his people, as David inſinuates he did for him, Pſal. 18.7, &c. But it is our duty, not to preſcribe unto him to do ſuch things for us; but whatever he pleaſe to do, we ought to ſay, it is the Lord, 1 Sam. 3.18. and ſubmit, laying our hand upon our mouth, Pſal. 39.9. and digeſting what we cannot get otherwiſe ordered, Jer. 10.19. This is a ſweet exerciſe in all turns, and times that paſs over us; eſpecially conſidering that God doth all things well (as was ſaid of Chriſt, Mark 7.37.) and that he doth exerciſe his Soveraignty, but with an eye to his peoples profit, Heb. 12.10. His very croſſing of their humours is their mercy, and that they are croſſed by any of his diſpenſations proves that they are given to be medicinal; So that even diſappointments of their expectations and deſires will be the matter of their praiſe, when they come to judge aright of their lots.

8. As all quarrels at Gods Providence are ſinful and unjuſt; So, in particular, it is an evidence of ſingular impatience, when men will not ſubmit to be exerciſed with common lots, but would be ſingularly dealt with, and exempted from thoſe: For, ſo Bildad ſuppoſeth Job would have God to take a new way, for him, different from the way he had taken in all ages with the godly and wicked. And this he cenſures as a great fault (as it was indeed great, had it been true) that he ſhould ſeek to have the Earth forſaken, and the Rock removed, for him, and would not ſubmit to be dealt with as others. If men ſhould not quarrel God, even though they were afflicted in a ſingular way, and there were no ſorrow like unto theirs; conſidering that Gods Soveraignty is abſolute to do ſo, if he pleaſe; that he hath ſingular ſupport and proofs of love to allow upon his people in ſuch exigents; and, that what is ſingular in our lot, is fitted to our caſe and need: Much more muſt it be odious to quarrel thoſe lots which are common to men: 1 Cor. 10 13. and to take it ill that we find the world vanity, ſince it is ſo to all others, as if we ſhould have a new world and Providence fitted to our humour.

9. Whoever quarrel Providence, when they are exerciſed but with common lots, they bewray much pride; For, ſo much is imported in that reflection, for thee? whereby he would tax Job's ſuppoſed pride in this matter, and would teach him to think leſs of himſelf alone, when compared with all the world beſide, than he did. The ſtudy of humility would give a ſpeedy iſſue in lots, which to pride ſeem intolerable; and how low ſoever paſſionate diſcouragement ſeem to lie, yet it is far from humility. Job was much broken, and yet Bildad ſuppoſeth him to be proud; which was very true, though he took not the right way to convince him of it.

10. Men (and eſpecially good men) in cold blood, and when Conſcience begins to ſpeak, will be moſt ſtrict Judges and ſevere Cenſurers of their own miſcarriages under tentation; For Bildad having complained of Job to his Friends, in the beginning of the verſe. He teareth himſelf, &c. doth afterward lay the matter home to his own door, by way of queſtion, Shall the Earth be forſaken, &c? intimating how ſharply Job would cenſure his own carriage, when he came to himſelf: See Pſal. 73.11, 12, 13, 21, 22. This ſheweth, how little men (and particularly, Saints) are themſelves in their fits of paſſion, as may be ſeen in Jonah, Jon. 4.9. And therefore when they looſe the reins to paſſion, they ſhould remember what bitter repentance and ſorrow may p. 257be in the iſſue thereof, when they ſhall ſeriouſly reflect upon it.

Verſ. 5. Yea, the light of the wicked ſhall be put out, and the ſpark of his fire ſhall not ſhine.

6. The light ſhall be dark in his tabernacle, and his candle ſhall be put out with him.

Followeth the Second Part of the Chapter, containing a Narration of the miſerable eſtate of the wicked; wherein he reflects much upon Job's preſent caſe, as intending to prove that what he ſuffered was the wickeds lot, as may be gathered from his concluſion, v. 21. He propounds this lot of the wicked in borrowed terms, wherein he makes uſe of four ſimilitudes, to v. 17. and in proper terms to v, 21. and then ſums up the ſcope of his Diſcourſe by way of concluſion, v. 21.

Before I enter particularly upon this purpoſe, In General,

Obſ. 1. That his ſcope in all this Narration, is, (as hath been ſaid, and may be gathered from v. 21.) to prove that only wicked men are dealt with, as Job was. And to prove this, he enumerates ſeveral judgments which come upon the wicked, like unto thoſe which had befaln Job; wherein he ſuppoſeth that he gives a particular account of that fixed order of Divine Providence, whereof he had ſpoken, v. 4. The defects of this way of probation have been often conſidered before; Namely, That however ſome of the wicked meet with this lot, yet neither all, nor only are they ſo exerciſed. And beſide this miſtake, Bildad yet errs further, in judging not only of Job's ſtate, but of his future condition, by his preſent caſe; reckoning that as Job was now ruined, ſo his name ſhould be rooted out, and he ſhould have no Poſterity, &c. v. 16, 17, &c. For albeit Job did agree with him in this apprehenſion, particularly, that he ſhould die before he had any iſſue or poſterity: yet the event did refute both. However, the Repetition of this matter is not unuſeful. For hereby we are taught,

1. That it is our duty to ſtudy yet more the miſerable eſtate of the wicked, who deſerve all this and more, according to the ſentence of the Law, albeit it do not viſibly come upon all and every one of them in this life.

2. Men may be very pertinacious in aſſerting and maintaining of Errours; For, they will not give over to miſtake and miſapply theſe things, notwithſtanding all that Job hath ſaid to refute them.

3. It may be the great tryal of Saints, to meet with ſuch diſpenſations as are generally conſtructed to be the lot of the wicked, and to have wickedneſs charged upon them, by godly men upon that account, under which they cannot but ſink; unleſs themſelves learn to put a difference betwixt themſelves and the wicked, by holding faſt their integrity, and reading other thoughts in Gods heart toward them, then the ſtroke ſeems to ſpeak. This was Job's lot, and was much ſadder then the affliction it ſelf; and yet the one did not exempt him from the other.

4. Though it be no great matter what height of extremity the outward trouble of Saints come unto; ſeeing they are happy, though trouble even conſume them and theirs in this world: Yet, it is a great fault to judge infallibly of their future condition, even in this life, by their preſent lot; ſeeing God can make a wonderful change when he will: For, Bildad did without ground determine what ſhould be Job's condition for the time to come.

Obſ. 2. That he falls upon this Narration with great vehemency, (Yea the light of the wicked ſhall be put out, &c.) as it were anſwering his own queſtion, v. 4. The meaning is, as if he had ſaid; Shall God alter his courſe to gratifie thee? v. 4. Nay, fret thou never ſo much, or let thee take all the pains thou canſt to juſtifie thy ſelf; yet, God hath dealt with thee as with a wicked man, and his Rods upon thee do prove thee to be wicked. And let the wicked proſper never ſo much, as thou didſt, yet at laſt thoſe ſad ſtrokes will come, as hath befaln thee.

Though Bildad erred here, yet it may teach,

1. Men will gain nothing by their impatience, but God will hold on his courſe, yea and bear down all their oppoſition; For, ſo much doth this teach in General, though he erred in the particular.

