only do they in so doing bear testimony for God and his Truth in that particular but they retain that which will be a strong Bulwark against many other assaults which Job expresseth well Chap. 10 15. If I be wicked wo were unto me For further clearing of this Point It may be enquired 1. What course shall we take to be clear off the truth of our integrity and righteousness when it is cryed down by men and sad dispensations seem to condemn us Answ In Job's case where the only thing in question was his Piety the matter may be cleared by these many Characters of true godliness recorded in the Word But for more general satisfaction in all cases those rules would be observed 1. Men may be righteous as to the state of their persons being justified by faith when yet some of their actions may be faulty Every thing that we ought to mourn for as a sin doth not alter the state of our persons but our feet may need to be washed when our body is already clean Joh. 13.9 10. This consideration may contribute to solve many doubts arising upon the sense of guilt and if well improved will advance and not hinder our repentance 2. Men ought to beware of turning such Scepticks as to question whether there be righteousness and unrighteousness a right and a wrong in the courses of men in the world or to be so unsettled as to quit and abandon every course as wrong which is crossed and borne down No dispensation of Providence condemneth any thing as sinful which the word accounts integrity It is a woful way of being above Scriptures when Providences thrust the Bible out of our hands and do hinder us to go to the Law and the Testimony thereby to judge of our own and others cause and way 3. Men may be heinously guilty of many sins before the Lord and because of them justly punished by him immediately or mediately And yet may be innocent as to the instruments afflicting them and as to the cause of their tryal by men David when he is lying in the dust before God because of his folly and sins of his youth yet croweth over Saul as an innocent man in the matter of his tryal and suffering And when God sent Judah into captivity yet he pleads their cause against the Chaldeans Thus the Church distinguisheth betwixt her case before God and before men in her suffering Mic. 7.9 and we ought not to confound them 4. Men may be righteous both before God and men in the main point of their tryal and yet may sin in many accessories and in the way of managing that which is right As here in this case Job bears all the strokes and God pleads more against his carriage then the carriage of his Friends and yet the issue of all is Ye have not spoken of me the thing that is right as my servant Job hath Chap. 42.8 It may be enquired 2. How they who under sufferings have a testimony of their integrity in any of the forementioned respects shall improve it or adhere to it in a right and acceptable way Answ Here Job's errour who managed a good cause sinfully may give us warning that we are apt to miscarry in this And therefore these rules are to be observed 1. Men are then right and do in a right way adhere to their integrity when they are so fixed as they are ready to suffer and abide a storm for their adherence thereunto It is a dangerous case when men are confirmed in their way meerly because it prospereth in their hand for what will they do when that Argument fails them or when let a cause be never so just men cannot suffer any thing for it And when I speak of suffering I do not only mean that men in a righteous cause do act in their stations amidst many hazards or do resolve to endure trouble from implacable men who bring them at under But that they do not accept deliverance albeit it were offered upon their forsaking what is right Heb. 11.35 2. Right maintainers of their integrity ought to be no less tender and zealous for it when sin would assault it within and so wound the Conscience then when tryals and outward dispensations would decry it 3. In this case also the Conscience of our integrity ought not to imbitter our spirits against God who exerciseth and afflicteth us which was Jobs fault Chap. 40 8. For albeit the Conscience of uprightness may help a man to courage and confidence in trouble yet we ought to be humble before God making as good use of cross dispensations as if we were unrighteous and mourning for any thing that God may have to say against us And this seems to have been Job's way at sometimes Chap. 9.15 10.15 though his passion did at other times ouer-drive him 4. Is there iniquity in my tongue c ver 30 The sum whereof is They ought to hear him for he will speak right things and if it were otherwise his judgment and experience would â—s easily discern it as his taste doth discern meat and having a tender Conscience he would abominate any unsound Principles as his taste would disrelish unsavoury meats In this matter he is so confident that he believes themselves are perswaded of it and therefore propounds it by way of question posing them if they judged otherwise of him And yet he did mistake himself for in some respects there was iniquity or sin at best in his tongue nor did his taste discern the perversity or sinfulness that was in his passionate desire of death upon which he insists so much in the next Chapter Hence Learn 1. It is duty of godly men and their property when in a right frame that their Consciences are very tender touch-stones of their Principles and way either to prevent their engaging in an evil way or to cause them relent it if they be engaged For so is here supposed that there should not be iniquity in their tongue and that their taste should discern perverse things Thus Joseph's Conscience broke the snares laid by his Mistriss Gen. 39 9. Thus David's reins did instruct him Psal 16.7 and his heart smote him when he had faln in an appearance of evil 1 Sam. 24 5. Hence it is a challenge that men are not ashamed when they do evil Jer. 6 15. This may give a check to men who bear down this light in themselves the doing whereof may soon lead them to do evils which even Pagans would be ashamed of Ezek. 16.27 2. Whatever be the duty of Gods people or their practice at sometimes in this particular Yet there may be great hazard in the best of men their leaning to their own discerning and spirits For Job missed his mark here in venturing too much on this Our own light spirits or impulses are dangerous guides seeing we have the Word wherewith we may consult in every thing and not only are all men lyars but many
each other with an eye to this that they may be infirm and that they are appointed to be helpers in such cases 5. Where God hath his own Children to try and especially when in such a case they are joyned to those who either are without grace or have strong corruptions no ties or Bonds and no Arguments they can use with Relations will hold off a cross from them For albeit she was his wife and he intreated her by the strongest Argument he could use yet she perseveres in her ill temper If persons be either graceless or entertain strong corruptions they are not to be leaned to in a day of tryal and especially if they live under good means as she did in his family and are not bettered And before a man want a needful tryal the very wife of his bosom will be a tryal Mic. 7.5 6. 