Exposition of Job, Exposition of Job · Chapter 4

Exposition of Job · Exposition of Job · Chapter 4

p. 36CHAP. IV.

Hitherto, in the firſt part of this Book, we had an account of the ſad change of Jobs condition, and his ſharp Tryals, by Affliction, Suggeſtion, unſeaſonable Silence of Friends, and inward Deſertion and Tentation. The Second Part of the Book, to chap. 32. gives an account of another ſharp tryal and exerciſe of his Faith, in maintaining an hot diſpute, in defence of his Integrity, againſt his three Friends, who called his Piety in queſtion becauſe of his afflictions. The diſpute drew to a great length (two of them grappling with him thrice, and the laſt twice, and he anſwering to them all) becauſe of the great eagerneſs of both parties; of the Friends, to humble Job as a wicked man, and of Job to maintain his own integrity. And at laſt, the Friends do give over, rather out of wearineſs, and judging him deſperate, chap. 32.1. then any way ſatisfied with what he had ſaid. In all which debate, whatever was Satans deſign, or the motives inducing the Friends to enter and inſiſt on this Diſpute, yet the Lord hath ſo ordered, as it contributes exceedingly to manifeſt the invincible power of God in Job, and the ſtrength of his faith, ſupporting him when his Friends were combined to cruſh him; and to clear many myſteries of Divine Providence in the world, which are no where in Scripture more amply diſcuſſed then in this Book.

Before we enter, with thoſe Diſputants, into the heat of the Debate, it will be neceſſary to premit ſome Generals, by way of Introduction, which may ſerve as a Key to open up the Scope and Drift of this Part of the Book. And,

1. As to the occaſion and riſe of this Debate; It flowed, more remotely, from Jobs great and extraordinary Afflictions, which his Friends conceived could not have come upon him, had he been a godly man. And while they are muſing upon this, during their ſeven days ſilence, chap. 2.13. a more near occaſion offers it ſelf, of his bitter and impatient like complaint, chap. 3. and particularly, that, ver. 25, 26. of chap. 3. he had aſſerted his Integrity and Piety; which they judged not only to be falſe, conſidering how God had plagued him; But a juſtifying of himſelf, and a condemning of God, which is the character and property of wicked men: and therefore they are ſet on edge to enter the liſts with him.

2. As to the Queſtion debated, or the ſtate of the Controverſie betwixt them; There is the greater need to fix it clearly and well, that an Errour in this firſt Concoction cannot but occaſion miſerable miſtakes and wreſtings throughout the Diſpute, as may be perceived by the Judicious, in ſome Interpreters. And in clearing thereof, I ſhall not inſiſt upon any ſingular Principles, or ways, made uſe of by the ſeveral Friends in proſecution of the Principal Queſtion, which ſome Interpreters labour to cull out of ſome of their ſpeeches. Thoſe (if any ſuch there be, which yet is very queſtionable) may be ſeaſonable enough pointed at when I come at them. Nor yet ſhall I inſiſt upon what is yielded and taken for granted, both by Job and them, in this debate; Namely, That all afflictions fall under the eye and knowledge of God; That he is the Principal Author, Diſpenſer and Orderer of all afflictions; And, That by reaſon of the holineſs, greatneſs and ſoveraignty of God, no imputation can be faſtned upon him in afflicting, as if he did any wrong. Hence, we will find ſo much ſpoken on all hands in commendation of the Wiſdom, Power, Dominion, Holineſs, &c. of God; Which they inculcate, to drive Job to acknowledge his wickedneſs, being afflicted by ſo holy a God; and Job endeavours to out-ſtrip them on that Subject, being aſſured that the acknowledgment thereof was nothing prejudicial to his cauſe. But the true ſtate of the difference betwixt them, was this; The Friends, upon the one hand, laid this for a Principle, That it was moſt agreeable to the Holineſs and Juſtice of God, that the godly and wicked do receive a preſent reward proportionable to their way; and that if the wicked at any time proſpered, their proſperity was but momentany, and ended in viſible judgments; And if the godly were at any time afflicted, their afflictions ſpeedily ended in viſible bleſſings. And therefore when they conſider Jobs caſe, being ſo ſuddenly turned out of his proſperity, and ſo long and ſo ſore afflicted, beyond the ordinary tryals of faithful men, eſpecially carrying ſo ill under it, as he had done, chap. 3. They conclude that he behoved to have been either a groſly wicked man, or a cloſe hypocrite. Hence they judge it their moſt ſeaſonable way to prove him wicked, and to bear him down and humble him; that ſo they might have ground whereupon to comfort him, being penitent. p. 37That this was the drift of their Diſcourſes will ſufficiently appear from their ſeveral ſpeeches; and we may find Job noticing this as their particular and chief deſign, chap. 21.27, 28. & chap. 32.1. they give him up as an obſtinate man, becauſe he would not take with wickedneſs. But Job, upon the other hand, maintains that neither love nor hatred can be known by outward afflictions, but that Saints may be under as great outward trouble as the wicked. And therefore he rejects their counſel, to take with former wickedneſs and hypocriſie, and begin anew to ſeek God; and adheres to the teſtimony of his Conſcience, which bare witneſs to his Integrity, notwithſtanding all aſſaults from within, or from without. Hence he grants that he is a ſinner, but not that he is an hypocrite or wicked man; That God is righteous who afflicted him, and yet he is not unrighteous, though afflicted by a righteous God; albeit neither he nor they could ſufficiently reconcile theſe two, nor ſufficiently clear how they were conſiſtent; That though he be not ſinleſs nor perfect, to ſeclude free grace, Yet he was ſincere according to the tenour of the Covenant of grace, and perfect before men. Thoſe and many the like Principles we will find ſcattered throughout his ſpeeches, while he conſtantly inſiſts to defend himſelf in the main cauſe.

3. Having conſidered the ſtate of the Controverſie, it is neceſſary We paſs ſome verdict and cenſure upon the diſpute, on either hand, whereby our thoughts may be regulated in going through it. For albeit all that is here recorded, be Sacred Scripture, in ſo far as it contains an infallible account of what each of them ſaid, and that they ſpake ſo; Yet when we conſider that both parties are rebuked by God for what they utter in the debate, and that they ſpeak of many things in contradictory terms; We can no further juſtifie the purpoſes uttered by them, then we find the general conſent of other Scriptures bearing witneſs thereunto, as we cannot either juſtifie the complaints and tentations of Saints which are recorded in the Book of Pſalms and elſewhere, as ſound Divinity, but do look upon them as recorded in Scripture, only for this end, that their example and experience may ſerve for Caution and Inſtruction to the godly in all Ages.

Hence, on the Friends part, we may remark, 1. They maintain a falſe principle throughout the Diſpute, That God afflicted none as he afflicted Job, but wicked men; which they inſiſt ſo much upon, becauſe, otherwiſe, they were not able to reconcile ſuch ſharp dealing with the righteouſneſs of God. Whereas the Scripture, elſewhere, aſſures us that all things come alike to all, Eccleſ. 9.2. to which the Principle Job cloſely adhereth, chap. 9.22. and elſewhere throughout the diſpute. 2. They do alſo expreſs a raſh and uncharitable judgment in their Diſcourſe; in that they judged of the godly mans ſtate by his fits of tentation, and diſordered frame and expreſſions in the heat of his diſtemper: Judging that to proceed from a wicked diſpoſition, and, conſequently, to be the mark of a wicked man, which was extorted from him through the violence of tentation, and was only an evidence of that common infirmity of Saints, which we find recorded in Scripture to have broken forth in David and other godly men, as well as him. Hence, all their reflections upon his complaints do fall ſhort of their concluſion, to prove him a wicked man, though indeed they reproved what was truly culpable in him. 3. In their Doctrine concerning Gods Judgments upon wicked men (which is the great Argument whereby they endeavour to prove him wicked) we muſt acknowledge there is much truth, if we take in eternal puniſhment among the reſt, to be inflicted upon the wicked, whether they eſcape in this life or not; and if we underſtand it of the deſerving of all wicked men, according to the ſentence of the Law; and that God uſeth ſo to deal with ſome wicked men, whom he makes publick ſpectacles of his Juſtice, to deterr others. In theſe reſpects we find ſome of their ſpeeches cited, or, at leaſt alluded unto, in other Scriptures, as Job 5.13. with 1 Cor. 3.19. and ſeveral of their expreſſions will be found to have ſome parallels in other Books of the Old Teſtament. Yet in their ſpeaking of theſe outward and viſible judgments that come on wicked men, there is a double miſtake. One, That they not only pleaded the Law-ſentence and the Deſerving of ſuch men, or that God did execute theſe threatnings, accordingly on ſome, even in this life, which Job never denied, chap. 27.11, 12, 13, 14, &c. But they pleaded alſo the real and actual execution of all that was threatned, and that on every one of the wicked, even in this life: And ſo aſſerted that to be univerſally true, which is only rue of ſome. For Job (agreeably to the Scriptures) maintained that God exerciſed a great variety of diſpenſations toward wicked men in this life, chap. 21.23, 24, 25. And (as may be gathered from the ſcope of moſt of his ſpeeches) that oft-times, God ſeeth it fit to ſpare wicked men in this life, notwithſtanding their ill-deſerving; yea, and to heap proſperity upon them, until their p. 38death; That ſo he may exerciſe the faith and patience of the godly; and may teach all to look out to a Day of Judgment, and the eternal reward of Wickedneſs and Piety. Another miſtake is, That they aſſerted theſe calamities to be proper to the wicked, which are common alſo to the godly. For, albeit temporal calamities, inflicted on a wicked man, are real curſes, and fruits of his ſin; Yet the Scripture elſewhere cleareth that the ſame lots may alſo befal the godly, either for chaſtiſement, or for the tryal of their faith and patience, and that the ſupporting grace of God may he magnified in them, as Jobs own experience doth witneſs. Thus, as to the external ſtroke, there may be one event to the righteous and to the wicked, &c. Eccleſ. 9.2. 4. Their Doctrine concerning Gods Sovereignty, Holineſs, and Juſtice, (whereby they laboured to drive Job from his confidence) is true doctrine; and therefore Job ſtrives to out-ſtrip them in commending thoſe Attributes of God. Yet they did ill apply this doctrine, and made a bad uſe of it, to cruſh a godly man; as if theſe Attributes of God could not conſiſt with his being ſincere, ſince he was afflicted. Whereas the Scriptures do abundantly clear, That it is no imputation to the Holineſs, or other Attributes of God, that he afflict a godly man, to purge out the remainders of ſin in him, or for otherwiſe ends. Nor doth God allow that any of his Attributes ſhould deter any of his Children from coming to him, and from cleaving to their integrity, under whatſoever lot. 5. In their Exhortations and Encouragements to Repentance, they have very good and ſweet General Doctrine, But very ill applied to him, as if he had been unconverted; whom therefore they exhort to begin of new, as if he had been an Hypocrite bef…re; upon which account, he rejects all they ſpoke to this purpoſe. They do alſo ſtrain theſe Encouragements too much, eſpecially as they relate to Temporal Deliverances. For albeit ſometime the Lord it pleaſed to deliver the godly (after they have repented and improved their tryals) out of affliction; and even Job himſelf found the truth of ſome of their Doctrine, in his own experience, notwithſtanding his apprehenſions to the contrary; yet it is not alwayes true, that the godly, even when penitent and tender, are delivered from afflictions; but they are ſufficiently rewarded and encouraged otherwiſe, albeit they ſpend their whole life in outward trouble.

