Exposition of Job 22-26, Commentary · Chapter 24

Exposition of Job 22-26 · Commentary · Chapter 24

p. 485JOB, CHAP. 24. Verſ. 2, 3, 4.

Some remove the Land-markes, they violently take away flocks, and feed thereof.

They drive away the Aſſe of the fatherleſſe, they take the widows Ox for a pledge.

They turne the needy out of the way, the poore of the earth hide themſelves together.

IN the firſt verſe of this Chapter, it was ſhewed that they who know God, that is godly men doe not in this world ſee his dayes, that is, the dayes of his judgement, and vengeance upon the wicked. In the following part of this Chapter, Job proceeds to deſcribe wicked men, in ſeverall acts of wickedneſſe, and how they carry it on, and have many faire dayes in the world, while they are doing fowle, and filthy worke. They doe as much miſchiefe as they can, and they enjoy as much outward proſperity, as they can deſire to have, or tell what to doe with it, when they have it: ſo that they ſeeme equally to abound in the practice of evill, and in the poſſeſſion of Good. See what havocke they make, in the words of this context.

Verſ. 2. Some remove the Land-marks, they violently take away flocks, and feed thereof.

Some remove] Of whom Job ſpake in particular, or of what particular time he ſpake is uncertaine. Some referre it to the dayes before the Floud, for that was a time wherein the world was filled with violence; and that was the ſpeciall ſinne of that age, ſet forth (Gen. 6.11.) The earth alſo was corrupt before God; That is, men dwelling upon the earth, were corrupt, morally corrupt, corrupt in their manners. Thus, the earth was corrupt before God, and, he ſhews wherein that corruption did conſiſt, and the earth was filled with violence. But as the character which Job gives of theſe men, may wel ſuite thoſe times: ſo what times have not produced ſuch a ſort of men? And though ſome times have been more tainted with, and notorious for thoſe ſinnes then others, yet all times have p. 486been tainted with them, and therefore we may take the words generally as applicable to any age of the world.

Some remove the Land-markes.

That is, thoſe marks which are ſet up for the diſtinction, or diviſion of Lands, that every man may know his owne, and not entrench upon his neighbours inheritance. Theſe land-marks, or bounds they remove.foreign retigit apprehendit vis verbi ea eſt ut ita res attingatur quò… apprehendatur, pe…tinet ad vim potentioris manū inijcientis. The Hebrew is, they touch, ſo 'tis tranſlated, ſome touch the land-marks; land-marks were ſacred things; they ought not to be touched, nor medled with. The Lord ſpeaks of his holy people (Pſal. 105.15.) Touch not mine anointed, and doe my Prophets no harme. Another word is uſed in the Pſalme, but we may give the ſame emphaſis here, ſome touch the land-marks, as if it were a fault ſo much as to handdle, or meddle with them: yet the word here uſed ſignifies both to touch, and to take, and ſo to take, as violently to carry away. (Zech. 1.6.) Did not my word take hold of your fathers; that is, did it not apprehend, and ſeaze upon them, yea remove them out of the land of the living. Where the word of God toucheth, it taketh away, eyther to deſtruction or ſalvation. And that word in the Prophet hath a double alluſion, either to the hunting of beaſts, or to fighting, and contending with men; the word followed your fathers, it overtooke them, it tooke them, it laid hold on them, as the hunter layeth hold upon his prey, or as an enemy follows, and over-takes a fleeing enemy, did not my word take hold of your fathers? yes, it did, and that to purpoſe. The word is uſed (Pſal. 40.12.) Mine iniquities (ſayth David) take hold of me, ſo that I am not able to looke up; they have dealt with me, as with a fugitive, that runneth away; They have taken hold of me, and they hold me faſt, my ſinne hath apprehended me. So that, though this originall word ſignifies to touch, yet it is ſo to touch as to offer violence, to take away, to remove, as is expreſſed in thoſe inſtances (1 Sam. 30.8.) David inquired of the Lord, ſaying, ſhall I purſue after this troope, ſhall I over-take them; ſo (2 Sam. 15.14.) David ſaid to all his ſervants that were with him at Jeruſalem, ariſe let us flee, for we ſhall not eſcape from Abſolom, make ſpeed to depart, leaſt he overtake us ſuddenly. In which places as this word is uſed, ſo the uſe of it is about violent and forcible actings, ſo that this touching is taking or removing; they remove or pull up the land-marks, to ſet p. 487them in ſome other place for their owne advantage. This was their firſt ſin, the removing of land-marks; which was upon the matter to take away propriety, and to put all men out of poſſeſſion. There can be no poſſeſſion without diſtinction;Mira fuit in antiquis tum in conſtituendis tum in ſervandis limitibus fides at que religio. naturall riches conſiſt in lands and cattle, & both beare their owners mark. The care and induſtry of the ancients was exceeding great and accurate about their land-marks, both in ſetting them up, and in obſerving them, that every man might have his owne; wherefore to remove the land-marks, was indeed to take away the land.

Hence note.

That, God hath given unto man a proper, ſpeciall, and perſonall right in his lands, and goods.

If it were not ſo, then, firſt, it were no ſinne to remove land-marks, or a vaine thing to ſet them up; if there be no diſtinction of inheritances by propriety, what needs there be any diſtinction, by marks, or limits, to ſhew, this is ſuch a mans land, and that anothers. No man may ſet a ſpeciall marke, where he hath not a ſpeciall right. Secondly, if there were no propriety, there could not be ſuch a ſinne as ſtealing, and theeving: that which is every mans, any man may take, and be blameleſſe. Thirdly, if there were not propriety, there would be but little induſtry; If mens lands and goods were not their owne, who would be found to take care of them, or paines about them. Fourthly, to make all things common, were to run all into confuſion. There is nothing more unequall then this kinde of equality. If all had a like right in the things of the world, all would thinke to have a like power in the government of the world. Propriety and Magiſtracy muſt ſtand and fall together.

But ſome may object that practice of the primitive Church (Acts 2.44.) who had all things common. And if all things with them were in a community, where was propriety?

I anſwer, Firſt, This practice of theirs was purely voluntary, not at all impoſed; as appeares plainely from the words of Peter to Ananias (Acts 5.4.) While it remained, was it not thine owne; or more cloſe to the Greek, Remaining did it not remaine to thee; that is, it was properly thine before thou ſoldeſt it, and thou mighteſt have kept thy intereſt in it. No man compelled thee to ſell or give, and if thou hadſt not ſold it, thou mighteſt ſtill have held communion p. 488with the Church for all that; But this is thy ſin, to pretend the gift of all to God, and performe but in part.

