Annotations Upon the Books of Poetry, Job · Chapter 16
CHAP. XVI.
Verſ. 2. I Have heard many ſuch things, &c.] In theſe firſt words of Iobs anſwer, either he taxeth his friends, and Eliphaz in particular, who had laſt replyed upon him, for running over the ſame things again and again, even to wearineſſe and irkſomeneſſe, and thoſe too ſuch things as he had heard many and many a time from others, and which therefore he knew as well as they, as that God is juſt, and that God doth uſe to deſtroy wicked men, and to pour forth his wrath upon them even here in this world, &c. (Iob would have them know that his caſe was ſo extraordinary, that ſuch extraordinary things as they had ſo often repeated did no way ſuit his condition) or elſe for the bitterneſſe of their language. Eliphaz had in his laſt words very terribly ſet forth the vengeance of God upon wicked men, and that as applying all to him; whereupon Iob anſwers, I have heard many ſuch things, for ſuch terrours and threatnings, and ſcornfull exprobrations I have had enough of them, but not a word of true comfort; whereupon he adds, miſerable comforters (or as it is in the margin) troubleſome comforters) are ye all, to wit, becauſe in ſtead of comforting him, for which they pretended they came to him, they had rather added to his afflictions, and had rather increaſed then allayed his ſorrows. And herein it is likely that he had reſpect to that which Eliphaz had ſaid, chap. 15.11. Are the conſolations of God ſmall with thee? for it is as if he ſaid, They are poor conſolations which I have received from you, who have all with ſo much bitterneſſe and ſcorn thunderd out the judgements of God againſt me, as againſt a baſe hypocrite, and ſo in ſtead of comforting me have indeed done what in you lay to drive me to deſpair.
Verſ. 3. Shall vain words have an end? or what emboldeneth thee that thou anſwerest?] That is, that thou ſhouldeſt thus reply upon me again the ſecond time? Or, that thou ſhouldeſt anſwer me after this manner, as thou haſt done? That which he demands of him under theſe words what emboldeneth thee? may be 1. Whether he had any thing farther to ſay, whether he had any other arguments to bring, which had ſo much ſtrength or ſolidity in them, that thereby he ſhould be encouraged to anſwer again; (thereby implying that hitherto there was no force of reaſon in any thing he had ſpoken) or 2. Whether he knew any thing by him, that ſhould embolden him thus to charge him with hypocriſie; or 3. Whether any thing he had ſpoken had given any ſuch juſt advantage to Eliphaz, that thereby he ſhould be encouraged to reply again upon him? or whether he thought by this renewed onſet to weary him out, and make him yield at the laſt.
Verſ. 4. If you were in my ſouls ſtead, I could heap up words againſt you and shake mine head at you.] That is, if you were in that diſtreſſe that I am in, I could multiply harſh and bold uncharitable ſpeeches againſt you, as you have done againſt me; (it is an eaſie matter for men in proſperity to make large declamations againſt thoſe that are in miſery) yea I could in a way of ſcorn and deriſion ſhake my head at you, for that this laſt clauſe muſt be thus underſtood is evident, becauſe uſually in the Scripture the ſhaking of the head is mentioned as a geſture of deſpight and ſcorn, as 2. Kings 19.21. The daughter of Zion hath deſpiſed thee and laughed thee to ſcorn, the daughter of Ieruſalem hath shaken her head at thee, &c. and ſo alſo Pſal. 22.7. Mark 15.29. Lam. 2.15. and in many other places.
Verſ. 6. Though I ſpeak, my grief is not aſſwaged; and though I forbear; what am I …aſed?] Expoſitours have found it very hard to ſay how theſe words come in, in this place. Some conceive that having ſaid in the foregoing verſe, that had they been in his condition, and he in theirs, he would have ſpoken comfortably to them, and thereby would have allayed their grief, I would ſtrengthen you with my mouth, and the moving of my lips should aſſwage your grief, becauſe they might have replyed upon him, If you be ſo good at comforting others, why do you not apply theſe conſolations to your ſelf? to prevent this objection, he anſwers, that his condition was ſo miſerable, and the hand of God was ſo heavy upon him, that whether he ſpake or held his peace it was all one with him, if he ſpake it did not eaſe his grief, and pain, and miſery, and if he held his peace, his ſorrow did the more burn and boil within him. Again others conceive that having ſaid how he would have comforted them if they had been in ſuch miſery as he was, here now he ſhows how ſad his condition was, that had only ſuch friends with him as did what they might to diſcourage and diſcomfort him, Though I ſpeak, ſaith he, my grief is not aſſwaged, that is, if I pour out my complaints to you, or ſeek to juſtify my ſelf, you then alledge, that theſe miſeries are an evident proof that I am a wicked man, and that thereupon it is that God doth proceed in ſuch extremity againſt me, and though I forbear, what am I eaſed? that is, though I ſpeak not but keep in my grief, that doth me no good, becauſe then you take my ſilence as an acknowledgement of my guilt, and ſo break forth the more violently againſt me. And this I take to be the moſt probable dependance of theſe words upon that which went before.