Theſe are ſome of the moſt material miſtakes in their Principles and Diſcourſes, all which are ſummed up by the Lord in this, Ye have not ſpoken of me the thing that is right, as my ſervant Job hath, chap. 42.7. And theſe remarks being conſonant to the current of Scripture-truths, they may ſerve as a Rule and Standart whereby to judge of their particular Aſſertions, and do warrant us to make uſe, not only of the General Truths held forth by them, but even of their miſtakes, according to this Rule. And in the very entry, thoſe their Principles, and their proſecution thereof, may afford theſe Cautions and Inſtructions. 1. Even godly and wiſe men may erre, and have erred in points of great moment; As appears from this inſtance of theſe three men, whoſe Diſcourſes (ſetting aſide their Errours) do evidence them to have been very godly and able men, conſidering the times wherein they lived, very great adorers of the Divine Attributes, and eminent Friends to Holineſs. 2. One bad and unſound Principle is apt to breed many Errours and Miſcarriages; As in theſe men, all their miſtakes in point of Doctrine, and all their harſh dealing with Job, flowed mainly from their falſe principle concerning Gods proceedings in this life with godly and wicked men. 3. It is not ſufficient that men, reſolving to comfort afflicted Friends, come furniſhed with good reſolutions, and much affection and compaſſion, unleſs they bring clear light and ſolid doctrine alſo; For, in this they failed, though they wanted not affection, and a deſire to comfort him, chap. 2.11. 4. In Gods deep wiſdom, Satan may be permitted to prevail, even with good men, to make them ſerve his turn unawares; For, he makes uſe of their miſtakes to add not a little to Jobs affliction, who had been delivered into his hand, to vex him. 5. When even good men are yoked in debate, ordinarily they are thereby the more confirmed in their own opinion, till God interpoſe; As appears in their inſiſting ſo long in this debate, till God put a cloſe to it.

Again, on Jobs part, he had ſound Doctrine, and a good Cauſe, but too hotly managed. For in defending his own integrity (partly through the ſharpneſs of his trouble, the heat of the Diſpute, and ſuch harſh uſage from his Friends; partly, through inward tentation and deſertion, and his not being able to reconcile Gods preſent dealing with the teſtimony of his own Conſcience, all which made him forget Satans great deſign upon him.) There eſcape him ſome raſh expreſſions concerning his own Integrity (which ſounded not only that he was not wicked, as his p. 39Friends alledged, but as if he thought there was no cauſe why he ſhould be ſo afflicted) and ſome indirect reflections againſt God, as dealing too hardly with a godly man; together with ſome impatient wiſhes and deſires; For which he is checked and convinced by Elihu, and then by God himſelf. So that in judging of Jobs Diſcourſes, though we are not to condemn his Doctrine, yet from his way of propounding it, we may gather uſeful Inſtructions concerning the Infirmities of moſt upright men, when hard put to it in the Furnace of Affliction; which are no leſs edifying, in their own kind, then is his invincincible faith, cleaving to God in the height of his troubles and diſtempers.

Having premitted this neceſſary Key, I proceed to the Diſpute it ſelf, Where Eliphaz, as being moſt aged and grave, or moſt zealous and vehement of all the Friends, firſt enters the liſts. Whoſe ſcope in this large Diſcourſe, chap. 4. & 5. (beſide a brief preface, chap. 4.1, 2. and a ſhort Concluſion, chap. 5.27.) may be reduced to theſe two Heads. 1. By way of Reprehenſion, He labours from Gods dealing with Job, and his own carriage under the Rod, to convince him of wickedneſs and hypocriſie, From chap. 4.3. to chap. 5.6. 2. By way Encouragement and Direction, He exhorts him to begin of new to ſeek God, and to bear his afflictions patiently, in hope of a good iſſue.

So this Chapter may be taken up in theſe, 1. A Preface to his Speech, ver. 1, 2. 2. Three Arguments whereby he endeavours to prove Job a wicked man, guilty of cloſe (if not groſs) hypocriſie. One, taken from his carriage under affliction, compared with his carriage toward others in the like caſe, ver. 3, 4, 5, 6. Another, from common experience of Gods dealing with godly and wicked men, ver. 7, 8, 9, 10, 11. And the third, from a viſion he had from God to this purpoſe, and (belike) upon this very occaſion, ver. 12. — 21.

Verſ. 1. Then Eliphaz the Temanite anſwered and ſaid,

2. If we aſſay to commune with thee, wilt thou be grieved? but who can with-hold himſelf from ſpeaking?

IN theſe Verſes, Eliphaz, judging himſelf concerned to ſpeak, and make anſwer to Jobs former complaint, doth uſher in his Diſcourſe with a Preface full of inſinuation and apology; Shewing that he knew that what he and his Companions had to ſay, (for he ſpeaks in the plural number, we, and it may be they conſulted together, ere he began to ſpeak) would not be very pleaſant; and they were not willing to grieve him, or augment his diſtemper, were it not that they conceived Gods honour, and Jobs own good, were intereſſed in the buſineſs: In which caſe, no zealous and honeſt man could be ſilent. As to this Preface, It being certain that he was in an errour, there was no neceſſity he ſhould thus ſpeak to Job, nor could any pretence of zeal, or affection to Job, warrant him to cruſh the afflicted man by his unſound Aſſertions. And though he begin thus moderately, yet both he and the reſt ſoon forget it afterward in the heat of diſpute, when ſuppoſed, or real, reflections upon themſelves kindled their paſſion. Yea, even in what he ſaith and proceeds in, we will find much needful moderation wanting. For having propounded the Queſtion, Whether Job would be grieved? he waits for no Anſwer, which might have prepared the way for a more peaceable Conference; Nor doth he more diligently examine Jobs ſpirit and way, before he condemned him; yea; though he had reſolved to condemn him, yet he might have begun with more lenitives to prepare the way. All which warns us, that men may not only have fair pretences, but even good intentions and motions of zeal and honeſty, when yet their proceedings, through want of knowledge, are wrong. Yet looking upon the ſpeech with his own ſuppoſition, that he was right, and for God, it may teach,

1. It is very hard to ſpeak to afflicted and Broken ſpirits, and touch their ſores; but they will be grieved, or (as the word is) wearied unto rage and fainting; For, the queſtion imports, that their eſſaying to commune with him, or their very trying the matter, would grieve him. They need the tongue of the learned who would ſpeak a word in ſeaſon to ſuch, Iſai. 50.4.

2. Truly godly men are very tender of ſuch as are afflicted in ſpirit, and unwilling to add affliction to them who are already wounded; For, the queſtion imports, alſo, that they were ſenſible of this unpleaſant fruit of their Diſcourſe, and did much deſire he ſhould not be grieved, and would gladly avoid it, if it were poſſible. See 2 King. 4.27. Pſal. 69.22.—26.

3. Whatever tenderneſs is due to the afflicted; yet when a matter nearly concerns the honour of God, and the real profit of the afflicted, zeal and affection ſhould poſtpone all other conſiderations to the vindicating of the honour of God, and the doing of real ſervice to our friends: For, upon this Suppoſition, whatever reſentment they might have for grieving of him, yet he addeth, But who can with-hold himſelf from ſpeaking? as not being able to endure, that God (as he judged) ſhould be ſo far wronged, nor ſtanding to diſpleaſe Job, if ſo be he might do him profitable ſervice.

Verſ. 3. Behold thou haſt inſtructed many, and thou haſt ſtrengthened the weak hands.

4. Thy words have upholden him that was falling, and thou haſt ſtrengthened the feeble knees.

p. 405. But now it is come upon thee, and thou fainteſt; it toucheth thee, and thou art troubled.

6. Is not this thy fear, thy confidence, thy hope, and the uprightneſs of thy ways?

Followeth the firſt part of the ſpeech, wherein Eliphaz by four Arguments (whereof three are in this Chapter) endeavours to prove him a wicked man, or an hypocrite. The firſt Argument (in theſe verſes) is taken from his own carriage under affliction, compared with his behaviour towards others in the like caſe; which, by a note of attention, Behold, he bids him take notice of, as a known thing, if not alſo by way of deriſion and check. The Argument may be thus ſummed up; He muſt be, at beſt, but a cloſe hypocrite, who having been ſtout enough in comforting others in trouble; Yet, when trouble cometh upon himſelf, doth ſuccumb and turn impatient, not following that courſe which he had preſcribed to others: But ſuch is Jobs caſe, He was clear and ſtout enough till the Rod touched himſelf, and then he faints. Therefore Job, at beſt, is but an hypocrite. An Argument not much unlike that ſophiſtry of Satan, Chap. 2.4, 5. And that I may clear the Text, and ſift out what truth or error is in this reaſoning, I branch out the Argument, as it lyeth in the Text, in three Heads.

Firſt, Jobs former carriage toward others, ver. 3, 4. Wherein are four acts of his diligence and carefulneſs toward others, which ſome diſtinguiſh thus; He inſtructed the ignorant, though there were many of them about him, H… ſtrengthened, or, ſtirred up, the weak hands, or ſuch as were ſluggiſh and remiſs in their duty; He upheld, or reclamed back-ſliders, who had ſaln in ſinful courſes; and, he comforted the ſorrowful and diſcouraged, through afflictions. This Interpretation doth indeed point out, Partly, What are the various failings and tempers of men, eſpecially within a viſible Church, (for, no doubt Job had ſuch about him) The generality are either ignorant, or luke-warm, or breaking out in groſs ſcandals, or cruſhed with afflictions; and but a few keeping out in a lively and encouraged frame in all conditions. Partly, What are the various duties and remedies proper for every one of theſe diſeaſes; and, partly, That the grace of God in men teacheth them to be communicative of what they have received, and will teach, even the greateſt, to ſtoop and impart of what they have received, to the meaneſt: For, Job; a great Prince, is not only careful of his Family in this particular, Chap. 1.5. But putteth forth himſelf to do good to others alſo, whether Subjects, or Neighbours.

