Exposition of Job, Exposition of Job · Chapter 3
CHAP. III.
Hitherto we have heard of the change of Jobs outward Proſperity into a deluge of Adverſity, upon his Goods, Servants, Children and Body; all which redoubled aſſaults he hath ſuſtained with invincible courage and patience, notwithſtanding all ſuggeſtions and tentations to the contrary. Now we are led a ſtep further, to ſee ſome change in that calm of his mind; which (being preſſed and over-charged with the greatneſs and continuance of his affliction, the unſeaſonable ſilence of his Friends, and, belike, with ſome deſertion alſo) doth breath out a little of humane Infirmity and Paſſion; Not againſt God, but againſt his own being, that ever he was, or that now he was not taken away by death. By all which, not only was there an occaſion preſented of the future Debates betwixt him and his Friends, which are ſo ſpecially uſeful to the Church of God in all Ages: But, withal, the Lord doth thereby make it appear, that it was by grace that Job had hitherto ſtood it out, there being no little infirmity in him, if grace had not kept it at under. Beſides, The Lord will have the experience of this eminent Saint ſo mixed, as infirm Believers, whoſe weakneſſes are ready to break forth in times of tentation and tryal, may not be diſcouraged. For, if nothing had appeared in Job, all the time of his tryal, but that undaunted courage, and patient ſubmiſſion, recorded in the former Chapters; how might it have weakened the hands of Chriſts weak Lambs, whoſe Paſſions and Infirmities under tentation, are their humbling burthen? But now, when they ſhall find ſuch an eminent Worthy, renowned for his Patience, ſo much foiled by his own Impatience, it will encourage them (not to pleaſe themſelves in theſe Infirmities, but) not to caſt away their confidence, becauſe of the droſs which appeared in them when they are in the furnace. Conſidering that when God appears to try his people, not only the grace of God in them, but their nature, will appear in its own colours: As appears not only in Job, but in David, Pſal. 116.11. and oth…r Saints. So that Believers may not only reap Edification by the diſcoveries of Gods grace in Job, but even by the breakings out of his infirmities, recorded in this Book.
The Chapter contains a very ſad lamentation of an afflicted man, ſet forth with much Eloquence, and (as the Learned in the Original language obſerve) in Poeſie, which continues from ver. 3. of this Chapter, to Chap. 42.7. And it pleaſed the Spirit of God to cauſe write it in Verſe, (as other choice Scriptures are) becauſe of the gravity and ſublimity of the Subject-matter, and that it might the more eaſily be learned by heart, and retained in the memory. The Lamentation and Complaint may be ſummed up in a threefold wiſh. 1. That he had n…ver been born, which being propounded, ver. 1. is proſecuted at large, to ver. 11. 2. That he had died ſo ſoon as he was born, ver. 11.—19. 3. That he were now dead, and that now at laſt he might get free from his troubles by death, ver. 20. — 26.
Verſ. 1. After this opened Job his mouth, and curſed his day.
IN this Verſe we have a Propoſition of the firſt Branch of Jobs Complaint; Wherein, Conſider,
1. The time of it, was after this; Some while after thoſe ſeven days wherein his friends ſate ſilent beſide him, Chap. 2.13. Now his firſt heat under the tryal being over, and getting leiſure to ruminate upon, and aggravate all his grievances, and his Friends, from whom he expected comfort, being ſilent, he breaks forth, and opened his mouth. Which phraſe doth here import, not ſo much to ſpeak with a loud voyce, or upon deliberation, and boldly, as ſimply this, that he now at laſt brake off that ſilence, for which he had been commended, Chap. 2.10. or, interrupted that long ſilence of himſelf and his Friends, Chap. 2.13.
2. His lamentation and complaint, He curſed his day, or his Birth-day, as the ſequel cleareth, though it may be extended alſo to the day of his preſent trouble, wherein his troubles were continued upon him. This day he curſed, that is, being d…ſſatisfi…d that ever he was born, he pronounceth that a moſt vile and miſerable day (as the word imports) which fell to be his Birth day. And his paſſion, not knowing whereupon elſe to wreak and avenge it ſelf, pours it ſelf forth in wiſhing many ſtrange things to befal that day, as he enlargeth himſelf in the following verſes. Though it muſt be granted that it had been no ſin in Job, if he had ſimply lamented under ſo ſad afflictions; For Nature cannot but cry out when it is over-charged: Yet this language doth indeed flie very high, and is unqueſtionably ſpoken in paſſion, as being ſome ſparks of that which was in him by nature. And this complaint is not free from indirect limiting of the Wiſdom and Dominion of God; of unjuſt fretting, that he being a righteous man, ſhould be ſo afflicted; though himſelf afterward yield that righteous men may be afflicted; and, of much raſhneſs in expreſſion. Yet, as his ſpeeches are not to be juſtified, ſo they are not to be ſtrictly examined; as being the language of a Child raving in a Feaver, And we are to conſider,
1. That Satan doth not reach his deſign by all this; For thoſe ſpeeches are not directed (as Satan alledged he would) againſt God, not yet ſimply againſt the day, as it is Gods creature; But they, chiefly, hold out his impatience and diſcontent at his preſent being, repenting that ever he was born, or died not from the womb, or was yet alive. All which diſcontents he vents (to eaſe himſelf,) upon the day of his birth, in ſo far as upon it he came into the world to ſuffer theſe things. And ſo theſe words are to be underſtood, as other lamentations of the like nature, ſuch as Davids curſing of the …ountains of Gilboah, 2 Sam. 1.21. and Jeremie's paſſionate fits, Jer. 20.14, — 18 Now the que…ion betwixt God and Satan was not, whether Job had ſin or not? but, Whether he was an Hypocrite, or not? nor yet, Whether Jobs frailty would appear in the furnace? but, Whether he would maliciouſly curſe and renounce God, becauſe of affliction? This is ſo far from appearing here, that (albeit in ſo hot a furnace, it is no wonder he caſt a ſcum, yet) his caſe and his carriage being compared together, it is Jobs victory, and a great foil to Satan, that he devords not more. And albeit the Lord might (by his power and grace) have prevented even this meaſure of failing; Yet it was more for his honour that Infirmity broke out ſo far, That his weakneſſes might be as comfortable to after-ages, as his graces (as is before marked) and that the power of God might b… the more conſpicuous in ſupporting him, 2 Cor 12.7, 8.9. and grace might ſhine in his cleaving to God in the midſt of all this, as appears from the following debate.