2. Men may have a great confidence, who yet are in a groſs Errour; For, Bildad errs, and yet is bold.

3. The Rod is a very ſtrong tentation to draw men to queſtion their eſtate; and when that weapon is in Satan or Seducers hands, it is a wonder if godly men hold their feet; For, this was Bildad's ſtrong weapon, that makes him ſpeak ſo ſtoutly, and aſſault Job ſo couragiouſly, that he was under affliction like that which befalleth the wicked. And by this God tryed the ſtrength of Job's, faith.

I come now to the particular ſimilitudes whereby Bildad points out the miſerable eſtate of the wicked. The firſt whereof (in theſe verſes) is taken from light which is extinguiſhed to the very leaſt ſpark in an houſe, as the ſeveral expreſſions import. Hereby he ſignifieth that all the proſperity, ſplendour and comfort of the wicked doth utterly evaniſh, both as to their perſons and families, as had befaln Job.

This (abſtracting from his miſtakes) doth in General, teach,

1. The wicked may, for a time, be in a ſtate of light, or outward proſperity, in reſpect of wealth, honour, friends, and comfort reſulting upon thoſe; For, it is ſuppoſed here the wicked may have light; And this their eſtate is reſembled to light; partly, becauſe it doth indeed make them ſhine and become glorious in the eyes of men, and be noticed by others, as one ſet in a bright light. See Mic. 7.9. It doth alſo make themſelves cheerful and encourageth them (which is not ſimply unlawful, Eccl. 7.14.) as it is pleaſant to be in the light (Eccl. 11.7.) and not ſhut up in a dark pit: And it doth encourage and enable them to go about their affairs, as light is needful to walk in, Job. 11.9, 10. And thus the wicked are ſaid to walk in the light of their own fire, Iſa. 50.11. or, are emboldened in their courſe, by the comforts they muſter up to themſelves. Partly, their eſtate is reſembled to this, becauſe they make too much of it, as their only light and comfort. It exhilarates them againſt all terrours, and is the only proof of Gods favour wherein they reſt ſatisfied. Therefore as they who are in proſperity ſhould eſteem of it as becometh, and look upon it and improve it as a great advantage; So they ſhould, alſo, guard leſt they eſteem too much of it.

p. 2582. All the light and comfort which wicked men enjoy in their proſperity is but artificial and compoſed; For, it is compared to a Fire, and Candle, or, Lamp, which enlighten a houſe when the Sun is ſet, or its light hath no acceſs. It is true, all the light of the Children of Men is but borrowed; yet, the wickeds, in ſpecial, is but a light of the loweſt and baſeſt ſort: Not a Sun or Star, but a Fire and Candle, and a ſpark of their own kindling, wherewith they deceive themſelves, Iſa. 50.11.

3. The ſplendid and glorious eſtate of the wicked deſerves to be over-turned; and it may be over-turned even in this life: For, ſo much do theſe various expreſſions import, that it is the deſert of all, and may be the lot of ſome of them, that in ſtead of a glorious and ſhining eſtate in the eyes of others, and of their own comforts and encouragements, they ſhall be filled with adverſity, obſcurity, contempt, and ſorrow. And however it fare with them in this life, yet, all of them may certainly expect, that they ſhall lie down in ſorrow, Iſa. 50▪ 11. and that thoſe things ſhall leave them in the dark when they have moſt to do.

4. It is a plague upon the wicked, that as they ſoar very high in their proſperity, ſo, their eſtate in trouble is very diſconſolate; For, their light goeth out to the very ſpark of a fire, and their light is dark, and their candle put out. Whereas to the godly, light ariſeth in darkneſs, Pſal. 112.4. the Lord is their light in darkneſs, Mic. 7.8. and it is impoſſible their light ſhould be quite extinguiſhed.

5. The judgments and plagues of the wicked do juſtly reach their poſterity and families, as well as themſelves; For, the light ſhall be dark in his Tabernacle, and his Candle ſhall be put out with him, or, his glory and ſplendour ſhall die with himſelf. Albeit God puniſh no man eternally, but for his own ſins, yet he may ſmite the Parents in their Children, as a part of themſelves, in theſe external enjoyments which they tranſmit to their Children.

Verſ. 7. The ſteps of his ſtrength ſhall be ſtraitened, and his own counſel ſhall caſt him down.

8. For he is caſt into a net by his own feet, and he walketh upon a ſnare.

9. The grin ſhall take him by the heel, and the robber ſhall prevail againſt him.

10. The ſnare is laid for him in the ground, and a trap for him in the way.

The ſecond Similitude pointing out the miſerable eſtate of the wicked, is taken from wild Beaſts, or Birds, who are taken in ſnares or nets. As they, having ſnares, nets and traps, laid for them by Hunters and Fowlers, do with their own feet, or wings, ruſh into them, from which they cannot expede themſelves, but are prevailed over by the Huntſman or Fowler; So the wicked, in Gods Providence, are taken into the ſnares of trouble, where all their violence and fury ſhall not avail them, but the hand of God ſhall reach them, and they ſhall be intangled in inextricable miſeries. Bildad here records this in a retrograde order, aſcending from the Effects to the Cauſes. And,

1. The wickeds miſery, when involved in trouble, is ſet down in terms borrowed from a Bird, or rather a ſtrong Beaſt, taken in a net or ſnare, v. 7.— The ſteps of his ſtrength ſhall be ſtraitened; That is, as a ſtrong Bird or Beaſt rangeth whither it pleaſeth when it is at liberty, and, being taken in a net, laboureth by ſtrength to break through it, but in vain, it being the faſter held the more it ſtruggleth; So inſolent wicked men will be tamed and held by trouble, ſo that they ſhall not be able to extricate themſelves.

2. The immediate cauſes and means of the wickeds being thus intangled, are ſet down, partly, in proper terms, v. —7. and partly, in borrowed expreſſions, v. 8, 9. Namely, that as a Bird, or Beaſt, doth it ſelf run into the ſnare, v. 8. and, being in it, is held faſt there, and prevailed over by the Huntsman or Fowler, v. 9. So the wicked by their own counſels bring themſelves into inextricable ruine, v.—7.

3. Unto this is ſubjoyned the ſupreme and chief cauſe of his miſery, v. 10. Namely, that as Birds or Beaſts are thus taken, becauſe there are traps and ſnares laid for them by Hunters or Fowlers; So the wicked are taken in this evil hour, becauſe the Supreme Lord doth rain ſnares upon them.

This Doctrine is not ſo to be underſtood, as if even godly men might not fall into a ſnare of outward trouble, and be cut off by it; though the Lord ſometime be pleaſed to break the ſnare, Pſal. 124.7. However it points out ſeveral Inſtructions concerning the diſpoſition, properties and deſervings of the wicked; which I ſhall point at, not as they lie in the Text, but in the natural order of the purpoſe. And,

1. Wicked men are by nature wild and untamed, never ſubmitting to a yoke of God, till ſome grievous yoke of Providential diſpenſations bring them at under; Therefore are they compared to wild Beaſts or Birds, who muſt be taken by grins, nets and ſnares, See 2 Pet. 2.12. Jer. 2.24. And as this corruption is predominant in the wicked, ſo the godly have ſome remainders of it, to be watched over, Pſal. 32.9.