But if we conſider the Application of this to Jobs caſe, ver. 5, 6. we may rather underſtand all theſe particulars of his dealing with thoſe that were in trouble. And ſo the firſt word, of inſtruction, is general, whereof the three following are an Explication; That when any were in ſuch perplexity of mind, that they were ready to ſuccumb and give it over (for ſo we are to underſtand not only that of falling, but of weak hands, and feeble knees, which are effects and evidences of fainting minds, and therefore the one is put to ſignifie the other, Iſ. 35.3, 4.) He was ſo powerful by his Inſtructions and Encouragements, that they were kept from cruſhing by his means. And ſo it teacheth,

1. Not only true Piety hath not been ſo thin ſown, as men would think; but trouble and exerciſe of mind hath not been unuſal in Jobs time; For, here have been weak hands, and feeble knees among them. Trouble, both outward and inward, and the Church, are Twins, who grow up together. And in all ages, Saints have not wanted their own exerciſe and bickerrings in getting to heaven.

2. Tentations, and trouble or exerciſe of mind, when we give way thereunto, are very cruſhing, and apt to diſcourage in duty; Yea, if not Evangelically managed, may tend to Apoſtaſie: For, ſo is ſoul-trouble here deſcribed by its effects. It not only cauſeth weak hands and feeble knees, but may reſolve into falling See Heb. 12.12, 13. Therefore thoſe beginnings ſhould be adverted unto, and that we be not diſcouraged in following duty, leſt that draw to worſe.

3. It is very commendable in men to conſider the poor, and to prove comfortable to the afflicted in mind; For, this was commendable in Job, that he ſtrengthened the weak hands, &c. And therefore, in ſad times of many ſearching thoughts of heart, men would endeavour to be no diſcouragers (as one may diſcourage many) but rather to be uſeful in comforting, as they have a calling and opportunity

4. God in his Providence hath ſo ordered, that Comforters will ſtill be found for the afflicted in mind, as here a Job is provided for thoſe about him. Gods faithfulneſs is engaged, that his people under tentation ſhall find ſuch a way to eſcape, that they may be able to bear it. 1 Cor. 10.13. And this is one ſpecial mean of ſupport, among others, to have a faithful and uſeful friend, to encourage and direct them. So that Saints in diſtreſs may certainly expect (in Gods due time and way) conſolation and comforters, were it even in Arabia where Job lived.

5. In dealing with cruſhed and tender minds, Jobs practice affords two Rules neceſſary to be obſerved,

1. That the afflicted be well inſtructed, and their judgments informed in divine truth, which will cure much anxiety, diſquiet and diffidence, which flow from ignorance, Pſal. 9.10. For, Job made it his work to inſtruct many

2. That whatever Inſtructions, or reproofs and admonitions be found neceſſary to give them (as afflicted ſouls may need ſuch;) yet care muſt be had that they be not thereby weakened, but ſtrengthened to keep their grips: For, Jobs ſcope in all his Inſtructions was ſtill to ſtrengthen and uphold. See 1 Sam. 12.20, 21.

Doct. 6. God not only can, but (when he ſeeth it fit) doth add an effectual bleſſing to the weak endeavours of his ſervants and children, for ſtrengthning and encouraging of fainting ſouls, and other gracious effects; As here, his words upheld him that was falling, &c. which may encourage men, as they have a calling, to go forth in the ſtrength of the Lord, to deal with ſouls according to their various caſes, which, otherwiſe, doth appear to be an inſuperable task, as Exod. 6.9. & Jer. 22.21. See 1 Cor. 1.22. 2 Cor. 10.4, 5.

Secondly, Jobs preſent behaviour under his own trouble, ver. 5. He who had been ſtout enough ſo p. 41long as trouble kept off himſelf now, when it cometh and but toucheth himſelf, becometh ſo faint in ſpirit, and troubled and perplexed in mind, that he knoweth not what to do. In this he reflects upon Jobs former complaint, Chap 3. wherein there was diſtemper of ſpirit more then enough diſcovered. And it doth hold out theſe Truths.

1. Greatneſs of trouble may drive a man from the comfortable uſe of what light he may have in his judgment, ready to miniſter to others in cold bloud: For, Job, who comforted others, now faints and is troubled. This needs not ſeem ſtrange if we conſider, Partly, That comforting of ſouls is the work of God; and therefore, had men never ſo much clear light, yet, if God withdraw, they will want the uſe of it when they have moſt need. Yea, Miniſters, who diſpenſe Conſolation to others, may yet be diſconſolate enough themſelves, till God interpoſe. Not that men are warranted to lie by from making uſe of what light they have, for their own encouragement, 1 Sam. 30 6. But that their activity without dependence upon God, will not effectuate any thing. Partly, That there is a great difference betwixt a tryal apprehended in our judgment, and felt by ſenſe. In the one caſe, a mans judgment may be clear enough, and his ſpirit reſolute; But in the other, his ſpirit and judgement being over-charged, he cannot ſo eaſily recollect and fix himſelf. Hence it was, that even our Lord was troubled in ſoul, when the real ſenſe of trouble came upon him, Joh. 12.27.

2. Faintneſs and diſcouragement of ſpirit, when way it given thereunto, doth ſoon perplex men, that had they never ſo much light, they will want the comfortable uſe of it; for, when once fainteth, then he is eaſily troubled, confounded and perplexed. So that humble fortitude of mind being endeavoured and ſtudied after, it keeps a man in a near capacity to receive influences and direction from God, for expeding him out of his perplexities, Pſal. 27.14. Yet in this challenge we may obſerve a double injury done to Job.

1. That Eliphaz doth ſo much aggravate his weakneſs and frailty. For neither did he ſo faint, as to quit his grips of an intereſt in Gods love and favour; Nor is it ſolidly argued, That becauſe, in his tentations, his weakneſs did appear in his fainting and perplexities, Therefore he is a wicked man, as he would infer in the following verſes. It is our mercy that God doth otherwiſe judge of the ravings and ſwoundings of his afflicted Children: For, if this were ſound Divinity, that every able comforter of others, when he is not able to comfort himſelf, and every one that faints and is perplexed, when God is emptying and humbling him under trouble, is a wicked man or hypocrite; Who of all the Lords tryed Worthies ſhould ever dare to claim to integrity? Theſe things do indeed proclaim our frailty, and, oft-times we our ſelves have a ſinful hand therein; Yet, the experience of Saints, recorded in Scripture, doth witneſs that they are incident to the beſt of Saints.

2. Eliphaz doth alſo too much extenuate Jobs tryal and tentation, drawing forth this weakneſs; calling it but a touch, contrary to their thoughts thereof, Chap. 2.12. It is true, a touch may import a ſharp ſtroke, which a man is made to feel, as Chap. 2.5. Yet it is but a very ſlender word to expreſs all Jobs great afflictions. And it teacheth, That many are apt to pry into, and aggrava…e the failings of Saints, who do little ponder the ſtrong tentations they have to drive them ſo to ſlip. But God (though he be angry with thoſe who raiſe a clamour above their ſtrait) doth ponder our tentations, when he judgeth of our failings, and conſequently, pitieth, as Eliſha did the Shunamite, 2 King. 4.27.

The third head of his Argument, is, an Inference and concluſion drawn from his comparing the former two together, ver. 6. Wherein he thinks himſelf ſo clear, that he dare appeal to Job himſelf, whether this his way did not prove his Religion unſound and hypocriticall: and that by his fainting, who had comforted others, he had given a poor proof of that Piety to which he had ſo much pretended. Some take up thoſe Queſtions thus; Hath not thy fear been thy confidence? and the uprightneſs of thy ways, been thy hope? That is, Doth it not now appear that thy pretending to Piety, to fear God and walk uprightly (of which Chap. 1.1.) was only mercenary, becauſe thou truſted and hoped to continue in proſperity thereby, ſeeing now when thou art ſtripped of what thou enjoyedſt, thou fainteſt, and diſcovereſt that thou waſt not ſincere? This was Satans very calumny againſt Job, Chap. 1.9, 10. now caſt in his teeth by a godly friend; As oft-times, alſo, the child of God may meet with his own very boſom tentations caſt up to him by way of reproach, for his further tryal, and that he may be rouſed up to reſiſt theſe tentations which, otherwiſe, he doth but too much cheriſh. Pſal. 22.1, 7, 8, with 9. And whatever wrong they did to Job in this (of which we heard ſomewhat on the former verſe and ſomewhat will be added hereafter) yet there is a general truth in this, That time-ſervers can take up a form of godlineſs, when it ſeems to be for their advantage, which trouble, and diſappointment of their carnal expectation, will ſoon make them ſhake off. Others read the words thus, Would not thy fear be thy confidence? and the uprightneſs of thy way thy hope? That is, If thou wert truly a fearer of God and an upright walker, thou would not faint ſo deſperately as thou doſt, but that would ſupport thee in the hope and confidence of Gods help. Any of theſe readings do well enough ſerve their end, to endeavour to prove him wicked; (though this laſt be not ſo conſonant to their Principles, who were not ſo clear that truly-godly men might fall in ſo great troubles) Yet the Original, placing the copulative, and, before the laſt word only, makes it but one continued ſentence, thus; Is it not thy fear, thy confidence, thy hope and the uprightneſs of thy way? where no ſuch connexions do appear. But in ſum, by this vehement Interrogation, importing (as our Tranſlation hath it) that all his Religion was come to this cruſhed poſture (mentioned, ver. 5.) in trouble; he would bear this upon him, to conſider if his carriage did witneſs any truth of Religion in him, call it by what name he will, of fear, confidence, hope, or upright way: as it ſeems theſe have been the uſual tearms whereby they expreſſed or deſcribed true Piety.

In this Inference Job is notably injured by Eliphaz; (as hath been marked on ver. 5.) while he judgeth of his ſtate by a fit of infirmity; while he p. 42ſuppoſeth that every skilled Comforter is able to comfort himſelf, when God hides his face: or, that the ſtrongeſt of Saints may not ſtagger under tryal, and may not be able to preſcribe a remedy, which yet, in every caſe, themſelves cannot apply to themſelves. And here we may remark the power of deluſion, that while he is maintaining ſo manifeſt untruths; yet he is ſo confident that he dare appeal to Job himſelf; Is not this thy fear, &c? Can thou ſay that this is conſiſtent with Piety? or that thou haſt any of it? We muſt not meaſure or judge of mens ſoundneſs in doctrine by their confidence in maintaining thereof; for ſt…ong deluſions are let looſe on ſom, to make them believe lies, 2 Theſ. 2.10, 11, 12. Yet we may, from theſe words, obſerve ſomewhat further for our Inſtruction.

1 The words hold out a notable Compend and Sum of true Piety; The root whereof is a filial fear of God, the effects, an upright way; and the ſupporters of both theſe, Confidence in God through a Mediatour (not leaning to our own worth) and hope, fetching food from afarr, to feed faith: So much may be gathered from all theſe words conjoyned, whereby, it ſeems, it was uſual among them to deſcribe Piety.