I anſwer, ſecondly, That community did not extend to the whole eſtate of all beleevers, but to what they did conſecrate to releive the publicke neceſſity; For if they had put themſelves quite out of all propriety by one gift, they could not have exerciſed their charity any more. Whereas the Apoſtle directs them to a conſtant uſe of their charity in making collections for the poore (1 Cor. 16.1, 2.) And ſurely Paul had made a vaine profeſſion when he ſayd; I have coveted no mans ſilver, or Gold, or apparell, (Act. 20.33.) if no man had any peculiar propriety in gold, ſilver, or apparel.

Thirdly, It appeares from the 44^th verſe, that even they who ſold their goods retained ſome kinde of right in them; for all did not come to the common banke, and take what they pleaſed; but they who ſold their poſſeſſions parted the price to all men, allotting to every one a proportion as he had need. It was not ſhare and ſhare like, every man was not his owne carver out of the publicke ſtocke, but diſtribution was made, as neceſſity required. God doth to this day keepe the eighth commandement in full force and ſtrength, as a Fence or hedge about the worldly eſtates of men, and he that goes about to breake this Hedge, a Serpent ſhall bite him, as Solomon ſpeakes (Eccl. 10.8.) Hedges are Land-markes; And both are, not onelyonly arguments, but ſecurers of propriety.

Againe, Seeing land-markes were ſet up to diſtinguiſh mens eſtates.

We learne.

That we ſhould uſe all due meanes to prevent contentions about worldly poſſeſſions.

As every man hath a title and a right to his owne, ſo every man ſhould have a rule whereby to know his owne; peace is a ſacred and precious thing (even peace about civill things) and therefore whatſoever makes for peace ſhould be accounted ſacred and pretious. Bleſſed are the peace-makers, but more bleſſed are the peace-preſervers. It is good to heale breaches among Brethren, but it is better when there are none. Preventing phyſicke is more deſierable then reſtoring.

p. 489Thirdly, Note.

To remove land-makes, which are the meanes of preſerving the poſſeſſions of men diſtinct, and ſo of preſerving their right and peace, is very ſinfull.

This is a ſin condemned by the light of nature, as well as by the light of Scripture;Numa pompilius ſtatuit ut liceret eum tanquam ſacrilegū occidere qui violare, jus termini auſus eſſet. Etiam qui terminum exaraſſet, ipſum & bovem ſacros eſſe. i. e. Ferro devotos. Feſtus. Numa lapides ſacravit Jovi Terminali. Hiſtories report how ſtrict the ancient Romans were againſt ſuch offenders; as they were accurate in ſetting up bounds, ſo they were ſevere to puniſh thoſe, who removed, and diſturbed the bounds; it was lawfull by their law to take away the life of him who tooke away his neighbours land-mark. And if any man in tilling the ground, plowed up the land-marke, himſelfe and his oxe were both ſacred, that is, both were to be ſlaine or devoted to death; yea the Romans were ſo intent, and devout about this thing, that they had a ſpeciall God of the bounds or limits ſtones. And as the old heathens, judging by the rule of common reaſon, and light of nature, did abhorre this practice, ſo the holy Scripture in the Law of Moſes provides directly and by name againſt it. (Deut. 19.14.) Thou ſhalt not remove thy neighbours land-marke which they of old times ſett, in thine inheritance, which thou ſhalt inherit, in the land that the Lord thy God giveth thee to poſſeſſe it. And againe (Deut. 27.17.) Curſed be he that removeth his neighbours land-marke, and all the people ſhall ſay Amen. A curſe containes all penalties, and Amen ſeales them all upon the perſon of the offender. Solomon renewed theſe lawes (Prov. 22.28.) Romove not thy neighbours land-marke, which thy fathers have ſet. And againe (Prov. 23.10.) Remove not the old land-marks, and enter not into the feild of the fatherleſſe. Thus Solomon caution'd thoſe times againſt this ſin. And the Prophet (Hoſea 5.10.) makes this ſinne as the Standard of all other ſinnes, or as that by which we are to take the greatneſſe and weight of any ſinne; if a ſinne comes neere to this, or be like this, 'tis a great ſin. The Princes of Judah were like them that remove the bound, therefore I will powre out my wrath upon them like water; As if he had ſayd, the Princes of Judah are extreamely wicked: how wicked? even as wicked as they which remove the bound. Now if high-growne wickednes be but ſuch a thing as removing the bound, how high is their wickednes growne, who remove the bound? But it may be demanded what bound doth the Prophet meane? I anſwer, p. 490it may be underſtood of all ſorts of bounds, of the bounds of lawes, of the bounds of liberty, of the bounds of religion, as alſo of the bounds of lands. It is wickednes to meddle with or remove any of theſe bounds, though to remove ſome of them be a greater wickednes. To remove the bounds of the lawes, and the liberties of a Nation, eſpecially to remove the bounds of religion, are hainous abominations and though; to remove the bound of lands, be not ſo bad as theſe, yet that alſo may be numbred among the abominations which both God and man hate; and therefore when the Prophet would in one word ſpeake all the abominable practices of the Princes of Judah, he choſe to ſay, they are like thoſe who remove the bound; implying that nothing could be ſayd of them worſe then that. The ſame Prophet uſeth an expreſſion ſomewhat paralel to that (Hoſea 4.4.) where deſcribing the wickedneſſe of thoſe times, he tells them, that the Lord had a controverſie with the land, becauſe there was no truth, no mercy, no knowledge of God in the land, by ſwearing, and lying, and killing, and ſtealing, &c. then at the 4th verſe, he concludes, Let no man ſtrive, and reprove another. ('Tis the ſoareſt judgement of God upon a people or a perſon to let them alone and be quiet in their ſinne, to ſay, Let no man ſtrive, and reprove another) but why did God give up that people to ſuch a judgement? The greatnes of their ſin was the cauſe of it; And what was that; the next words ſhew us; For thy people are as they that ſtrive with the Prieſt. It was ſo great a wickednes to contend or ſtrive with the Prieſt, that the vileſt of wickedneſſes was but an exemplification of it. God forbids that they ſhould be reproved or ſtriven with for good, who were once growne ſo evill as to ſtrive with the Prieſt; and the greateſt reproofe that can poſſibly be gives any man, is to ſay, let no man reprove him. Thus we ſee that to ſtrive with the Prieſt, and to remove the bound, are ſins of the firſt magnitude, the one in Spiritualls, the other in Civills.