2. As the wicked are wild and untamed; ſo they live in a contempt of God and of his threatened judgements; as having ſteps of ſtrength, v. 7. whereby they think to break through all impediments in their way, or wings whereby they may mount high above ſnares below them. See Pſal. 10.5, 6. Thus did the men of Sodom mock at warnings, Gen. 19.14. and ordinarily the wicked are moſt inſolent when judgments are neareſt:

3. Let wicked men carry never ſo high; yet God hath variety and abundance of means and wayes whereby to reach them; So much is imported in the various expreſſions here uſed, of nets, ſnares, grins and traps. God is too hard for wicked men, and can every where, and in every condition find a plague for them, though he ſhould create it out of nothing.

4. The judgments attending the wicked ordinarily come upon them unexpectedly, and when they are moſt ſecure and dream leaſt of them; For, they are as Beaſts, or Birds, taken in a ſnare, that is hidden, as it is in the Original, v. 10 See 1 Theſ. 5.3.

5. The wicked have little cauſe to be ſecure, conſidering p. 259that they walk continually upon ſnares; For, ſo is aſſerted, v. — 8. he walketh upon a ſnare, as Birds or Beaſts do, who have ſnares laid for them in all the places, where they are known to haunt. Thus the wickeds very Table is a ſnare, and that wherein they expect to be well and happy is a trap, Pſal. 69.22. Whereever they turn them, they are but enſnaring themſelves, and by their guilt ripening and rendering themſelves obnoxious to Gods wrath and judgments. And it ſpeaks Gods long-ſuffering, if in every ſtep of their life they meet not with a Plague. For God can make it ſo with them, and they have no aſſurance but it may be ſo, ſince they are not in Gods way.

6. Though the wicked may eſcape many ſnares and hazards, yet at laſt a judgment ſhall overtake them, which will quite maſter and over-power them; For, as he walketh upon a ſnare, ſo, however he eſcape for a time, yet, the grin ſhall take him by the heel, as the Bird or Beaſt is taken in ſome one or other of the grins that are laid by the Huntſman or Fowler. See Iſai. 24.17, 18.

7. Were there no other mean to bring wicked men under the laſh of vengeane, their own wit, projects and counſels will ſerve the turn; For, his own counſel ſhall caſt him down, and he is caſt into a net by his own feet, as Beaſts or Birds enter into the ſnare with their own feet or wings.

8 It is a Plague upon wicked men, that when Providential diſpenſations croſs them, their unſubdued corruptions, meeting with the Croſs, do torture them; For, they have ſteps of ſtrength, which vex them, when they are in the ſnare; as Birds or Beaſts imploy their ſtrength to toil themſelves, when once entangled. Mortification will be found good company in an afflicted condition.

9. Whatever uſe God intend by afflictions in end, or to the godly, yet of their own nature, and at firſt, they are apt to irritate corruptions; As Beaſts do ſtruggle in the net, when the ſteps of their ſtrength are ſtriatened. And godly men are not to miſtake, albeit ſuch fruit of trouble appear at firſt. See Iſa. 51.20.

10. To rage and fret under affliction will be to no purpoſe, but to increaſe and imbitter the tryal; For, as Beaſts and Birds, by their ſtrength and ſtruggling, do not extricate, but faſten their feet faſter in the ſnare; So, the ſteps of the wickeds ſtrength ſhall be ſtraitened. God delights thus to abaſe them, and croſs their pride; and the greater their ſtrength be to rage and fret, their affliction and torture will be the greater.

11. God, by his judgments, will marr all the wickeds projects, and cut them ſhort in their wicked courſes; For, thus alſo the ſteps of their strength (whereby they ranged through the world, as wild Beaſts, who run at large) ſhall be ſtraitened, and conſined within the narrow compaſs of the ſnare.

12. God will at laſt make the moſt inſolent of the wicked know that he is too hard for them, and too great a party, that they ſhould dare to engage againſt him, or to undertake any courſe in contempt of his Law; For, as the Robber, or Huntſman and Fowler, who live by their prey, ſhall prevail againſt the enſnared Bird or Beaſt, ſo, ſhall the Lord prevail over the wicked, and executioners of his juſtice, raiſed up and imployed by him, ſhall be ſucceſsful againſt them. See Dan. 4.37.

13. It is a great ſin in wicked men, or others, when afflicted, to look upon judgments as coming at adventure, and not to ſee a Providence in them; Therefore it is ſubjoyned, to obviate all miſtakes, v. 10. The ſnare is laid for him in the ground, and a trap for him in the way. As the Huntſman and Fowler lay ſnares in the uſual hunting places of Beaſts or Birds, whereby they are taken; So God in his Providence enſnareth the wicked in his own projects, and in the courſes which he followeth. See Amos 3.5, 6.

Verſ. 11. Terrours ſhall make him afraid on every ſide, and ſhall drive him to his feet.

Followeth, to v. 16. the third Similitude, whereby Bildad points out the miſerable eſtate of the wicked. The ſimilitude is borrowed from a legal procedure againſt a Malefactour, and in it he reflects ſtrangely upon Job and his condition, as if it evidenced him to have been a great delinquent and notorious Malefactour againſt God. It may be taken up in four branches; In the firſt whereof (in this verſe) Job's fears before he came into trouble, Chap. 3.25, 26. and thoſe terrours, which he complains did accompany his trouble, Chap. 6.4. & 7.13, 14. are reflected upon as reſembling Serjeants, or, Officers, ſent out to apprehend Delinquents; which do terrifie them where ever they turn them, and drive them to flee, if they knew whither. In this reflection upon Job's condition, albeit it be true, that Job was haunted with terrours, yet he erred in judging that therefore he was a wicked man. For Job's experience doth prove that ſuch a lot may befal the godly. And ſo his miſtake may teach,

1. In General, That it may be the humbling lot of Gods people, not only to lie under the ſaddeſt of afflictions; but to have thoſe afflictions painted out to them in their moſt black and diſcouraging colours: For, ſo much doth Job's experience witneſs, who, in this, and the following verſes, hath his miſeries ſo lively and bitterly painted out in this ſimilitude, which makes him complain ſo ſadly in the next Chapter. Hereby, The Lord (who hath an holy hand in all this) doth exerciſe and humble his people, and lets them ſee what they need (beſide ſimple croſſes and afflictions) to humble them, and try their graces and weakneſs; and, withal, lets them ſee what he can ſupport them under. And as men do exerciſe great cruelty in dealing thus with afflicted Saints (as Job tells them, Chap. 19.5, 6, &c. See alſo Pſal. 69.25, 26.) ſo the Lord, oft-times, makes uſe of this addition to their tryal, to cure an ill practice in themſelves. For they are ready in affliction thus to paint their own croſſes, and repreſent them as black and ugly to themſelves; and therefore the Lord permits others to give them a fill of it, to excite them to take another courſe, and to claim to love in Gods heart; as is the practice of the Pſalmiſt in ſuch a caſe, Pſal. 22.6, 7, 8, 9, 10.

2. In Particular, It may be the lot even of Gods reconciled people, to be exerciſed by the terrours of the Lord; For, in this Bildad reflects upon Job's condition, p. 260who had indeed terrours, and yet was a godly man, though Bildad unjuſtly concluded, they were the fruits of his wickedneſs. As all the wicked are not aſſaulted with terrours in this life; ſo a godly man, notwithſtanding it be his allowance to have peace, may yet be affrighted with terrours: and not only be exerciſed with terrifying diſpenſations, but toſſed with inward terrours. See Jer. 17.17. Pſal. 88.15. Only theſe come not upon a godly man as Officers to hale him to juſtice (as Bildad judged of all ſuch terrours) but they ariſe upon other accounts and grounds. And,

1. Their own weakneſs and miſapprehenſions, and jealouſies of God and his dealing, may beget cauſeleſs fears and terrours; and their own ſpirits may become a ſpirit of bondage to them, when God allows upon them the Spirit of Adoption. See Iſa. 49.13, 14, 15.