2. The word rendered confidence (as it is alſo, Chap. 8.14. and 31.24. Pſal. 78.7. Prov. 3.26.) deſerveth to be conſidered. For it ſignifieth alſo follie, Pſal. 49.14. and ſo it is very applicable to faith, which natural men do account folly, 1 Cor. 2.14. becauſe it wanteth evidence (as the Greek word there imports,) and Saints, in ſo far as they are unrenewed, may be ready to deſpiſe it, as a very poor ſhift; And therefore men ought to take heed whoſe teſtimony they receive concerning the way of faith. Likewiſe, a word from the ſame root ſignifieth, Orion, Job 9.9. and 38.31. Amos 5.8. or, that Conſtellation which, appearing in the beginning of Winter, cauſeth, ordinarily, great tempeſts and uncertainty of ſeaſons, or is a ſign thereof, And this alſo may hint at ſomewhat concerning faith; That a believer muſt not expect a conſtant calm and ſerenity, but many tempeſts to aſſault his faith and many toſſings up and down; while yet faith keeps its hold, as a Ship tiding at Anchor in a ſtorm, is ſecure, though toſſed.

3. Theſe words (if we abſtract from Jobs caſe, and allow ſome latitude to Saints in an hour of tentation) do alſo point out theſe general ſound truths.

1. It is a ſad aggravation of mens ſin in any wrong courſe, when their own former light and practice doth witneſs againſt them in it; As here he makes uſe of Jobs former practice, to condemn his preſent way. See, Rom. 2.20, 21. Gal. 4.15.

2. Grace ſhould ſhine in trouble, and in our carriage under it, when hypocriſie will weary and give it over; For, in it ſelf (however he miſtook Job) it is a great fault, when it may be ſaid to a man in trouble, Is not this thy fear, thy confidence, &c? The very hour of trouble is the time wherein ſincerity and confidence in God ſhould appear.

3. Albeit the ſtrongeſt of Saints may ſtagger in a tryal; Yet true Piety and Sincerity may be a Cordial to uphold the heart in greateſt troubles; For, herein, he ſaid true, that true Piety and Confidence might have kept him from fainting; and ſo it ſerved Job as a Cordial, even though God ſhould ſlay him, Chap. 13.15, 16. And thus it ſupported Hezekiah, when threatned with an unexpected death, 2 King. 20.3. Though in all this he do too rigidly cenſure Job, as if his diſturbance of ſpirit were an evidence that he had totally ſuccumbed: and as if there had been no mettal in him, becauſe he did caſt a ſcum in the furnace.

4. Times of trouble may diſcover that in men which they did not know, or, not ſeriouſly enough ponder: For, this Queſtion, Is not this thy fear, &c? albeit it do not ſufficiently conclude, from the premiſes, that Job, might know he had no fear of God; yet, it may well intimate that he might learn ſome things concerning himſelf and his Piety, which he knew not ſo experimentally before: Namely, what clouds and paſſions trouble might raiſe in a formerly calm mind; how far one may faint, who was reſolute before he engaged in trouble; What miſ-apprehenſions a gracious Saint may have of his own lot, and of Gods dealing with him, &c. Hence, the diſcovery of the thoughts of many hearts (not only of the wicked, but even of the Children of God, who may diſcover that which they hardly knew to be in them) is a remarkable conſequent of trouble, Luk. 2.35.

Verſ. 7. Remember, I pray thee, who ever periſhed being innocent? or where were the righteous cut off?

8. Even as I have ſeen, they that plow iniquity, and ſow wickedneſs, reap the ſame.

Eliphaz's Second Argument doth tend directly to prove Job and his Children alſo wicked, ſeeing he and they were ſo afflicted as none but the wicked uſe to be; which he confirms from experience and the common Obſervations of men. This Argument from experience is propounded in theſe verſes, both negatively, that no godly man was afflicted as he, ver. 7. and poſitively, that only the wicked were ſo plagued, ver. 8. He puts Job to it, to bring out, from all his remembrance and obſervation, one inſtance of a man who was innocent, from groſs wickedneſs, and righteous, by imputation and the ſincerity of begun ſanctification, who periſhed, or was cut off, as he and his Children were, ver. 7. And on the contrary, he produceth his own obſervation of the wickeds ſo periſhing; which was ſo ordinary, equitable, and proportionable to their ſin, that it paſt for a common Proverb, That the wicked did juſtly reap the fruit of their ſinful ways and courſes, v. 8. In this Argument we may obſerve theſe truths,

1. It is our duty to remark all the dealings of God with the ſons of men, in mercy or in judgment, and to make uſe of them; as Eliphaz here calls on Job to bring forth what he remembred, and doth himſelf give an account of what he hath ſeen, See Pſal. 28.5. & 37.35, 36. & 64.9. & 3.4. Iſa. 5.12.

2. It is alſo commendable in fallible men, that they do not imperiouſly obtrude their light on others, but are as willing to receive as to offer light, that ſo truth may be lifted out: For, in propounding p. 43this Argument, he puts Job to bring forth his Obſervations, as he gives an account what himſelf had ſeen.

3. Such as lay claim to true Piety ought to be righteous perſons, by being ſheltered under the wings of imputed righteouſneſs, and drawing vertue from Chriſt to enable them for a ſincere and upright converſation; ſo as they may be innocent and free (at leaſt) of groſs provocations: For, ſo are they here deſcribed, the innocent and righteous.

4. None who are truly godly, do ever periſh eternally, nor are they ſo left in trouble, as they have no door of hope, here, or hereafter; For, in that ſenſe it is true, none periſh being innocent, nor are the righteous cut off, though Eliphaz take it more generally. See 2 Cor. 4.8, 9. & 6.9, 10.

5. As to be wicked is, oft-times no eaſie task, but laborious, like plowing, and expenſive, like ſowing; So they will, ſooner or later, (though not alwayes viſibly here) reap a proportionable reward of their wickedneſs: For, in this ſenſe his own Obſervation, ver. 8. is true and juſt, that as men ſow ſo they ſhould reap, Gal. 6.7, 8. Though there may a long time intervene betwixt the ſin and the puniſhment, as there is betwixt Seed-time and Harveſt.

6. When the Lord lets the wicked proſper, and the godly ſeem to periſh and be cut off in this life, it may be ſore tentation, even to an holy man, to think hardly of the godlies way, becauſe ſo afflicted: For, Eliphaz is induced, on this account to condemn Job. And albeit his Principles did miſlead him ſo to judge; yet even where mens light is clear, it will not be eaſie to get over ſuch ſtumbling blocks, unleſs we go to the Sanctuary, Pſal. 73.3.—17.

But beſide theſe truths, there are divers great miſtakes in this Argument.

Firſt, In the main Argument, taken from outward lots and diſpenſations in this life, whereby he would prove Job and his Children to be wicked. For the General Principle is falſe, that none are ſo afflicted but the wicked, and that every one who periſheth and is cut off (as his Children were) is wicked. It hath been already cleared that the godly and wicked may fall under the ſame outward ſufferings, Eccleſ. 9.1, 2. and conſequently, that no mans former life ought to be judged by his preſent afflictions. Theſe Friends held (as appears from their debates) that there is no ſuch ſtroke inflicted, but as a puniſhment of ſin according to the rule of ſtrict juſtice. But the Scriptures make clear that, beſide afflictions which are puniſhments, properly ſo called; there are, alſo, fatherly chaſtiſements, of ſuch as are dear to God, for their folly, 1 Cor. 11.32. Pſal. 89.31, 32, 33. Tryals and exerciſes of faith, 1 Pet. 1.6, 7. and Martyrdom, for a teſtimony to the truth, Rev. 12.11. Yea, the Scriptures do clear that not only the godly and wicked may be under the ſame affliction; But that the wicked may proſper, while the godly are in affliction, Pſal. 73.3, 12, 13, 14. And that the wicked may prevail to afflict him that is more righteous then himſelf, Hab. 1.13. All which truths, as they contrary to Eliphaz's principles, ſo they may help us to judge righteous judgement concerning the various diſpenſations of God in the world, and to judge charitably of theſe under affliction. And particularly we may here conclude, That events in war are no concluding argument, to prove that thoſe who are put to the worſe have an unjuſt quarrel. For people, in a moſt juſt quarrel, have been put to the worſe by wicked men in a wicked quarrel, becauſe of their ſins who have maintained the juſt cauſe, as appears from the war with Benjamin, Judg. 20. and the war of the ten Tribes againſt Judah, 2 Chron. 28.6 7, 8, 9 10. Nor doth Gods determining againſt a people, after a ſolemn Appeal, prove the injuſtice of their Cauſe. For,

1. All wars are upon the matter, an App…al to God, after that appeals to Juſtice by Law ſuits, or to the people, by Declarations, do not put an end to Controverſies. And therefore if God may deny ſucceſs in a righteous cauſe, for holy and righteous ends, where there is not a formal Appeal; The ſolemnity of an Appeal hath nothing in it to oblige God beyond the equity of the Cauſe.

2. Appeals have been made to God by his Saints, (as by David, Pſal. 7.3, 4, 5.) who yet have long ſuffered after their Appeal. For Appeals, in Scripture terms, import no more, then our committing of our cauſe to God, that he, in due time, and by his own means, may clear our innocency, and this will certainly be granted.

3. If an Appeal be made to God, that, by the next immediate event, he may clear the righteous Cauſe, ſuch an Appeal is a great ſin, and a… l…miting of the Holy One of Iſrael. And being a ſin on both hands, God uſeth to puniſh it rather in his people, maintaining his cauſe, then in Enemies owning an unjuſt cauſe. For they who work wickedneſs are delivered, when they tempt God, Mal. 3.15. And not they who are Gods people, maintaining his Cauſe and Truth. And conſequently, in ſuch a caſe, The loſs of a Battel is rather a proof of a juſt quarrel (which God will not let proſper by ſinful means) then of an unjuſt.

Secondly, As the general Principle is falſe, and conſequently concludes nothing againſt Jobs Children, upon whom he reflects, ver. 10, 1…. So the Application thereof to Jobs caſe is nothing ſounder. It is true, he was ſore afflicted, and Job himſelf did not expect an iſſue, (and though he had been cut off out of this life, it had not proved him wicked, as hath been ſaid) yet he had not periſhed, nor was cut off. But, in the iſſue, God made it appear that he can raiſe up men (when he pleaſeth) from the pit, and when their bones lie ſcattered about the graves mouth, to ſee his goodneſs in the land of the living. Whence we may gather, That Saints may ſeem to themſelves, and others, to be in a deſperate and loſt condition, when yet it will prove otherwiſe. So alſo may a righteous Cauſe be triumphed over, as irrecoverably cruſhed, which yet at laſt will prove a Conquerour.

Thirdly, His confirmation of this main Arguments, taken from Experience, is a weak proof. For,

1. Albeit they found by experience (which was indeed their ſtumbling block) That, in that non-age of the Church, God had more ordinarily trained on his people with outward encouragments, and plagued the wicked: Yet that did not evince that he would always follow that method, ſeeing it was not promiſed. His outward ſignal diſpenſations in one time or age, p. 44are not a conſtant ground for our expectation and faith, but the word alone. Though, indeed, it be true, that after eminent proofes of Gods appearing for his people, and againſt the wicked, it is not eaſie to ſubmit to want the like again.