2. Albeit his weakneſs do thus, for a time, break forth, when his Reaſon and Experience are at under, and he is ſenſible of nothing but pain and ſorrow; yet he doth not perſiſt in this diſtemper, nor is it the only thing that appears in the furnace, but he hath much better purpoſe afterward in the behalf of God. And therefore as in a battel, men do not judge of affairs by what may occur in the heat of the conflict, (wherein Parties may retire and fall on again) but by the iſſue of the fight; So Job is not to be judged by thoſe fits of diſtemper, ſeeing he recovered out of them at laſt; and ſo God himſelf judgeth of him, Jam. 5.11. Yea, thoſe violent fits do ſerve to demonſtrate the ſtrength of grace in him, which prevailed at laſt over them all. And his victory was the more glorious, that his conflict had been ſharp.
From this verſe we may learn,
1. There are, in the moſt ſubdued Child of God, ſtrong corruptions, ready to break forth in tryal; For, ſo appears in Job, an holy and mortified man, as he is deſcribed, Chap. 1.1, 8. and Chap. 31. throughout. The beſt of men ought to be ſenſible that they have, by nature, an evil heart of unbelief, even when they are ſtrong in the faith; that they have luke-warmneſs under their zeal, paſſion under their meekneſs, &c.
2. Albeit natural corruptions may lurk long, even in the Furnace of Affliction; Yet long and multiplied tentation will bring it forth: As here we may gather from Jobs experience, who was not only blameleſs and ſtreight before the tryal came, but having ſtood it out long under his tryal, doth now at laſt diſcover his weakneſs. Which may teach godly men, and even thoſe who have kept their integrity in many tryals, to be ſtill upon their guard, and not to be high-minded, but fear; nor ſing the triumph, becauſe of ſome petty atchievements, before the compleat victory be obtained. For,
1. Every exerciſe and tryal will not be a tryal to every man, nor an irritation to every corruption within him.
2. The length and continuance of a tryal is a new tryal, and may diſcover that which the ſimple tryal doth not reach; as here we ſee in Job.
3. When men get leiſure in cold blood to reflect and pore upon their caſe, (as Job did during that long ſilence of himſelf and his friends) it will prove more grievous then at firſt it doth.
4. When men are diſappointed of what they expect under trouble (as Job was of his Friends comfort) it will grieve them more then if they, in ſobriety, had expected no ſuch thing.
Doct. 3. The Lords in judging of the grace and integrity of his followers, doth afford many grains of allowance, and graciouſly paſſeth overmuch weakneſs, wherein they do not approve themſelves; For, notwithſtanding all this weakneſs, yet not only did the Lord before declare him a righteous man; but even after the tryal, he commends him as a pattern of patience, Jam. 5.11. though he had vented ſo much paſſion.
4. Albeit a ſmall tryal be ſufficient to diſcover weakneſs in the beſt of Saints, if God leave them to themſelves; yet moſt uſually their weakneſs appears not but in great and ſharp tryals; nor will they be ſo tenderly indulged if they fail in leſſer trials, when their exerciſe is not ſo ſharp: Therefore are thoſe bitter fits of Job recorded together with his great and overwhelming trouble, that his example, may embolden none to allow themſelves in the like bitterneſs and paſſion, when their tryal is nothing like his.
Verſe 2. And Job ſpake, and ſaid,
3. Let the day periſh wherein I was born, and the night in which it was ſaid, There is a manchild conceived.
4. Let that day be darkneſs, let not God regard it from above, neither let the light ſhine upon it.
5. Let darkneſs and the ſhadow of death ſtain it, let a cloud dwell upon it, let the blackneſs of the day terrifie it.
6. As for that night, let darkneſs ſeiſe upon it, let it not be joyned unto the days of the year, let it not come into the number of the moneths.
7. Lo, let that night be ſolitary, let no joyful voyce come therein.
8. Let them curſe it that curſe the day, who are ready to raiſe up their mourning.
9. Let the ſtars of the twilight thereof be dark, let it look for light but have none, neither let it ſee the dawning of the day:
10. Becauſe it ſhut not up the doors of my mothers womb, nor hid ſorrow from mine eyes.
In theſe verſes we have an account at large of Jobs wiſh that he had never been born, ſet down by way of imprecation againſt the day of his birth, ver. 3.—9. to which a reaſon is ſubjoyned, v. 10. The Imprecation is ſet forth with great variety of purpoſe, and a flood of eloquent expreſſions, ſuggeſted by his preſent ſenſe of trouble and paſſion: And it is denounced,
Firſt, Againſt that day in all its parts, as it comprehends both day and night, or, is a natural day or 24. hours, ver. 3. Where, he wiſheth that (albeit ſometime it had been a day of good tidings, of the birth of a Son) it may periſh. A vain wiſh, importing his deſire, either that that day had never been, or that now it ſhould never come in account among the days of the year; or that it never be kept for a birth day (as the cuſtom was among ſome people) but, whenever it comes about, that it be infamous.
Secondly, againſt the day, or, that which is the light-part of that natural day, ver. 4, 5. Unto which he wiſheth,
1. Darkneſs, without light to ſhine upon it, and that not ordinary darkneſs, but like unto the ſhadow of death, which imports great darkneſs (Iſa. 9.1, 2. and elſewhere,) like the darkneſs which is in deep pits, where the dead are, who never ſee the light; or ſuch darkneſs as ſeiſeth upon the eyes of dying men, whoſe day of life is drawing to the dark ſhades of death; or palpable darkneſs, the horrour whereof might affright men to death. This darkneſs he (further) wiſheth unto it, not for a part of the day only, but all along a cloud dwelling upon it. By all which, it ſhould be ſtained, or, its beauty hid and taken away, as a Room without light; and the blackneſs of the day ſhould terrifie it, or, make it terrible to others.
2. He wiſheth that God may not regard it from above. That it may not only want light, but all other evidences of his favour and noticing of it; ſuch as, dew, rain, &c. or its being happy, by any good event upon it. By all which expreſſions, ſo appoſitely choſen, though he pour forth his own paſſion; Yet, withal, he inſinuates theſe truths.
1. That it is a great, though ordinary mercy, that we enjoy the light of the day; ſeeing it would be a curſe to the day, or rather to men, to want it. And, that it is a mercy God hath ſo contrived the viciſſitudes of light and darkneſs; as may be moſt comfortable, and not terrible.
2. That Gods Providence doth ſo particularly notice every day, as the bleſſing and comfort thereof depends on him; If he do not regard it from above, it will prove but a ſad day.
Thirdly, Againſt the night, ver. 6, 7, 8, 9. Unto which he wiſheth.