2. If they fall in ſin and walk not tenderly, God may let looſe terrour to drive them to Chriſt, and when the awe of God doth not keep them from falling in ſin, as, Chap. 31.23. he may cauſe them taſte ſomewhat of that from which they are delivered by Chriſt, to cauſe them walk more tenderly for the future. See Pſal. 32.3, 4.

3. Much remaining ſtubborneſs muſt be, by this mean, daunted and made tame in them; and whereas, under other afflictions, they continue Bullocks unaccuſtomed to the yoke, Jer. 31.18. terrours muſt be let looſe, to cauſe them ſtoop.

4. By theſe, alſo, the Lord drives them to make continual uſe of Chriſt, and of his mercy in him, which otherwiſe, would ruſt beſide them without imployment.

5. When they voluntarily entertain diſcouragement and unbelief, under leſſer exerciſes, God may let looſe his terrour to drive them from their peeviſh humour, and cauſe them haſte to grip to him in ſuch an extremity, wherein they may not dally, but muſt either exerciſe faith, or reſolve on preſent ruine.

6. By this, alſo, the Lord would put them in mind, how much they are obliged to Chriſt, who drank of that bitter cup; and ſo he not only can ſympathize with his people in ſuch a condition, as one acquainted with it, Heb. 4.15. but hath taken all that is deadly out of it. So that even terrours may be, in ſo far, comfortable, as they are known to come out of his hand. Theſe are ſome few of many reaſons of this diſpenſation, to be well conſidered and improved by Gods people in ſuch a condition.

Having thus cleared this miſtake, if we look upon this Doctrine as pointing out the lot of a wicked man (which is Bildad's ſcope in it) it is true, indeed, that (whatever be Gods indulgence toward ſome of them, yet) by the ſentence of the Law, he deſerves this as his lot and portion, Lev. 26.16. And ſo the General Doctrine may teach,

1. Among other calamities of a wicked man, terrour from God is a part of his portion; For, ſo is here ſuppoſed, that he is aſſaulted with terrours. As, indeed, in many reſpects he is obnoxious to them, and lieth under the hazard of ſuch a ſtroke from God. So that,

1. Whatever be his proſperous condition, yet he hath no cauſe to ſleep in a ſound skin; For, God hath terrours, as his Serjeants, to arreſt him, when he will.

2. Whatever be his troubles within time, yet his terrours and fears may juſtly be above his troubles, and may tell him that thoſe are but the beginning of ſorrows, as his Conſcience may tell him he deſerves more. Yea, not only what he feels or foreſees, but what he can but imagine and apprehend, may be his terrour.

3. His fears, in juſtice, may be, not ordinary, but ſingular, dreadful and full of terrour; he not having God reconciled to him, to whom he may flee in ſuch a diſtreſs.

4. Beſide all his exerciſes about outward and temporal-afflictions, God can raiſe terrour in his Conſcience, and give him an Hell there. Now albeit all this do not befal every wicked man; yet the apprehenſion of thoſe things, and how they are deſerved by them, may affright them from ſecure truſting in their proſperity and outward comforts (ſee Prov. 23.34. Iſa. 50.11.) and from pleaſing themſelves in a quiet Conſcience, when yet it is not a good Conſcience, as not being ſprinkled by the blood of Chriſt, nor purged from dead works.

Doct. 2. Whatever ſhift wicked men make under other troubles (Iſa. 9.9, 10. and elſewhere) yet, the terrour of God, when it cometh upon them, will ſurround, and ſhut them in on every hand; For, ſo is here declared, that terrours ſhall be on every ſide, where-ever he would turn him. This is deſerved by all of them, and inflicted upon ſome of them, Jer. 20.3, 4. For God hath terrours in aboundance, wherewith to hem them in, and their own minds, being once terrified, can make enow, to vex them yet more. This,

1. Serveth to point out the great mercy and advantage of the godly, who (however they may, ſometime, to their own ſenſe, be thus hemmed in, as well as others, yet) never want an out-gate on ſome hand, if they could ſee it; were it but to run through terrour into mercy, as Job profeſſeth he would do, Chap. 13.15.

2. It teacheth, that in other troubles it is not ſafe to find an iſſue without God, or without going to him (as the wicked endeavour to do, and ſometime the godly are tempted to take that courſe) leſt God be provoked to ſend over-whelming terrours, where no ſuch iſſues will be found.

3. When the godly are, at any time, thus hemmed in on all hands, as they ought to read their own ſtubborneſs in it, Hoſ. 2.5, 6, 7. and their unwillingneſs to deny themſelves, and truſt entirely on God, 2 Cor. 1.8, 9. So, being rightly exerciſed under ſuch a condition, they may expect that God is ſitting them for a notable proof of his love, as Paul found by experience, 2 Cor. 1.10.

Doct. 3. How ſtout ſoever the wicked may be under other troubles, and reſolute to bear them, when they cannot avoid them; yet, they will find themſelves too weak a party to grapple with terrour from God; For, Terrours ſhall make him afraid on every ſide, and drive him to his feet, or make him ready to betake himſelf to his heels. And though this be unjuſtly applyed to Job, who was never ſo afraid, but he expected God would be his ſalvation, Chap. 13.16. yet, it holds true of every wicked man, when terrour comes upon him, that he, being a weak creature, and God a ſtrong God, and this ſtroak ſeizing upon the p. 261very fort of his courage, he cannot but be confounded and diſmayed. And this warns thoſe who are ſtout-hearted under other troubles, to expect that God will ſend terrours to ſuppreſs their obſtinacy, as is ſaid in another caſe, Ezek. 28.6, 9. And ſuch as are under the terrours of the Lord, ought to look on ſtooping and humility as their only ſafety.

4. It is the diſpoſition of wicked men, under judgments and terrours to run the faſter away from God; For, Terrours ſhall drive him to his feet, or ſcatter him to his feet, and to all corners & ſubterfuges, where he may think to find relief. Though the godly may have ſome inclination to this, in their fits of tentation, by which we are not to judge of their ſtate; yet, this is unjuſtly applyed to Job, who, in his greateſt extremity, never thought of running away, but would gladly have been at God: Yet, it holds true of wicked men in ſuch a condition, that, with Adam, they ſeek to hide themſelves from God, and are ready to run any where before they run to God. For terrours do repreſent God as dreadful, eſpecially to them who never taſted of his love, and therefore they run away from him. They know not Gods ſcope in thoſe terrours, when he lets them looſe on godly men, which is, to drive them to himſelf; and therefore they turn not to him who ſmiteth them. Their guilt (if they have any ſenſe of it) adds to their amazement, and helps to ſuggeſt ſad thoughts of God to them. And they are juſtly thus ſcared away, by terrour, from God, who were ſtill careful not to come to him, and afraid leſt they ſhould be prevailed with to ſeek him, Mat. 13.15. And when godly men under ſuch an exerciſe, are tempted to run away from God, they ſhould enquire at themſelves, what they will leave to the wicked to do, if they do ſo? And if they be driven to God thereby, they ſhould notice that as the finger of God, and a mercy beyond any thing that terrour it ſelf could either promiſe or produce.