Fourthly, In as much as the word here uſed ſignifies not onelyonly quite to remove, but to touch or medle with the land-marks.

Obſerve.

That we ought to avoide all thoſe acts, that are leading to ſinne, as well as the ſinne it ſelfe.

It was not abſolutely a ſinne, or a ſinne in it ſelfe, to touch or p. 491come neere the land-markes, but becauſe this had an appearance of evill in it, and becauſe while men handled the bounds, eyther it might come into their minds to remove them, or they might poſſibly remove them a little againſt their minds, therefore even that act is forbidden, as having in it a tendency to that ſinne. It is good for us to keepe at the furtheſt diſtance we can from that which is evill. The Apoſtles rule is, Abſtaine from all appearance of evill, (1 Theſ. 5.22.) unleſſe all the appearances of all the approaches unto evill be abſtained from, we ſhall hardly abſtaine from the evill it ſelfe. Solomon gives a like caution (Pro. 23.31.) Looke not upon the Wine when it is red, when it giveth his colour in the cup, when it moveth it ſelfe aright. It is not a ſinne to looke upon the wine, yet Solomon ſaith, looke not upon it; why? becauſe that act may occaſion another; while you looke upon the wine, you may be taken with the beauty and colour of it, and ſo drinke intemperately; for he adds, it will bite like a Serpent; which implyes that looking may enſnare a man, and cauſe him to drinke more then he ought, and then the wine will bite indeed; wine will goe downe without chewing, but he that lets too much goe downe ſhall finde it biting. And 'tis more dangerous and venemous to be wine-bitten, then to be ſerpent-bitten; therefore looke not upon the wine. So here, touch not the land-marks, be not buſie about them, ſtand off from them, leſt you be enticed to remove or take them away; They that will alwayes doe the utmoſt of what is lawfull, may ſoone be overcome to doe that which is unlawfull. It is our wiſdome as wel as our duty, not to touch that, which to take away will be our ſin.

Laſtly, When Job ſaith, Some remove the land-marks; That is not the onelyonly thing intended, though it be onelyonly here expreſſed; for this removing had a further purpoſe: as touching comes to removing, ſo removing the land-marks goeth further, even to the taking away of the land. And they therefore tooke away the land-marks, that they might take away the land alſo; they tooke away that which diſtinguiſhed their lands from other mens lands, that ſo other mens lands might be accounted theirs, and that they might enter upon the poſſeſſion of them as their owne. Thus, to colour and cover their covetouſnes and oppreſſion in invading other mens lands, they removed the markes whereby they held and claimed their lands. It were not worth the while to remove land-markes, p. 492unleſſe it were for the lands ſake. The value of a ſtone, or of a peice of timber, or of a Turfe of earth (any of which may be made a land-marke) is not conſiderable, but the land marked by it, is. The heart of man is cunning and full of contrivance to compaſſe ſinfull ends by ſuch wayes, as may keepe the ſin (as much as may be) unſeene. Forceably to take away lands were groſſe, but firſt to take away land-marks, & ſo to rayfe a queſtion, or make it a controverſie to whom the land belongs, this is a peice of oppeſſion ſpunne with a finer threed. This is robbing without ſeeming to doe wrong. Some remove the land-markes, They violently take away flocks, and feed thereof.

foreign rapuit, vehemens eſt o iginali illud diripiendi verbū, denotans violentèr capere et vi extorquere.Theſe wnrds containe the ſecond act of their wickednes. Before we had land ſtolne, now cattel, they violently take away. The word notes a feirce violence. As 'tis ſayd of one of Davids Worthies (2 Sam. 23.21.) He ſlew an Egyptian, a goodly man, and the Egyptian had a ſpeare in his hand, but he went downe to him with a ſtaffe, and pluckt the ſpeare out of the Egyptians hand. He pluckt it from him by ſtrength of hand, or by fine force. Thus here, They take or plucke away flocks. There are two wayes of taking away what belongs to another. Firſt, ſecretly, or by fraud; ſecondly, openly, or by violence. Both are forbidden (Lev. 19.13) Thou ſhalt not defraud thy neighbour, (that is, thou ſhalt not take away his goods ſecretly by deceit and cunning) neither ſhalt thou rob him; he that cozens or deceives another, robs him; but in that law of Moſes, by robing is meant violent taking away. There are ſome private theeves, ſo are all they who defraud their brethren; others are bold and open theeves, theſe properly are robbers. Might overcomes right. Of ſuch Job ſpeakes here.

They violently take away flocks.

A flock is a collection of cattell, leſſe, or great, ſheepe, or oxen, they make prey of all,foreign eſt collectio animalium, tum minorum, ut evium, caprarum, tum majorum ut boum vaccarum. they take away flocks. See the greedynes of theſe robbers. Any one flock containes many cattel, theſe tooke away many flocks, or many a flocke; and that violently; they had no law for it, and they asked no leave for it.

Hence note.

Where the rule of what is done is the will of the doer, any thing is done which he hath a power to doe, whether right or wrong, makes no matter.

p. 493I will have it, ſayth he; and if he be ſtrong enough have it he will. The Prophet Amos gives ſuch a character of the Princes of thoſe times (Chap. 3.10.) They know not to doe right, ſayth the Lord, who ſtore up violence and robbery in their pallaces. 'Tis ſad for a people when Princes or they who dwell in pallaces, know not to doe right, eſpecally when their know not, is not, an Ignorance of the Law, but a willfull perverſion of the Law; when their know not to doe right, is they have no minde nor will to do right; when Princes are wiſe (enough, too wiſe) to doe evill, but to doe good they have no knowledge; ſuch were they of whom the Prophet complained in that place, they know not to doe right. And what are ſuch like to doe then? The Prophet tells us what; They ſtore up violence and robbery in their pallaces; that is, all the furniture and riches of their pallaces, are but robbery, and violence, or ſuch things as they have taken away by violence, and robbery. The Lord therefore threatens ſuch, that they ſhall be ſcourged with violence, (Ezek. 7.11.) Violence is riſen up into a rod of wickedneſſe, none of them ſhall remaine, nor of their multitude, nor any of theirs, neyther ſhall there be wayling for them. Violence riſeth up to a rod of wickednes two wayes. Firſt, as violence ſhootes or puts forth from wickednes, as a branch or rod ſhootes forth from the ſtocke of a tree; all the violence and oppreſſion that ever was committed in the world, is both branch and fruit growing or riſing up from a wicked heart. Secondly, Violence riſeth up into a rod of wickednes, when violence puniſherh wickedneſſe; they who have afflicted others by violence, often finde violence turned into a rod to afflict themſelves. And we may give that ſence of Solomons Proverbs, (Pro. 13.2.) The ſoule of the tranſgreſſour ſhall eate violence. The words are a threat. As wicked men eate violence, that is, what they have gotten by violence; ſo they ſhall have violence to eate, that is, they ſhall be violently dealt with; eyther violence ſhall compel them to doe their duty, or violence ſhall puniſh them for not doing it, or, as they lived by violence, ſo they ſhall die by violence. The ſoules of tranſgreſſours ſhall eate violence, as a puniſhment, becauſe (as it followes in the next clauſe) they eate violence as their portion. They violently take away flocks, And feed thereof.