1. That darkneſs may ſeiſe upon it, ver. 6.— which (though it be natural to the night to be dark) he wiſheth to it in a ſingular manner, v. 9. That it may not have the very light of Stars, which are comfortable in the night; as ſmall mercies are in ſad times; and that no light, or dawning of the day, may ſucceed to it; and ſo it ſhould be denyed all hope of comfort; which rendereth hard conditions intolerable.
2. That Nature ſhould diſclaim it from coming in the account of the courſe of the Sun or Moon; ver.—6. or, that it ſhould not be reckoned among joyful nights. Which is, indeed, a great curſe, when any creature ſtands uſeleſs.
3. Whereas it was an uſual cuſtom to have Feſtival Aſſemblies and mirth in the night; 1 Theſ. 5.6, 7. (the abuſe whereof is not here approved, but only the cuſtome alluded unto) it is wiſhed that this might be honoured with none ſuch; but that it be a mournful ſolitary night; wherein men are deprived of the ſociety of friends; which is one of the great comforts of time, v. 7.
4. That it may be execrated by all, as well as it was by him (as grieved perſons would have all to be diſpleaſed with that which vexeth themſelves) and that with as great vehemency as thoſe hired mourning women (who have ſigns of ſorrow and tears at their command, and who, in imitation of real mourners, are ready to raiſe up and renew their mourning, after they have mourned much before} do uſe to execrate the day of their Benefactors death, ver. 8. The expreſſions allude to that cuſtom, 2 Chron. 35.25. Jer. 9.17. Amos 5.16. And this I take to be the right tranſlation and ſenſe of this verſe, rather then (with ſome) to underſtand it of Mariners, who, being toſſed with a Tempeſt, do curſe the day in which they went to Sea, and are ready, by their wiſhes, to raiſe up Leviathan (which is here rendered, their mourning) or, the Sea-monſters, to ſwallow them up. For (though Jobs reſentments; in this Chapter be no leſs unreaſonable then if one ſhould wiſh to be violently ſwallowed, to avoid a preſent tempeſt; yet) that is not the uſual practice of Mariners in a Tempeſt. Jonah 1.5, 6. Neither do they hit upon the true ſenſe, who, taking Leviathan alſo for a proper Name, do underſtand it here, figuratively, of the Devil, that great Dragon, whom ſome wicked men are ready to raiſe up in great trouble, that they may conſult him about an iſſue, as Saul did; 1 Sam. 28. and all of them are ready to raiſe him up by their curſed invocating of him, that either they may be delivered, or cut off. For though Job be paſſionate enough in this Diſcourſe; yet he was very far from this height of impiety. The reaſon of all this Imprecation, v. 10. is, becauſe that day fell out to be his birth-day, upon which ſo much ſorrow followed: reckoning, that if he had not been born, he had not met withal that vexation. If we conſider this whole Imprecation againſt the day of his birth, with the ground of it; As we may not aſcend ſo high, as to tax Job of blaſphemy, or of condemning the order of Nature, and, conſequently, of condemning God who eſtabliſhed it: So we cannot but diſcern great paſſion and impatience, evidenced by its fruits and effects, in theſe particulars.
1. His inconſiderateneſs; That trouble being ſo natural to Adams poſterity, Chap. 5.7. as is acknowledged by himſelf Chap. 14.1. and ſubmitted unto Chap. 1.21. & 2.10. Yet he doth now free at it. They had need of much wiſdome, conſiderately to ponder all things, who would be patient in trouble, Iam. 1.5. with 4.
2. His raſh ſtubbornneſs in fretting at trouble. For albeit it be lawful to deſire to be rid of trouble, with ſubmiſſion to the will of God; Yet when we ſee it is the Lords will that we ſhould be under trouble, it is not our duty peremptorily to ſtand out and refuſe, but to ſtoop and ſubmit: For by this ſubmiſſion we take the ſting out of our own croſſes, Jer. 10.19. Whereas want of reſolution and ſtooping, doubleth the bitterneſs thereof.
3. His ſelfiſhneſs; Had this complaint been becauſe of common troubles upon the people of God, it had been more tolerable: But being only for his own eaſe; and that (albeit he diſputed afterward that Saints might be in the like caſe) ſorrow was not hid from his eyes (ver. 10.) as if he had been a priviledged perſon, was very ſelfiſh. Impatience is, ordinarily, a great ponderer of greifs, becauſe they are ours, little weighing the troubles of others.
4. His abſurd and unreaſonable blaming of a wrong cauſe of his trouble; For what influence had his birth-day on his trouble? or on his birth either? it being but a naked circumſtance. Impatience is ſtill unreaſonable, and when a man is thereby imbittered, he madly breaks forth on what comes neareſt him, whether it be too blame or not.
5. His poor ſhift which he takes to help himſelf; For, beſide that he wiſheth a thing impoſſible, as the expunging of a day, he wiſheth alſo that which was unprofitable for his help. For ſuppoſe the day were either ſo expunged, or marked, as he wiſheth; what could that help him now? would it recall all his ſufferings? But it is always found that impatience taketh the longeſt way, and falls not upon the moſt ſpeedy remedy and mean of help.
6. His ingratitude, and under-valuing of all the mercies he had received, as not able to counter-balance his preſent grief; contrary to his own Principle formerly, Chap. 2.10, But now his birth, and all the mercies he had received, are his burden. Ingratitude will ſoon bury in oblivion many favours, if we be caſt in any trouble; But it is our duty to remember former kindneſſes, or preſent continued mercies, even in the midſt of trouble, and to reckon that new proofs of love are worth the waiting, for, albeit we be kept in a furnace of affliction.
Theſe are ſome of Jobs infirmities, which (without further deſcanting upon the words) we are, to take notice of in this diſcourſe; not to conclude him wicked, but paſſionate; and to point out what tentations and infirmities we are, eſpecially, to provide againſt in an hour of tryal. For which end it is that God will have all that Job ſpake and ſaid (ver. 2.) here recorded: To ſhew, that he takes notice of his peoples behaviour under afflictions, and to ſet up a Beacon to all after-ages, in the experience of this holy man.
Verſ. 11. Why died I not from the womb? why did I not give up the ghoſt when I came out of the belly?