Verſ. 12. His ſtrength ſhall be hunger-bitten: and deſtruction ſhall be ready at his ſide.

In the Second Branch of this Similitude, Job's loſs of Goods, his preſent pain, and that apprehenſion of death which he ſpeaks of, Chap. 17.7, 11, &c. are pointed at, as reſembling that affliction which Malefactours ſuffer in Priſon before their execution; who, being deſtitute of means, are waſted with hunger, and live in a continual fear of a violent death, and (it may be) are tortured in the mean time.

In this reflection alſo Bildad doth miſtake,

1. In ſuſpecting Job to be ſo much afflicted with any apprehenſions of his deſtruction, as that it ſhould dayly repreſent it ſelf to him, ready at his ſide, in its ghaſtly colours. For, though he did indeed apprehend approaching death, yet, it was with ſo much confidence and courage, that he did familiarly look upon the worms and corruption as his neareſt Relations, Chap. 17.14. Which ſheweth how little others may be acquainted with the courage God may afford to his own people in deadly difficulties; For, Bildad could not diſcern what Job found in this tryal.

2. He did miſtake, alſo, in looking upon this part of Job's affliction as a proof his wickedneſs. For hunger, ſickneſs, and apprehended death, have been, and may be the lot of Saints; As is not only to be ſeen in Job here, but in David, Pſal. 6.2. & 30.9. in Paul, 2 Cor. 1.8, 9. & 11.27. and diverſe others. Hereby, the Lord doth mortifie his people, and fit them for Eternity, and other tryals that may be before them. Alſo, by theſe he fits them for receiving more proofs of his love, in ſtrengthening them to bear want, providing ſupplies for them, fitting them that they ſhall not abuſe mercies, Phil. 4.11, 12. and, in cauſing them meet with many bleſſed diſappointments of their fears,

But paſſing his Reflections, the General Doctrine, as it is underſtood of the wicked according to the tenor of the Law-ſentence, may teach,

1. To flee or ſeek to ſhift the terrours of God, will be to no purpoſe; For, he who is driven to his feet, v. 11. is here ſuppoſed to be taken and in Priſon. See Am. 9.2, 3, 4. They flee only beſt from Gods judgments, who flee into his own boſom; and who-ſo neglect this, they do but multiply their own ſorrows, Iſa. 24.17, 18.

2. Albeit wicked men may have much ſtrength (not only bodily ſtrength, but ſtrength of ſpirit, beſide the ſtrength of their corruptions and humours) when they engage in troubles; So that not only their pride and height of ſpirit doth ripen them for the ſnare, which doth ſurprize them, when in the pride of their heart, they puffe at trouble; But it contributes to make their trouble more grievous and bitter, that it hath ſtrength of ſpirit, and ſtrong corruptions to work upon, whereas it would be eaſie to ſubdued men: Yet, created ſtrength can neither preſerve from trouble, nor ſubſiſt under it, but the godly muſt renounce it, and the wicked will ſuccumb, becauſe they do not renounce it: For, his ſtrength ſhall be hunger-bitten.

3. Albeit even the godly, when they are under one trouble, ſhould be looking for another; and they ſhould not limit God, who, if he pleaſe, may ſend deſtruction to cut them off the world, (for ſuch limitations are the ſting of our croſſes, and do provoke God to encreaſe our ſorrows; yet, it may be terrible to the wicked, that for all that is come upon them, God hath not done with them, but hath only given them an earneſt of yet ſadder things to come upon them: For, after his ſtrength is hunger bitten, deſtruction followeth upon that. If once God begin to reckon with them, they cannot expect bounds to be ſet to their tryal (as the godly are warranted to pray, Jer. 10 24.) but they may fear it will grow till they be caſt into the pit, whereas the godly may know there will be an end, Prov. 23.17, 18.

4. God hath calamities in readineſs, whereby to cut off the wicked, albeit he do not always, or for a time, execute them; For, here he lets the wicked ſee deſtruction ready at his ſide, though for a time he be kept alive in Priſon. And this ſerves to refute their own preſumptuous brags, and the godlies fears, who ſee not how they can be reached. God who hath iſſues prepared for his people, 1 Cor. 10.13. hath alſo judgments ready for the wicked, Deut. 32.34, 35.

5. How preſumptuous ſoever the wicked be, before trouble come upon them, or under leſſer troubles; p. 262Yet, when trouble cometh to an height, they run as far upon the other extremity, of diſcouragement and diſpair: For, now, this arreſted wicked man apprehends ſadly of his condition, as if deſtruction were ready at his ſide, to cut him off every moment. And this is the juſt fruit of their preſumption. Hearts broken with pleaſure, and ſinful delights, wherein men are imperious and preſumptuous, Ezek. 16.30. will make weak hearts, when trouble comes to an extremity, Ezek 22.14.

6. Albeit even the godly ought to foreſee troubles, and to look out to what may probably come upon them, that they be not ſurprized; Yet, it is a plague upon the wicked, that they die often, in their apprehenſions and fears, before they die really; and it is a ſnare to all who are obnoxious to it, to be anxiouſly tortured about future events: As here the wicked man hath deſtruction ſtanding ready at his ſide, to torture him before he be actually deſtroyed. See Matth. 6.34. And therefore when the godly are vexed with apprehenſions of future events, they ſhould reckon that God can diſappoint them; if he will, 2 Cor. 1.8.9, 10. and that, if they come paſs, and they renounce their own ſtrength, God will enable and teach them how to beat them, when they are put to it.

Verſ. 13. It ſhall devour the ſtrength of his skin: even the firſt born of death ſhall devour his ſtrength.

In the third Branch of this Similitude (in this and the following verſe) ſomewhat in Job's caſe is reflected upon as reſembling the execution and violent death of this Malefactour. In this verſe Job's preſent dead-like condition, and his apprehending to be cut off in this extremity, Chap. 17.13, 14. are reflected on as reſembling this Malefactour; who being waſted in Priſon, and apprehending deſtruction, v. 12. at laſt, It (or, that deſtruction which he apprehended) ſhall devour the ſtrength of his skin, or, his body and fleſh and bones, which are (as the word is in the Original) as bars to uphold his skin. And this death, which devours his ſtrength, ſhall not be ordinary, but the firſt born of death; that is, a ſingularly violent death, which carries away the principality and preeminence from other kinds of death, as the firſt man did from the reſt of his brethren; and (ſo to ſay) a moſt deadly death, as the firſt born of the poor, ſignifice them who are moſt poor, Iſa. 14.30.

Here, albeit both Job and Bildad did miſtake, in expecting that a violent and odd way of death ſhould be the iſſue of this trouble; and Bildad did f…ther err, in judging that ſuch a death ſhould be the reward of Job's wickedneſs, ſeeing godly Joſiah, Jonathan and others, have died a violent death, and all things of that kind come alike to all, Eccl. 9.2. Yet, this Doctrine, underſtood of the wicked, may teach,

1. It is a plague upon the wicked, that their fears prove real (at leaſt, they may do ſo, for any ſecurity they have againſt them) whereas the godly meet with many bleſſed diſappointments; Iſai. 51.12, 13: 2 Cor. 4.8, 9. For, after that deſtruction hath been ready at his ſide, v. 12. it ſhall now devour him.