6. Whatever be the undutifulness of Relations particularly in marriage Society Yet it is the duty of the godly to keep within their bounds For though he handled her more roughly in what concerned God Chap. 2.10 Yet in his complaint of her miscarriage toward him he declares he only intreated and dealt lovingly with her as became a husband to do to his wife 7. Albeit Gods institution of marriage and his command do tie man and wife to the mutual duties of love and tenderness yet Issue and Children are notable pledges and bonds of matrimonial affection and should be improved as such For he pressed a strong Argument to reclaim her to her duty when he entreated her for the Childrens sake of his own body This implyeth that love betwixt married persons should be growing daily for he supposeth it should be heightened by those means and cherished by every proof of love they get in their marriage society particularly by Gods giving them Children For which end they should be devoted to God that they may be blessed to them for that as for other ends And where married persons want Children they should seek after the more of God which will not only make up that want but will keep fast the bonds of marriage affection without them Vers 18. Yea young children despised me I arose and they spake against me The Fourth Branch of this complaint and instance is That very young ones who before respected him did now follow the croud in despising him And albeit he stood up to reprove and dash them yet to his face they persisted to speak disdainfully to him Doct. 1. It is the duty of younger persons to reverence the aged especially if they be also honourable for dignity For the want of this is complained of as a grievance young Children despised me See Lev. 19.32 2. As honour and respect among men is empty in it self so it is very inconstant and little to be leaned to For so Job sound it when very young Children withdrew their respect from him who had been reverenced by all Chap. 29.7 8 9 c. Greatness is but a lie Psal 62.9 And if men either hunt sinfully after respect or lean much to it they are in a dangerous Errour For it is but one of the passing shews of the world 3. Young ones are very apt to follow the ill example they see For when elder persons within and without doors had sleighted Job it is added Yea young Children despised me For this cause young Children were torn by Bears for mocking the Prophet as they had learned to do from their Parents and others in Bethel that nest of Idolatry 2 King 2.23 24. Therefore Parents had need to see to their Children what example they give or suffer to be given them 4. The looking to Instruments imployed in a tryal adds oft-times to the bitterness of it For so Job resents here that yea or even young Children despised him So Chap. 30.12 c. Psal 35.15 16. 69.12 But we must stoop and consider that the imploying of such Instruments is a part of our tryal wherein we should look to God and that those irritations of our corruptions are the touchstone of our humility Neither is it enough to have somewhat to say against the Instruments of our trouble if we mind not the Soveraign hand of God in it nor learn the lessons he teacheth thereby 5. Our endeavours or exercise of any power or authority we have will not ease but rather add to our tryal till God come and interpose For his arising and engaging to compesce them did not hinder them to speak against him but made their persisting to speak more bitter than if he had altogether sleighted them I arose saith he adding to the former that they despised him and yet they spake against me It is safe to sleight many such irritations and when ever we are called to use means for our own relief and they succeed not we ought to silence our own hearts with this that our tryal is not yet ended Vers 19. All my inward friends abhorred me and they whom I loved are turned against me The Fifth and last Branch of this complaint and instance is That his dearly beloved and bosom friends did abhor him as an hypocrite and not a godly man and did turn against him to weaken his hands and shake his confidence This part of his complaint is chiefly to be understood of his three Friends and in the last part of the verse he speaks of the person in the singular number This man whom I loved though the Verb be in the plural number they are turned against me An usual change of number in this language to be understood distributively that every one even to the least one whom he loved was so changed or thereby he would reflect particularly on Bildad who spake last that he among the rest was thus estranged Doct. 1. Though godly prudent men be friendly and civil to all with whom they converse yet they make distinction of friends and do admit but some only upon their secrets and counsels As here Job beside those v 13 14. had his inward friends or men of his secret as it is in the Original There is no small need of Gods guiding in our choice of friends whom we may trust from among all our familiars 2. Intimate and bosom friendship must be entertertained by love For his inward friends were they whom he loved to whom he expressed much affection at all times for entertaining of his friendship and whom he constructed well of so long as he could See Prov. 18.24 Where friendship is ill entertained it justly ends in division and alienation 3. Dearest and most intimate friends may forsake a godly man when God hath him to try and though some friend stick closer then a brother Prov. 18. 24. Yet even such a friend may fail in a time of tryal as Job here found Some of the godlies bosom-friends may be but gilded Hypocrites who will discover what they are in a tryal Psal 41.9 55.12 13 14. Others though godly may be alienated upon
Baal 1 King 18.40 But these are not to be imitated and we are to take heed to wild-fire instead of true zeal And particularly well managed and sober zeal hath those properties which may be gathered from the Text. 1. It will nor drive men rashly and in an headlong way to engage in quarrels and debates which they can avoid For he waited long to see if these mistakes might be cleared and rectified without him This rule is transgressed by all who do precipitantly rush and engage in debates and particularly by private men when they do needlesly engage in Controversies and Church quarrels which lye out of their way See Prov. 26 17 2. Right and sober zeal proceeds according to knowledge see Rom. 10.2 and will not pass judgement upon any thing but after a fair hearing and serious tryal of the matter For before his anger was kindled and brake forth he had waited and heard them patiently that he might take up the business well as he professeth v. 11. See Prov. 13.10 and 18.13 This is little observed by an any whose wit is all in their fore-head and their heart at their mouth And therefore they rush upon courses before they ponder them they are beguiled with fair masks and pretences and they look not to the consequences of courses before they do engage in them 3. True and sober zeal will never lead men to seek themselves but makes them content that a good turn be done though they be not seen in it For he waited upon them as minding if the matter were otherwise cleared not to appear Hence it may be concluded That boasters of themselves and extollers of themselves do reflect upon their own zeal as not found 4. True zeal teacheth men to reverence those with whom they have to do for their age parts and experience For he waited and heard them patiently and reverently because they were elder than he Of this afterward Only it argues passion and not zeal when men leave the defence of their cause to reflect upon persons and do behave themselves unsoberly toward them Doct. 2. Though true zeal ought to be managed with sobriety as hath been said yet it is no evidence of sobriety or of a right temper of zeal for men not to see the errours that are in the best of men and not to defend truth were it even against never so many godly men For Elihu marks errours in Job and here also and v. 3. in his three Friends and argues against them all 3. It is also no kindly mark of zeal for men to be furious at a fit and then to cool if they be not taken at first but true zeal is constant in its heat and fervour For here after all his long waiting his wrath is kindled 4. Men and even good men may have that opinion of themselves and their way which differs very farr from truth For v. 1. they judged they had said enough and that Job was obstinate and yet Elihu finds there was no answer in their mouth as hath been fully cleared v. 3. 