Exposition of Job 22-26, Commentary · Chapter 23
JOB, CHAP. 23. Verſ. 1, 2.
Then Job anſwered, and ſaid,
Even to day is my complaint bitter, my ſtroake is heavier then my groaning.
IN the former Chapter we had the third & laſt charge of Eliphaz againſt Job, in this and that which followeth Job makes his reply, and defends himſelfe againſt what Eliphaz had objected and charged upon him. There are two opinions concerning the tendency of this reply.
Firſt, Some interpret it in favour of Job, as if he onelyonly ſummoned his friends to the tribunall of God, being confident of a good iſſue there.
Secondly, Others enterpret it as a preſumptuous ſuggeſtion againſt God himſelfe, and the ſtrictneſſe of his proceedings with him, which they endeavour to prove upon (as they conceive) theſe foure grounds of his complaint.
Firſt, Becauſe he complained that his afflictions were beyond all his complaints; and that what he had ſayd was but little to what he felt, or to the greatneſſe of his ſorrow (ver. 1, 2.) Eve… …o day is my complaint bitter, my ſtroake is heavier then my groaning. Theſe words are conceived, to cary in them, at leaſt, an intimation that Job thought himſelfe too hardly dealt with, or that there was no juſt cauſe why he ſhould be proſecuted and proceeded againſt with ſo much ſeverity by the continued and renewed ſtroakes of God upon him. And indeed it cannot be denyed, That he (whoſoever he is) is juſtly judged as over-bold with God, who judgeth any of the dealings of God with himſelfe or with any other man over-ſevere. But wee ſhall finde, that though Job complained often that his ſorrows (as to him) were exceeding great, yet he never complained, that (as to God) they were unjuſt.
Secondly, (Say they) becauſe he complained, that he could not get admittance unto God, nor audience with him, which was a further aggravation of his ſorrow. This he proſecutes from the third verſe to the end of the ninth. O that I knew where I might finde him, that I might come even to his ſeate, I would order my cauſe before him, and fill my mouth with arguments, I would know the words which he would anſwer me &c. As if (according to the ſcope of this expoſition) he had ſayd, I have waited long under my preſſures and burdens, with my petition in my hand, yea I have tendered up my petition, but as yet I can get no anſwer; Alas, I am greatly afflicted, yet, ſo farre from being releeved, That I cannot be heard, I would therefore gett neare God, to ſpread and order my cauſe before him. To be heard and to be releeved, are often in Scripture ſence the ſame thing, and alwayes not to be heard ſignifies as much as not to be releeved. Till the Lord gives us his eare, he never gives us his hand, therefore Job muſt needs think himſelfe farre from being helped while he thought that he was not heard.
Thirdly, Becauſe he complained that the Lord did thus afflict and try him, when he already knew what he was, and what he would be after his tryall by the ſoreſt afflictions; when he knew that he was innocent, & that he would continue & hold out in his innocency to the end. That he would not be weary of well-doing, though under the worſt of ſufferings. (Ver. 10, 11, 12.) He knoweth the way that I take, &c. As if he had ſayd; The Lords needs not doe this to try me, for he knoweth well enough who I am, and the way that I goe; he knoweth both the frame of my heart and the courſe of my life; he knoweth how it is with me now, and that I ſhall be found ſuch … I have often profeſſed my ſelfe to be, when he hath kept me to the utmoſt of his purpoſe in this fiery furnace of affliction. When he hath tryed me I ſhall come forth as gold, that is, when all's done, he knows that I ſhall hereafter approve my ſelfe upright in heart, and that (through his grace, already beſtowed upon me) I have hetherto kept his way, and not declined nor gon back ftom the commandements of his lips, yea that I have eſteemed the words of his mouth more then my neceſſary food. Thus Job is conceived complaining upon this account, that he ſhould be ſo extreamely afflicted, though the Lord knew his way, and that he was both a lover of his Word, and a keeper of his Commandements, and that he would perſevere with joy in keeping them to the end, though he ſhould not ſee the expected and deſiered end of thoſe ſorrows.
Fourthly, Becauſe he is conceived complaining that he found the Lord altogether inexorable, ſo that no impreſſion could be made upon him by any thing he could ſay or doe to take him off from his ſeverity towards him. (Ver. 13, 14.) He is of one minde, who can turne him (there is no dealing with God) and what his ſoule deſireth, even that he doth (let it fall where and on whom it will, he will doe it) for he performeth the thing that is appoynted for me.