2. However a wicked man may get ſome Serjeants ſhifted, yet the Executioner will come at laſt, whom he will not get declined: For, deſtruction will come at laſt, which ſhall pay all home; And this is enough, let them eſcape never ſo often, conſidering how dreadful it will be, and how ſoon it may take hold of them, Luke 12.19, 20.

3. Death is a great Conquerour and Triumpher over men, in their Bodies, Dignities, and outward Eſtate; For, It ſhall devour the ſtrength (or bars) of his skin. Yea it triumphs over Princes, notwithſtanding all their grandeur. See Job 3.13, 14, 15, 18, 19. Pſal. 49.14, 17. & 146.3, 4. Ezek. 32.23, 26, 27, &c. This tells that men have need, and ought to provide ſomewhat that will be Deaths-proof.

4. A violent death is an addition to the ſadneſs and terrour of death; Therefore is that called the firſt born of death. Though the godly may fall in common calamities, and go to Heaven in a fiery Chariot, and wicked men may die peaceably; yet, this is the deſert of the wicked, and is executed upon ſome of them, nor have any of them any ſecurity againſt it; and it is a mercy in it ſelf to die a quiet and ordinary death.

5. God hath reſerved ſingular judgments for wicked men, and their plagues are really ſuch, however they appear outwardly; For, their death, come what way it will, is ſtill the firſt born of death, conſidering all the conſequences thereof; whereas the godly are bound to judge that they are dealt with in a different manner, though they fall under the ſame outward diſpenſation.

6. God will at laſt make it evident that he is too hard for the ſtouteſt of men, and that all their ſtrength muſt ſuccumb and fall before his power; For, the firſt born of death ſhall devour his ſtrength.

Verſ. 14. His confidence ſhall be rooted out of his tabernacle, and it ſhall bring him to the King of terrours.

In this verſe the reſemblance is further proſecuted; and Job's renouncing of all confidence and hope in his family, as making for death, Chap. 17.13, 14, 15. is pointed at as reſembling this wicked Malefactour his being deſperate of all hopes in his wealth, friends and family, and his being brought to death, which is the Prince and King of Terrours, both in it ſelf, and in what it appears to be, and really proves to the wicked man.

Here there are alſo ſeveral miſtakes; As

(1.) That Job was to die, and be cut off at this time.

(2.) That his renouncing of all his temporal enjoyments is looked on as an act of deſpair; whereas it flowed only from his cleanly ſelf-denial; a practice which the world doth not underſtand.

(3.) That Job did fear death or looked on it as the King of terrours, who was rather too eager to be at it.

(4.) Or, ſuppoſe Saints do ſometime fear death, yet it is a miſtake to think that therefore they are wicked. For they may be afraid, as conſidering they have a ſoul to ſave, while the wicked may mock at death, and ſtep laughing into Hell. And godly men may get proofs of their own weakneſs, when God is to give them moſt notable proofs of his grace and love.

But paſſing thoſe miſtakes, there are general ſound Truths here alſo, as it relates to the wicked. And,

p. 2631. Wicked men may have their own confidences, whereby they uphold their hearts when many other things fail them; For, ſo is here ſuppoſed, that there is his confidence. This is a great ſnare to make them ſtubborn in an ill way, Iſa 57.10. though when thoſe are removed, it will not reclaim them, Jer. 2.25.

2. It is the wickeds plague, that their confidences are but low, baſe, and periſhing; Such as his family, wealth, or, friends, all which are comprehended under the name of his Tabernacle. See Pſal. 146.3, 4, 5.

3. All the carnal confidences of a wicked man will, at laſt, come to utter ruine; His props will all fail him, and his hopes will end in deſpair, and he muſt quit them; For, his confidence ſhall even be rooted out of his tabernacle. His confidences will at laſt prove too weak to bottom his hopes, and Gods jealouſie is provoked to cruſh them.

4. If not before, yet certainly at death, all carnal confidences ſhall come to ruine, For, then his confidence ſhall be rooted out, when he cometh to the King of Terrours.

5. Death, of all outward ſtrokes, is the chief terrour to men; as being the puniſhment threatened and inflicted for ſin, and as cutting off all their outward enjoyments at one ſtroke; Therefore, is it called the King of Terrours, or, the chief of Terrours which are viſible on Earth. So that men had need to prepare for it, and to cloſe with Chriſt, in whom they may triumph over it, 1 Cor. 15.54, 55.

6. Beſide what death is in it ſelf, and as it is the common lot of all men, it is eſpecially dreadful, and the King of Terrours, to the wicked; For, it is in reference to them it is ſo deſigned here. The godly may die in ſome trouble and fear, though that be not their allowance, but ſlow from their weakneſs. But as for the wicked, though ſome of them may die peaceably, as others of them die full of horrour; Yet, to all of them it is terrible, if they conſidered whither they are going Death in its moſt terrible colours may look ſweetly upon the godly; and the mildeſt aſpect of it may be dreadful to the wicked.

7. The more carnal confidence men have, the more terrible will death be, when it cometh, and all their hopes are cut off; For, it is his confidence rooted out, that brings him to the King of terrours; Not ſo much becauſe the ruine of his hopes haſtens his death, as becauſe it makes death terrible, that he hath fed upon ſo many vain hopes.

Verſ. 15. It ſhall dwell in his tabernacle, becauſe it is none of his: brimſtone ſhall be ſcattered upon his habitation.

In the laſt Branch of this Similitude, the deſtruction of Job's family, is reflected upon as reſembling the conſequents of a Malefactours death, or the confiſcation of his Eſtate, and ruine of his Houſe. He ſeems to allude here to the deſtruction of Sodom and Gomorrah by fire and brimſtone, and declares that deſtruction, or terrible deſolation (for the relative, It, muſt be referred to what hath been ſpoken before of the wicked himſelf, v. 11, 12, 14. as befalling his houſe alſo, according as it is capable thereof) ſhall dwell in his houſe, and eat up his ſubſtance, which he had ſo unjuſtly acquired, and was indeed none of his by right. And that his habitation ſhall be conſumed, as Sodom was by brimſtone, or, brimſtone ſhall be ſcattered upon it, as a ſign of perpetual deſolation, which the ſtrawing of a place with Salt doth alſo ſignifie, Judg. 9.45.

Here there is an unjuſt reflection upon Job's purchaſe of his wealth, and upon the ſtroke of God by fire upon ſome of his goods, Chap. 1.16. as if that evidenced his wealth to be ill purchaſed, and God to be angry at him as a wicked man. Yet, underſtanding this alſo of the wicked, it may teach,

1. Whatever the Lord may pleaſe to do, in ſcourging the Families of his own Children, and ſparing the houſes of the wicked; yet, the wicked deſerve that judgments ſhould reſt upon their families, when themſelves are gone, and that their names ſhould rot upon earth: For, in ſo far this is true of all the wicked, that deſtruction dwells in his tabernacle.

2. God doth no wrong to the wicked in ruining their families; He but juſtly takes from them what they had unjuſtly taken from others: For, it ſhall dwell— becauſe it is none of his. He had called it before his tabernacle, now by way of correction he ſubjoyns it is none of his. Not only hath he no ſpiritual ſanctified right to what he enjoyeth being a wicked man; but he hath no right to it, as being ill purchaſed; and therefore God juſtly ſtrips him of it.