12. Why did the knees prevent me? or why the breaſts that I ſhould ſuck?
In theſe verſes we have Jobs ſecond wiſh, to which reaſons as ſubjoyned, v. 13. — 19. His wiſh is ſet down by way of Expoſtulation, of which ſee on v. 20. And it amounts in ſum, to this; That ſince his former wiſh was to no purpoſe, ſeeing he was born and came into the world, he now wiſheth he had died ſo ſoon as he was born. And therefore regrates that, in the birth, ha was not left in that helpleſs hour by the Mid-wife; or that ever any care was taken of him, by laying him, when he was born, upon their knees, or by giving him ſuck, without which he had ſoon periſhed. From this complaint, no leſs paſſionate then the former, Obſerve,
1. The mercies which he complains to have received, of knees preventing him, and breaſts to give him ſuck, do inſinuate to us, That ſo ſoon as we come into the world we have ſo many ſeeds of death in us, that every ſtep of our life needs a proof of mercy to preſerve it; Without the knees, to bear us, and the breaſts to give us ſuck, we would ſoon return to duſt again. So that we may truly be ſaid to be born to die, and to be going to death, from the day wherein we firſt receive life.
2. Job having quit his former wiſh as unprofitable and impoſſible, he is not, for all that, brought to ſubmit; but bends his wit to deviſe new ways of his own, and with a great deal of Oratory paints them out as plauſible: Teaching, That is no eaſie task to bring our minds to a conformity with Gods way and will; but many divers courſes and ſhifts will we eſſay, rather then ſubmit to God, and follow that way of relief which he hath pointed out to us. Submiſſion and patience was a nearer and more ready caſe of Jobs grievances, then any of thoſe; yet he w…ll rather multiply impoſſible wiſhes, then come to that.
3. We may obſerve how all theſe mercies, of his birth, care of him in his infancy, &c. (wherof Saints have eſteemed much, and made good uſe, Pſal. 22.9, 10, 11.) are now all become croſſes in his account. Which as it flows from great ingratitude in him, or whoſoever ſhall be found guilty of the like; So it teacheth us not to place our happineſs in theſe or any the like common mercies, which may be ſo ſoon and eaſily imbittered and made grievous to our frail and corrupt nature.
Verſ. 13. For now ſhould I have lien ſtill, and been quiet, I ſhould have ſlept; then had I been at reſt.
14. With kings and counſellers of the earth, which built deſolate places for themſelves.
15. Or with princes that had gold, who filled their houſes with ſilver:
16. Or as an hidden untimely birth I had not been; as infants which never ſaw light.
17. There the wicked ceaſe from troubling: and there the weary be at reſt.
18. There the priſoners reſt together, they hear not the voyce of the oppreſſour.
19. The ſmall and great are there, and the ſervant is free from his maſter.
His reaſons whereby he endeavours to render his paſſionate wiſh plauſible, may be ſummed up in this one, the great reſt and quiet (like a ſleep) which he fancieth in death, ver. 13. This he further amplifieth.
1. That whereas he is now abaſed, he had then been equal with the beſt, even with Kings and great Counſellers, who built themſelves ſtately Houſes or Monuments, where deſolations had formerly been, ver. 14. and who had their Houſes repleniſhed with wealth, ver. 15.
2. That, at leaſt, if he had died from the womb, he had been in no worſe caſe then an Abortive, and ſo had prevented all thoſe miſeries which befel him ſince his birth, ver. 16.
3. That (as he fancieth) the reſt of death is a ſingular reſt, beyond any eaſe he could find here. For wicked troublers cannot purſue men thither, but they who are wearied with oppreſſion, get leave to reſt there, ver. 17. particularly, priſoners, or ſlaves, are free from their oppreſſing creditors and exacters, ver. 18. and death doth ſo level all, as Maſters and Servants are equal, and Servants are no more under the power of their imperious Maſters, ver. 19. In ſum, he points out death as a common reſt from outward violence and oppreſſion, from weakneſs, wearineſs, ſervitude, or any the like toil; reflecting, in ſome of thoſe, upon his own ſufferings by the Sabeans and Chaldeans, and upon the wearied and toſſed condition of his body.
In this Reaſon we may remark thoſe Truths,
1. That death is a reſt to man from outward troubles, whatever they be; As is here at length deduced. Which, in its own kind, is a mercy, that outward troubles will follow us no further then death, if all be well beſide.
2. That as nothing temporal gives men a priviledge againſt death, Pſal. 49.6, 7, &c. So albeit there be diverſity of ranks of men here, yet death levels all, and makes them equal, Ezek. 32.21, 22, &c. For, Kings, Princes, Oppreſſours, the weary, ſmall and great, the Servant and his Maſter, do all tryſt at death, and are all alike there. But in Jobs reaſoning from theſe conſiderations, and in reference to his ſcope, we will find many miſtakes.
1. Whatever reſt and eaſe be in death, yet it was not the will of God that Job ſhould be reſting now, but fighting and ſerving his Generation, by the will of God; after which he was, in due time, to fall aſleep, as Acts 13.36. Now it is our great fault to ſee a beauty in any temporal condition, ſave (in ſo far) as it is the will of God to make it out lot, who makes every thing beautiful in its ſeaſon, Eccleſ. 3.11.
2. His reaſoning imports that his great drift, in wiſhing he had died, is, his own caſe. Now eaſe, how deſirable ſoever it appear, is not to be impatiently ſought after; But we ſhould rather acquieſce to be on ſervice as it is carved out, wherein we may meet with many proofs and experiences of what is in ourſelves and in God for us.
3. Albeit deſires and longings after death be the fools only back-door in trouble; Yet death and the reſt thereof, in it ſelf conſidered, ought nor to be ſo much doated upon. For notwithſtanding all he ſaith here of death; yet not only is death contrary to nature, and as in the grave our bodies feel not the troubles of this life, ſo as little do they feel or are ſenſible of the quiet in the grave; But whatever reſt be in death, yet it is not a compleat out-gate but in Chriſt, nor is it a common reſt to all without any difference, as to their ſtates who reſt there.
4. He is ſo much out of conceit with his preſent caſe, that he would be content of any (were it even to be an Abortive) rather then the preſent. Thus doth our folly judge any condition better then our own, whereof we would ſoon repent us, if we were eſſayed with a change.
5. It will be found, upon tryal, that his wiſhes came far ſhort of what good the Lord was doing to him. For, albeit ſomewhat like that, ver. 16. may be true of a wicked man, that an untimely birth is better then he, Eccl. 6.3. Yet who, in his right wits, would conſider Job in the whole of his life, and think an Abortive comparable to him, who had ſo eminently honoured God, and was bleſſed of him, in his former dayes, and who was now imployed to give ſo eminent a proof of his integrity in the furnace? So far ſhort may the deſires of godly men fall, even of that good which they preſently enjoy, if they had eyes to ſee it. And ſo infinitely wiſe is God, who knoweth better how to guide us then our ſelves do; and ſo gracious, that he doth not ask our conſent to deal better with us then we could carve to our ſelves.
Verſ. 20. Wherefore is light given to him that is in miſery, and life unto the bitter in ſoul?