From all which Job inferreth, that he had cauſe enough to complaine, much more that he did not complaine without cauſe. (Ver. 15, 16, 17.) Therefore am I troubled at his preſence when I conſider, I am afraid of him, for God makes my heart ſoft, and the Allmighty troubleth me, becauſe I was not cut off before the darkneſſe, neither hath he covered the darkneſſe from my face. Thus you have the parts and ſcope of the whole Chapter, as 'tis ſuppoſed to be an over-bold complaint in reference to the dealings of the Lord with him.
From all which 'tis concluded,Saepe antea ſtatuerat Job, ſe amicorum exacerbantibus ſermonibus …efeſſum, nolle amplius cum ijs diſſerere, ſed potius cum deo aequiſſimo judice; Nunc hoc ſuum propoſitū ad implere tentans ad deum ſermonem dirigit, vel ad ſeipſum, i. e. ſecum ipſe ratiocinatur. Bold. that though the Chapter begins with, Then Job anſwered, and ſaid, yet, that Job doth not anſwer Eliphaz, nor apply himſelfe to what he had ſaid; but that being wearied with his often repeating, and renewing the ſame arguments againſt him, he doth, upon the matter, leave him and his friends, and all diſcourſe with them; turning himſelfe to God, and powring his ſorrows into his boſome; as if the anſwer were directed to God, and not at all to Eliphaz.
But I rather apprehend (according to the former interpretation of this reply) that Job doth here plainly hold forth an anſwer to what Eliphaz had objected or layd to his charge, and that being ſtill ſo hotly oppoſed, he doth firſt defend his owne integrity in this Chapter; and that, ſecondly, in the next he overthroweth the ground or foundation upon which his friends built their generall oppoſition: affirming, that there is neither any certaine time nor way in which the Lord doth puniſh wicked men in this world, and that therefore no argument can be framed, or judgement given of any mans condition by his preſent ſtate, or the external diſpenſations of God towards him. Taking this ſence, we may reduce the whole Chapter to theſe two parts.
Firſt, A preface; ſecondly, the pleading it ſelfe.
The preface is layd downe in the ſecond verſe; Even to day is my complaint bitter, my ſtroake is heavier then my groaning; the pleading follows in the ſubſequent parts of the Chapter; the ſumme of which may be collected into this formal Argumentation.
Yee doe falſely accuſe him of wickedneſſe, and hypocriſie, who is ready to plead his cauſe, and doth earneſtly deſire that he may doe it before the throane of God.
But I am ready and doe earneſtly deſire to plead my cauſe before the throane of God.
Therefore yee falſely accuſe mee of wickednes and hypocriſie.
The aſſumption only of this Syllogiſme is handled in this Chapter, from the ſecond verſe to the end; in which it appeares, that Job was ready not onelyonly to diſpute the poynt in controverſie with his friends, but was moſt willing that the Lord ſhould have the hearing of it; for ſo he ſayth, O that I knew where I might finde him, that I might come even to his ſeate, I would order my cauſe before him, and fill my mouth with arguments. That is, I would produce ſuch arguments for my ſelfe, and againſt my oppoſers, as would render my cauſe juſt and innocent before God, how guilty ſoever I am found and repreſented in the opinion of men.
Thus farre concerning the general ſtate of this Chapter.
I ſhall next proceed to explicate the parts and particulars of it.
Verſ. 1. Then Job anſwered, and ſaid;
Theſe words have occurr'd often before, I ſhall not ſtay upon them. But what ſaid he? and how did he anſwer?
Verſ. 2. Even to day is my complaint bitter, my ſtroake is heavier then my groaning.
Thus Job begins, This is at once his prologue to what he had to ſay, and his Apology for what he had (paſſionately) ſayd already. Even to day, or even this day. The word day is taken eyther more largely for the time neere at hand, or ſtrictly, for the preſent time. (Pſal. 95.8.) To day if ye will heare his voyce, harden not your hearts; That is, Heare his voyce this inſtant day, and harden not your hearts one day longer. Againe (Deut. 4.8.) What Nation is there ſo great, that hath ſtatutes and judgements ſo righteous as all this law, that I have ſet before you this day, or at this preſent time. Jacob ſaith to Eſau (Gen. 25.31.) Sell me this day thy birth-right; that is, let me have it now, let us ſtrike up the bargaine this houre, or before we part. Thus here, To day &c. As if Job had ſaid, O friend Eliphaz, I perceive that after all thoſe dayes of diſputation which have paſſed between us, this day is like to be ſpent and run out in as harſh cenſures on your part, and in as bitter complaints on my part as any of the former.
Even this day is my complaint bitter.