5. They are justly censurable in the judgement of all zealous men who deserts cause of God and either in a neutral way or otherwise lye by from defending it For this kindles his wrath that they had no answer to Job especially on Gods behalf Verse 6. And Elihu the Son of Barachel the Buzite answered and said I am young and ye are very old wherefore I was afraid and durst not shew you mine opinion 7. I said Dayes should speak and multitude of years should teach wisdome The rest of this Chapter contains Elihu's general Preface directed to both parties but chiefly to Jobs three Friends And he insists the longer in Prefacing Partly because he was a young man in which case it was necessary to clear that he appeared not in this cause out of any arrogance or impudence but meerly out of love to truth and to plead that it was equitable they should lay aside all extrinsick advantages of age experience wit c. which they had on their side in this debate and that none of these should pre-judge his cause but let naked truth carry it Partly that he might here once for all condemn and lay by the three Friends with whom he deals no more after this Preface but leaves them to see the errour of their proceeding by taking notice of that right way which he followed whereby also he might insinuate into Jobs affection and invite him to hearken more patiently to what he was to say seeing he did not take part with his Friends against him In these Verses we have the first branch of this Preface wherein he gâ—â—â— a reason why he had kept silence so long and had not interposed sooner to end this difference Namely That the conscience of his own youth and his respect to their age and opinion of their wisdome made him afraid to speak in so grave an audience upon such a subject v. 6. As reckoning and judging within himself for so this phrase I said is to be understood here as Gen. 20.11 where it is said and not thought in the Original that it became such aged men and they were only fit to speak to such a matter seeing their long experience should teach them more wisdome which they might communicate to others v 7. In general Learn 1. Albeit zeal should be managed with sobriety yet that zeal is not approved which burns only in mens breasts against an evil course or errour unless it break forth also as need requires in their station For he whose wrath was kindled v. 2 3 5. now answered and said c. and spake when he was called to it Not as many who dislike evil courses if men may trust their professions and discourses and yet they never appear to do any thing against them in their stations 2. Zeal in defending of a good cause may yet suffer prejudices in mens opinions by reason of disadvantages in the person who manageth it As here his youth might readily cause them mistake his zeal and frequently we find many ready to except against and reflect upon the persons of men that thereby they may render their cause suspicious And therefore men who would find out truth had need to try a cause impartially abstracting from the consideration of persons who manage it 3. Albeit real disadvantages in mens persons do not warrant them to desert a good cause yet they should teach them to manage it with soberness and fear As here Elihu doth considering his youth wherein he is imitated but by very few young men who have any thing of zeal and honesty in them In particular Learn 1. Youth considered in it self is attended with many weaknesses For so doth Elihu grant That his youth gave him cause to fear lâ—st he run into mistakâ—s in speaking of so weighty and grave matters and that their age gave them many advantages which he wanted Who so will consider the heat of young
man here did See Isa 6.5 5. It is not enough that men receive gifts from the Spirit of God unless they receive also continual influences to quicken and excite those gifts and keep them fresh and in vigour For there must be a Spirit in man and the inspiration or breathing of the Almighty to give understanding See Cant. 4.16 Without this most eminent gifts yea and habitual graces will soon wither and fall into a decay 6. As Gods bounty in giving gifts to men doth proclaim his All-sufficiency So those to whom these gifts are sanctified will have high thoughts of him and his fulness Therefore is he called the Almighty or All-sufficient here to intimate that this gift proclaims him to be such and that he to whom it was sanctified esteemed of him as such From v. 9. Learn 1. Albeit men generally have a great conceit of their own Wisdome and readily they have most conceit who have least of wisdome yet it is not a gift given in common to all men For here some have it not 2. Albeit ordinarily God blesseth the use of means yet in some cases it is verified that wisdome and sound judgement doth not follow upon greatness and good education nor is attained by age or by men who might have had much experience For Great men are not alwayes wise or are not wise that is there are great men found who are not wise neither do the aged understand judgement There are great men who have had much pains taken upon them in their education and aged men who yet have not been wise men And what wisdome they had it did not slow principally from their greatness and age but from the gift and inspiration of God This point doth more particularly import 1. When men have any wisdome they must not sacrifice to their own net as if they had acquired it of themselves by the improvement of their means and time but they should ascribe the glory of all to God 2. Because this is much forgotten by men and God little seen and acknowledged by them therefore God makes it visible that he is the Author of all they enjoy by with-holding wisdome from great men and men of years which stroak is the just fruit of the want of self-denial 3. Which is the case in the Text When men are indeed other-wayes wise and great men as Job and his Friends were yet in some things and cases they may be found destitute of wisdome and in an errour and mistake As all of them were in this debate This the Lord ordereth not only that he may declare that he is tyed to no condition or age of men but that we may not take things upon trust from any men or pin our faith upon their sleeve but may be careful to try and examine all that men say or do by the rule laying aside the consideration of their persons And as we should not reject truth though it be offered by obscure young and unexperienced persons so we should not implicitely give credit to men in every thing because they are known to be wise and holy persons For that may be our very tryal and that whereby God takes proof of our sincerity and respect to his Word if we will call no man Rabbi Only in this case men should walk in much sobriety as hath been formerly marked For as God is not tyed to great able and experienced men so neither is he tyed to others Farr less are men to be cryed down by their inferiours in parts and experience upon this account that great men are not alwayes wise when yet they are never able to refute them as Elihu solidly refutes both parties here From v. 10. Learn 1. When God hath given abilities to men they should communicate their Talents to others for their edification and clearing of mistakes For saith he I also as well as ye will shew mine opinion As it is a sin for men to be idle and not put forth their Talents to use especially when there is great need of them as here there was So no bashfulness and modesty which were ready to hinder him being a young man will warrant them to lye by from that work to which they are called 2. Such as undertake to clear controverted truths and particularly to contradict holy able and experienced men themselves being young had need to be well grounded fitted and called to such a work For this resolution to shew his opinion comes in with a Therefore or by way of inference from what he hath said That being inspired and excited by God as he hints in general v. 8. and having noted their mistakes as he also insinuates in general v. 9 therefore he may well hazard to take his turn having the call and assistance of God and being able to instruct wherein they had erred This young men had need to advert unto in debates For however it may encourage men to stand for truth if it be on their side that the gifts of God are free to bestow them upon whom he will and in what particular exigents and controversies he pleaseth Yet as it is a sin to have a partial and implicite respect to the persons of great and experienced men as hath been marked So it is a double sin for young men to engage against them without cause and to cry them down and the truth which they maintain 3. Whoever they