Verſ. 7. But now he hath made me weary, &c.] That is, God hath made my life weariſome to me; for that this is meant of God is evident in the following clauſe, where by an Apoſtrophe he turns his ſpeech directly to God, thou haſt made deſolate all my company, which he ſaith becauſe God had ſlain his children and many of his ſervants, as is related in the firſt chapter, and his wife and friends had either forſaken him, or carried themſelves as enemies to him. And thus now he breaks forth into a large and patheticall deſcription of his miſeries; the drift whereof is, either to manifeſt what juſt cauſe he had to complain ſo bitterly as he had done, thereby to move God and his friends eſpecially to pity him, and not to be ſo harſh againſt him as they had been, or elſe to diſprove what Eliphaz had with many flouriſhing words ſought covertly to prove in the foregoing chapter, namely that God doth only pour forth his wrath upon wicked men as he had done upon Iob; for whilſt Iob acknowledgeth here that his condition was juſt ſuch as Eliphaz had deſcribed the wicked mans to be (to which end he uſeth many of the very ſame expreſſions ſpeaking of himſelf, which Eliphaz had before uſed, as here ſaying thou hast made deſolate all my company in reference to that which Eliphaz had ſaid, chap. 15.34. the congregation of hypocrites shall be deſolate) and yet afterward maintains that notwithſtanding he was not a wicked hypocrite, verſ. 16, 17. On my eye-lids is the shadow of death; Not for any injuſtice in mine hands; alſo my prayer is pure, &c. by this inſtance of himſelf, who being a man that feared God, was yet outwardly in as ſad a condition as any wicked man could be, he quite overthrows all that Eliphaz had ſaid.
Verſ. 8. And thou haſt filled me with wrinkles, which is a witneſſe againſt me: and my leanneſſe riſing up in me, beareth witneſſe to my face.] Eliphaz having ſet forth the proſperity of the wicked man by his fatneſſe, chap. 15.27. He covereth his face with his fatneſſe, and maketh collops of fat on his flanks, Iob here on the contrary ſets forth his miſery by his leanneſſe and wrinckles, his body being conſumed by thoſe extremities of pain, and ſickneſſe, and ſorrow which he had undergone, and ſo his skin ſhrivelled and wrinckled thereby; Now for the better underſtanding of this, we muſt know; firſt, that he uſeth this expreſſion that his wrinckles and his leanneſſe did bear witneſſe againſt him, either becauſe they did abundantly teſtify how exceeding grievous the miſeries were which he had ſuffered; or elſe becauſe conſequently in the apprehenſion of his friends they did witneſſe againſt him, that by his wickedneſſe he had provoked God to ſuch wrath and indignation againſt him, as is noted before upon a like expreſſion, chap. 10.17. 2. That for that phraſe he uſeth of his leanneſſe riſing up in him, my leanneſſe riſing up in me beareth witneſſe, either thereby is meant only that his leanneſſe was in him a witneſſe againſt him, according to a like expreſſion, Matth. 11.11. Among them that are born of women there hath not riſen a greater then Iohn the Baptiſt, for there hath not been a greater then Iohn the Baptiſt, or elſe he doth allude to the riſing up of witneſſes when they addreſſe themſelves in the place of judgement to give witneſſe againſt a man, or elſe he hath reſpect to the ſtaring out of his bones in a ghaſtly manner becauſe of his leanneſſe, in regard whereof it might be the better ſaid, that his fleſh conſuming, his leanneſſe did riſe up in him; and 3. It is ſaid, that his leanneſſe did bear witneſſe to his face, becauſe there it was moſt apparent to the eyes of all men, and did openly as it were bear witneſſe againſt him.