From this to the end of the Chapter we have Jobs third wiſh, with the reaſons whereby he preſſeth it. The wiſh is propounded in this verſe by way of Expoſtulation (as the former was) and is only repeated from thence in the Tranſlation, ver. 23. to make the ſenſe the clearer. The ſum of the wiſh is, That, ſince none of the former deſires we…e now poſſible, but that he was now come that length of his time, he deſires that now at length the Lord would put an end to his toil; and expoſtulates that light (i. e. the light of the Sun, Eccl. 11.7, 8. or life, as is afterward added) is continued with him. Unto this he ſubjoyns the firſt reaſon of his Expoſtulation, taken from his great trouble, being in ſo much trouble as might denominate him a miſerable man; and ſo diſconſolate and anxious, by reaſon of trouble, as made him bitter in ſoul.
As to the Expoſtulation, his expreſſions do indeed flow from that great miſery and bitterneſs, which himſelf afterward reſents. Yet it is to be remarked, that albeit this Expoſtulation reflect on God, who had given and continued his life; yet reverence to God doth lead him to forbear to name him in his complaint. Hereby pointing out, That grace, even when it is moſt overpowered with weakneſs and paſſion, will yet, one way or other, be letting forth ſome Evidences of it ſelf, and of its reſpect toward God, if it could be diſcerned. But further, in this Expoſtulation, we may obſerve.
1. He continueth ſtill in the ſtrain and heat of his paſſion, his Feaver is not yet calmed, notwithſtanding all his former ravings. To teach us, That diſtempers of mind and paſſions, let looſe under tentation and trouble, are not ſoon and eaſily calmed and quieted again; but they will lead men from one extravagant deſire and complaint to another.
2. He not only inſiſts ſtill to have his will ſatisfied, which is mans great Idol; albeit it be true, that it were his miſery to get his will in many things: But ſtill he purſues that particular deſire of death, as the only comfortable iſſue in his apprehenſion; whereas there were many better nearer at hand, as ſtrength to bear his tryal, faith in Gods love notwithſtanding all his afflictions; and even a comfortable iſſue within time, after his tryal was perfected, as the ſequel cleared. But it is our folly and weakneſs ſo to doat upon one imagined way of relief, as we cannot obſerve any beſide.
3. He propounds his deſire by way of Expoſtulation, queſtioning, Wherefore is light given? which flows not ſo much from a deſire of Information, as from a bitter proud Paſſion, full of conceit of its own skill. This is a diſtemper incident to men, eſpecially under trouble, that they dare quarrel God, as if they could guide better then he, and that they judge every thing unreaſonable, of the reaſons whereof they are not capable. Not conſidering that we ought to adore Infinite Wiſdom, and ſtoop to Soveraignty, when we are in the dark.
4. Albeit it was his ſin to deſpiſe the good gift of life; Yet his diſtemper teacheth, That the Lord, by leaving us to our ſelves, can make our beſt things, even our ſelves, and our lives, a burden, inſtead of a comfort; As here his experience doth teach. So alſo Chap. 7.15, 16.20. Which may teach us, to acknowledge Gods goodneſs, that any thing is made comfortable to us, within time.
In the firſt reaſon we may obſerve,
1. It is no ſtrange thing to ſee Saints put in that pitiful plight by trouble, as may even render their life a burden to them, as they are men compaſſed with infirmities; For, that is the pitiful reaſon why he wiſheth to be dead; He is in miſery, and bitter in ſoul.
2. Outward troubles are but a ſmall part of Saints complaints, but that which makes afflictions grievous to them, is, the inward exerciſe of mind, which uſually accompanieth the ſame; For, that is ſubjoyned to his miſery, that he is bitter in ſoul, This is ſharper then any outward trouble; For without this, trouble will be very eaſie, and a ſound mind will bear much.
3. Among other ſad diſtempers of ſoul accompanying trouble, this is not the leaſt, when ſoul-ſerenity and tranquillity is diſturbed, and men are imbittered thereby; inſomuch that, although they do not queſtion their ſtate of Reconciliation; yet, they can read no love in what they ſuffer, nor walk under it with meekneſs, but are taken up with hard conſtructions of God and his dealing: For, this is his caſe in particular, He is bitter in ſoul.
4. When Saints narrowly examine their ſad lots, they will find that whatever is intolerable in them, cometh of themſelves, when either their apprehenſions repreſent them as ſadder then indeed they are; or when their broken ſpirits do render their caſe more inſupportable then otherwayes it would be: For, ſo muſt we judge of Jobs complaint. It is true, he was under great affliction, yet it flowed from his own apprehenſion, that he looks on himſelf as miſerable, or in miſery. And whereas he complains of a bitter ſoul, much of that flowed from his own giving way to that diſtemper of ſpirit. For albeit, God may be ſaid to fill us with bitterneſs, Job 9.18. Lam. 3.15. in ſo far as he ſends on the trouble which we take occaſion to be imbittered at, and giveth way to mens own ſpirits, yet it flows from their own paſſion, pride and haſte, that they are ſo imbittered.
5. Whatever be in the troubles of Saints, whether really, or in their apprehenſion; Yet nothing of that, warrants them to complain of God and his dealing, or to be weary of their own life and lot: For, whatever Jobs caſe was, yet his trouble was no relevant reaſon why he ſhould ſo paſſionately deſire to die. Some are indeed more peeviſh and abſurd then others in this particular; who, upon the very leaſt diſcontent, and croſſing of their humor, were it in never ſo great mercy, would lie down and die, as Jonah 4.2, 3. Yet let men be able to inſtruct their caſe to be moſt really ſad, that is no reaſon why they ſhould ſo deſire death, as to complain and expoſtulate, if they be not ſatisfied. The like ſentence may we paſs upon all our reaſonings againſt any of Gods dealing.
Verſ. 21. Which long for death, but it cometh not, and dig for it more then for hid treaſures?