be that speak having a calling to matters in controversie they ought to be heard with attention without stumbling through prejudices at their persons till what they say be tryed For even this young man when he is speaking to old and grave men bids them hearken unto him 4. Then do men hear aright when every one doth not pass what is spoken to many together as nothing concerning them but is careful to apply to himself what is spoken as if none else were present Therefore is this exhortation directed in the singular number as hath been explained 5. It evidenceth wisdome in speakers when they single out those to deal with who stand in greatest need of help and when they are careful to speak what may tend most to edification On this account also it may be conceived that he will not insist to deal with the three Friends but singles out needy Job in particular to whom it was to good purpose to speak And this is indeed an evidence of a man who is guided by the Spirit of God in speaking when he minds edification and the need of Souls much Verse 11. Behold I waited for your words I gave ear to your reasons whilest you searched out what to say 12. Yea I attended unto you and behold there was none of you that convinced Job or that answered his words The second Reason of Elihu's interposing to speak which is more special and particular is the insufficiency of what they had spoken to convince Job So that having marked all that they had said and searched out all that long time
doth teach 1. When any do sincerely cleave to God in trouble God will not think lightly of their trouble but will look upon it in all the aggravations thereof that he may take occasion to let out more of his compassion and may heighten their commendation who endure such sharp assaults For thus doth God describe Jobs tryal as a destroying or swallowing of him up both to testifie his own tender compassion and to commend Job who had held fast his integrity when he had so many tentations to discover his weakness being so destroyed and swallowed up 2. When God afflicts his people he doth it not willingly Lam. 3.33 or as taking pleasure in their miseries So much is importâ—d in this Thou movedst me to destroy him Where the borrowed phrase may intimate in a sound sense That as mâ—n may be moved by solicitation to do that whâ—ch otherwise they have no pleasuâ—e to do So God goâ—th about this work of afflicting Saints not as one pleased with their pressures though he be well sâ—tâ—â—fied with their behaviour under them He is the Lord who taketh pleasure in the prosperity of his servants Psal 35.27 And therefore he doth afflâ—ct thâ—m only when it is necessary for trying of their graces or for correcting of them for their faults and purging of their corruptions 1 Pet. 1.6 7. Psal 89 30 33. Isai 27.9 And this will easily appear to the godly by his readiness to be reconciled unto them by his tender usage and kindness under trouble Psal 31.7 and by his bringing of them out of trouble when their tryal is perfected 3. Whatever God intend in afflicting his people yet such as have any hand therein shall bear the blame in whole Therefore is it all laid over upon Satan Thou movedst me c. as only guilty in this matter having done all he could to get Job ruined Hence it is that Gods afflicting of his people is so to sâ—y a blowing of the bâ—llows to kindle his displeasure against wicked Instruments Psal 47 5 6. Zech. 1.15 4. Albeit the most perfect of Saints upon earth have so much sin as of it self deserves not only temporal afflictions but eternal wrath Yet the Lord is pleased sometimes to afflict them without respect to their sin only that his grace may shine in them and that the calumnies of Satan may be refuted For so much is imported in this Thou movedst me to destroy him without cause as hath been explained See Job 9.2 3. It is true as Saints are sinful creatures so their sincerity will not be a Saviour to expiate or cover their failings nor yet ought they to omit in every tryal how cleanly soever to become thereby more acquaâ—nted with their own sinfulness and to make use of the Rod to purge it out Yet they are allowed to look out also toward Gods more high purposes in their tryals than only to chasten them for sin 5. Albeit the Lord will not respect such as come to him under justly procured strokes Yet a good Conscience under trouble is a great advantage For it is no small advantage to be destroyed without cause and not to have an evil Conscience to heighten the affliction And this the Lord noticeth and speaks of not only as heightning Jobs commendation but as being an advantage in it self See 1 Pet. 4.15 16. 6. It is a special commendation and proof of integrity to bear cleanly tryals with much submission and when mens hearts do not accuse them of dishonesty and yet they stoop and cleave to God For this is Jobs commendation Still he holdeth fast his integrity though thou movedst me against him to destroy him without cause It is true we ought so much the more to stoop and to bless God when our tryals are cleanly and not dipped in our own provocations Yet seldom do we abstain from judging of God when he judgeth except when sin stops our mouths Psal 51.4 with Rom. 3.4 Vers 4. And Satan answered the LORD and said Skin for skin yea all that a man hath will he give for his life 5. But put forth thine hand now and touch his bone and his flesh and he will curse thee to thy face In these verses we have Satans answer to the Lords Interrogation containing a new and further accusatino against Job as an hypocrite notwithstanding all that God had said to the commendation of his constancy under affliction Having before slandered Jobs actions and course of life during his prosperity he doth now slander his behaviour under his sufferings And though he did at first speak of those tryals which had already come upon Job as a plot which would discover his unsoundness when he desired God to try him therewith Chap. 1.10 11. Yet now he speaks diminutively of these sufferings as no sufficient tryal of his honesty Asserting that it was not any love to God made him carry so fair but meerly love to himself as not caring how many skins and bodies too were lost so himself were preserved and as desiring by his continuance in an hypocritical profession of godliness to prevent any trouble that might be sent upon his own person This Assertion he holds out and offers to clear by a common Proverb usual in in those times wherein the exchange of Commodities was the usual way of Traffick as yet one slave or captive useth to be exchanged for another Skin for skin yea all that a man hath will he give for his life Which signifieth in general that nothing outward is so dear to a man as his own life Whence he would infer that it was no wonder Job did hypocritically stoop under his former losses that God might spare the Rod from off himself And for further confirmation of this Assertion he appeals to a new tryal desiring to have that link of the Chain loosed whereby he was restrained from touching Jobs person Avouching that if God would touch his bone and his flesh or smite him in his person so as might reach him to the marrow he would maliciously and desperately curse God even to his face Which in the Original as also Chap. 1.11 is propounded by way of tacite imprecation against himself or of an Oath importing an imprecation If he curse thee not c. This as to the form of speech is the same with that Chap. 1.9 10 11. where it was observed That it is Satans design in trouble to tempt men to curse God and How malicious a slanderer Satan is not caring how falsly he calumniate so he get Saints vexed As here not only doth he reflect upon Jobs integrity but upon his tenderness and sympathy as if he regarded not the stroke upon his Children Servants and Goods when the contrary did appear from his practice Chap. 1.20 But the subject-matter here may further teach 1. Satan is so incessant in his attempts against Saints that he will not give over when he hath got the soil but is ready to assault a fresh upon every occasion As here