Verſ. 9. He teareth me in his wrath who hateth me; he gnasheth upon me with his teeth, &c.] Moſt of our beſt Expoſitours hold, that as in the former verſes, ſo here alſo, Iob ſtill ſpeaks of God, expreſſing his indignation againſt him, and his ſevere dealing with him after the manner of men by theſe words of tearing him in his wrath and gnaſhing upon him with his teeth. And if we ſo underſtand the words, we muſt know that this language was the effect of that diſtraction, that was upon his ſpirit by reaſon of the extremity of his ſufferings: it was the voice of his fleſh not of Iob himſelf, the voice of his ſenſe not of his faith. But becauſe in the following verſes it is clear that he ſpeaks of men that hated him, into whoſe hands God had delivered him that they might afflict him; They have gaped upon me with their mouth, &c. God hath delivered me to the ungodly, and turned me over into the hands of the wicked, therefore it ſeems to me moſt probable which others hold, that he ſpeaks here of men that hating him did tear him in their wrath and gnaſh their teeth upon him: and ſo we muſt alſo underſtand the laſt clauſe of this verſe, Mine enemy sharpeneth his eyes upon me, that is, mine enemies look grimly and fiercely upon me. Becauſe when men are inflamed their eyes will glitter and ſparkle, as it were, and their looks upon him, againſt whom they have conceived ſuch indignation, will be ſharp and piercing, like a new whetted ſword, they will look upon him, as we uſe to ſay, as if they would look through him, thence is this expreſſion, Mine enemy sharpneth his eyes upon me.
Verſ. 10. They have gaped upon me with their mouth, &c.] By this their gaping upon him may be meant either 1. Their violent endeavouring his utter ruine, as if he had ſaid, they run upon me with open mouth as if they meant preſently to deſtroy me and eat me up; for ſo the ſame phraſe is uſed Pſal. 22.13. They gaped upon me with their mouths, as a ravening and a roaring lion, or 2. Their outcries againſt him, their clamorous contradictions, and revilings, and reproaches wherein with full mouth they fell upon him; or 3. Their flouting and deriding him, as Pſal. 35.21. Yea they opened their mouths wide againſt me, and ſaid, Aha, aha, our eye hath ſeen it. And indeed to the ſame purpoſe alſo are the following words, they have ſmitten me upon the cheek reproachfully: for it is not neceſſary that we ſhould think becauſe of theſe words, that his enemies did indeed ſmite his aged, pale, and wrinckled face with their hands or fiſts: in regard it is a proverbiall ſpeech, whereby any reproachfull or contemptuous uſage is meant, as we ſee Lam. 3.30. where theſe words, He giveth his cheeks to him that ſmiteth him are explained more clearly in the following words, he is filled full with reproach; and 2 Cor. 11.20. where the Apoſtle would tell them that they could ſuffer their falſe teachers though they uſed them never ſo ſcornfully and diſgracefully, he expreſſeth it thus, ye ſuffer it if a man ſmite you on the face. And indeed to imply this is the word reproachfully here added they have ſmitten me on the cheek reproachfully; the meaning is, that they had done him all the ſhame they might, and had uſed him with all the ſcorn and contempt that poſſibly they could.
Verſ. 11. God hath delivered me to the ungodly, &c.] That is, to the Sabeans and Chaldeans, chap. 1. and others that ſince Gods hand was ſo heavy upon him had uſed him deſpitefully.
Verſ. 12. I was at eaſe, but he hath broken me aſunder.] This Iob adds becauſe in this regard his condition was farre the ſadder and the more to be pittied, that having lived formerly in ſo great proſperity, free from cares, and griefs, and fears, unexpectedly on a ſudden all was deſtroyed and brought to nothing. Neither is there any contradiction betwixt this, and that which he had ſaid before, chap. 3.26. I was not in ſafety, neither had I reſt, neither was I quiet; for there Iob ſpeakes of the ſpirituall frame of his heart, to wit, that he was not ſecure, though he was then free from trouble; but here now he ſpeaks of the temporall frame of his outward eſtate, in which he had eaſe, and was free from trouble, no man moleſting him.