The word rendered complaint, is tranſlated alſo ſometimes prayer, and ſometimes meditation. (Gen. 24.69.) Iſack went out into the field to meditate, we put in the Margin, to pray. Hannah uſeth the ſame word (1 Sam. 1.16.) Account not thy handmaide for a daughter of Beliall, for out of the abundance of my complaint (we put in the Margin, Meditation) and griefe, have I ſpoken hitherto. Many complaine, who pray not, ſome pray, who complaine not, and others meditate, who doe neyther complaine nor pray, yet uſually we meditate, that we may conſider what to pray about, & in prayer powre out our complaints both about thoſe ſins and wants and mercies, which have fallen under our meditation.
Even to day is my complaint bitter.
The Original word hath a twofold derivation,Aliqui deducunt a foreign quod ſignifi at amaritudinem, alij a foreign denotane rebellionem ſeu contumaciam. moſt render it as we, bitter; Bitterneſſe in Scripture is often uſed by a metaphor, to denote any thing which is grievous, troubleſome, afflictive, or diſtaſtfull to us, becauſe bitter things are ſo to the pallate or taſt of man. Bitter things are troubleſome to ſence, and troubles are bitter to the Spirit. Affliction is a bitter pill; thou writeſt bitter things againſt me, ſayd Job to God before (Chap. 13.26.) ſo that when he ſaith, my complaint is bitter, it ſounds thus much, my complaint is as great as great can be, and I have the greateſt reaſon to complaine. For by complaint, we are to underſtand not onelyonly the act of complaining, but the matter upon which he did complaine, or the cauſe of his complaint. As if he had ſayd, My afflictions (about which I complaine) are exceeding bitter, no marvaile then if my complaint be ſo too.
Secondly, The word comes from a roote, ſignifying to rebell, to diſobey, to be exaſperated, or (as ſome learned in the Hebrew give it) to vary or alter the frame of a mans ſpirit, and the diſpoſition of his minde;foreign exaſperatio, propriè variatio, altenitas, ut ſic di…am; quod qui rebellet, variet & infringat verbum & mandatum alterius, aut foedus cum eo initum. becauſe they who diſobey and rebell, doe certainly vary and change their minds from what they ingaged to be, or profeſſed they were before; they turne aſide eyther from the lawfull command given them, or from the promiſe and faith which they had given. So the word is uſed (1 Kings 13.26.) Where the ſacred Hiſtory tells us of a Prophet who was ſent out upon a Meſſage by the Lord unto Jeroboam, and though he faithfully performed the Meſſage, yet hearkening to the counſell of another Prophet, he was ſlaine by a Lion; Thus ſaith the Lord, for as much as thou haſt diſobeyed (or rebelled againſt) the mouth of the Lord, (that is, the words that proceeded out of the mouth of the Lord,) and haſt not kept the commandement which the Lord thy God commanded thee, &c. Thy carkaſſe ſhall not come into the ſepulcher of thy fathers. Thus the word is tranſlated by ſome in this Text, of Jobs diſobedience or rebellion; And they render the whole ſentence with an interrogation.
Etiam hoc die, contumacia, (habetur) querimonia mea? Contuman eſt queſtus meus, perſtat. q. d. non paret non cedet ſolatijs veſtris. Rab. Sol:What, is my complaint this day accounted rebellion? as if I did contumaciouſly ſet my ſelfe againſt God, while I am powring out my ſorrows before him; whereas indeed, my complaint is rather rebellious or ſtout againſt your conſolations, it yeelds not to them, nor is at all abated by them. The way or courſe which you take to comfort me, is too weake to graple with, much more is it too weake to conquer and ſubdue my ſorrows.
Yet further, This ſence and tranſlation of the word, may be applyed to that ſpeech of Eliphaz in the former Chapter (ver. 21.) exhorting Job to acquaint himſelfe with God, and to be at peace. As if he had ſayd, Leave off thy diſtances, lay downe the weapons of that moſt unholy warre which thou haſt taken up againſt God. To which cloſe rebuke Job anſwers here, what? Is my complaint to God looked upon by you as a combate with God? or do ye thinke that while I beg pity and favour of God, I have bid him defiance, or declared my ſelfe his enemy? What elſe can be the meaning of it, that you exhort me ſo ſeriouſly to reconcile my ſelfe to God? He that is called to make peace with another, is ſuppoſed to be at warre with him, or at leaſt to beare him ill will. So then, according to this rendering, and interpretation of the Text, the drift of his ſpeech is to ſhew how little ground there was, yea how unjuſt it was, that he ſhould be accuſed of rebellion and contumacy againſt God, while he was onelyonly bemoaning his owne ſad condition, and putting up his complaint to God. We may forme up his ſence into this argumentation.