The Original words are rendred two wayes. Firſt, as we, They p. 494feede thereof; that is, they feed themſelves with the flocks which they have taken away; Secondly, They fed them; that is, they feede the flocks which they have violently taken away. According to our tranſlation the ſence is this, when they have taken away flocks violently, they ſit downe quietly and feed themſelves with theſe flocks, they and their families are maintained by the ſpoyle. And I conceave Job adds this, not onelyonly to ſhew another or a ſecond act of their ſin, but to ſhew the reſolvednes and ſetlednes of theſe men in the wayes of ſin.

Hence note.

Then a wicked man is hardned in ſinne, when he feeds, and filleth himſelfe with what he hath ſinfully gotten.

They not onelyonly act evill, but delight in evill, who take away any thing by violence, and feede thereon. Solomon ſpeakes of ſome (Pro. 4.17.) Who eate the bread of wickednes (that is, bread (by which is meant all the neceſſaryes of this life) gotten by wickednes) and they drinke the wine of violence; that is, the wine which they have gained by violence, or ſuppoſe what they have violently gained be not wine, in ſpecie, or that liquor which we call wine, yet they drinke it as wine, like ſweete and pleaſant wine. This is a ſigne of a heart ſetled in ſin, when the ſinner eates his ſinne as bread, and drinks it as wine. What ſtomacks have they who can digeſt ſuch hard-meates; and though now they ſeeme to make a good digeſtion of it, yet unleſſe they vomit up ſuch morſels and draughts by true repentance, they will lye heavie upon their ſtomacks, and make them heart-ſick to Eternity. The Prophet threatens (Iſa. 3.14.) That the Lord will enter into judgement with the antients of his people, and the Princes thereof, for (ſayth he) ye have eaten up the vineyard, the ſpoyle of the poore is in your houſes; that is, ye maintaine your houſes by that which is not yours, even by the ſpoyles and vineyards of the poore. When Jezabel had got Naboth ſlaine, ſhe preſently ſayd to Ahab, Ariſe, take poſſeſſion of the vineyard of Naboth, and Ahab did ſo (1 Kings 21.15, 16.) But the Lord ſent Eliah to him with this Meſſage (ver. 19.) Haſt thou killed and alſo taken poſſeſſion? As if he had ſayd, Art thou indeed ſo hardned in ſin, that thou canſt goe downe and pleaſe thy ſelfe in the uſe and poſſeſſion of what thou haſt gotten ſinfully? how wicked art thou, who art ſo farre from having thy p. 495heart to ſmite thee with ſorrow, for ſmiting a faithfull ſubject of thine to death by thy Authority, that now thou canſt delight thy ſelfe in eating up the vineyard of the dead man. Sometimes a godly man ſins by inordinate deſires after the creature, but 'tis very rare, that his ſtomacke doth not turne before he comes to eate his ſinne. David (2 Sam. 23.16.) had a longing deſire to the waters of Bethlem, and upon the making knowne of his deſire, three mighty men broke through the hoaſt of the Philiſtims, and fetched him the water; but (ver. 16.) when the water was brought him his ſtomacke turned, he would not drinke becauſe it was gotten by the hazzard of three mens lives. For though David did not ſpeake thoſe words; O that one would give me drinke of the water of the well of Bethlem; with an intent to put any of his Souldiers upon that dangerous enterpriſe in fetching it for him; yet that he might declare how farre he was from indulging himſelfe in ſuch inordinate deſires, to engage any mans life for the pleaſing of his appetite, or ſatisfying of his preſent (though probably a very urgent) thirſt, therefore he would not drinke it, but powr'd it out unto the Lord; ſaying, Farre be it from me O Lord, that I ſhould doe this, is not this the bloud of the men that went in jeopardy of their lives? Thus it is with tender conſciences, who though they ſometimes ſpeake and doe raſhly and ſinfully, yet before they come to eate their ſinne, that is, what they have ſinfully deſiered or attained, they repent and cannot make eyther meate or drinke of it. Ungodly men can drinke blood, not onelyonly that which (as in Davids caſe) others have gotten for them with the danger of their lives, but even that which themſelves have gotten with the unjuſt ſpoyle, (ſometimes) of other mens lives, but often of their livelyhoods. They violently take away flocks, and feed thereof.

Againe, I ſhall touch a little upon the ſecond reading; They violently take away flocks, and feed them; that is, they doe not onelyonly drive other mens flocks away, but keepe them openly in their paſtures, and feed them; ſo M^r Broughton, Vix vel Hebraeum foreign vel latinum paſcere pro comedere uſu pan…ur ſed ſaepe pro, paſtoris inſtar, paſcere. Pined….They rob away herds, and feed them. The Originall word in the Hebrew, as alſo the Latine is ſeldome uſed to ſignifie mans feeding upon dead fleſh, but often to ſignifie mans feeding of living fleſh or cattel. A Shepheard is ſayd to feed his flocke. Thus firſt they play the theeves, violently taking away their neighbours flocks; next they turne Shepheards and Graſiers and feed them openly.

p. 496This implyes three things concerning theſe oppreſſours, of whom Job ſpeakes.

Firſt, That they were great men, not petty robbers, who when they have got cattle away, hide them, or ſell them off as ſoone as they can, they dare not put them in their owne paſtures, and uſually they have none to put them in. But theſe Nimrods, theſe mighty Hunters take them violently, and then owne it broadly; they care not who ſees what they have done. Thus the Prophet Iſaiah reproves the Princes of Iſrael (Chap. 1.23.) Thy Princes are rebellious, and companions of theeves; that is, they doe like theeves, they oppreſſe, and vex, and violently take away. They are ſo farre (which is the duty of Princes) from repreſſing theeves, that they encourage and countenance them, and not onelyonly ſo, but are actually Theeves themſelves. Theeves in Authority and power are the vileſt theeves; who ſhall deliver from oppreſſion, when Princes turne oppreſſors, and Great ones theeves?