22. Which rejoyce exceedingly, and are glad when they can find the grave?
The ſecond reaſon of his Expoſtulation, and an effect of the former, is taken from his earneſt deſire after death, though it ſucceeded not; That (though he betook himſelf to no ill ſhift which might take away his life; yet in his deſires) he longed as ſeriouſly for it, as men do labour for treaſures, v. 21. And was not (as all men naturally are) afraid of death and the grave, but would be glad to meet with it, ver. 22. Now his nature was afflicted to want what he deſired, and therefore he longs to be at it, and expoſtulates that he is not ſatisfied. If we look to the ſtrength of this Argument; Though it be the advantage of a godly man (ſuch as Job was) that the teſtimony of his Conſcience leads him to look death thus confidently in the face; Yet not only doth Job now purſue this deſire, rather in Paſſion, than with an eye to his Integrity, and looking rather to death, as the common end of all mens outward trouble, then to what is beyond death: But (did his deſire flow from never ſo holy a principle) he ſoars too high, and is too peremptory in it. For we find that Saints, in cold bloud, have deprecated death in ſuch gloomy days: As we will find in many of the Pſalms. In particular, In this reaſoning we may Obſerve,
1. He is too earneſtly bent for death, which was an evidence he was wrong, and that God would not give it; For God, by his Providential Diſpenſation in continuing him alive, retorted the Argument, that becauſe he doated much on death, therefore it was not fit he ſhould meet with it. Whatever outward lot our hearts are bent upon, under tentation, we may ſuſpect it is an Idol; And that God will guide thoſe whom he loveth, rather any way than that.
2. The exceſs of his inclination after death made the want of it a croſs, ſo that he complaineth it cometh not; whereas if he had been ſober, he might have found another out-gate; and however, yet his grief through the want of it had been leſs. This teacheth, Partly, that it is an evidence of mens inſobriety in deſiring lawful things, when they cannot brook a diſappointment, nor are content, having done their duty, to ſubmit to what God ſhall think beſt: For, if Job had ſoberly deſired death, he would not have added, but it cometh not. Partly, that many augment their own afflictions, by unſober doating on out-gates of their own, which being denyed them, it heightens their grief, their own Affections adding Oil to the flame. As Jobs vehement longing after death renders the diſappointment bitter. He longs and digs for death, but it cometh not; Whereas ſobriety affords a preſent out-gate of Gods providing. His Salvation, of his allowance and carving, is near, Pſal. 85.9. when ſalvation of our preſcribing, and deſired by us, is far off.
3. His argument is ill founded, That, becauſe he exceedingly deſires death, Therefore he may complain and quarrel, if God do not yield it to him. There is no reaſon that our will ſhould be a law, not only whereby we will walk our ſelves, but pointing out, and preſcribing to God what he ſhould do to us. And yet this is the exerciſe of many, They have an irregular luſting will, and then they repine if it be not ſatisfied; As if they were not to acknowledge a Lord over them.
Verſ. 23. Why is light given to a man whoſe way is hid, and whom God hath hedged in.
24. For my ſighing before I eat, and my roarings are poured out like the waters.
In theſe verſes Job repeats the firſt reaſon of his Expoſtulation, taken from his afflicted condition, and doth enlarge it yet further, that he may confirm the former reaſon, that he did juſtly deſire death ſo earneſtly as he did. And,
1. He propounds the caſe in general, ver. 23. That any man may deſire death, and complain if it be with-held, whoſe way is hid and hedged in, or who is ſo over-whelmed with darkneſs and confuſion, and involved in a labyrinth of perplexities, that he knows not what to make of his caſe, nor whether to turn him; and when he would turn himſelf to any hand to ſeek relief, he finds God hedging him in on all hands, without any hope of relief.
2. He propounds his own caſe in particular, v. 24. to inſtruct that he was a man ſo afflicted; Shewing that his ordinary refreſhments did not abate nor divert his ſorrows, but even before the face of his meat, and while it was ſet before him, his ſighing and ſorrow continued without intermiſſion; Yea, his ſorrows were ſo great, as made him roare, and that ſo impetuouſly and abundantly, as a current of waters running down.
Not to inſiſt on what hath been before marked (That, ſuppoſing all this were true of Jobs caſe, yet, he had his own imbittered ſpirit to blame for much of this diſorder following upon his trouble; And albeit the Lord had dealt ſo with him, it was not a relevant reaſon why he ſhould decline to ſtoop under Gods hand ſo long as he pleaſed, leaving it upon God to order his dark path, and ſubmitting to digeſt his re…eſhments with ſorrow:) We may, further, from ver. 23 learn,
1. When people are in trouble, it contributes to the heightning thereof, that they do conſtantly pore upon it, in all the aggravations thereof; For, Job is ſo much taken up with this ſubject, that he returns to it again, alter what he had ſaid, v. 20.
2. It is much to be adverted unto by theſe in trouble, that ſelf-love do not lead them to aggravate afflictions more becauſe theirs, then they would do if they were on others, or then impartial obſervers would eſteem of them. Therefore both here, and, ver. 20. he propounds the matter in Theſi, and of any man, whoſoever, thus afflicted, to ſhew that he was not partial to himſelf in this cauſe. It is true, Self-love in ſuch a caſe is not eaſily diſcerned, nor is Job to be aſſoiled even as to this; yet his way of ſpeaking inſinuates that he held this to be a duty.
3. It is to be expected that, how clear ſoever men be in their light before trouble cometh, yet trouble and tentation come accompanied with darkneſs and confuſion; ſo that they will hardly be able to judge any thing aright of their caſe, or to know what to do; For, his way, wherein he would walk toward an iſſue, is hid. See Lam. 3.1, 2. Hence we may gather, That the ſad apprehenſions of Saints, under trouble, ought to be looked upon as the conjectures of theſe who are groping the dark. And they had need to examine well any light they get in an hour of tentation.
4. Darkneſs, confuſion and perplexity, are the immediate fruits of bitterneſs of ſpirit; whereunto when men give way, they involve themſelves in a thick cloud, much whereof might be prevented by meekneſs and patience, whereby they poſſeſs their ſouls: For, upon that, v. 20 that he is bitter in ſoul, it followeth here, his way is hid.
5. Whatever way confuſion and darkneſs come upon troubled Saints; yet it is a very humbling exerciſe, to be in a ſtrait without knowing Gods mind in it, or what to do for relief; For, this preſſed Job to his impatient wiſhes, that his way is hid. This layeth a man, as an object of great compaſſion, at Chriſts feet.
6. It is another great addition to the perplexities of Saints, when, as their light is darkned, ſo, their attempts to get relief are in vain; and where-ever they turn them, they are hemmed in with inſuperable difficulties, till they loſe all hope of out-gate; For, this is a part of his grievous complaint, that, he is hedged in. See Job 19.8. Lam 3.7. This may point out, that mens troubles are never inſupportable, were they never ſo ſad, ſo long as there appeareth any hope of out-gate.
7. Mens natural courage will be ſo far from bearing out under Gods hand, that it will only contribute to heighten th…ir diſtemper and diſorder, when it is cruſhed and borne down; For his complaint is, that a ſtrong ſtout man (as the word in the Original is) ſhould have his way hid, &c. His courage and ſtrength cannot ſhake it off, but makes him repine the more.