supposed that there is much that is proud to be crushed by him and is clearly instanced ver 14. 2. This pride especially provokes God to anger and so draweth on more trouble For so is also supposed that God hath anger against such While we continue proud under trouble we will hardly get any sight of Gods love in it 3. This pride in contending with God appeareth yet more in that when God hath entered the lists with proud man and he finds himself too weak a party he will rather essay any other course for relief than stoop to God For he will run to proud helpers He will muster up all his stout-heartedness to endure what he cannot avoid and if God contend by outward trouble he will run to any refuge rather than to God Isa 9 9 10 13. 4. Gods anger is too sore a party for proud man and all created strength For when he persists in his anger the proud helpers do stoop under him All the power of Egypt to which the word rendered pride alludes here could not hold a Lowse off Pharaoh nor a Frog out of his Chamber See Mal 1.4 5. As utter undoing ruin will be the issue of Gods anger against proud man unless himself pass from it proud helpers will even stoop under him if he withdraw not his anger So God who hath made man and knows his mould and frame seeth it fit oft-times to quit the plea and put a close to the controversie and give over to contend with a worm For this is supposed as a reserved case wherein proud man is not crushâ—d if God will withdraw his anger And it is only if God will not withdraw his anger that the proud helpers do stoop under him which implyeth that sometime he will withdraw it And albeit the speech be absolute in the first language God will not withdraw c. yet the context and coherence thereof with the rest of the purpose doth evince that it must be understood by way of supposition That God not withdrawing his anger as some do well render it the proud helpers do stoop c. God is pleased thus to put an end to his controversie with his stubborn people partly upon the intercession of some among them Amos 7.1 6. partly to manifest his soveraignty in grace Isa 57.17 18. and to witness his tender regard to their frailty whom he hath chosen Psal 78.38 39. Yea he is pleased sometime to removes this plagues from off the wicked when yet they submit not or are but feigned in it as he dealt with Pharaoh And all this he doth to invite sinners to him who is so long suffering even toward the wicked and quitteth many a plea to impenitent and stubborn man and that he may encourage his people to intercede with him even when matters are very desperate and when mens disposition and way toward him pleading a controversie portends little good From ver 14. Learn 1. A godly man thinks little of all the world and least of himself especially when he is under the hand and rod of God For so doth Job here comparing himself with all others when he is now in such an afflicted and low condition If proud helpers do stoop How much less shall I answer him 2. True humility doth especially appear in a mans stooping under Gods hand without quarrelling For so doth Job here evidence it that he will not answer nor choose out words with God A murmuring spirit cannot in so far as it gives place to murmuring pretend to humility 3. Who so dare enter the lists with God and reason with him about any of his dealings as Plaintiffs they do provoke him to give them a sad challenge in other things and put them to defend and answer for themselves For both are here conjoyned to shew that they will be put to answer who dare attempt to reason with him This may discover the folly of complaining and murmuring and may warn such as give way to it to look for some other humbling work from God then to get leave to persist in that 4. It is an evidence of true humility and of spiritual wisdom also when men are made wise upon the expence of others and do not presume to stand out where others have slidden for so doth Job argue here The proud helpers do stoop How much less shall I answer him c Vers 15. Whom though I were righteous yet would I not answer but I would make supplication to my Judge The second ground of Job's resolution not to contend with God is taken from his hope to speed better another way He would not plead the righteousness of his cause or of his person in begun sanctification against God nor turn a defender to answer all that God could except against him but would hope to come better speed by humble supplication Whatever was Job's weakness in quitting this course here resolved upon for which he is rebuked by God Yet his doctrine doth teach 1. There is a righteousness attainable by faln and sinful man not a perfect personal and inherent righteousness according to the tenour of the Covenant of Works but beside imputed righteousness a righteousness of sincerity in begun sanctification Luk. 1.6 and a righteousness in respect of their cause or the matter of their tryal from God or men or both For Job supposeth that here though I were righteous as a thing attainable where he speaks of his righteous cause and sincerity in holiness and true piety 2. When men have attained to this righteousness and are so assured of it that they can plead it before and against men and may humbly own it before God through a Mediatour yet they have need to be humble when they consider that before the Tribunal of God only the Righteousness of Christ can bear them out For whom to wit God though I were righteous yet would I not answer Though he suppose his being righteous yet he will carry humbly before God 3. Whatever encouragement the Conscience of mens righteousness and integrity may otherwise afford them in going to God yet there is no pleading of this righteousness against God as a party or to the prejudice of his righteousness For this is it which he declines in particular to answer God when he turns challenger to maintain his righteousness against his complaints When God appears as a party he can find many faults which men either will not or cannot find And albeit he do in Christ accept of our sincerity in begun sanctification yet he can soon find it imperfect and poluted in it self And if it be so with the righteous How much more with the ungodly 1 Pet. 4.18 4. Humble supplication by a man who shelters himself under the wings of Christ and his imputed Righteousness and layeth claim to free grace in him is the best way of prevailing with God when he lets loose his hand and it will be so successful that contending is needless For saith he I would
speaks in this matter Partiality among men is when corrupt Lawyers and Judges having to do with a potent Client or party before them do not ponder nor respect his cause but only his person whose favour they desire to conciliate or keep and therefore they do say plead or pronounce what may please him or be for his interest without respect to Truth or Justice And thus did Job's Friends in this debate They did not search out nor pronounce according to the truth and justice of the cause but spake only what they thought was for God and against him in this matter 2. Job saith of their thus accepting Gods person in their contending for him that it was a wicked and deceitful talking for God and that both in respect of himself whom wickedly and with deceitful and cunning discourses they did condemn that they might justifie God who had afflicted him And in repect of God For it wronged him and put a lie and trick upon him as Job after clears to say his justice in afflicting Job could not otherwise be maintained then by their lies and deceits or false Doctrine Yea whatever were their intentions it reflected wickedly upon God and his Providence For under a pretence of giving him glory they said upon the matter that God could not be just if he afflicted and exercised godly men with the same outward calamities that befel the wicked 3. That we may yet further understand Job's mind in this challenge we are not to conceive that he doth challenge them for condemning him against their Light and Conscience For it is not to be doubted but their principles led them thus to judge of him whatever charity they had for him that he was a godly man before which made them astonished when at first they came to him and saw him so afflicted Chap 2.12 13. Far less is it his mind to