Secondly, When it is ſayd, that they take away flocks, and fed them, it ſhewes, that theſe robbers perſiſted in their ſin, and were not aſhamed of it. They could ſpoyle their neighbours and never bluſh. They declared their ſin as Sodome, they hid it not.

Thirdly, This imports that they had quiet poſſeſſion of their ill gotten goods; What they got unjuſtly, they held ſecurely and unmoleſted. Their ſtolne goods were neyther recovered by law, nor forceably retaken from them; they fed them, and kept them as their owne; wickednes proſpered in their hand; no man ſaw the day of Gods reckoning with them. This their impunity, Job ſpecially aymed at, when he ſayd; They violently take away flocks, and feed them, or feed upon them.

Hence note.

That God leaves ſome wicked men in a long, and quiet poſſeſſion, of what they have unjuſtly gotten.

To hold by injuſtice and oppreſſion is the worſt and moſt ſlippery title and tenure in the world; yet as unjuſt gaine makes ſome rich, as they improve and thrive, as they trade in, and encreaſe by wayes of unrighteouſnes, ſo they live proſperouſly, and hold ſtrongly what they have unrighteouſly gained. They both feed upon and feed the flocks which they have taken away by violence. Though ſome oppreſſors are ſo ſuddainly attached by purſuing p. 497vengeance, that they can neyther feed nor feed upon their ſtolne flockes, but even before the meate is in their mouthes the wrath of God and juſtice of man falls upon them & will not ſuffer them to roſt what they have got in this kinde of cruel hunting, yet others roſt and eate to the full, though indeed, they doe but fat themſelves againſt a day of ſlaughter, which though it come ſlowly will ſurely come. Job ſtill proceeds in deſcribing their other acts of violence.

Verſ. 3. They drive away the Aſſe of the fatherleſſe, they take the widows Oxe for a pledge.

There is ſomewhat conſiderable in theſe words, though they are but a continued deſcription of the ſame thing under variety of inſtances.

They drive away the Aſſe of the fatherleſſe.

Here is more violence ſtill. Some conceave the ſingular is here put for the plurall; The Aſſe for the Aſſes of the fatherleſſe; Abigeus is propriè dicitur qui pecora ex paſcuis vel ex armen…is ſubtrahit, & abigendi ſtudium quaſi artem exercet. Ulpian: Inſigne eſt apud Juriſconſultos Abigeatus crimen.that is, all the Aſſes that he had, they left not one, but ſwept all away. But if we take the word ſtrictly for one ſingle Aſſe, then it aggravates the ſinne, They drive away the Aſſe of the fatherleſſe: Though he hath but one, they drive that away; this hightens the oppreſſiō, as (2 Sam. 12.3.) in the parable which Nathan put to David to convince him of his ſinne; He tells him of a rich man that had exceeding many flocks and herds, but the poore man had nothing ſave one little Ewe-lambe, which he had bought, and nouriſhed up, and it grew up together with him, and with his children, it did eate of his owne meate, and dranke of his owne cup, and lay in his boſome, and was unto him as a daughter: Now, when the traveller came to the rich man, he ſpared to take of his owne flocke, and of his owne herd to dreſſe for the waifareing man, but tooke the poore mans lambe, &c. So here, they drive away the Aſſe of the fatherleſſe; though he hath but one, they drive that away.

Further, when he ſayth, They drive away the Aſſe, there are two things conſiderable in it. Firſt, the Aſſe is a uſefull and ſerviceable beaſt for the bearing of burthens. Secondly, the Aſſe is a meane creature, a beaſt of no great value, though of ſome uſe. They drive away the very Aſſe, and that the Aſſe of the p. 498Fatherleſſe.

In the former verſe, where it is ſayd, They violently take away flocks, and feed thereof, there is no mention at all made, whoſe the flocks were, or from whom they tooke them. But here Job ſeemes to lay the emphaſis of their ſinne, not ſo much upon what they drove away, as upon the perſon whoſe it was, which they drove away; They drive away not the great or the rich man aſſe, but the aſſe of the Fatherleſſe. The word fatherleſſe may be taken two wayes, eyther ſtrictly, for a childe that is left without a father to take care of him, & provide for him: or ſecondly, we may expound the word fatherleſſe more largely for any that are poore, and in diſtreſſe; as was ſhewed (Chap. 22.9.) How cruel are they, and how covetous are they, who will not ſpare the poore, no not poore Orphans! To take from the fatherleſſe in eyther ſence, aggravates the ſinne. Which aggravation of their ſin is further proſecuted in the next inſtance of their oppreſſion.

They take away the widdows Oxe for a pledge.

What a pledge is hath been opened at the 22^d Chap. ver. 6. It is not ſinfull to take a pledge; but there is a twofold ſinne implyed in this place, while they are charged with taking the widdows oxe for a pledge. Firſt, in reference to the perſon of whom the pledge was taken, the widdow; Secondly, in reference to the thing which was taken for a pledge; it was the widdows oxe. For the oxe being uſed for labour in tilling the ground (a moſt neceſſary uſe) ſhould not be taken or at leſt not detained as a pledge;Viduae & pupillae aſinum & bovem certa vitae inſtrumenta averiunt. Nicet: Ipſarum viduarum facultates per vim eripiūt quaſi jure quodam inſtar creditorum pignorarentur. Bez: Quaſi ſub quodam colore juſtitiae viduam gravantes. Aquin: therefore we finde that thoſe things which were for neceſſary uſe and livelihood, were forbidden to be taken for pledge Exod. 22.26, 27.) or if they were taken they were preſently to be reſtored before the Sunne went downe. But theſe cruel men took the widdows oxe for a pledge, and reſtored him not. We may alſo underſtand it (as ſome) that they tooke the oxe as if it were a pledge, doing it as of right, or under pretence and colour of Juſtice (as being her creditors) for a debt. And ſo the whole proceeding is expounded eyther of tyrants, that lay heavie taxes upon the poore people, and if they are not able to pay preſently take all away by diſtreine: or of common extortioners, who lend money, or let leaſes, and upon every default of payment take the forfeiture, and carry all away as due to themſelves.

p. 499Further, we may obſerve in Scripture, that as we have theſe two uſually put together, the fatherleſſe, and the widdow, ſo we have theſe two uſually joyned together, the aſſe, and the oxe. Thus they are joyned twice in the ten Commandements, in the fourth and tenth, and often elſewhere. But ſome may queſtion, Hath the poore widdow an oxe? The oxe ſeems rather to belong to rich men, then to the poore widdow. To which we may anſwer,foreign pro bove foemina ſumitur. Bold: that the Hebrew word which we tranſlate oxe, ſignifies as well the female, as the male, and ſo it is rendred by ſome here, They take away the cow of the widdow. The poore widdow lives upon the milke of her cow. Take that from her, and you take away all her living. But whether we underſtand it of the one or of the other, the difference is not materiall as to the ſcope and purpoſe of Job, who puts the widdows oxe or the widdows cow, eyther for the whole or chiefeſt part of her ſubſtance. They take the widdows oxe for a pledge.