He hath alſo taken me by my neck, and shaken me to pieces, &c.] As before ſo here alſo he uſeth the ſame expreſſion, which Eliphaz had uſed before in ſetting forth Gods dealing with wicked men, chap. 15.26. He runneth on him, even on his neck, &c. of which ſee the Note above verſ. 7. As for the next clauſe, and ſet me up for his mark. See alſo a former Note chap. 7.20.
Verſ. 13. His archers compaſſe me round about, &c.] The Archers he ſpeaks of are either thoſe men, whom God had made uſe of for the afflicting of Iob, and to imply how many they were, and that every man almoſt friends and foes had a fling at him, he ſaith they compaſſed him round about; or elſe thoſe diſeaſes which God had laid upon him, and then this compaſſing him round about implyes the variety of bodily infirmities, wherewith God had ſmitten him, and that round about him, all his body over he was full of ulcers. As for the following words, He cleaveth my reines aſunder, and doth not ſpare; he poureth out my gall upon the ground; Some by the cleaving of his reines aſunder underſtand, that God had mortally wounded him, and that his miſeries were incurable; others that his ſtrength was quite waſted and conſumed, which lyeth chiefly in the reines and loines of a man; and others that he was tortured with the ſtone in the kidneyes, and ſo his paines were ſo extreme as if his very reines were cleaving aſunder, or at leaſt that his ſorrows and paines were moſt exquiſite, like the paines of thoſe that are tortured with the ſtone: and by the pouring out his gall upon the ground they underſtand, either that his extreme miſeries made him pour forth the bitterneſſe of his ſpirit in bitter complaints, or elſe that the wounds that God had given him were mortall and incurable. But I conceive the drift of theſe words in generall was to imply the exquiſite, incredible, and inſupportable pains and ſorrows he endured even in the inward parts of his body, that his very bowels and vitall parts were wrackt and torn within him, ſo that the torment he endured was inſufferable and that without intermiſſion or remiſſion night or day.
Verſ. 14. He breaketh me with breach upon breach, &c.] That is, he heaps afflictions, plagues, and miſeries upon me thick and three-fold, as we uſe to ſay, one in the neck of another: which may be meant of thoſe ſad tydings that were brought to him, chap. 1. one meſſenger coming in ſtill with a freſh report of his loſſes before the other had well made an end of ſpeaking, or elſe of the griefs and diſeaſes which did every day ſtill encreaſe upon him, and the ulcers that did continually break out a-freſh in his body. As for the following clauſe, he runneth upon me like a giant, therein he ſeekes to imply how exceeding heavy Gods hand was upon him, and with what fury and unreſiſtable violence he proceeded againſt him.
Verſ. 15. I have ſowed ſackcloth upon my skin, &c.] Some conceive that he ſaith of the ſackcloth that he wore, that it was ſowed upon his skin; becauſe it did cleave to his ulcerous body as faſt as if it had been ſown to his skin; but I conceive this phraſe, I have ſowed ſackcloth upon my skin intends no more but this, that he had put on ſackcloth ſowed together next his skin, which being full of boyles and ſores, whether ſcabbed or raw, it muſt needs be very terrible to him; and that hereby he ſeeks to ſet forth how he had humbled himſelf under the hand of God, and that conſequently he was not guilty of advancing himſelf againſt God, as Eliphaz, had covertly charged him, making that the cauſe why God layed his hand ſo heavy upon the wicked man, chap. 15.25. And to the ſame purpoſe alſo are the next words, and defiled my horn in the duſt; for thereby is meant either that he had ſprinkled duſt upon his head (concerning which cuſtome ſee the Notes Ioſh. 7.6.) or elſe rather, that he was content, laying by all the thoughts of his former greatneſſe, and pomp, and glory, to ſit down in the duſt that he might humble himſelf before the almighty; (for that the word horn is thus frequently uſed in the Scripture we may ſee in the Notes upon 1. Sam. 2.1.) yea both theſe expreſſions concerning his ſackcloth, and his defiling his horn in the duſt may be only uſed as figurative expreſſions, to ſignifie that he had greatly abaſed and humbled himſelf, even as thoſe doe that cloth themſelves with ſackcloth, and throw duſt upon their heads. And thus, becauſe men are wont the more to pity thoſe that are in affliction, when they ſee they are penitent, and do melt and humble themſelves under Gods hand, he uſeth this as another argument to move his friends to pity him, and doth covertly tax them of cruelty that could be ſo harſh to one, whom they ſaw in ſo mournfull a manner humbling himſelf under the ſtrokes of the Almighty.