8. It is the duty, and great advantage, of men in trouble, not to loſe a ſight of Gods hand in their troubles and perplexities: Even albeit, in ſtead of meekneſs (which ſhould be the reſult of that ſight) it ſhould afflict them the more that their Rock ſhould ſeem to ſell them: For, Job loſeth not this fight, that God hath hedged him in, though he fail in b…ing imbittered at it. And albeit Job had a great hand in his own perplexities; Yet God is the over-ruler and orderer, even of that diſpenſation. And this ought to be looked unto, both to humble us, when we ſee that God giveth us up to that confuſion and perplexity which we ſinfully chooſe, and lets us lie under it, till we ſee the folly of our paſſions; and when we are humbled, to encourage us, conſidering that God, who hath a holy hand in theſe diſtempers, can remove them, though inſuperable by us; and can give, in due time, ſome meat out of that eater, and ſome bleſſed advantage and fruit, even of our folly.
From ver. 24. Learn,
1. It concerns perſons in trouble, to guard wel… that they make not a noiſe without cauſe: For if it be ſinful enough to be imbittered when trouble is ſaddeſt, much more, when they are ſo under very eaſie trouble: Therefore Job, to clear that he complained not without cauſe, ſubjoyns (to what he had ſaid to the caſe in general) what his caſe in particular was, which drew on bitterneſs, darkneſs and perplexity. For my ſighing cometh &c.
2. It is the duty and commendable practice of godly men, that, how much ſoever they be weary of life; Yet they dare uſe no unlawful ſhift to take it away, nor neglect any mean of preſerving life: For, while Job is complaining that his life is continued, he ſtill makes uſe of meat, as reſolving to wait Gods time and way of taking away that life which is ſo great a burden to him.
3. When the ſpirits of men are broken with trouble, whatever diverſion lawful Recreations may ſometime afford them, yet they will not be always effectual; Nor will Natural comforts, at any time, cure Spiritual exerciſe of mind; For, ſaith he, my ſighing cometh before the face of my meat. He had not ſo much reſpite as …o eat without ſighing.
4. A child of God may be under much perplexity and diſtreſs, who yet is not able to vent it much, through the abundance thereof, over whelming him; For he mentions his trouble as great, even when he doth expreſs it but by ſighing, and can do no more.
5. When great diſtreſs of mind once gets an open vent, it will be very impetuous and violent, ſo long at the mind is unſubdued before God, and the more violent, that it bath been long reſtrained: For, from more ſecret ſighing, he proceeds to roarings, lik a Lion, who is rather violently over-powered, then voluntarily yieldeth. This is an expreſſion uſually made uſe of to repreſent the complaints of thoſe whoſe great ſpirits have not yet learned to ſtoop to God, nor have ſet about repentance, Ezek. 24.23. Where in the Original it is, Yee ſhall not mourn nor weep — but roar one toward another; and Prov. 5.11. the Adulterer ſhall roar at laſt, as the Hebrew hath it. See, alſo Iſ. 59.11.
6. The impetuous diſorders of mens ſpirits, being once broken looſe, are not ſoon ſtopped in their courſe, but they will abundantly overflow all, to the weakning and exhauſting of their ſpirits, if grace prevent it not; For, his roarings were poured out like the waters, in reſpect of the aboundance of them, and in reſpect of the effects of them, diſſolving and pouring him out like water, as Pſal. 22.14.
7. Though Job do thus inſiſt to aggravate his trouble, that he may juſtifie his deſire of death, and complain that it is denied him; Yet the argument is not ſufficient to inferr that deſire. For, neither is God to be quarelled, nor pleaded with, whatever he do; nor was Job himſelf free of bringing on theſe diſtempers, through his Paſſion. And therefore he had no cauſe to blame God, when himſelf had perverted his own way. Prov. 19.3. Nor ought he to preſcribe an out-gate, of death, to himſelf, whereas he might find a nearer relief by his own patience and meekneſs. And whatever his condition was, which made his life heavy and grievous to him; Yet it was great cowardiſe to long to be away only that he might be rid of trouble. Senſe of ſin, which cleaveth faſt to us while we are in this life, or a deſire to be with Chriſt, may juſtifie a moderate deſire after death; Phil. 1.23, Yea the t…oubles we meet with in our Pilgrimage ought ſo to looſe our roots, as we be not unwilling to depart when God cals us; But no trouble can warrant us impatiently to long for death. In a word, it is ſweet when love draws our hearts out of time, but not when trouble chaſeth us out of it.
Verſ. 25. For the thing which I greatly feared is come upon me, and that which I was afraid of, is come unto me.
26. I was not in ſafety, neither had Truſt, neither was I quiet: yet trouble came.
The third reaſon of his Expoſtulation is taken from his former Piety, and carefulneſs to avoid ſin which might provoke God to ſend on troubles; which ſince it had not ſucceeded, he would be taken away by death. Some expound the words as an aggravation of his miſery, That he never wanted trouble, but in his greateſt Proſperity was filled with vexations. But neither doth this agree with the Scriptures account of his former proſperity; Nor do his Friends ſo underſtand him, who upon theſe words, chiefly, do ground their ſubſequent debates: Taking it ill that he, who was ſo afflicted, ſhould claim to Piety and a good conſcience, and ſo denied his Antecedent, that he had been a godly man, though now afflicted. Whereas they ſhould rather have repelled his Conſequence, That, becauſe he had been a godly man, therefore he might lawfully take it ill to be afflicted; Conſidering Gods Soveraign Dominion and infinite wiſdome, and the reliques of ſin which are in the beſt of men, upon which grounds Elihu and God himſelf do afterwards ſilence his complaints.
In aſſerting of his Piety and Integrity, he doth not deſcribe it at large, but with reference to his particular caſe, That he was a man who, in the height of his proſperity, did not betake himſelf to carnal eaſe, but was ſtill under a fear that a change might come, and that he or his might provoke God to ſhake him out of his quiet eſtate; and therefore laboured to prevent it by frequent addreſſes to God: Chap. 15. And yet all this his ſolicitude had not availed to prevent trouble. This he ſets down both poſitively, ver. 25, that what he had feared, and ſtudied to prevent, was come upon him; and negatively, ver. 26. that though he had not been ſecure, yet that had not prevented trouble. Both are to one purpoſe, the repetition ſerving only to ſhew how much he was affected with it. And for further clearing of the purpoſe, Conſider,
1. If it be enquired; How this fear and ſolicitude can be accounted an evidence of his Piety; it being rather like that anxiety which is never in quiet, nor contented with any thing, and contrary to our allowance, to be joyful in proſperity, Eccl. 7.14.