Hence note.

Some care not from whom or what they take, ſo they may have it.

They will take from the fatherles, they will take from the widdow. The Prophet Amos (Chap. 2.7.) ſpeaking of ſuch oppreſſors, ſayth, They pant after the duſt of the earth on the head of the poore, & turne aſide the way of the needy. The former part of thoſe words, hath variety of readings & expoſitions, I will not ſtay upon them: but onelyonly touch that which is moſt ſutable to the poynt in hand, They pant after the duſt of the earth; that is, they exceedingly deſire, and long for it. As David deſcribes his holy deſires (Pſal. 42.1.) As the hart panteth after the water brookes, ſo panteth my ſoule after thee, O God; that is, I extreamely deſire thy preſence and communion with thee, even as the hart being hunted and heated deſireth the waters. Thus they panted after the duſt of the earth; That is, after thoſe things which are but as the duſt of the earth, or whoſe original and matter is but the duſt of the earth, gold and ſilver. Theſe are but the refined duſt of the earth; but whoſe duſt did they pant after? It was the duſt on the head of the poore; if they did but ſee a poore man to have gotten a little about him, though onelyonly enough to keepe life and ſoule together, to preſerve himſelfe and his family from ſtarving or begging, they preſently panted after it; They were paſſionately deſierous of it, they caſt about how to get it. They who are enflamed with covetouſnes p. 500are buſie to finde out, and having found out, are greedy to purſue all advantages and occaſions to enrich themſelves, though it be with the ruine of the poore. They are glad to get ſomething even from them who (according to common ſpeech) have nothing; they ſcrape from them, who have but ſcraps to live upon. Such was the grace of our Lord Jeſus Chriſt, that (as the Apoſtle ſpeakes, 2 Cor. 8.9.) though he was rich, yet for our ſakes he became poore, that we through his poverty might be rich. And ſuch is the covetouſnes of ſome men, that though they are rich enough, yet they care not to make many, who are poore enough already, poorer, that they by making them poorer, might make themſelves richer.

Secondly, Conſider the matter, they drive away the aſſe of the fatherleſſe, and take the widdows oxe (or cow) for a pledge.

Hence note.

Some will ſinne for a ſmall matter, they will doe much evill, though they get but little worldly good by it, onelyonly a ſilly aſſe, or a labouring oxe from the fatherleſſe or the widdow. Who as they never have many of theſe, commonly, but one of each (for both words are of the ſingular number) ſo thoſe that they have are uſually none of the beſt, fatteſt, ſtrongeſt, greateſt, and ſo higheſt prized ones: As the fatherleſſe, and the widdow, are poore, ſo their oxe and aſſe are but poore ones too; yet ſome will unjuſtly drive and take theſe poore things away; They will play at ſmall game (as we ſay) rather then ſit out; And act baſely to get but an aſſe. The Prophet Amos (Chap. 2.6.) repreſents the Lord proteſting againſt ſuch, thus; For three tranſgreſſions of Iſrael, and for foure, I will not turne away the puniſhment thereof, becauſe they ſould the righteous for ſilver, and the poore for a paire of ſhoes; that is, they ſould the right of the poore, when they could gett but a very ſmall advantage by it, the worth of a payre of ſhoes. Some in ſinning are like Eagles, they will not ſtoop at flyes, if they breake the rules of righteouſnes and faithfulnes, it ſhall be for a Crowne or a Kingdome. They who ſinne for the greateſt profit, make a looſing Bargaine of it: What then doe they who will ſin for the loweſt profit?

Thirdly, They drive away the aſſe from the fatherleſſe, and take the oxe of the widdow; From the conſideration of the perſons wronged. Note.

p. 501It is ſinfull to wrong any, but much more to wrong the poore; Sordido lucro aſſervientes, ne calceos quidem pauperum lucrifacere recuſant, qui extremum hominibus uſum prebent. Theodoret:having met with this poynt from other paſſages in this booke, I onelyonly name it, and adde, that there are two things which ſhew the ſinfullneſſe of taking from the poore. Firſt, becauſe they are weake and unable eyther to reſiſt injuries, or to right themſelves; They cannot helpe themſelves, nor can they eaſily procure helpe from others. The poore and him that hath no helpe, are put together (Pſal. 72.12.) and uſually they are the ſame. I returned (ſayth Solomon, Eccl. 4.1.) and conſidered all the oppreſſions that are done under the Sunne, and behold the teares of ſuch as were oppreſſed, and they had no comforter: and on the ſide of their oppreſſors there was power, but they had no comforter. And they who have no comforter, ſurely have no helper. Now it is moſt ſinfull to hurt them who are leaſt able to helpe themſelves, or finde help from others. And who ſo helpleſſe, as the fatherleſſe and the widdow? Secondly, it is therefore extreamely ſinfull to wrong the poore, and eſpecially theſe poore, becauſe God hath commended them to the care, and tuition of the rich; they are his charge, God hath taken them into his protection, and hath truſted them over to men of power, that they ſhould looke to them. Magiſtrates ſhould be as a wall of defence, to the fatherleſſe, and widdow, they ſhould provide for them, and nouriſh them. Therefore to ſpoyle, and rob them of all, how great a wickedneſſe is this? this is (as much as in them is) to make God a liar, and unfaithfull to his word and promiſe. As then it ſhould be a great encouragement to helpe the Godly poore, becauſe in ſo doing we are a meanes to fullfill the promiſe of God to them. So we ſhould therefore be afraid to wrong them, becauſe in ſo doing we doe what we can to make the promiſe of God to them voyd. No marveile then, if the Apoſtle James placeth all religion, as to practiſe, in the viſitation of the widdow, and the fatherleſſe in their affliction; and if, in that ſence, all religion be placed in it, what ſhall we judge of their religion, who afflict the widdow, and the fatherleſſe? And if to viſit them in trouble, be an act not onelyonly of charity to them, but of honour and religion towards God, becauſe God (who provides for all) hath taken upon him to provide for the fatherleſſe, and the widdow, by name (So that we diſcharge Gods debt of promiſe to the fatherleſſe, and widdow, when we doe them good. If, I ſay, it be thus) then how groſſe an act is it both of uncharitablenes p. 502to them, and irreligion towards God, to viſit with trouble, to afflict and vexe the fatherleſſe and the widdow.