2. Though the world had but laſted a ſhort while, till their days, compared with its continuance ſince; yet they could not undertake they had known all that God had done, or did remember all they knew, or ſeriouſly remark all they ſaw. And conſequently, their obſervation and experience could not found an univerſal Principle, ſeeing they might be deficient in it. And indeed, before their time, there were not only inſtances of Noah and Lot much vexed in ſoul, but of Abel cut off by his wicked brother, which might fully anſwer that Queſtion, ver. 7. and refute what he brought from experience. But it ſeems, that that and the like were not marked, either becauſe more rate, or becauſe their principles did ſo prepoſſeſs them, as they did not advert to any thing which contradicted the ſame. As it is moſt ordinary that prejudices and preingagements do ſhut out cleareſt truths.

3. Their exp…rience was not ſo large then as now; and therfore it needed not ſeem ſtrange, albeit Job ſhould caſt the firſt copy to all after-ages, of a godly man ſo afflicted. Nor need Saints ſtumble, being approved in their way by the Word, to hazard upon a tryal wherein no godly man hath trode before them; and (when they have no experience of any in the like caſe before them) to leave, in their tryal, an experience to all who ſhall come after them, as it ſeemeth Abel and Job did. In ſum, from all this we may conclude, how ſafe and ſure it is to judge of perſons and lots by the word, and what hazard there is to looke to diſpenſations or experiences, without it.

Verſ. 9. By the blaſt of God they periſh, and by the breath of his noſtrils are they conſumed.

10. The roaring of the lion, and the voyce of the fierce lion, and the teeth of the young lions are broken.

11. The old lion periſheth for lacke of prey, and the ſtout lions whelps are ſcattered abroad.

This Argument from Experience, is, in theſe verſes, further enlarged. And, to make it have impreſſion on Job, he amplifieth the ſtroke of God upon the wicked, with divers reflections upon the caſe of Job and his Children, to make him apprehend how like the one caſe is to the other. And,

1. He ſets before him the manner of the wickeds deſtruction; ver. 9. where by the blaſt, and breath of God, we are to underſtand, his anger immediately let forth, and his extraordinary power exerted againſt ſinners, to conſume them and make them periſh; as Eliphaz ſuppoſeth that God had deſtroyed Jobs Children and ſome of his Goods; for the expreſſions allude to that which had befaln them.

2. He ſets before him the object of thoſe judgements, which are oppreſſours and their Children, who are compared to Lions for their cruelty and fierceneſs, ver. 10, 11. Where moſt of the names of Lions in Scripture, taken from their ſeveral Ages, are gathered together, to point at old Job and his Children, in their ſeveral ages.

3. He points out the effects of Gods deſtroying of them, That then their terrour and cruelty (ſignified by their roaring, voyce, and teeth) are made to ceaſe, ver. 10. and old oppreſſours want neceſſary means of ſubſiſtence and comfort, as Job did, and their children were ſcattered and gone, as his were, ver. 11. Here, it may be enquired (for further clearing of the words.)

1. Whether by theſe reflections he point at Jobs Children alſo as oppreſſours?

Anſw. Though they may be called by the name of young Lions, only as Children to him who was (as he judged) a Lion-like oppreſſour; yet the breaking of the teeth of young Lions, implyeth further, that he judged them oppreſſours alſo; and elſewhere we find (Chap. 8.4.) that they charged guilt upon his Children, for which God had deſtroyed them.

2. It may be enquired, how Job could be charged as guilty of ſuch a crime of oppreſſion, who had ſuch a publick teſtimony of being a lover of Juſtice and Equity, Job 29.11, —17? or, How his Children could be charged with it, of whoſe meddling with affairs nothing is recorded, far leſs of their cruelty?

Anſw. 1. Eliphaz's Principles led him to charge this crime upon them, though there were no other evidence of it, but that they were thus afflicted. For his way of reaſoning was thus, ſure they muſt have been oppreſſours, elſe they had not been ſo cruſhed.

2. If we conſider that Job, in doing juſtice (and, it may be, his ſons under him, and at his command) behoved to irritate thoſe whoſe were in the wrong, and whom he cruſhed; Chap. 29.17. we may eaſily gather that theſe would be now ready to ſay, God had juſtly rewarded him thus, for wronging and oppreſſing of them (as they judged it to be) which agreeing with Eliphaz's Principles, he (without any further examination) takes it for granted that their complaints were juſt.

This Diſcourſe is no leſs faulty then the former Argument, to conclude that, becauſe this is Gods common courſe with Oppreſſours, therefore none of them are exempted, and only ſuch were ſo cruſhed, and that every calumny againſt a Saint in trouble ſhould be looked on as a juſt and true accuſation. And his miſtake in theſe Reflections, may further teach us,

1. It is uſual for Saints to lie under great miſconſtructions, both concerning their afflictions, and the cauſe of them; Not only to have ſore trouble lying upon them, and it painted out in its worſt colours, as if God in wrath were a party, and in all the branches thereof: But imputations upon their carriage received in the world, and believed by godly men, as well as ſuggeſted to their own boſoms. As here Job hath his caſe held out to him by Eliphaz, as purſu…d by an angry God, to utter ruine in his perſon and poſterity, for his great oppreſſions. This may teach men to look and learn to a ſurer teſtimony, being denyed to popular applauſe, and not ſtumbling though they be miſconſtructed, even by Saints.

2. It may pleaſe God, after he hath taken innocent p. 45men out of the world, to ſuffer their names to lie under reproach behind them, for the tryal of their Relations who are left behind, and that all may expect that day, wherein there will be a Reſurrection of names, as well as of bodies; For, here, Jobs Children, after their death, lie under this imputation, that they had been oppreſſours.

But if we look on this Diſcourſe in it ſelf, abſtracting from Eliphaz's miſ-application, and as it contains Gods ſentence againſt wicked men and oppreſſours, (which he doth execute, when, and upon whom, he will, and not as Eliphaz preſcribed to him) it may inſtruct us in theſe General Truths.

1. God is too hard a party for ſinners to grapple with; For, his blaſt, and the breath of his noſtrils, can conſume them; yea, a look of him can bring to nothing, Chap. 7 8. See Pſal. 90.11.

2. As all groſs ſinners do evidence their beaſtly brutiſhneſs, in the unreaſonable beaſtly courſes which they follow to ſatisfie their luſts, 2 Pet. 2.12 So, in particular, Oppreſſours are, in effect, beaſts, in regard of their cruelty and violence; and becauſe no bonds of reaſon or civility can reſtrain them from doing evil, when it is in the power of their hand, Mic. 2.1. Therefore are they compared to Lions, young Lions, and fierce Lions. So alſo to Dragons and Leviathans, Pſal. 74.13, 14.

3. Oppreſſours do juſtly meet with the reward of their brutiſh fury, in that, when they will no more be held by the bonds of Divine Precepts then Beaſts are, God takes them in the net of Divine Vengeance, whereby their fury is bridled: For, ſo much is imported in breaking of their roaring, voice and teeth. It is a great bleſſing, and a mean to prevent many judgments, when men in power are bounded by a Conſcience and the fear of God, Gen. 48.18. Neh. 5.15.

4. Albeit oppreſſours think to gain much to themſelves and their heirs, by oppreſſion; yet, oft-times, in Gods righteous judgment, it falls out otherwiſe, that they come to great miſery themſelves, and bring diſſipation upon their families: For, this is the Law-ſentence againſt ſuch (though not alwayes executed in this life) The old Lion periſheth for lack of prey, and the ſtout Lions whelps are ſcattered abroad.

Verſ. 12. Now a thing was ſecretly brought to me, and mine ear received a little thereof.

13. In thoughts from the viſions of the night, when deep ſleep falleth on men,

14. Fear came upon me, and trembling, which made all my bones to ſhake.

15. Then a ſpirit paſſed before my face, the hair of my fleſh ſtood up.

16. It ſtood ſtill, but I could not diſcern the form thereof: an image was before mine eyes, there was ſilence, and I heard a voice, ſaying,

The third Argument is contained in a Viſion which he had from God, belike on this ſame occaſion, it being ſo ſutable to Jobs caſe, though miſtaken by Eliphaz, and produced to prove a wrong concluſion. The ſum of the Argument is held forth in the firſt words ſpoken by God in that Viſion, v. 17. That it is great preſumption (and, as Eliphaz underſtood it, the character of a wicked man) to implead Gods righteouſneſs in his afflicting of men. To enforce which Argument Eliphaz produceth,

1. The divine Authority of this Doctrine, giving a large account how he received it from God, v. 12, 13, 14, 15, 16.

2. The reaſons whereby God, ſpeaking to him, did confirm that Argument and Challenge, v. 18, 19, 20, 21.

Before I enter upon the words, ſomewhat muſt be cleared concerning this Viſion in general. And,

1. It may be enquired, whether Eliphaz had indeed ſuch a Viſion and Revelation from God; or did only feign that he had one, to conciliate Authority to his Doctrine?

Anſw. The circumſtances and manner of this Viſion being ſo exactly conſonant to what is elſewhere recorded of the like manifeſtations; the Doctrine here publiſhed being divine; and the man being a godly man who makes this Narration; it is not to be queſtioned but that indeed he had ſuch a Viſion and Revelation.

2. It will then be enquired, Whether the Lord did approve of Eliphaz's Principles and Opinion, that he thus appears in a Viſion, to confirm him in his judgement?

Anſw. Nothing leſs; For, Chap 42.7. he tells him that he had not ſpoken right of him. Yea, this divine Revelation (as we ſhall hear) contains nothing of Eliphaz's Aſſertions, That the righteouſneſs of God, who afflicts, proves the man who is afflicted to be unrighteous; and that there is no mids betwixt theſe two, but either God who afflicts, or the man who is afflicted, muſt be unjuſt. This doctrine hath nothing of this, but doth only lay down theſe grounds upon which Elihu, and afterward God himſelf, do deal with Job; viz. That the righteouſneſs and ſpotleſs purity of God being infinitly above the creatures, Man ought not to plead his own righteouſneſs under affliction, to the prejudice of Gods righteouſneſs who afflicts him.