Anſ. It would be conſidered that Job's fear was not a tormenting fear about troubles to come, but a fear of wiſdom and caution, foreſeeing trouble that he might prevent it. Nor was it a fear oppoſite to lawful comfort, but oppoſed to carnal ſecurity; Nor was it a fear cauſing him to live in a perpetual diſtruſt of God as an Enemy, reckoning that undoubtedly he would afflict him: But a fear of doing that which might provoke God to afflict him.
2. If it be enquired, how this profeſſion of his fearing, and his not being in ſafety and quiet, agreeth with Chap. 29 18. where he profeſſeth that he reſolved to dy in his neſt?
Anſw. If that expreſſion, Chap. 29. (of which more fully in its own place) doth import any more then his taking lawful comfort in his outward proſperity, it doth only point at ſome ſits of ſecurity into which ſometimes he fell; according to which God doth not judge of a man (neither doth Job judge ſo of himſelf) but according to the more conſtant tenor of his life.
3. As for the ſcope and drift of this complaint and argument, It tends, in the firſt place, to juſtifie his exceſſive roarings under trouble. ver. 24 to which it is immediately ſubjoyned; by ſhewing that he could not but be ſo much diſquieted, conſidering how trouble had come upon him a godly man, walking ſo cautiouſly and tenderly to prevent trouble. His deſign in it is, alſo, to confirm his Expoſtulation with God for continuing of him in life. For finding that, notwithſtanding all his godly care and ſolicitude, and the means he had uſed to prevent trouble, trouble and commotion had come upon him, he could not well digeſt it, but would be dead; there being no hope that Piety could bring him out of trouble, ſince it had not prevented it. Thus doth Job argue, but with more Paſſion then Reaſon, if we conſider (beſide what is afterwards to be marked) that God by his abſolute dominion may afflict the moſt holy, yea, even a ſinleſs creature; and that Piety is otherwiſe richly advantageous, though it neither prevent, nor remove, trouble. Nor is a godly mans caſe ſo deſperate, if he reckon right, nor his continuance under trouble ſo unprofitable an exerciſe, as to make him weary of life.
From this purpoſe Learn,
1. It is a ſure evidence of Piety not to be ſecure in Proſperity, but to look on all things as mutable, that we may prepare for changes, and be afraid to offend God; For, thus doth Job aſſert his Piety, I was afraid, I was not in ſafety, neither had I reſt, neither was I quiet. It is a ſinful temper to be like the rich man, taking reſt and eaſe in the midſt of wealth. Luk. 12.18, 19. and it is much worſe, to be ſecure becauſe of Proſperity, when judgments are upon others about us, Amos 6.3.—6.
2. It is very rare to ſee tender walkers, (who are apprehenſive of troubles, looſed from the creatures, and fearing to offend God) meet with troubles in reality; For, Job looks upon it as a ſtrange diſpenſation, that he fearing, and not being in quiet, yet trouble came. It is true, the Lord may deal ſo with the wicked, Prov. 10.24. Iſa. 66.4. Yet the godly do often find, that the more they are looſed from the creatures, the more aſſurance they have of enjoying them, and that, many times, apprehended troubles are made their ſore exerciſe, when yet they never meet with them in reality, Iſa. 51.12, 13. And that becauſe that very antecedent exerciſe produceth thoſe fruits which are called for under real trouble.
3. Whatever be Gods more ordinary way with mortified and exerciſed Saints; yet he hath not ſo tied himſelf to this method, but that things which they fear, may yet come upon them; and albeit their hearts be not ſettled on the creatures, yet they may be ſhaken out of their enjoyments; For, ſo did Job find by experience. Out mortification, preparation, fear, and other exerciſes, will not always prevent trouble. For God may have wiſe and holy ends for afflicting even ſuch tender walkers, that he may try, diſcover, and augment their faith and patience, may mortifie the remainders of ſin in them, may glorifie his grace and power in their ſupport under great troubles, &c. Yet it ſhould be conſidered, that Saints may be much miſtaken of their caſe, when God thus exerciſeth them, notwithſtanding their fears and tenderneſs. For albeit trouble may come on ſuch, yet, upon due examination, it will be found far more ſweet then what they feared; As may be ſeen in Jobs caſe. His fear was to be ſhaken out of his proſperity as the puniſhment of ſin, Chap. 1.5. But his affliction was only a tryal of faith. His fear now is that God hath done all this in wrath, without any reſpect had to his piety (as the ſcope of his reaſoning importeth) which was his miſtake, and contrary to Gods own verdict in the midſt of the trouble, Chap. 2.3. and after it, Chap. 42.7, 8.
4. Trouble will put men back to try what their former carriage hath been, and whether they have had a ſinful hand in procuring of it: As here Job is put back to look what his exerciſe hath been before trouble came. Theſe who will not examin their ways daily, trouble will force them to a back-ſearch and then that will not ſatisfie nor give quiet, which our wit can invent, or our Conſciences fancy to themſelves in a calm day; But Conſcience will be put to it, to ſpeak the truth impartially.
5. Albeit, ſometimes, the minds of the people of God may be ſo feeble and broken under trouble, that their Conſciences dare not aſſert their integrity, but will be ready to ſuccumb under every challenge, how unjuſt ſoever, reſtoring what they took not away, Pſal. 69.4. Yet a really good Conſcience needs not (and in thoſe who know their priviledge and allowance, will not) alter its teſtimony in the worſt times, but what it ſaith in peace, it will ſpeak out in greateſt trouble: For, Job here, in the height of his trouble, doth aſſert his integrity, and afterward maintains it.
6. Albeit it be our duty to bleſs God, and comfort our ſelves, that in our troubles we have a good Conſcience to ſupport us; yet the corruption of Saints may take advantage of their being ſincere, and ſuch as have not ſinfully procured trouble, to bear it the more impatiently; For, Job makes it an argument of his diſcontent, that he was thus dealt with, when he was walking tenderly. And this is his fault all along, that having a good Conſcience, and a juſt quarrel, he did manage and maintain it too hotly and bitterly. And to ſilence this unreaſonable paſſion, Saints do ſo frequently get ſin and their own guilt mixed in their cup of trouble. Otherwiſe God would not be juſtified, but rather judged by us, when he judgeth us, Pſal. 51.4. with Rom. 3.4.
7. It is an act of ſpiritual prudence in Saints, to propound to themſeves no other events of pious diligence then what are certain, leſt diſappointments make them faint; For, Job expecting (though without any warrant) that his ſolicitude ſhould have prevented trouble, and being now diſappointed, it makes him loſe heart of his diligence, and of his life and all.