Fourthly, From the matter about which they ſinned; The aſſe of the fatherleſſe, and the oxe, or cow of the widdow.

Obſerve.

That the leſſe any thing is for or about which we ſinne, the greater is that ſinne.

It ſhews that we value God little, and that we ſet light by his commands, that we regard neyther his favour nor his anger, when we can doe evill upon ſuch poore accounts. That, by which many excuſe their ſinne, encreaſeth it. They will ſay, 'twas a ſmall matter, a little thing they ſtole, or tooke away; but to ſin in a ſmall matter may be found a great ſin. What? will you breake through the holy commands of God, and venture his diſpleaſure for a trifle? though no man ſhould encourage himſelfe to ſin, becauſe he ſinneth for a matter of importance, yet there is not onelyonly more folly, but more ſinfullneſſe in ſinning for a little. Woe to thoſe who ſin for the greateſt advantages, but more woe to thoſe who value their ſoules, and the lawes of God ſo little, as to diſobey the one, and endanger the other, when ſcarſe any thing which the world calls advantage is to be had. It hath been ſayd of old; If faith or an oath be to be broken, let it be broken for a kingdome; yet he will be found no gainer, who breakes his oath to get all the kingdomes of the world; what ſhall we ſay then of thoſe poore low ſpirited perſons, who ſinne (as we ſay) for ſix pence, and breake the lawes of God, for ſo poore a profit, as will hardly give them a breake-faſt. The ſinne of theſe oppreſſors is not yet full, ſee more and greater abominations then theſe.

Verſ. 4. They turne the needy out of the way, the poore of the earth hide themſelves together.

The word which we tranſlate needy, ſignifies to deſire; they who have many wants have many deſires, and the ſenſe of our wants, is the ſpring of our deſires; And though many who have no want in outward things are full of deſires, yet the needy are properly the deſirers; and whoſoever deſires much, eyther hath many wants, or is not ſatisfied with his fullnes.

p. 503They turne the needy out of the way.

The Prophet (Amos, Chap. 2.7.) reproving the Princes of Iſrael, ſayth, They turne aſide the way of the meek, or (as others render) of the poore and afflicted. That ſpeech of the Prophet ſeemes to be of neere allyance if not altogether the ſame in ſence with this of Job, They turne the needy out of the way.

What way this ſhould be is expounded foure or five wayes.

Firſt, Some take it metaphorically, for a morall way.Divertere fecerunt impotentes a via juſta. Sept: And that, firſt, the way of righteouſnes and equitie. And the wicked turne the needy out of that way, eyther, firſt, by their evill examples, or ſecondly, by their threatenings and perſecutions. The ſinfull practices of men in power, lead the needy, or the inferior ſort into the practice of the ſame ſins. And the oppreſſions of the mighty doe even compel the needy to turne aſide from the right way of getting their livings,Quaſi cogerentur de via recta pietatis divertere ad furta & perjuria, & quaerimonias de divina providentia. to ſtealing and living by ſpoyle and rapine, as they themſelves doe. When rich men oppreſſe the poore, they turne the poore eyther to begging, or theeving. When men are vexed and moleſted in honeſt wayes, they lie under a great temptation to turne and betake themſelves to thoſe wayes which are diſhoneſt. Paul ſaith of himſelfe being a perſecuter, that he compelled the profeſſors of the Goſpel to blaſpheme, (Act. 26.11.) and this he effected in one or both the wayes above ſpecified, eyther firſt, by his example, he being a blaſphemer (as he confeſſed, 1 Tim. 1.13.) they imitated him in blaſpheaming or ſpeaking evil of the wayes of God, and of his people: or, ſecondly, he did it by his cruelty, vexing them ſo in the profeſſion of Chriſt, that ſome who were unſetled fell away, and blaſphemed the name of Chriſt, whom they had profeſſed. But though this be a truth, yet I ſhall not give it as the intent of this place. Therefore

Secondly, They turne the needy out of the way; that is,Dejecerunt impotentes de via juſta. Ambr: Via pro jure & juſtitia. out of the way of that juſtice or right which is due to them. And ſo it ſuites well with what he ſayd before; they drive away the aſſe of the fatherleſſe, &c. and they turne the needy out of the way; that is, from what is his right, or from all meanes of recovering his right.

Thirdly, They turne the needy out of the way; that is, out of the way of their livelihood; we commonly enquire, how doth p. 504ſuch a man live? and 'tis anſwered, he lives in a very good way, he hath ſuch a way of living, ſuch a trade, calling, or profeſſion; that's his way.Via pauperum eſt facultus, ſibi neceſſaria parundi. Aquin: Viam pauperum ſubvertit tyrannus, cum illa detrahit ſine quibus ars cui vacatur pauper, exerceri non poteſt. Thus, to turne the needy out of the way, is to put them beſides the way of getting their bread, and maintaining their familyes with neceſſaryes for this life. In a figurative ſence, every mans profeſſion and calling is his way, and he that moleſts him in it, turnes him out of his way. As ſuppoſe a man live in the Country, where he keepes a farme, if his cattle be taken away, he is turned out of his way, he can live no longer in that way. He that takes away what is inſtrumentall to a man in his calling, puts him out of his way; And he that diſturbes a man in the worke of his calling, turnes him out of his way. Our ordinary worke is our way, (Pſal. 1.1.) Bleſſed is the man that hath not ſtood in the way of ſinners, that is, who hath not taken the courſe which (as ſuch) ſinners take. Now as a Godly man turnes out of, or will not ſtand in the way of ſinners; ſo oppreſſing ſinners turne many that are needy and Godly out of the way of their lawfull callings, and will not ſuffer them to ſtand or abide in them.