He cannot be juſtly accuſed of rebellion againſt God, who complains much, or greatly, when his griefe is more or greater.
But my griefe is more and greater then my complaint.
Therefore I cannot be juſtly accuſed of rebellion againſt God, becauſe I complaine.
Againe, The text is thus rendred;Etiam hodiè eſt (vel ſuo loco manet) exaſperatio querelae meae. Merc. Quaſi ex noxio medicamine vulnus crevit. Etiam poſt tot & tanta verba veſtra, quibus ſperabam fore ut me ſola remini augetur mea querela quia nihil eſt in veſtris verbis conſolationis. Merc. Even to day the ſharpnes or bitterneſſe of my complaint remaineth, or my ſorrow is as it was. I am no way eaſed but rather more afflicted by what you have ſayd for the eaſing of my affliction. An improper plaiſter doth but enflame, not at all heale, the wound. So that, as according to the former interpretation, he tooke off their charge of impatience, contumacy, and rebellion againſt God, according to the minde of this he ſhews the weakneſſe and inſufficiency of what they had ſpoken, as to the allay of his ſorrow, and the curing or ſatisfying of his diſtemperd ſpirit. So that here he ſeemes to renew and confirme that opinion which he had given of his friends in their procedure with him (Chap. 13.4.) Ye are forgers of lyes, ye are all Phyſitians of no value: O that ye would altogether hold your peace, and it ſhould be your wiſdome. And againe (Ch. 16.2.) Miſerable Comforters are ye all; Shall vaine words have an end? or what emboldeneth thee that thou anſwereſt. So here, ye have done nothing yet effectually to remove my complaint: I am like a poore patient, who having been long under the Phyſitians hand, and ſuffered many painefull applications, is yet as farre from a cure as the firſt houre of his undertaking. Even to day the bitternes the ſharpenes of my diſeaſed minde remaineth. I have been in paine (as the Church ſpeakes, Iſa. 26.18.) I have as it were brought forth winde. Ye have not wrought any deliverance, neyther hath this inhabitant (my ſorrow) fallen by your hand.
Laſtly, Some referre theſe words to the promiſe made by Eliphaz (Chap. 22.21.) exhorting Job to acquaint himſelfe with God &c. and ſo good ſhould come to him. But ſaith Job here, Though I am cleare from what you accuſe me; and alſo have communion with God in wayes of holines; yet I experience no ſuch good as you promiſe, I am not brought into wayes of comfort, but rather my ſorrows encreaſe, and my complaint is as bitter this day, as ever it was.
And (as it follows in the Text) My ſtroake is heavier then my groaning.
Non ſatis pro gravitate plagae conquerar; Superat ploga querimoniam. Merc: Sic ſe excuſat ab impatientia & contumacia objecta. q d. Injuſtiſſimum eſt me a v…bis accuſari quia querar de meis malis cum multo grav…or ſit plaga.This he addeth as a further explication, or as a proofe of the former part of the verſe; as if he had ſaid, If yee inquire why my complaint is ſo bitter, it is becauſe my ſtroake is ſo heavy, even heavier then my groaning; And why ſhould ye call my complaint rebellion, ſeing I doe not complaine more, no nor ſo much as I have cauſe. My ſtroake is heavier then my groaning. Thus he is ſtill labouring to acquit himſelfe of that ſo often repeated accuſation, impatience under the hand of God, and rebellion againſt him.
My ſtroake.
The Hebrew is, my hand, the hand is taken for that which was done by the hand; The inſtrument for the effect; my hand, that is, the ſtroake of the hand that is upon me; whoſe hand was that? the hand of God he meanes. As if it had been ſayd more expreſſely, The ſtroake of the hand of God upon me is heavier then my groaning. In the former part of the verſe,Manus pro plaga a manu dei inflicta. Metonymico…s. he ſpake of the bitterneſſe of his complaint, here of the heavines of his ſtroake, or that the ſtroake given him was exceeding heavy. As bitter things are grievous to the pallate, ſo heavy things are burdenſome to the whole body; We are ſoone weary of that which is very heavy. And therfore (Mat. 11.30.) when Chriſt would convince us that we have no reaſon to be weary of that burden, which he layeth upon us, (his holy counſels and commandements) he ſaith, My yoke is eaſie, and my burthen light: My burdens are not like thoſe which the Phariſees bind upon you, heavy and grievous to be borne (Math. 23.4.) So here, when Job ſayth, My ſtroake is heavy, he would have his friends know that his were (in themſelves) no light afflictions (though there is a ſence in which all the afflictions of the Saints are light, 2 Cor. 4.17.) but grievous to be borne.