3. It may then further be enquired, How Eliphaz comes to make uſe of this doctrine, to prove his Concluſion againſt Job?

Anſw. It may ſafely be conceived, that, being byaſſed and prepoſſeſſed with his own opinion, he looked through his own prejudicate Spectacles upon Divine Truth; judging that this challenge from God did not only bear a charging of Job with infirmity, in managing of his cauſe and bearing of his affliction; but a reprehenſion of groſs wickedneſs, ſuch as he had already concluded him guilty of, becauſe of his afflictions. So great is the power of deluſion, that even when men are taught by immediate Revelations, they will expound them according to their own fancies; And even Viſions from God may be wreſted by them who have prejudices. As, Act. 21.4. when the Spirit foretold Pauls hazards at Jeruſalem, his friends affection made them ſay, as if it were from the Spirit of God, that he ſhould not go thither, which was very far contrary to the purpoſe of God.

p. 46I come now to open up this Viſion and Revelation, as it lieth in the Text. And

Firſt, (in theſe verſes) he giveth an account how he received it from the Lord. This he doth largely inſiſt upon, producing the ſeveral circumſtances thereof, evidencing that he had it indeed from God; which did both aſſure himſelf, and might aſſure Job, that the following Meſſage was from God. And it doth teach us, How caut…ous we ought to be, in admitting any light, or obtrud…ng it upon others, but what we know to be truth and th… mind of God In proſecution of this purpoſe, I ſhall not inſiſt to ſpeak of the ſeveral ways whereby God did c…mmunicate his mind of old O which, ſee Heb. 1.1. Numb. 12.6, 8. Job 33.15. and elſewhere. But ſhall only ſpeak to the particulars in the Text. And,

Firſt, He gives an account of the manner how this Viſion came to him, and the meaſure of his receiving it, ver. 12. That this thing, or, word and meſſage, was brought ſecretly, or by ſtealth, unto him; Not only without the knowledge or obſervation of others, but ſuddainly and unexpectedly to himſelf; and, it ſeems alſo, the voyce was ſo low and ſecret, that it required ſpecial attention to perceive and take it up. And accordingly he addeth, that his ear received but a little thereof. Not only did the Viſion ſoon paſs, ſo that he had but a ſhort while of it; But, though he received the whole Viſion, yet it was but a little of it he could comprehend; whereby he both evidenceth his modeſty, in giving an account of his proficiency, and profeſſeth his real incapacity to comprehend the depth of this Divine Revelation, though he retained the whole words of it.

Doct. 1. God is not forgetful of his people on earth; But where ever there are worſhippers of him, he doth keep intercourſe with them, and communicates his mind and counſels to them; As here we ſ…e was his way with theſe godly men in Arabia.

2. When ordinary means do fail, the Lord is not wanting, immediately and by himſelfe, to keep up a fellowſhip and intercourſe with his people; As here he did by Viſions before the Scriptures were written. And though we are not to expect the like Revelations now, yet his way then doth aſſure us of this general truth, That God is not ſo tied to means (though he hath obliged us not to neglect them) as he will not do for his people without and above them, as their need ſhall require.

3. It is an evidence of the Lords kindneſs to his people, that he not only communicates much to them, which none know but the receivers; But that he is pleaſed, oft times, to ſurpriſe themſelves with unexpected proofs of his love; As, here a thing was brought by ſtealth unto him, without the privity of others, and when he was not expecting it. See, Gen. 16.13.

4. Gods manifeſtations of himſelf do not ſerve to cheriſh lazineſs; but, where they are ſanctified, will excite to diligence and improvement of the opportunity; For, ſo much is imported in that the thing was ſecret, requiring his attention, and he had but a little thereof, a ſhort time of the paſſing Viſion, to be well emproved.

5. The manifeſtations of God are never altogether without fruit, in a godly ſoul; for his ears received thereof, and was edified thereby.

6. The Sons of men are but narrow mouthed veſſels, and unable to comprehend all that God communicates unto them; For, ſaith he, mine ears received a little thereof; See, 1. Cor. 13.12.

7. The more a man do indeed receive of God, the more ſober will he become, and the more ſenſible of his own incapacity and non proficiency; For, ſo much doth his humble and modeſt confeſſion import, Mine eares received but a little thereof.

Secondly, He gives an account of the time when this Viſion was given him, ver. 13. Though it was in the night, yet it ſeems not to have been a divine Revelation by a dream; But that (either at home, after he had notice of Jobs trouble, or during theſe ſeven days wherein he ſtayed with Job, Chap. 2.13. or, it may be after, Job's late complaint, Chap. 3. which ſeems to be reflected upon by what God here reveals to him,) while he is ſeriouſly meditating upon this matter, even at that time of the night wherein men uſe to ſleep moſt ſoundly; and revolving in his thoughts former Viſions from God, if they could afford any thing to ſpeak to Jobs caſe: Then this Viſion came to inform him what to ſay, if his prejudged opinion had not miſtaken it.

Hence we may Learn.

1. Such as would deal effectually with men in affliction, had need to be very ſerious and adviſed what to ſay; and to attain this, will coſt them pains, ſometime even to the loſs of their reſt and ſheep: For, Eliphaz is put to his thoughts, when deep ſleep falleth on men.

2. Though God ſee it fit to humble his ſervants in all their endeavors; yet the diligent will find their defects richly made up by God: For, though his thoughts did not afford the light that was neceſſary to inform or convince Job; yet God doth ſupply that by this Viſion.

5. Albeit there was no neceſſary connection betwixt Eliphaz's exerciſe and this Viſion; Yet we may, from this inſtance, gather ſome Rules, whereby to diſcern when we are in a frame for receiving manifeſtations of God. As,

1. Serious and aſſiduous exerciſe in holy duties, eſpecially in meditation, will bring hearts into a fit frame for much of God to be manifeſted unto them, and for clearing of doubts and perplexities thereby; For, he is upon his thoughts, and much raiſed in them (as the word imports, which ſignifieth alſo the uppermoſt branches of a tree) when he got this Viſion. See, Pſal. 63.4, 5, 6.

2. Mens ſtudying to improve what they have received is the way to receive more; For, while he is in thoughts from Viſions of the night, or, meditating on former Viſions, this new Viſion cometh,

3. As the night ſeaſon, when all things were quiet, was moſt fit for theſe divine revelations; So men thrive beſt in fellowſhip with God, and knowing of his mind, when they withdraw themſelves from the diſtractions of time, ſo far as the neceſſary diſcharge of their lawful callings will permit.

Thirdly, He gives an account of the Viſion it ſelfe, with the terrour going before and accompanying it, ver. 14, 15. The Lord having a Meſſage to reveal to him, ſent a Spirit, or, Angel in viſible ſhape, to carry it. And to prepare him for this, he is ſurprized with a fit of fear and trembling, making even his p. 47bones to ſhake; And when the Spirit appeared, moving before him up and down, his fear did yet continue, cauſing his hair to ſtand up. Hence we are taught,

1. So dear are Gods people to him, that he will employ even bleſſed Angels to miniſter unto them, and (if it be needful) to carry Meſſages from him unto them; As here, A Spirit paſſed before his face, to bring this Revelation. See Heb. 1.14. Pſal. 91.11, 12.

2. This terrifying way of extraordinary Viſions, which was uſual in theſe times, ſerved,

1. To prepare them with reverence to receive the meſſage; as Elijah had a Wind, Earth-quake and Fire going before the ſtill voice, 1 King. 19.11, 12. Which warns us to advert how we receive any meſſage that cometh to us from God. And unleſs our hearts be ſtamped with holy awe and reverence in hearing of it, it cannot be expected that it will produce any other ſaving effect.

2. It ſerved to humble and abaſe them whom he did exalt with ſuch extraordinary Revelations, Thus was Paul, after his rapture, humbled with a Meſſenger of Satan, 2 Cor. 12.7. And thus was Daniel, when he had many Viſions, humbled with grief and weakneſs, Dan. 7.15. & 8.27. & 10.8. Such is our weakneſs, and ſo ready are we to miſcarry, that it is neceſſary we meet with humblings proportionable to ou… enjoyments.

3. It ſerves to teach us to bleſs God for the calm Word, which cometh to us by the miniſtry of men, ſeeing theſe inſtances do teach us, that we could not endure the preſence of an Angel, much leſs of God himſelf to ſpeak his mind unto us.

Fourthly, He makes a confeſſion of his own incapacity to comprehend this Viſion. As before he told it was but a little of the matter revealed that he received, ver. 12. So here, he declares that not only when the Spirit, or. Angel, paſſed by before him, and firſt appeared, ver. 15. but even when it ſtood ſtill, he could not diſcern its ſhape and form, wherein it appeared, diſtinctly; only ſome image, or, confuſed repreſentation of it, was before him, ver. 16.—The reaſon whereof, was, partly, the ſplendour and brightneſs wherein the ſpirit appeared; partly his ſudden ſurprizal, and the aſtoniſhment of his ſpirit thereby. This did inſinuate,

1. That Divine Truths were not then ſo clearly known and manifeſted, but kept up in a myſtery.

2. That within time we are but little capable of more immediate manifeſtations of God, which would dazzle our eyes, and confound our judgements. And therefore they are in great wiſdom, ſuſpended till we come to know as we are known.

3. That the Lord would, hereby, keep thoſe who got thoſe manifeſtations, from doating on the Viſion, or external repreſentations in it, that ſo they might take heed to the meſſage. Hence we find Elijah wrapping his face in his Mantle, when God ſpake to him, 1 King. 19.13. and Moſes hiding his face, Exod. 3.6. To intimate that, though theſe extraordinary Sights and Viſions ſerved to aſſure them of the preſence of God; yet gazing thereupon was not the great benefit to be reaped by them, but their great care was to hearken to what was ſaid, Which teacheth us, That no glorious manifeſtation, or operation of God, will profit us, if we neglect his voice in his Word.

Laſtly, He recounts how, after all this, God did communicate his mind to him, by an audible voice, ver.—16. There was ſilence, and I heard a voice; after the tumultuous diſtempers of his mind were calmed and put to ſilence, he hea…d the voice: Or, as ſome read it, he heard a ſtill calm voice. So did he alſo ſpeak to Elijah, 1 Kings 19.12. and becauſe of this, it is ſaid, ver. 12. that it came ſecretly to him. And this way of uttering divine Revelations ſilently, or, in a calm voice, was imitated by Satan in ſome of h…s Oracles, Iſa. 8.19. & 29.4.

Hence learn,

1. Gods humbling diſpenſations toward his people will all come to a good iſſue, and the cloſe of all his dealing will ſtill be ſweet; For, after all his humbling and fear, preparing him for the Viſion, and aſſuring him that God was preſent, the voice cometh, which bringeth the refreſhful light.

2. The compoſing of our ſpirits, from the confuſions and tumultuous diſorders incident to them, is a neceſſary antecedent to Gods revealing of his mind; Fo…, when there was ſilence, (as our reading hath it) I heard a voice.

3. As for this way of the Lords ſpeaking, by a ſtill, or, calm, voic…, (as the Original will alſo bear) albe…t we n…ed enquire after no reaſon why he m…kes uſe of it, who doth all things after the counſel of his own will; yet, without wreſting, we may obſerve theſe in it.

1. The Lord, hereby did teach, that theſe ſupernatural Truths were Myſteries, not blazed abroad throughout the world, but (ſo to ſay) whiſpered am…ng ſom… few Believers. And as the Oracles of God were thus confin…d, during all the time of the Old Teſtament, Pſal. 147 19, 20 Rom. 3.2. So in all ages, th…y are but few to whom they are ſavingly revealed, Matth. 11 25.

2. The Lord hereby did preſs attention on theſe to whom he revealed his mind (as was marked on, v. 12.) while he ſpake not ſo loud as might reach them whether they attended or not, but in a ſtill voice, which might excite them ſeriouſly to hearken.