challenge them that they would not pronounce that he was in the right and God in the wrong in this cause or in what he done to him Nor doth he at all quarrel them that they justified and commended God as holy and righteous in all his works and ways For himself labours to out-strip them in such commendations of God But the true fault which he challenges may thus be conceived Upon the one hand they judgâ—ng that God afflicted none as he did Job but only wicked men did conclude that God who had afflicted him could not be just if he who was afflicted were righteous as himself alleadged he was And therefore judging themselves bound to stand for Gods Righteousness as was indeed their duty if they had done it by lawful means and upon sound Principles they studyed by all means to condemn him never regarding his defences or the evidences of his grace that God might be glorified as just Upon the other hand Job maintained both that himself was righteous and that God was just who afflicted him though neither he nor they could reconcile these two And that therefore they were sinfully partial on Gods behalf who could find no other way to justifie God but by condemning him which God neither allowed nor needed And so in this challenge Job chargeth them with a true fault though as they were culpable on the one hand he was also faulty on the other hand in his bitter complaints about Gods dispensations because he could not see a reason why the righteous God should thus deal with him who was a reconciled man Having cleared the words From v. 6. Learn 1. Men are naturally impatient of contradiction and a plausible wrong cause begets such prejudices against Opponents that men will hardly hear them For he must exhort them in the very midst of his Discourse to bear and hearken It is no good symptome when men are irritated because any thing they do or say is spoken against 2. Albeit many personal wrongs and injuries be best answered and refuted by silence And albeit a fool should never be answered according to his folly or in his own terms Prov. 26.4 Yet when men do wrong God his Truth and themselves they ought to be opposed take it as they will and not suffered to live in an opinion that they only are in the right Prov. 26.5 For Job will have them hear his reasoning and hearken to the pleadings of his lips From v. 7 8. Learn 1. Even the worst of courses and ways are ordinarily masked with the fairest pretences and particularly that they are for God For so they pretended that by their erroneous doctrine they were pleading and contending for God and his Righteousness So oft-times oppression is commended as a following and acknowledgement of Providence Zech. 11.5 and an executing of his righteous judgments Jer. 50 7. Persecution is accounted good service to God Joh. 16.2 and a glorifying of him Isai 66.5 And every Errour fleeth to some such cloak and pretence Some entertain unworthy thoughts of Gods Providence pretending to free him from being the Author of sin Some will have Christs Body everywhere pretending his glory against the Arian Errour Some plead for Universal Redemption pretending to exalt Christs Sufferings which yet they enervate in the efficacy of it by making him die for those who never get benefit thereby Some cry up mans Free-will pretending that thereby they vindicate the Justice of God in punishing sin Some decry the obligation of the Law as to Believers pretending to exalt Christ and Free-grace c. In a word it may very generally be averred Totus mundus exercet Histrioniam The world of men who go wrong study nothing more then the art of Stage-players that they may appear to be any thing rather then what indeed they are And though this be a great tryal to honest and sincere hearts yet this may encourage them that such do so much the more make God their Party as they pretend to be for him when indeed they are nothing so but against him 2. Such pretexts will not justifie Errour nor should they hide it from men nor deterr them from appearing against it and from detecting the falshood of those pretexts For though they pretend to speak talk and contend for God yet Job will not admit of their opinion but tells them it is an accepting of his person an injury to God and to him also So Robbery will not be justified because men pretend to make a burnt-offering of it Isai 61.8 This General Doctrine may be branched out in several Rules and Instances wherein it is to be observed 1. In matters controverted we ought not to be swayed with what seems at first view to be most for God as his Friends gave out their opinion was but opinions are to be throughly searched to the very bottom till we find what really is and what only appears to be for God as Job doth here search and find out the cheat 2. If even Gods person ought not to be accepted when men pretend his glory in their Doctrine to wrong that
argue our blindness for he cannot be unreasonable in what he doth Vers 5. Seeing his days are determined the number of months are with thee thou hast appointed his bounds that he cannot pass 6. Turn from him that he may rest till he shall accomplish as an hireling his day The third Argument enlarging the first is taken from the certainty of his death at the time appointed by God He shews that his life is bounded by God even how many days and months he shall live that he must die at the time appointed by God and cannot pass those bounds and limits which are set to him and that in the mean time his life was but short and troublesome like the time of an hireling Whence he argues That seeing death is the appointed punishment of sin which he had acknowledged to be in himself v. 4. Gen. 2.17 And seeing God had fixed the time of that at his pleasure and had made life short and troublesome he thinks that God needs not add a new sentâ—nce to the former and bring man into judgment of new And therefore he pleads that God would not abandon him by turning altogether from him but forbear to pursue him with such rigour and let him take some breathing and respite from these extraordinary afflictions till he accomplish his course in his ordinary toil and labour whereof he will be content to see an end whensoever God will as the word imports The substance of the grounds of this Argument being made use of Chap. 7.1 2 c. to prove another conclusion that he might lawfully desire death I shall here shortly Obs 1. Mans life and days are bounded so that Man must come to a period and must quit life whether it be sweet or sowr bitter or comfortable For so is here held out His days are determined he hath bounds that he cannot pass See Psal 49.10 Eccl. 2.16 Heb. 9.27 Obs 2. God is the infallible and irresistible bounder of mans life even to months and days For his days are determined the number of his months are with thee thou hast appointed his bounds c. See Act. 17.26 This Truth 1. Doth not contradict other Scriptures which speak of the lengthening and shortening of mens days 2 King 20.1 6. Eccl. 7.16 17. Psal 55.23 For these speak of shortening or lengthening the days of Man in respect of what otherwise they might be according to probability or considering the course of Nature and second Causes but speak nothing of Gods altering the periods of Man's life which are set by himself Nor 2. Doth this warrant men to neglect lawful means which God hath appointed in order to his end as Paul reasons Act. 27.22 23 24. with 31. But it teacheth us 1. To adore the Universal Providence of God which extends it self to all persons and things See Matth. 