Secondly, Some read the words thus, My ſtroake is heavier upon my groanings, or when I groane; As if he had ſayd, the more I groane and ſigh, the more I am wounded, I get nothing by my groanings but freſh ſmitings and additional ſorrows.
Thirdly, Others tranſlate the Hebrew word properly, not ſtroake (by a Metonymie of the effect) but hand. My hand is heavy upon (or becauſe of) my groaning; that is, my hand is weake becauſe of my groaning; a weake hand, is a heavy hand;Manus mea aggravata ſuper genitum meum, i. e. propter genitus et planctus quos dolores extorquent, etiam v…es meae deficiunt, manuſ que leſſae & remiſſae vix prae imbecallitate attolli poſſunt. Scult. that is heavy, which is not lifted up without difficulty. Now when the hand is weake we can hardly lift it to our head (as we ſay). The weake hand is a heavy hand, not becauſe of the weight of it, but becauſe of the weaknes of it, or want of ſtrength to weild any thing with it, or to hold it up. In this ſence we are to underſtand Job crying out, My hand is heavy becauſe of my groaning; As if he had ſaid; My ſtrength failes me, my hands hang downe, and through weakneſſe I am not able to lift them up. In the fourth Chapter, Eliphaz told Job, that he by his good counſel had formerly ſtrengthened the weake, or the looſned hands. Which forme of ſpeaking anſwers that of the Apoſtle (Heb. 12.12.) Lift up the hands that hang downe. Weakenes is as a weight faſtned to the hand, and holding it downe. The hand is never ſo much faſtned, as when it is (in this ſence) made lax or looſened The Original word here uſed intimates, that much ſorrow and trouble weigh downe the hand; My hand is heavy becauſe of my groaning, or (as we read) My ſtroake is heavier then my groaning.
Thus we have Job ſtill complaining and groaning; whence was all this? even from the ſence of his ſore afflictions.
Which may teach us;
Firſt, That affliction doth uſually vent it ſelfe in complaints and groanes.
While we are in the fleſh, we are ſubject to affliction; and all affliction is grievous to the fleſh, not onelyonly to fleſh as it notes the corruption of the ſoule, but to fleſh as taken for the conſtitution of the body. Affliction will be felt; It makes the fleſh ſmart; and when the fleſh ſmarts, it may make him complain and groane who is ſpirituall; yea, complaints and groanes give ſome eaſe to our afflictions. As the paine of affliction cauſeth groaning & complaining, ſo groaning and complaining are ſome releefe in our paines: & hence it hath been reported as one of the higheſt peices of cruelty not to allow thoſe who have been under exquiſite paines to complaine and groane; for though groaning doth not at all abate the paine, yet it doth ſomewhat divert our thoughts from it; and while we communicate it to others in complaints, we are ſomewhat the leſſe ſencible of it our ſelves.
Secondly, Whereas Job checks his friends (according to the ſecond expoſition of the words) for calling or accounting his complaint rebellion.
Obſerve; That we are apt to miſunderſtand and wrongfully interpret the complaints of others.
Many are ready to miſ-interpret that which we ſpeake deliberately, much more what we ſpeake paſſionately and complainingly; Job ſpake ſorrowfully, and he was preſently judged to ſpeake rebelliouſly: he was but humbling and bemoaning himſelfe before God, yet he was eſteemed as a man riſing up againſt and warring with God. While Hanna was making a prayerfull complaint to God, Eli a good man thought ſhe was overgon with wine (1 Sam. 1.14.) How long wilt thou be drunke, put away thy wine from thee. When the Apoſtles were uttering the great things of God, as ſome were amazed, ſo others mocked, ſaying, Theſe men are full of new wine (Acts 2.13.) There are two ſorts of words and actions moſt liable to miſ-interpretation.