3. Hereby alſo the Lord declared that he will not be a terrour to ſuch as delight to converſe with him in his Word; For, to ſuch he would not appear in Wind, Earth-quakes or Fire, 1 King. 19. (though thoſe were neceſſary for preparation) but in a ſtill ſweet voice, which needed not affright them.

4. Hereby, alſo, may be pointed out, That, however men ought to ſpeak the Truths of God ſo audibly as they may be heard, and with that zeal and fervency that becometh; yet, it is not the clamorous voyce that makes the word effectual, but the weight and importance of the matter ſeriouſly preſſed home by the Spirit of God: For, even by this ſtill voice, God communicated his will, and made it to be obeyed in the world. See Eccl. 9.17.

Verſ. 17. Shall mortal man be more juſt then God? ſhall a man be more pure then his maker?

Followeth the Revelation it ſelf, or, the Doctrine p. 48which God revealed to him by this ſtill voice; conſiſting of an Aſſertion, or, Challenge, v. 17. and a confirmation thereof, ver. 18,—21. In the Explication whereof, we need not inſiſt to remark any falſe Principles or miſtakes, ſuch as we find in Eliphaz's former Arguments. For (as we ſaid before) this is a divine Oracle, ſent by God to clear this caſe; and according to which God himſelf deals with Job at laſt. Only Eliphaz miſtaking it, doth preſs it upon Job as an argument and proof of his wickedneſs; in which ſenſe Job rejects it with the reſt of his doctrine, till God cometh to calm his paſſion, and tell him more fully his fault; and then he takes with all that is here aſſerted, by way of reproof of his miſcarriage.

Hence, in the entry, we may Obſerve,

1. It may pleaſe God to ſuffer Saints to meet with no ſmaller tentations, then if God in his Word, or ſpeaking from Heaven, were condemning them; For, here Eliphaz chargeth Job as a man condemned by God in this Viſion. And this is no ſmall tryal, if we conſider, either that Gods ſentence in his Word is unrepealable, not to be reſcinded nor contradicted by our dreams and deluſions; or, the tenderneſs of Saints, whoſe property it is to tremble at the Word of God.

2. A chief cauſe of rayſing groundleſs tentations and fears from the Word, is, when men do not diſtinguiſh betwixt the ſtanding ſtate of their perſon, and their preſent condition or carriage. Seeing they may be faulty in this laſt, when their ſtate of Reconciliation ſtands firm. And therefore, when faults are reproved, men ought not to conclude that their perſons are condemned, which doth hinder repentance and amendment of faults, by cruſhing diſcouragement; For, herein did Eliphaz wreſt this Viſion, and render it a tentation and tryal to Jobs faith, that he miſ-applyed this reproof of his fault, to the condemning of his ſtate and perſon.

3. It is a commendable exerciſe of faith, when Saints have made ſure their peace with God through Jeſus Chriſt, as not to hearken, though even a voice from heaven ſhould ſeem to contradict the Word on which they have builded, 2 Pet. 1.18, 19. Gal. 1.8, 9. So not to hearken to every ſentence of Scripture which may ſeem to brangle that confidence which they have founded upon Chriſt, as he is revealed in the Covenant, and general current of the Scriptures: As knowing, That Satan can wreſt Scriptures, as he did in tempting Chriſt, Matth. 4. That he can abuſe our weakneſs, in a time of tryal, by tempting us to apprehend that to be the mind of God in Scripture, which he never intended when he gave it to the Church; and, That no particular ſentence of Scripture ought to be expounded contrary to the ſcope of the whole Scriptures; which is, to invite all to come to Chriſt, in the due order, and to deter none who are willing to come; and to aſſure ſuch as flee to Chriſt that he well-pleaſed with them, how-ever he may correct them for their faults; and exerciſe their faith by ſharp tryals. Upon theſe grounds, albeit Job failed in not taking with what God reprehended in him, yet he very ſafely rejects even this Viſion (as it is miſtaken and miſapplyed by Eliphaz) as not being ſent to condemn him in the matter of his integrity.

The ſum of the Aſſertion in this verſe is, That no man can be more pure and juſt then God. Where the compariſon is inſtituted betwixt mortal, frail, man, (a… the firſt word ſignifieth) and the ſtrong Lord; and betwixt the ſtrongeſt of men (as the next word is) and his Maker. And the truth of the Aſſertion is ſo clear, that God appeals even to man himſelf; Whether himſelf will not confeſs that God ought to be above him in thoſe? and whether it be not juſt ground of challenge (as the Queſtion alſo imports) if a man ſhould preſume to compare with God, as his Superior in purity and juſtice? The meaning of all this is not barely this, That no man can ſtand juſt and righteous before God, without a remiſſion; But that, Let a man be never ſo juſt or ſincere, yet there ought no compariſon be made betwixt his righteouſneſs and Gods. Nor yet doth this import that men do directly inſtitute any compariſon, or pronounce themſelves more pure and righteous then God: But many do it indirectly, when they reflect upon the Lords Purpoſes or Providences, and call him to the Bar of their corrupt Reaſon, to give an account of his proceedings. And particularly, when godly men do bitterly complain of God and his Providence, becauſe of their afflictions. Which is, in effect, an extolling of their own righteouſneſs, as if it ſhould exempt them from trouble; and an extenuating of Gods righteouſneſs, as doing wrong in afflicting them. And ſo this doctrine is a very juſt check to Jobs complaint, (Chap. 3.25, 26.) that his Piety had not prevented affliction. Which (with other the like complaints) are expounded to amount to no leſs then a condemning of God, that he might juſtifie himſelf, both by Elihu, Chap. 35.2. and by God himſelf, Chap. 40.8. To obviate which preſumption this Doctrine is very ſeaſonable; wherein the Lord doth not require that he ſhould quit his righteouſneſs, becauſe a righteous God had afflicted him; but that he ſhould be ſober in his complaints, and not reflect on God.

From this purpoſe, thus cleared, Learn,

1. God is moſt righteous, pure and holy, both in himſelf, and in his adminiſtrations; ſo that he can do no wrong, nor ought to be challenged by any: For, this compariſon imports that God, our Maker, is juſt and pure. See Pſal 51.4. Rom. 3.4. Pſal. 145.17. Sufficient Arguments are not wanting whereby to clear this righteouſneſs of God in all his dealing, and particularly, in his afflicting godly men, and ſuffering the wicked to proſper: But when we conſider his abſolute Dominion and Soveraignty, and his holineſs in himſelf, it will put the matter beyond all debate, though we dip no further into the particulars.

2. This righteouſneſs and holineſs of God is ſo infinitely tranſcendent, that the holineſs of the beſt of men cannot compare with it; but it becomes impurity, except he look on them in a Mediatour: For, ſo doth this compariſon expreſly teach us, See Iſa. 6.5. & 64 6.

3. Though God be thus juſt and holy, and that infinitely above the beſt of men; Yet men are not wanting, in many caſes, to reproach and reflect upon the righteouſneſs of God, yea, and to cry up their own worth and holineſs, to the prejudice of his righteouſneſs: For, this aſſertion, and compariſon betwixt God and man, being revealed upon weighty p. 49cauſe, doth import that ſome are ready, in their practice, to go contrary to it. And this ſhould warn us to ponder how deep many of our diſtempers draw, that we may be afraid of reflecting upon, or reproaching of, God, when poſſibly we do not apprehend it.

4. An impatient complainer under affliction, (eſpecially becauſe he is a righteous man, and hath a good Conſcience, and yet is afflicted) doth, in effect, wrong God and his righteouſneſs, and ſinfully extol his own holineſs; For, this was, in particular, Jobs fault, which the Lord reproves here, as a preferring of his own righteouſneſs to Gods. Whence we may gather, that God looks upon the complaints, even of afflicted Saints, as more ſinful then themſelves conſider.

5. Whatever liberty men take to vent their paſſions, and to judge harſhly of God and his dealing; and whatever their paſſion ſuggeſt for juſtifying thereof, As Jonas 4.9. Yet mens own Conſciences and Reaſon, in cold bloud, will tell them that their ſentence is unjuſt, and that their carriage deſerves a ſharp rebuke and challenge: For, in this debate, the Lords ſets the man himſelf to be judge, Shall mortal man be more juſt then God? Intimating, that when the paſſionate man ſhould come to himſelf, he would paſs ſentence in Gods favours, and be a moſt ſevere cenſurer of his own folly.

6. Mens f…ailty and mortality bear witneſs againſt them, that they are not perfectly pure; (the fruits and conſequences of ſin proving the remainders thereof to be yet in them) and that they may not compare with God: For, ſo much is intimated in this, Shall mortal man be more juſt then God? Which teacheth us that man bears about with him viſible badges of his imperfection, which it is a wonder he ſhould forget in his paſſion.

7. Man, conſidered not only in his frailties, but even in his ſtrength and beſt endowments, is infinitely inferiour to God; as being but man ſtill, who may not compare with God: So much is imported in the next Queſtion; Shall a man (even a ſtrong man) be more pure, &c?

8. If men conſider that God is their Creatour and Maker, and conſequently, that they have no degree of perfection which is not from God; they will find it an high preſumption to compete with Him, in the point of perfection; For, Shall a man be more pure then his Maker?

Verſ. 18. Behold, he put no truſt in his ſervants; and his angels he charged with folly:

Followeth a Confirmation of this Aſſertion, by a compariſon inſtituted betwixt Angels and Men; wherein it is argued, that if even Angels cannot plead purity before God, ver. 18. much leſs man, who lieth under many diſadvantages whereof Angels are free, ver. 19, &c. and this, in the entry, teacheth, That albeit it be an unqueſtionable truth, that man may not compete with God in the point of purity; yet, ſuch is the blind ſtubborneſs of men, or, at beſt, their paſſionate inadvertency in ſome caſes, that they are little ſenſible of this truth, and do little improve it in their practice: Therefore it muſt not only be aſſerted here, but diſputed and proved alſo.

In this verſe we have the firſt branch of the compariſon, or the caſe and ſtate of Angels before God; to which … Behold, is prefixed, as being remarkable: For the words, ſome read them thus, He putteth no truſt in his ſervants, though he put light, of purity, (or praiſe, that is, praiſe-worthy excellencies) in thoſe his meſſengers: But I ſhall not inſiſt on theſe, ſeeing they come all to one purpoſe with our own Tranſlation. And, for clearing of the words, we are not to reſtrict them only to faln Devils, who do not uſually (if at all) get the name of ſervants: But they are to be underſtood even of the confirmed Angels. Not ſimply, as they are now confirmed, but upon an impoſſible ſuppoſition, thus; That if they were compared with God, or conſidered in themſelves, without his ſupporting and confirming grace, and, eſpecially if they ſhould contend with God (which yet will never be:) they would not only be found impure, but would have faln into the ſame ſin with Devils, to wit, unfaithfulneſs in Gods ſervice, and fooliſh and mad attenpts againſt his Empire and glory. In ſum, Though they are not privatively impu…e, yet comparatively, or, being compared with God, they are impure: and being left to themſelves, they would be found not truſty, or to be confided in (as the phraſe is, Joh. 2.23, 24.) having that frailty, as creatures, which would betray them to diſloyalty; and they would commit acts of folly.