10.24 30. Our not observing of this in common things makes us so Atheistical in greater matters 2. It teacheth us to submit to his will in all those turns and lots that befal us and in the use of all means of life to submit to live long in trouble or short while in ease as he pleaseth 3. It teacheth his people to rest confidently on him who hath Times and Seasons in his hand both of particular persons Psal 31.15 and of Nations also Gen 15.13 14. Jer. 29.10 Obs 3. Mans life till he come to his appointed end is but like a hirelings day For so is held forth v. 6. that he must accomplish as an hireling his day Not only is his life short like a day wherein the hireling is conduced to work But 1. Man ought not to be his own nor at his own work but his Masters For so it is with the hireling And if Man will not voluntarily do duty and what is commanded him Yet he shall be made to serve Providence whether he will or not And his most irregular enterprises shall be made subservient to Gods holy purposes Psal 76.10 2. Man is but an indigent empty creature standing in need of continual uninterrupted supply from God As an hireling must have wages if not meat also from his Master to maintain him at his work 3. Man must resolve to have much toil in the service of his Generation For he is like a toiled servant or hireling And this is the lot even of greatest Undertakers and Conquerours in the world Hab. 2.12 13. 4. Man is a servant who must be accountable for his work that he may be rewarded accordingly as it is with hirelings All this may teach men not to stumble if they find their life to be such as is here described And since it is thus they who sell Heaven for a Portion in this life make but a poor bargain and will get but sober chear for it Obs 4. Job's plea and desire in this Argument v. 6. hath somethings in it very commendable and imitable As 1. Turn saith he that is take away thy hand and displeasure evidenced by these severe afflictions Which Teacheth That it is only God who giveth a being or putteth an end to afflâ—ctions As this desire supposeth Also That as God appears to the afflicted to be angry when trouble is on So this affects a godly man most and the removal of this is more to him then the taking away of the affliction For he desires the cross to be removed under that notion of Gods turning frâ—m him and ceasing to pursue him in anger 2. Turn saith he from him in the third Person with an eye to what he hath spoken of all mens life and toil v. 5. and to shew that he would be content of the common lot of hirelings of Adam's posterity It Teacheth That it is an evidence of a subdued spirit when men do not seek to be singular in their lots and allowances but are content patiently to bear the common lots that befal mankind 3. Turn saith he that he may rest or have a cessation righteous and the wicked Christ will be glorified and admired in them 2 Thes 1.10 all clouds and mistakes will be cleared and when he raiseth their bodies he will raise their good Name also Vers 13. O that thou wouldest hide me in the grave that thou wouldest keepe me secret until thy wrath be past that thou wouldest appoint me a set time and remember me 14. If a man die shall he live again All the days of my appointed time will I wait till my change câ—mâ— 15. Thou shalt call and I will answere thee thou wilt have a desire to the work of thine hands The fourth Argument propounded in these verses and amplified and enlarged to the end of the Chapter is taken from the great perplexities and strange wishes to which his trouble drave him in so much that though he see somewhat of a black cloud in death in the foregoing verses yet here he would be content of something like it for a time The sum of the Argument whereof the Antecedent is expressed in
duty God may cure one by the addition of another and may add a new exercise to all that they have though they seemed insupportable that the Fever may come to an height and so to a cool One tryal added to many before may work and help the rest to work upon us Yet that this may be the case of godly men may afford some profitable Instructions 1. That none ought to complain of trouble so long as they can hold more For here it is supposed they may be so low as no superadded trouble can affect them 2. Gods Wisdom toward many is to be adored in this that he carries them through many afflictions upon their Relations otherwise very intolerable in such a throng of inward exercise and bodily pain that they cannot get leisure to think upon these sorrows which otherwise would be ready to sink them This burning is cured by holding the burnt finger to the fire 3. They who are in this hard case ought not to doubt of Gods pity For it is Job's scope in all this Narration to plead for pity from the consideration of his intolerable condition Those dumb superadded strokes will plead so much the more as they have not leisure to resent them 4. Since even Parents and godly Parents may be made useless to their Children in their afflictions and friends to friends let those in affliction learn to acquaint themselves with Christ who had leisure enough in the midst of his own sufferings to mind the necessities of his friends as witness his care of Mother when he was on the Cross Joh. 19.25 26 27. Much less now can he be diverted from tendering them in their distresses CHAP. XV. Job having been now assaulted by all his three Friends and having answered them one by one there followeth to Chap. 22. a second conflict with them all wherein as before Eliphaz begins first And it is observable that in all their discourses they bring no new purpose or Arguments but do repeat the same matter they had formerly spoken in new words and that they are more vehement passionate and bitter then formerly Neither do they as formerly make use of any perswasive encouragements to invite him to Repentance but do reflect upon him with all the sharpness they can as judging him to be very stubborn and incorrigible In this Chapter Eliphaz's discourse is recorded wherein he labours to maintain his own and his Friends cause And First He reprehends many faults in Job's former discourses and proceedings Namely that his discourses were but unprofitable empty and hurtful ver 1 2 3. That both his way and his discourses were full of Impiety ver 4 5 6. And of arrogance and presumption both toward them ver 7 8.9 10. and toward God ver 11 12 13. And that he was erroneous in seeking to justifie himself before God ver 14. which very Angels could not do ver 15 16. This being the point in controversie he proceeds in the second part of the Chapter to prove that Job could not be righteous by shewing that none but wicked men were afflicted as he was In pursuance whereof after a preface exciting to attention and clearing how he would prove his point ver 17 18 19. He gives an account of the miserable estate of the wicked Chiefly in respect of their inward vexations and fears ver 20 21 22 23 24. and of the cause of this and their other miseries namely their presumptuous wickedness because of their prosperity ver 25 26 27 28. Unto which he subjoyns an account of the outward Plagues that God sends upon them ver 29.30 And draws a conclusion from his whole discourse wherein he warns deluded souls that they deceive not themselves with vain confidences otherwise they will meet with disappointments and Plagues ver 31 32 33. as their sins of hypocrisie oppression and maliciousness do deserve ver 34 35. Vers 1. Then answered Eliphaz the Temanite and said 2. Should a wise man utter vain knowledge and fill his belly with the East-wind 3. Should he reason with unprofitable talke or with speeches wherewith he can doe no good THe first fault reprehended in Job's discourses is general that they were but unprofitable empty and hurtful This is expressed in borrowed terms v. 2. That his knowledge which he uttered was but vain knowledge or knowledge of wind that is that it was empty and airie did puffe him up and make him unsober and was unprofitable like windie meat or feeding upon wind Further he is said to fill his belly with the East wind which was both turbulent and noxious Isai 27.8 that is he filled himself with unruly passions and pestered his heart with them which made him break forth in those violent and hurtful speeches The first of these Metaphors is explained in proper terms v. 3. That he made use of discourses in his reasonings that were no way profitable nor could do good to himself or others As for the other Metaphor of the East wind it is explained and inlarged in the following challenges wherein he tells Job how violently and how much to his own prejudice he had expressed himself In sum He layeth to Job's charge that his speeches were not only unprofitable to others and violent and boisterous against God and thâ—m as if he would overturn and bear all