3. A ſtroke inflicted by God, in juſtice, is juſtly irreparable; So much is imported in this, that brimſtone ſhall be ſcattered upon his habitation, as God deſtroyed Sodom. And albeit all wicked Families and Societies be not plagued as Sodom was; Yet that example teacheth what all of them do deſerve. And it is a plague upon wicked men, that their deſolations, are oft-times, repaired, when yet they have never repented under the hand of God.

4. When God is pleaſed to inflict ſignal ſtrokes of juſtice, they ought to be remarked by all, for their uſe and inſtruction; For, therefore are the habitations of ſome made a perpetual deſolation, as if they were ſtrawed with Brimſtone, that they may be monuments to warn others.

Verſ. 16. His roots ſhall be dried up beneath: and above ſhall his branch be cut off.

The Fourth Similitude, pointing out the miſerable eſtate of the wicked, is taken from a Tree that is plucked away, root and branch; Whereby is ſignified, that he is cut off, as to his being in the world, and as to his wealth, which, like a root, ſupported him; and as to his poſterity and pomp and glory, which like branches ſpring from him, or adorn him. See Chap. 8.16, 17. In this thoſe Truths may be obſerved,

1. The wicked may flouriſh for a time on the earth, being like a well planted Tree, having much ſplendour, and bearing much bulk in the world, and ſeeming to be fixed and rooted in all this; For, here he is reſembled to a Tree, having both root and branches. See Pſal. 37.35. That the wicked are thus, is both a ſnare to themſelves, and a tryal to others.

2. God, when he will, can make a ſodain change of this condition of the wicked, and ſo root him out p. 264as his place ſhall not know him; Pſal. 37.35, 36. For, ſo is here held out.

3. God hath variety of ſtrokes, for reaching the wicked in all their concernments; He can, by withholding a bleſſing, dry up his roots beneath, and, by other judgments, cut off his branch, or, every one of his branches, not miſſing ſo much as any one. Yet,

4. The godly are not always exempted from ſuch a ſtroke as this, in their temporal being and enjoyments; For, Bildad erred, not only in ſuppoſing Job to be quite rooted out and cut off, without hope of recovery, but in judging him wicked, though it had been ſo. For the world not being the native ſoil of Saints, it is no wonder if their roots be looſed by cutting off their outward enjoyments, and their ſeed be ſent away before them, and themſelves tranſlated to a ſoil where they will fructifie, and meet with no ſuch blaſts as do often uſe to nip the buds of grace here.

Verſ. 17. His remembrance ſhall periſh from the earth, and he ſhall have no name in the ſtreet.

In this, and the three following verſes, the miſerable eſtate of the wicked is pointed out in proper terms in four branches. And,

Firſt, (In this verſe) it is declared, that they ſhall become ſo ignominious, and be ſo rooted out by the judgments of God, that their eſtimation and memory ſhall periſh, as if they had never been in the world. In this we may obſerve theſe Truths concerning the wicked,

1. The juſtice of God, and his indignation againſt wicked men, ought to be much and ſeriouſly ſtudied; Therefore, after all the former ſimilitudes, it is again inculcated in proper terms, to ſhew how neceſſary and uſeful this ſtudy is, and yet that it is difficult to get it believed, eſpecially when they proſper; though it be nothing the leſs true, that we are ſlow of heart to believe it.

2. It is the great ſin of wicked men that they hunt much after a name, aſpiring to be great and renouned in the world, and chooſing rather, (if at all they claim to goodneſs) to have a name of goodneſs, and to ſeem to be ſomewhat, than to be ſo really; For, ſo is here ſuppoſed, that their name and remembrance are ſo dear to them, that a ſtroke on thoſe is a ſad affliction to them. Wherein their fault is not ſimply that they deſire a name, if it were a good name, Prov. 22.1. nor yet that they ſhould reſent a ſcourge or tryal upon their name unjuſtly; But the fault is, that that they are for a name upon any terms.

3. As the wicked ſeek much after a name, ſo they may obtain their deſire for a time; They may be remembered, and have a name. Hereby they become a viſible Butt for Gods indignation, when he comes to plead with them; and (if they cover their wickedneſs with hypocriſie) they get their reward ſince they ſeek but a name, Mat. 6.2, 5.

4 The name and memorial of the wicked is juſtly buried in forgetfulneſs and ignominy; as here is threatened. Whatever may be Gods indulgence, yet they deſerve this. For becauſe they ſeek no more but a name, and a name written upon the earth, God may juſtly take that away, and make them be forgotten; or, he may preſerve their name only that it may rot above ground, as Jeroboam's name did. See Prov. 10.7. Yet,

5. This is to be adverted unto, That the loſs of a name on earth is no evidence of a wicked man, nor judgment upon a godly man; For, Bildad erred, both in his apprehending that Job's memory ſhould periſh, whoſe memory was revived, and whoſe name is ſo ſavoury in the Church; and in judging that this ſtroke (if inflicted) was an evidence of his wickedneſs, or would be a plague to him. For, as God can make their name ſavoury, when he pleaſeth; ſo he hath taught his people rather to be afraid when all men ſpeak well of them, Luke 6.26. And though they may be ſent out of the world with ignominy, yet he can make them be miſſed and eſteemed of, even by them who deſpiſed them; as Moſes was lamented by the Iſraelites, who frequently murmured againſt him when alive. And however, their name is in the Book of life, and though (as is ſaid of their bodies) it be ſown in diſhonour, yet it will be raiſed in honour.

Verſ. 18. He ſhall be driven from light into darkneſs, and chaſed out of the world.

Secondly, It is declared, that the wicked ſhall be driven and chaſed out of the world, from a cheerful, to a dark and ſad eſtate. It is ſaid in the plural number, in the Original, they ſhall drive him, whereby we are to underſtand that either thoſe whom he oppreſſed, or the variety of judgments ſent out by God, ſhall do this to them. Here (paſſing his miſtakes) we may obſerve,

1. It is a ſad plague on the wicked, and an evidence of their woful condition, that they are driven and chaſed away out of time, as here is ſaid. They do not voluntarily deliver up their ſoul, but it is taken from them, Luke 12.20. Some of them die in deſpair, others of them are purſued and hurried away with viſible vengeance; and others, though they die ſoftly, or ſeem too weary of their life, becauſe they cannot have all the ſatisfaction they deſire in it▪ yet really they never live out half their days, Pſal. 55.23. nor are they ever content in cold bloud to die, if they had ſtrength and opportunity to ſatisfie their luſts in the world. Whereas it is otherwiſe with the godly; and it is the duty of all who would approve themſelves to God, to be ſtill willing and ready to depart upon a call, and then they will be chaſed by no tempeſt, but in the throng of troubles, they will voluntarily follow their Fathers meſſenger ſent about them. And whatever ſhake we get to looſe us from time; yet love ſhould have a chief hand in drawing us away.

2. The wickeds change by death is ſo much the ſadder, that at death they have ſeen the faireſt day that ever they will ſee; though ſome of them may ignorantly leap (as it were) out of hot water into the fire: For, they are driven from light to darkneſs, from life to death, from ſparks of their own kindling to eternal darkneſs, from temporal felicity to eternal miſery, from honour to diſgrace and ignominy; and they are chaſed out of the world, where all their happineſs lay.

p. 265Verſ. 19. He ſhall neither have ſon nor nephew among his people, nor any remaining in his dwellings.