Firſt, When we act or ſpeake highly in holineſſe; for then the world looks upon thoſe of ſoundeſt minds as mad, or vaine, as diſtracted or drunken, theſe men (ſaith the world) are full of new wine; whereas indeed (as Peter makes anſwer in the Acts) they are not drunken, as is ſuppoſed, but filled with the Spirit. Feſtus told Paul, that he was beſide himſelfe, that much learning had made him mad, when he heard the diſcourſe of his wonderfull converſion to Chriſt, and holy converſation in Chriſt (Acts 26.24.) And it ſeemes that ſome among the Corinthians had no better nor other opinion of him, elſe he would not have made ſuch an Apology for himſelfe and fellow-ſervants in Goſpel-worke (2 Cor. 5.13.) Whether we be beſides our ſelves it is to God &c. that's a ſober madneſſe indeed which is to God. But thus ſtill we ſee they who act or ſpeake higheſt in grace, are cenſured as acting and ſpeaking below nature. And as theſe whoſe graces are …oving aloft, are often ſuſpected of madneſſe,
So, ſecondly, they who lye below complaining under the preſſures of nature by affliction, are as often ſuſpected of and charged with impatience. A troubled ſpirit can hardly judge aright of it ſelfe, and is ſeldome rightly judged by others. I will end this poynt with two Cautions. The firſt to all, concerning thoſe that are afflicted; The ſecond to all that are afflicted.
To the former I ſay, judge charitably of thoſe who complaine bitterly; for as a man in a low condition knoweth not what himſelfe would eyther be or doe, were he advanced to the heights of honour and power; ſo he that is at eaſe, and wel, knoweth not what himſelfe would eyther be or doe, were he in paine or overwhelmed with ſorrows. Extreames in any …ate are rarely borne with a wel or duely tempered moderation.
Secondly, To the latter I ſay, let them expect to heare themſelves hardly cenſured, and learne to beare it: let not ſuch thinke ſtrange of their ſufferings, eyther under the hand of God, or by the tongues of men. Great ſufferers ſpeake often unbecommingly, and are as often ſo ſpoken of.
Thirdly, Foraſmuch as the matter of this ſuggeſtion againſt Job, tumultuous and rebellious ſpeeches, at leaſt ſpeeches ſavouring ſtrongly of rebellion are incident to any Godly man in Jobs condition. Obſerve.
There may be rebellion againſt God in a good mans complainings under the afflicting hand of God.
An unquiet ſpirit is not onelyonly a great burden to man, but a diſhonour to God. Our diſſatisfaction with the dealings of God, carrieth in it (at leaſt an implicit) accuſation of him, or that God hath not done well becauſe it is ill (to ſence) with us. There is a rebellion againſt the rod as wel as againſt the word of God. For as our ſtrugling and ſtriving with the word of God and the unquietneſſe of our hearts under any truth when it takes hold of us is rebellion againſt God, ſo to ſtrive, and ſtruggle, with the rod of God, or with the croſſe that he layes upon us is rebellion againſt him alſo. God ſpeakes to us by his rod as wel as by his word; and we ſpurne at God in wrangling with his rod, as wel as in wrangling with his word. Yea to have hard thoughts of God, as that he is ſevere, and rigourous, that he hath put off his bowells of compaſſion towards us, and forgotten to be gratious; ſuch thoughts, as theſe, of God under affliction, are rebellious thoughts. And as there is a rebellion in the thoughts againſt God in caſe of affliction, ſo alſo in the Tongue. Thus, to murmur is to rebell. I doe not ſay that all complaining is rebelling, but all murmuring is; we may complaine and tell the Lord how ſad it is with us, how much our ſoules, our bodies, our eſtates, our relations bleed and ſmart. We may complaine, and make great complaints without ſin, but the leaſt murmuring is ſinfull, yea in the very nature of it, ſo full of ſin, that it uſually and deſervedly paſſeth under the name of Rebellion. The children of Iſrael were as often charged with rebellion as with murmuring; And therefore when they murmured for want of Water, Moſes ſayd unto them, Heare now ye rebels, muſt we fetch you water out of this Rocke? (Numb. 20.10.) And againe, Moſes chargeth this upon them with his laſt breath (as it were) Deut. 31.27. I know thy rebellion and thy ſtiffe necke, behold while I am yet alive with you this day, ye have been rebellious againſt the Lord, and how much more after my death: yea the Lord himſelfe chargeth rebellion upon that unparalleld payre of Brethren, Moſes and Aaron themſelves, becauſe they had not ſo fully as they ought at all times and in all things ſubmitted unto his divine diſpenſations among that people, (Numb. 24.) The Lord ſpake to Moſes, ſaying, Aaron ſhall be gathered unto his people, for he ſhall not enter into the Land which I have given unto the children of Iſrael, becauſe yee (the Lord puts them both together in the ſin) rebelled againſt my word at the waters of Meribah.
Fourthly, whereas Job ſayth; Even to day my complaint is bitter. Obſerve.
The Afflictions and ſorrows of ſome eminently Godly, ſticke by them, or continue long upon them.