Secondly, We may underſtand this way properly for the way or roade wherein men walke or travaile upon their occaſions, and then theſe words; They turne the needy out of the way, may be expounded, as an argument of the extreame pride of theſe Nimrods, or ſonnes of violence. They cauſed the needy to turne aſide out of the way to give them place, or they made the poore to keepe out of their ſight for feare of them, leſt as they had already ſpoyled them of their eſtates, ſo they ſhould alſo abuſe their perſons,Illis graſſantibus, nullis ne tenuis quidem ſortis, viatoribus tuta eſt via; adeo ut deflectere a via publica et latebras quaerere paſſim cogantur. Bez: and make them ſlaves. Thus they turned the poore out of the way; that is, they durſt not come in ſight for feare; this ſuites well with the laſt clauſe of the verſe.

The poore of the earth hide themſelves together.

The word needy, in the former part of the verſe (as was toucht before) ſignifies one full of deſires; here the word which we render poore, notes one that is humble, meeke, lowly, not onelyonly one low in eſtate, but lowly in minde, not onelyonly him that is poore in purſe, but poore in ſpirit; ſo 'tis tranſlated, (Zeph. 2.3.) Seeke ye the Lord, ye meeke of the earth, even theſe poore of the earth hide themſelves together; Inviſibiles fecerunt. Author Cat:wicked proud men make the poore ſeeke corners; the poore have often had experience of their cruelty, and p. 505rough dealing, and therefore run together into holes and corners to hide themſelves, as deſireing rather the ſociety of wild beaſts, then of ſuch beaſtly men. Further, the word which we render together, may be tranſlated, alike; They hide themſelves alike; that is, one poore godly man as well as another, they all fare alike, they deale no better with one then with another, none have hope to eſcape the hands of theſe unmercifull tyrants. Thus it was in the time of that great oppreſſion which the Iſraelites were under by the Philiſtims; The Iſraelites hid themſelves; When Jonathan and his Armour-bearer got up, and diſcovered themſelves to the Garriſon of the Philiſtims, the Philiſtims ſaid, Behold the Hebrewes come forth out of the holes where they had hid themſelves, (1 Sam. 14.11.) The Author to the Hebrewes gives us a deſcription of the poore Saints thus hiding themſelves together, (Heb. 11.37.) They wandred about in ſheepe-skins, and goate-skins, being deſtitute, afflicted, and tormented, they wandred in deſerts, and mountains, in dens, and caves of the earth. The poore and meeke of the earth hid themſelves together.

Thus we have had a large enumeration of thoſe violences which Job had obſerved among men, and men proſpering in them. Firſt, violence upon lands; ſecondly, upon cattle; thirdly, upon perſons, the needy, and the poore are forced to run together into corners; While The ſin of ſome encreaſeth, the affliction of others muſt needes encreaſe.

Hence note.

Sinners know no bounds.

They who at firſt wrong men in their lands, will not ſticke to wrong them in their cattle, and within a while, they make no bones to fall upon their perſons.

Secondly, Note.

Thoſe evills which are done to men immediately in their perſons, are more ſinfull then thoſe that are done to them in their goods, cattle, and eſtate.

Job ſhews the worſt of their doings laſt. 'Tis bad enough to touch the goods of a poore man, but to trouble his perſon, or cauſeleſſely to make him hide his head, is farre worſe.

p. 506Thirdly, Note.

That the promotion, and exaltation of wicked men, is the oppreſſion, and vexation of poore men, eſpecially of all of poore godly men.

It is a ſad time with poore men, moſt of all with poore godly men, when the wicked are exalted. Solomon gives us this note in expreſſe termes (Prov. 28.28.) When the wicked riſe (that is, when they riſe in power and authority) men hide themſelves, that is, good men hide themſelves: poore men hide themſelves when the wicked riſe, but moſt of all ſuch poore men as are godly. The reigne of wicked men is the ruine of the godly. Which is more plaine by the oppoſition made in the laſt clauſe of the verſe; When the wicked riſe, men hide themſelves, but when they periſh the righteous increaſe. In which Proverb, riſing is oppoſed to periſhing, but men and righteous are the ſame. When the wicked periſh, thoſe righteous men, who before hid themſelves, appeare, and ſhew themſelves againe. Some poore men are turbulent, proud, untractable, ſeditious, men of unquiet ſpirits, if ſuch be dealt with by juſtice, and made to hide themſelves, they have their deſert. But the poore who are alſo humble, meeke, and of a quiet ſpirit, (as the word here imports) are the aime of the wicked. Such David found in his low eſtate, and againſt them he prayed (Pſal. 35.19, 20.) Let not them that are mine enemies wrongfully rejoyce over me: neyther let them winke with the eye (that is, let them not have occaſion to contemne and deſpiſe me, of which, winking with the eye was a token) that hate me without a cauſe. For they ſpeake not peace, but they deviſe deceitfull matters againſt them that are quiet in the land.

Laſtly Note.

The poore goe by the worſt, and the weakeſt to the wall, the needy are turned out of the way, and the poore hide themſelves.

And therefore ſaith God (Pſal. 12.5.) For the oppreſſion of the poore, and for the ſighing of the needy, now will I ariſe and ſet him in ſafety from him that puffeth at him. Oppreſſion may quickly empoveriſh the rich, but uſually the poore fall under oppreſſion; they that are full ſigh when they are made needy and empty, when all is taken from them, but uſually the needy and empty p. 507are made to ſigh; for the oppreſſion of the poore, will I ariſe ſaith the Lord. Rich and great men can defend themſelves from oppreſſion, but the poore have no ſhelter; rich men will purchaſe their right, but the poore who hath nothing to give, ſeldome finds a friend to deliver him, and get him his right. The ſtorme falls upon the poore, and moſt upon Gods poore, they are moſt ſubject, or lie moſt open to the evills of this world, of whom this preſent evill world is not worthy, and for whom the good of the next world is prepared. And therefore they ſhould fly to ſhelter, while they are here, get under covert, run into the name of God for ſafety and protection; they who are moſt ſubject to oppreſſion, need moſt protection. Some are ſo poore that they have nothing to looſe, and ſo needy, that they need not feare oppreſſion. They have neyther bread to eate, nor cloathes to put onne, Theſe are no baite for covetouſnes; But, they alſo are to be reckoned among the poore, who have no more then will ſave them from poverty; and they are among the needy, who have onelyonly ſo much as ſerves to ſupply their owne needs. Theſe poore and needy ones are game for the oppreſſors, theſe the Wolves and Lyons of the earth make their prey. The oppreſſion and wickednes of theſe hath aſcended three ſteps, in the context now opened, They are firſt Land-invaders; ſecondly, Cattel-takers; thirdly, men-troublers. Job carrieth on the deſcription of their wickednes yet further, in the following parts of this Chapter.