Thirdly, It is declared, that their family ſhall be deſolate, their iſſue, familiars and acquaintance, being cut off. As Bildad here doth falſely apprehend that Job ſhould never have iſſue nor a family again; So, in this ſtroke, which he appropriates to the wicked, God is pleaſed to deal variouſly both with good and bad. For even the godly, ſometime, have no iſſue; and if they have, ſometime they are violently cut off; and ſometime they do not imitate the p…ous ſteps of their Parents. And though God may be pleaſed, ſometime, to plague the poſterity of the wicked; Yet, it is no leſs true, that ſometime they may have a numerous and great poſterity, as Cain had, whoſe off ſpring were chief inventers of Arts, Gen. 4. Yea, ſometime, they may bring forth Children, who are heirs of glory. However, this may teach,

1. Wicked men do deſerve that their families ſhould be ruined, as well as themſelves; as here is threatened. And as the wicked ſhould ſeriouſly mind this, what a plague they are to their Relations; So, their poſterity, though godly, ſhould remember it, that they may be ſober, and may acknowledge that mercy which hath prevented them.

2. This ſtroke is no plague on a godly man, if it be his lot; As Bildad ſuppoſeth ſuch a ſtroke was only a judgment. For, they will get a better name than that of Sons and Daughters, Iſa 56.3, 4, 5. And they want not Kindred or Children, ſo long as there are other godly perſons, with whom they may hold Communion. And they make up the want of Children, by being Inſtrumental, in their Station, to convert and bring forth many Children to God.

Verſ. 20. They that come after him ſhall be aſtonied at his day, as they that went before, were affrighted.

Laſtly, It is declared, that the effects of their calamities ſhall be, aſtoniſhment and fear in the preſent and ſucceeding Generations. By thoſe, who went before, who were affrighted, we are not to underſtand thoſe who lived before he was, and before God plagued him; For ſuch could not be affected with what they could not know. But it is to be underſtood of theſe who were before thoſe who come after him, or, thoſe who have ſeen his proſperity and ruine alſo. Thoſe ſhall be affected with it, together with thoſe who afterward ſhall hear of it.

Leaving his miſtakes, Learn,

1. The juſtice of God manifeſted on wicked men is, in it ſelf, very affrightful; For, his day, or the day of his calamity breeds aſtoniſhment and affrightment, or, horrour, and that ſo great (as the word ſignifieth) as makes their hair ſtand up. See 1 Sam. 3.11. Herein the juſtice of God is to be adored, who makes their plagues a terrour, when men think upon them, as they have been terrible and dreadful to others in their way.

2. Such as are witneſſes of Gods judgments upon wicked men ought, eſpecially, to be affected with it; For, thoſe that went before, and ſaw theſe plagues, did even lay hold on horrour, as it is in the Original.

3. The ſenſe of Gods judgments ſhould continue long among men; For, they that come after him (when he is gone, and ſo they do but hear of his ruine) ſhall be aſtonied. As this condemns them who are not ſo much as affected with preſent and incumbent judgments; ſo they who forget by-paſt proofs of Gods indignation againſt ſin, are juſtly made ſpectacles and monuments of juſtice themſelves.

4. Fear, Aſtoniſhment, and Horrour, are but common and fruitleſs effects of judgments, unleſs they be accompanied with Faith and Repentance; For, he mentions thoſe as the effects of ſuch ſtrokes among the generality of men, who yet are uſually far enough from a right uſe of them. And if ſuch impreſſions as theſe be not enough, they are far behind who have not ſo much.

Verſ. 21. Surely ſuch are the dwellings of the wicked, and this is the place of him that knoweth not God.

In this verſe Bildad ſums up his ſcope in this Diſcourſe, by way of concluſion; Shewing that certainly thoſe calamities are the lot only of the wicked: And therefore Job, conſidering what had befaln him, behoved to conclude that he was a wicked man. Of this Aſſertion I have often ſpoken before, and ſhall not repeat:

Only, in General, Learn,

1. Ignorance of God is an ordinary and great evil among men; For, it is marked as the wickeds great fault, that they know not God.

2. They prove themſelves to be ignorant of God, who walk not holily, let them pretend what they will; For, the wicked, here, are they who know not God, ſee Tit. 1.16. It is their ignorance of God, and their Atheiſm that emboldens them to do wickedly, Pſal. 14.1, 2, &c. And from this, alſo, do the failings of Saints flow, Pſal. 9.10. Iſa. 51.12, 13.

3. It is not eaſie to believe the miſery that hangs over the head of the wicked; For, it muſt be gravely aſſerted, Surely ſuch are the dwellings, and place of the wicked, or, thoſe things formerly mentioned do befal only them and their families, and that certainly. And though he erred, in the particular, yet it is true, that what they deſerve is hardly believed, ſee Deut. 29.18, 19, 20. Nor ought we to ſtumble though their ruine be object of faith only, and not of ſenſe; and though we find themſelves crying peace and ſafety.

4. It is an undeniable truth, that the ſtate of the wicked is miſerable, and will prove ſo in end; For, though matters go not as Bildad aſſerts, yet this General is ſurely true, That they are miſerable, and obnoxious to all this. See Eccl. 8.11, 12, 13. Iſa. 3.10, 11. and it is our ſin to doubt of it, Mal. 3.15.

5. The wicked do meet with a juſt recompence from God, in that, as they will not know, nor acknowledg him, ſo, they are deprived of the Protection of his Providence; For, they know not God, and their dwellings and place either come, or deſerve to come, p. 266to that iſſue which he hath formerly mentioned. And we ſhould read our not acknowledging nor depending upon God, in any croſſe diſpenſations of Providence we meet with.

6. Men ought to try their perſwaſions well, ſeeing good men may have ſtrong perſwaſions in an Errour; As here Bildad aſſerts all this to be ſurely true, when yet he erred in ſome reſpects, in what he taught. And here we are to guard that ſound General Principles againſt wickedneſs, and concerning the deſert thereof, do not occaſion our erring in particular Applications, as it was with him and his Aſſociates.

CHAP. XIX.

This Chapter contains Job's Reply to Bildad, together with the reſt of his Friends; Wherein his chief ſcope, is to reprehend their uncharitable and cruel dealing with a man ſo afflicted: which yet he manages ſo, as he takes occaſion to eaſe himſelf, by venting his Complaints; and withal, handleth the main Controverſie debated betwixt them, and proveth that he was righteous, though thus afflicted.

The Chapter may be taken up in two Principal Parts; Firſt, A Challenge for their Miſcarriage, or, a General Propoſition of their fault, ver. 1, 2, 3. Secondly, Some Arguments fortifying and preſſing home this Challenge. Namely, 1. That they ſhould not rail upon him, inſtead of convincing him, if ſo be he were in an Errour, ver. 4. 2. That they ſhould not have been ſo cruel, in vexing him, who was ſo ſadly afflicted by God, ver. 5.—22. 3. That it was yet greater cruelty to deal ſo harſhly with a man under affliction, who is a righteous man as he was, ver. 23.—28. 4. That if none of theſe Conſiderations did move them, yet they ſhould be afraid to provoke the wrath of God to break out upon themſelves, for their miſcarriage, ver. 29.