Verſ. 16. My face is foul with weeping, and on my eye-lids is the shadow of death.] By this shadow of death on his eyelids may be meant, either that ſhadowy blackneſſe or darkneſſe, which will be on the eyelids of thoſe whoſe eyes are ſunk in their heads by grief or ſickneſſe, as we ſee in the hollow eyeholes of dying men, or of a dead mans ſcull, in alluſion whereto it may be called the shadow of death, or elſe that darkneſſe and dimneſſe of ſight which is alſo uſually the effect of ſome extreme grief or exceeding much weeping, as we ſee in that complaint of the Church, Lam. 2.11. Mine eyes do fail with tears: for becauſe ſuch a miſtyneſſe and dimneſſe of ſight doth uſually come upon ſick men when death approacheth, even this alſo may be juſtly tearmed the shadow of death.
Verſ. 17. Not for any injuſtice in my hands; alſo my prayer is pure.] Not as thinking himſelf free from all ſins, but only from that groſſe wickedneſſe and ſecret hypocriſie wherewith his friends had charged him, Iob here profeſſeth his innocency in regard of his upright walking both towards God and towards man; (and conſequently that he knew that Gods hand was not ſo heavy upon him in regard of any ſuch wickedneſſe that he had committed) 1. Towards man, in the firſt clauſe, Not for any injuſtice in my hands, where by injuſtice is meant all oppreſſion, all fraudulent or unjuſt dealing whatſoever, and it may well be that in clearing himſelf of this he had reſpect to that which Eliphaz had ſaid, chap. 15.34. The congregation of hypocrites shall be deſolate and fire shall conſume the tabernacles of bribery. 2. Towards God in the ſecond clauſe, alſo my prayer is pure, whereby he meant that he did ſincerely worſhip God as God had appointed, and that his prayers proceeded from a pure conſcience and faith unfeigned, wherein alſo he might have reſpect to that bitter charge of Eliphaz, chap. 15.4 yea, thou caſteſt off fear and reſtraineſt prayer before God. And this he doth, either thereby to move his friends to pity him, (for when righteous men ſuffer much, that have not deſerved it by any wickedneſſe of theirs, all men are the readier to commiſerate their ſufferings) or elſe to diſprove all that Eliphaz had ſaid concerning the Lords puniſhing wicked men only, as is noted before verſ. 7.
Verſ. 18. O earth cover not thou my bloud, and let my cry have no place.] A Poeticall and patheticall expreſſion this is; and Expoſitours differ much in their judgement concerning the meaning of it. Some take it to be an imprecation wherein he wiſheth that his body might lye unburied after he was dead, if that were not true which he had ſaid concerning his innocency: and others take it as an earneſt aſſeveration, that he deſired not to die as the bruit beaſts do, (which through guilt of conſcience all hypocrites muſt needs deſire) whoſe bodies when they dye are covered in the earth there to rot and conſume and never to riſe again, but that he certainly expected and earneſtly deſired the Reſurrection of his body, when he knew he ſhould appear before God and his innocency ſhould be cleared. But I ſee not how according to either of theſe expoſitions there can be a good ſenſe given of the laſt clauſe, and let my cry have no place. But two other Expoſitions there are given of theſe words, which ſeem to me far the moſt pobable. The firſt is, that Iob doth herein profeſſe his deſire that his calamities and the cauſe thereof might be made known before the heavens and before all the world, O earth cover not thou my bloud, that is, cover not the bloud and corruption that iſſueth out of my ulcers; or rather, hide not my miſery, ſorrows and ſufferings, and let my cry have no place, that is, let there be no place found that ſhould hide my cry from coming up into the preſence of God: for this, they ſay, he deſires, not ſo much that his miſeries might be known to men, as that God might take notice of them, and ſo might judge and plead his cauſe againſt thoſe that derided and falſely accuſed him. The other is, that theſe words contain a vehement proteſtation of his innocency. Having ſaid in the foregoing verſe that he ſuffered not for any injuſtice in his hands, &c. becauſe he had often thus profeſſed his innocency, and his friends he ſaw did not believe him, therefore he breaks forth into this vehement and patheticall expreſſion, O earth cover not thou my bloud, that is, if by oppreſſing the poor or any other way of injuſtice I have drawn the guilt of bloud upon my ſelf, let not the earth cover or hide that bloudy wickedneſſe, but let it be diſcovered, and let it cry to heaven for vengeance, as did the bloud of Abel againſt Cain; (whereto it is very likely that Iob did allude; and indeed oppreſſion and ſuch like bloudſucking ſins are often intended in the Scripture where it ſpeaks of bloud, as Habak. 2.12. Woe to him that buildeth a town with bloud and eſtablisheth a city by iniquity) and let my cry have no place, that is, let not the cry of that my oppreſſion find any hiding-place, but let it be known to God and man (and ſo indeed the word cry is ſometimes uſed in the Scripture, as Iſa. 5.7. he looked for judgement, but behold oppreſsion; for righteouſneſſe, but behold a cry) or rather, and let my cry have no place, that is, when I cry in my extremities let not God nor man regard it; yea and when I call to men for help, or pray to God for mercy, let me not prevail either with man or God, but let juſt vengeance fall upon me according to that, Pſal. 66.18. If I regard iniquity in my heart, the Lord will not hear me.