It is with afflictions as with diſeaſes, there are ſome acute diſeaſes, ſharpe and feirce for a while, but they laſt not, they are over in a few dayes; for eyther the diſeaſe departs from the man, or the man departs out of the world by the feircenes of his diſeaſe. There are alſo Chronicall diſeaſes, laſting, lingring diſeaſes, that hang about a man many dayes, yea moneths and yeares, and will not be gone while he lives, but lye downe in the grave with him. Such a difference we finde among thoſ… other afflictions and troubles which are not ſeated (as diſeaſes) in the body, but reach the whole eſtate of man. Some are acute and ſharpe, like the fierce fitts of a feavor, but they laſt not; or like Summers ſudden ſtormes, which are ſoone followed with a ſucceſſion of faire weather. But there are alſo chronicall afflictions, tuffe and unmoveable troubles, which abide by us, which dwell with us day after day, yeare after yeare, and never leave us while we live, or till we leave the world. Many a good man hath carryed his affliction with him to the grave. If any ſhall object; how then is that of David true, (Pſal. 30.5.) Weeping may endure for a night, …t joy commeth in the morning. I anſwer; Firſt, That Scripture ſpeakes of that which is often experienced, but not alwayes: ſecondly, It is moſt true alſo that all our weeping is but for a night, yea but for a Moment (as the Apoſtle ſpeakes, 2 Cor. 4.17.) compared with that morning of joy when the day of our bleſſed eternity ſhall begin. Thirdly, the Pſalme hath this ſcope cheifely, to ſhew, that the troubles of the Saints are not everlaſting, not that they are never laſting; or to ſhew that the night of weeping ſhall at laſt conclude in a morning of joy to the Godly, not that their night of weeping ſhall preſently conclude. For as ſome have onelyonly a Summers night, or a ſhort night of ſorrow, ſo others have a winters night, or a long night of ſorrow. And this night of ſorrow, may be as long not onelyonly as many natural dayes, or as ſomes yeares, but as long as all the naturall dayes and yeares of this preſent life. The morning of joy is not to be underſtood of the next morrow after the ſorrow began, for how long ſoever our weeping continues, it is night with us, and whenſoever joy comes (though at midnight) 'tis morning with us. For ſure enough as thoſe ſonnes of pleaſure are deſcribed (Iſa. 56.12.) promiſing themſelves the continuance of their joyes; (To morrow ſhall be as this day, and much more abundant, therefore come fetch wine and let us drinke to day, there will be wine enough for to morrow too, thus they promiſed themſelves that their pleaſures ſhould continue in a ſucceſſion of many morrows, now as theſe ſonnes of pleaſure promiſed themſelves the continuance of their delight) ſo many of the ſons & daughters of ſorrow have found and ſtill finde a continuance of their troubles, and have cauſe to ſay, this day is even as bad as yeſterday was; yea our bitter cup, our wine of aſtoniſhment is much more abundant, our ſorrow is greater this day then it was yeſterday, that was a blacke ſad gloomy day, and this is a day more blacke, ſad, and gloomy then that was.
Fifthly, From theſe words; My ſtroake is heavier then my groaning. Obſerve.
That the afflictions of ſome of the pretious ſervants of God, exceed, and ſurpaſſe all their complaints and groanes.
The groanes of ſome are heavier then their ſtroake, and the ſtroakes of not a few are heavier then their groanes. Some ſhew more ſorrow then they have, and others have more ſorrows then they can ſhew. I, ſayth Job, cannot tell you no not ſo much as by the language of my groaning, how heavy my ſtroake is. As there is a peace of God, a peace which he giveth to many of his people in this life which paſſeth all underſtanding (Phil. 4.6.) they have a ſence of ſuch peace ſometimes upon their ſpirits as their underſtandings know not what to make of it, they are ſo farre from being able to tell you what it is, that they are not able to conceive what it is, but muſt confeſſe that their peace is greater and larger then their underſtanding, now (I ſay) as the peace which God gives his paſſeth their underſtandings) ſo the troubles and ſorrows of many who are deare to God, exceed, or ſurpaſſe all their expreſſions, they cannot declare, nor can any for them, how it is with them. Againe, as there is in this life a joy in beleiving, which is unſpeakeable (1 Pet. 1.8.) ſo there is a ſorrow in ſuffering which is unſpeakeable. And (which is very wonderfull) theſe two meet ſometimes in the ſame perſon, who at the very inſtant while his ſorrow is ſo great that he is not able to expreſſe it, hath alſo ſweete and raviſhing joyes beyond expreſſion. Yet, I conceive (as to Jobs caſe) his ſpirit was darke, and his minde troubled, as well as his body was pained, and his outward eſtate torne and ruin'd.