Doct. 1. So tranſcendent is the infinite perfection and purity of God, compared with the moſt perfect of creatures, as is admirable and wonderful, and ought not to be thought upon by us, without elevated minds and affections, even to admiration: Therefore doth this compariſon begin with Behold.

2. It ſpeaks the Supreme Dominion and Excellency of God, and how little need he hath of the ſervice of baſe men; That the glorious Angels are but his Miniſters and Servants, attending continually to fulfil his command; For, his Servants are Angels, as the latter part of the verſe expounds the former. See Pſal. 1…4 4. and of their ſervices, in attending his preſence, tendering the welfare of his people, &c. See Iſai. 6.1, 2, 3. Pſal 34.7. & 91.…1. Matth. 4.10. & 24, 31. Luk. 16.22. Heb. 1.14. and elſewhere.

3. The choice of created perfection, being compared with God, is but impurity: for, He put no truſt in his ſervants, &c. See Chap. 15.15. Hence it is, that Angels do cover their faces, in the preſence of God, and do proclaim him only holy, Iſa. 6.2, 3.

4. The chief of created and dependent perfection is mutable and unſtable, without Gods ſupport; For, even Angels he charged with folly. What was found in Devils would be found in all of them, if left to themſelves. Which may teach creatures ſtill to depend on God, in their moſt eſtabliſhed and ſettled ſtate.

5. Truſt and confidence is ſo weighty a thing, that nothing which is created and dependent can bear the weight of it, though it were never ſo perfect; For, he put no truſt, even in his ſervants, to warn all, that nothing can bear the weight of our confidence but God alone.

p. 50Verſ. 19. How much leſs on them that dwell in houſes of clay, whoſe foundation is in the duſt, which are cruſhed before the moth?

Followeth, the Second Branch of the Compariſon, or, the Inference, from the condition of Angels, to prove the imperfection of men before God. The word of compariſon, in the Original, may either be rendred, How much leſs? and ſo it relates to the firſt part of the former verſe. If he put no truſt in his Angels, how much leſs in man? Or, How much more? and ſo it anſwers to the latter part of the verſe. If he charge Angels with folly; how much more may he charge man? In ſum, the ſcope cometh to this, If Angels cannot plead purity in compariſon of God, nor be truſted in, as having any ſtability, without ſupporting grace; How ſhall man dare to enter the liſts with God? And to make this inference good, there are inſinuated three diſadvantages that men have in point of purity and ſtability, being compared with Angels,

1. Angels are Spirits; Men, though they have ſouls, yet they officiate in a body of clay.

2. Angels are near God in Heaven; Men are kept on the Earth, as on their baſis and foundation, while they are in their bodies.

3. Angels are ſinleſs; Man hath ſin reſident in him, as appears by his frailty and mortality, being but mouldring duſt, and proving ſo ſince the fall, Gen 3.19. and being deſtroyed before the moth, ſooner cut off then theſe weak creatures, and appointed to be deſtroyed and conſumed by moths and worms.

Doct. 1. Albeit vain man be ready to ſwell in pride before God; yet upon a right reckoning, he will find himſelf inferiour, in the point of purity and righteouſneſs, even to other creatures; as this compariſon doth teach: And if Angels do cover their faces before God, and proclaim him holy; how dare men quarrel?

2. Albeit men do not ſee nor regard their impurity and ſinfulneſs in it ſelf; yet it is ſo viſible in the frailty of their conſtitution, and daily miſeries, as they muſt be blind who will not obſerve it: For, thus is it convincingly demonſtrated here.

3. Albeit Man was created perfect in his kind; yet his very corporal and animal life in the body, common to him with beaſts, did ſpeak him more weak and mutable in himſelf then Angels; and now ſince the fall, theſe affections that are common to him with beaſts do moſt eaſily miſlead and pervert him; For, it is mans diſadvantage, that he dwells in an houſe of clay.

4. As Mans body was but formed of the duſt; ſo his fall hath brought him ſo experimentally to know that his baſe original, as may make him ſober in his quarrellings with God; For, it may lay him low, that his foundation is in the duſt, both as to the conſtitution of his body, and as to his habitation. See Gen. 18.27.

5. Whatever man do think of his preſent diſadvantages and defects; yet his mortality, and the conſideration of his being eaſily cruſhed, and how the worms will triumph over him, may quell his pride, eſpecially before God: For, this layeth him low, that he is deſtroyed before the moth. See Iſai. 2.22.

Verſ. 20. They are deſtroyed from morning to evening: they periſh for ever without any regarding it.

21. Doth not their excellency which is in them, go away? they die, even without wiſdom.

To inculcate this doctrine of mans Mortality, (which man himſelf doth ſo frequently forget, and little emprove) it is here inſiſted on, and laid before us in theſe particulars,

1. The brevity and uncertainty of mans life, being deſtroyed from morning to evening, ver. 20.— that is, between a morning and an evening; or, deſtroyable every moment of the day. Or, being but ſhort-lived, like that creature which is ſaid to live but one day. See, Pſal. 39.5. Or, being cut off in a ſhort time, when God begins to deal with him. Iſa. 38.12. Pſal. 90.5, 6. Or, his whole life, and every day of it, from morning to evening, being but a daily dying, and travelling from the womb to the grave. All theſe do well enough ſute the ſcope; and may teach us.

1. That death in it ſelf is a deſtroying, or, breaking and braying in pieces; as making havock of the poor man, cruſhing his imagined excellencies, and irreparably ruining him in his being, though without prejudice to the power of God, to be exerted in his future Reſurrection; Therefore it is ſaid, They are deſtroyed, or, broken in pieces.

2. As death is terrible in it ſelf, ſo man lieth under ſo great hazard of it, as may keep him low before God; being a creature that is dying daily, though he conſider it not; being uncertain what moment it may arreſt him; being unable to hinder the ſtroke of death to do its work in a ſhort time; and having but a ſhort while of life, if well conſidered, how long ſoever it be forborn: All theſe humbling conſiderations are imported in their being deſtroyed from morning to evening.

2. That, in regard the death of man is ordinary, it is but little regarded, ver. —20. That they periſh for ever, is not to be underſtood, here, of eternal deſtruction (for this ſentence is true of all men, even godly men;) But that men are continually dying and periſhing, in all times and ages; and that, though this be a great ſtroke, and a periſhing for ever, without any hope of reſtitution to this life again; Yet, it is but little noticed or emproved. Neither do they who are left behind make the uſe of that which they ſo ordinarily ſee; nor do they who die ever return to give any proof of their proficiency by that ſtroke. This teacheth,

1. Death is, in this reſpect, a great ſtroke; that it cuts off a man irrecoverably from all his enjoyments, and from all opportunity of emproving any condition, in this life; So that if a man do not emprove time while he hath it, and have no hope of ſomewhat beyond time, he is in a poor condition: In this reſpect, all men at death periſh for ever, without hope of returning to this life.

2. It is the conſtant courſe of divine Providence, p. 51that as one generation is coming, ſo another is going; And that, at all times, death is ſtill ſnatching ſome from there idols, liberating others from their toil, ſeparating deareſt friends, and preaching the doctrine of Mortality to all; For, thus alſo they periſh for ever, in all ages and times.

3. Albeit it be the duty of the ſons of men to emprove every document of mortality, which is laid before them in the experience of others; Eccl. 7.2. Yet ſuch is the ſtupidity of moſt, that they profit nothing thereby; nor are made to ſtudy the uncertainty of mans life, or the vanity of many of mens projects on earth; Luk. 12.19, 20. For thus they periſh without any regarding, See, Pſal. 49.13, 14.

4. Such is the ſtupidity and corruption of men, that even remarkable diſpenſations, becoming ordinary, are ſleighted, and do not affect them; For, albeit death be a ſingular ſtroke, yet being ordinary for ever, in all times, there is no regarding, or emproving of it. As wonders will nor profit them who do not emprove the ordinary means, Luk. 16.31. So the more ordinary and frequent wonders be, our corrupt hearts will regard them the leſs.

3. That by death men are ſtript of all their excellency which is in them, ver. 21 — Which is not ſo much to be underſtood of the ſouls leaving the body; as of their parting with all their external pomp and glory at death. For both in ſickneſs before death, the memory, judgment and other endowments of the mind, do periſh in ſome; beauty and ſtrength of body do languiſh in all; and at death, there is nothing left but a loathſome carcaſs, and all worldly pomp and ſplendour is cut off from them. It is here to be remembred that the Spirit of God doth not hear ſpeak of men as to their eternal ſtate, but as to their externall condition which they enjoyed in the world. And it teacheth,

1. God is very bountiful to the ſons of men, in conferring many excellencies upon them, both in their bodies, minds and outward eſtate; For, there is ſuppoſed an excellency in them. And albeit it be mans fault to value theſe too highly, as their chief and only excellency; yet their own true worth, and Gods bounty in conferring of them, ought not to be forgotten.

2. God is alſo ſo kind, as to continue all, or many, of theſe excellencies with men, even to the grave; For, ſo is here ſuppoſed, that their excellency doth not go away till then.

3. Whatever forbearance the ſons of men get in this life; yet death will ſtrip them of all their outward ſplendour and pomp; For, then all their excellency doth go away. See Pſal. 49.17. Iſa. 14.9, 10. &c.

4. It is a very great fault, and a groſs neglect in men, that this ordinary plain leſſon, of the vanity of outward excellencies, is ſo little ſtudied; For, this Queſtion, Doth not their excellency which is in them go away? doth import that it is a clear caſe, and yet withal, that many do ſo walk as if they did not believe nor heed it, and therefore muſt be poſed if they do not believe and conſider it.

4. That they die without wiſdom, ver.—21. or, they die, and there is no wiſdom. This may be true, generally, of all men, that though ſome have profited much better in their life then others; yet all may confeſs that they die before they be ſo wiſe, as to underſtand as they ought, what it is to live well, or to emprove the examples of mortality which they have ſeen in their time. It may alſo be underſtood only of the wicked, who die without the knowledge of God, and without that wiſdom which floweth from right numbering of their days, Pſal. 49.20. &, 90.12. But it is more ſafe to underſtand it generally, in this ſenſe, That they die, without having any skill or wiſdom how to avoid death: And it teacheth, however wicked men play many pranks with their wit in their lives, and do nimbly extricate themſelves imminent hazards; & though a prudent man, foreſeeing the ſtorm, may be able to avoid it, Prov. 22.3. & 27.12. Yet death will triumph over all their ſkill and parts; their wit cannot deliver them from death, nor afford them any way to eſcape it. Thus they die, even without wiſdom. See 2 Sam. 3.33. Eccl. 2.16.