Verſ. 19. Alſo now, behold, my witneſſe is in heaven, &c.] This word alſo may be referred either to his acquaintance, as if he ſhould have ſaid, though there are many that if they would ſpeak the truth can witneſſe for me, that I have lived holily and righteouſly, yet however my comfort is that God is my witneſſe that it is ſo; or elſe to himſelf, as if he had ſaid, what I have proteſted concerning mine innocency God alſo in heaven who from on high beholds all things can and I know will witneſſe for me that it is true.
Verſ. 20. My friends ſcorn me▪ but mine eye poureth out tears unto God.] That is, God being my witneſſe, who knoweth exactly the innocency of my life and the ſincerity of my heart, though my friends ſcorn and deride me, yet I can comfort my ſelf in God; to him I appeal who is my Iudge, to him I look up, and with tears do pour out my complaints and requeſts before him, who is indeed my only ſtay and comfort.
Verſ. 21. O that one might plead for a man with God, as a man pleadeth for his neighbour.] This is in a manner the ſame that he had deſired before, chap. 9.34, 35. and 13.3, and 20; concerning which ſee the ſeverall Notes there: only theſe words may be underſtood as a deſire, either that himſelf might plead his cauſe with God, or elſe that ſome other might doe it for him, and may imply his hope that ſome body might be found that would undertake to maintain his innocency, and then God paſſing judgement, either he ſhould know wherein he had erred, and ſo might amend it, or elſe by the judgement of God openly pronounced he ſhould be clearly acquitted before all that ſhould hear it.
Verſ. 22. When a few years are come, then I shall goe the way whence I shall not return.] Concerning this expreſſion ſee what is noted before chap. 7.9, 10. Neither is there any thing farther difficult in theſe words, but only their dependance upon that which went before, wherein every Expoſitour is almoſt in a ſeverall mind. Some conceive that theſe words are added by way of comforting himſelf, in that by his death which haſtened ſo faſt upon him there would an end be put to all his miſeries. Others as an aggravation of his friends cruelty, of which he had ſpoken before, verſ. 20. My friends ſcorn me, &c. becauſe they took no pity of a man, ready as it were to give up the ghoſt. Others, as an argument to move God to allay his miſeries, and not to lay his hand ſo heavy upon one that is dying already; Others by way of clearing himſelf from not ſpeaking ſincerely in that proteſtation he had now made concerning his innocency; for having death before his eyes, as ready immediately to ſeiſe upon him, what likelyhood was there that he ſhould ſpeak againſt his conſcience? Others as by way of correcting what he had ſpoken concerning his innocency; as if he ſhould have ſaid, why do I ſtand proteſting mine innocency or wiſhing I might plead my cauſe with God? It is altogether in vain and to no purpoſe, ſince I am in a manner a dead man already; And laſt of all, others conceive that herein a reaſon is given, why he had deſired in the foregoing verſe that his cauſe might be pleaded before God, to wit, becauſe he perceived he had but a ſhort time to live, and he deſired before his departure, that either he might know what it was wherewith God had been provoked to deal ſo ſeverely with him, that ſo he might repent of it, or elſe that God might acquit him from that wickedneſſe and hypocriſie whereof his friends had accuſed him, that ſo he might die in peace and leave a good report behind him, for the comfort and edification of others of Gods people.