Sixthly, From theſe words; My ſtroake is heavier then my groaning. Obſerve; That, it is ſinfull to groane and complaine beyond the ſtroake that is upon us, or to complaine more then we have cauſe.
Job ſeemes here to yeeld it, and confeſſe, that if his ſtroake had not been ſo heavy, his groanes had not been innocent; and if it be ſinfull to groane, and complaine more, or beyond our ſtroakes, how ſinfull is it to complaine without any ſtroake at all? Some complaine without cauſe, and groane before they are ſmitten, yea, ſome are ready to complaine when they are incompaſſed about with many mercies, and are not ſatisfied when they are filled; they complaine, becauſe they have not what they would, or becauſe others have more then they, though themſelves have enough, if they knew what is enough. The Oxe and the Aſſe are a rebuke to ſuch; For as Job ſpeaketh (Chap. 6th) Will the Aſſe bray when he hath graſſe, or loweth the Oxe over his fodder? Irrationall creatures will not complaine when they have the conveniences of nature. Surely then thoſe men act much below grace, who complaine when they have food convenient, and health convenient, yea all things convenient (poſſibly aboundant) for the ſupport of nature; who complaine when they have not ſo much as an akeing joynt about them, or the ſcratch of a pin, no nor the want of a pin, nor of a ſhoe-lachet. Some complaine when they have meate enough, becauſe they have not ſauce, yea ſome complaine when they have both meate and ſauce enough, the affluence of all things, not onelyonly for neceſſity but for delight. What ſhall we ſay of them who are never well neyther full nor faſting; who are ſo farre from having learned the Apoſtles leſſon to be content in all eſtates, that are content in none. The people of Iſrael murmured not onelyonly when they wanted bread, but when they had it; when they had Mannah they murmured for Quailes, and at laſt they murmured at their very Mannah, their ſoules loathed that light bread: Conſider how …at their ſinne is, who complaine upon ſuch termes as theſe, who complaine before they are hurt, yea who complaine when they have no cauſe but to be very thankfull. Wee live in complaining times, many cry out of preſſures and burthens, nothing pleaſeth many among us, becauſe every thing is not as they pleaſe. Take heed your groanings be not heavier then your ſtroake, eſpecially take heed yee be not found groaning without a ſtroake, and complaining over your bleſſings; the Lord hath healed our ſtroakes in a great degree, but our complainings are not healed; If we be found complaining when we have no cauſe, or when we ſhould be giving thankes, wee may quickly provoke God to give us cauſe enough of complaining. God ha…h heavier ſtroakes for them, whoſe groaning is heavier then their ſtroake, and he hath heavieſt ſtroakes for them, who groan when they are not ſtricken. When children cry for nothing, they are uſually made to feele ſomething which will make them cry to purpoſe. This humour is childiſh enough in children, it is worſe in men, but it is worſt of all in Chriſtians, who are alſo the children of God. There are two things which God will not beare in his; Firſt, when they grow wanton with a mercy; ſecondly, when they complaine without a croſſe. To complaine under a croſſe, is to act below grace; To complaine of a croſſe, is to act againſt grace. To complaine beyond a croſſe, is a defect of grace, but to complaine without a croſſe, is a defect in nature.
The Apoſtles rule is (1 Theſ. 5.18.) in every thing give thankes, and he gives his reaſon for it in the words which follow, for this is the will of God in Chriſt Jeſus concerning you. Now, if it be the will of God that we ſhould give thankes in every thing, then it muſt be againſt his will that we ſhould complaine in any thing. Complaining is contrary to thankeſgiving. A godly man may ſee two things in the heavieſt ſtroakes of his affliction, which may provoke him to thankſgiving, at leaſt, which may ſtop him from all immoderate complaining; Firſt, That God hath a reſpect to his good in his heavieſt afflictions, and that the iſſue ſhall certainly be good to him. Secondly, that how heavy ſo ever his ſtroake is, his ſin hath deſerved a heavier, and that God could have made it heavier, even his little finger heavier upon him, then his loynes have been. That our ſtroake might have been heavier may ſtop our complaining, but our hea…ſt ſtroake ſhall turne to our benefit, ſhould ſtirre us up to thankſgiving: In heaven there will not be the leaſt ſhadow of a cauſe to complaine; Thankſgiving will be all our worke, and the worke of all in heaven; And by how much we are the more in thankſgiving and the leſſe in complaining on earth (unleſſe it be of and againſt our ſelves for ſinne) the more heavenly we are. When we are ſtricken we ſhould complaine as little as we can, and we ſhould alwayes be able to ſay (as Job here) That our complaint is not greater then our ſtroake.