down before him Bâ—t in respect of himself also they were such as could not profit him nor help his cause but on the contrary like the East-wind made it worse by disturbing himself and provoking God to make it worse with him And this he chargeth home upon Job by way of question as very sinful and as unbeseeming a wise man such as he gave out himself to be when he contemned them as knowing but common things Chap. 12.2 3. Concerning this and other of the censures which Eliphaz passeth upon Job's discourses and way of proceeding it must be granted 1. That the General Doctrine is sound and the faults challenged are in themselves real faults whatever mistake be in the application or his charging them upon Job 2. That in some of these challenges and but in some he guesseth better at the truth of Job's miscarriages then in the General Controversie For Job's discourses were not all to be justified as hath been shewed in explaining of them and will further appear from the censures which are passed by Elihu and by God himself upon them Yet 3. Eliphaz's discourse is full of prejudices mistakes and reflections For partly he mistooke Job and his doctrine particularly concerning mans purity as may be marked upon ver 14. Partly while he is made hot with passion because of supposed reflections upon their abilities v. 9 10. he speaks more unadvisedly then he ought Partly he considered not Job's distress and tentations whence his ill-ordered expressions flowed and so judged them to be evidences of wickedness rather then of weakness And hence lastly it came to pass that all Job spake was in his account but
Experience and that their life be well improved in those Observations and of much intimacy with God who would be wise indeed And men may live long in the world and not know things well if they had only Experience to lean to and not the Word or extraordinary Revelations in their time to help them But passing those This purpose may teach us these Truths 1. As Man is generally proud of all he hath and filled with a conceit of it so in particular there is nothing whereof he is more ready to be proud than of his wit and parts For albeit I will not as Eliphaz doth charge thâ—s upon Job in this debate but rather upon himself yet it is a general Truth that Man is naturally inclinâ—d to restrain wisdom to himself 1 Cor. 8.1 It began with Adam and Eve that they desired to be as God particularly in knowing good and evil Gen. 3.5 6. So that as Humility and Modesty is nothing natural to us so in particular we are to guard against affectation and conceit of singularity in the matter of wisdom 2. A man that conceits of his own wisdom and of himself because of it supposeth impossibilities of himself and boasts of that which cannot be attained without wonders For so doth Eliphaz insinuate that he who restrains wisdom to himself as if none could compare with him must be the first man that was born and be made before the Hills which is so impossible and ridiculous to suppose that he layeth it before Job in these bitter Questions And albeit Eliphaz mistook the case in particular nor were any such advantages necessary for attaining the knowledg of Truth in this Debate Yet the General Doctrine is sound That the ordinary means whereby God teacheth Man gives him no ground to boast of his singular wisdom nor can he in reason claim to that unless he can prove that God hath afforded him singular means For those questions put it undeniably home that Man cannot restrain wisdom to himself unless he were the first man that was born c. seeing others having the same means may improve them with as good success as he 3. A conceit of wisdom and of being singular in it is indeed an evidence of shallowness and emptiness Therefore Eliphaz sheweth that he who restrained wisdom to himself v. 8. was but like his neighbours if not inferiour to them v. 9 10 What knowest thou that we know not c with us are both the gray 〈◊〉 c. And albeit he mistook in the particula◠〈◊〉 â—s a general sound Truth That a conceity proâ— is defective at least in the manner of his knowledge 1 Cor. 8.2 And for the measure of knowledge if we were indeed knowing we would think little of what we know Chap. 26.14 and the effects of sound knowledge would tend to humble us and not to pull us up For knowledge increaseth sorrow Eccl. 1.18 and saving knowledge humbleth Job 42 5 6. Prov. 30.2 3. 4. This Text may afford Evidences of mens conceiting of their own wisdom which are to be gathered not from Job's carriage but from Eliphaz's way And 1. It is an evidence of conceit when men are so puffed up that they think it impossible they should be found in an Errour or out-stripped by others in finding out Truth As he thinks that Man behoved to be made before the Hills c. that would decry their Opinions and that all must be secrets simply hid from all others which they know not 2. It doth also evidence this evil when men cannot endure to be under-valued or cried down in the matter of wisdom as he is enraged at Job for attempting to decry their knowledge Such a disposition evidenceth that there is an Ulcer there which may not be touched 3. It is another evidence of conceit when men are so jealous that any checkâ—ng of them or commending of others doth alarm them as if they were quite decried and undervalued For when Job did only clear the Truth and let them see that their conceit of themselves was groundless Eliphaz looks on this as if he had restrained Wisdom to himself and quite decried all their abilities 4. It doth also evidence this evil when men are so full of self love that they are nothing sensible of any irritations they give to others or contempt they put upon them and yet themselves do highly resent the least indignity they imagine to be offered to them and are so blinded that they can digest a beam in their own eye but cannot endure so much as a mote if it be so much in anothers For he cannot endure that Job should speak to their prejudice as he thought it and yet he spares not to speak contemptibly of him little regarding or pitying the sad trouble that was upon him Doct. 5. From this challenge we may also gather several needful Instructions and Cautions concerning mens wrong managing of Disputes for finding out of Truth And 1. It is a wrong course when men turn from the consideration of the Cause in Debate to the consideration of or reflecting upon persons as here Eliphaz falls upon a personal debate whether Job or thâ—y ought to be preferred for parts This may well produce Passion and Irritation but will not find out Truth And albeit men may be brought to think on Causes and Questions more seriously when they are made to know themselves their ignorance or ill frame of heart Yet that is not to be rested on as sufficient to find out Truth 2. Men take a wrong way of managing Debates when they think to carry a Cause by the consideration of Persons or Parties As he would bear down Job in this Debate by shâ—ng that whether he looked to their persons oâ—â—herents in their Countrey they were his maâ—â—iore For albeit one man may indeed compâ—â—e with another and in some respects be preferred to him yet that will not prove his cause good if it be not otherwise instructed 3. Men do also miscarry in this matter when the learning or wisdom of Disputants is cryed up to make men believe that every thing they hold is Truth because they are more learned then their opposites As here he prefers himself and his adherents to Job in the matter of knowledge that so he might perswade him he was in an Errour Whereas suppose Job had been less wise then they yet his reasons proved he had Truth on his side nor could their abilities prove their Opinion was Truth For Wisdom and Learning do not always fall to be on Truths side And we should look to the Arguments in the Cause and not to mens Parts but ought rather to magnifie Truth if it defend it self in weak hands 4. It is also a wrong way to find out Truth when men make a flourish of antiquity of Opinions or of the age of persons who maintain them as a clear proof of the Truth thereof as Eliphaz speaks of their age who maintained his Opinion and consequently of the
them tremble under the sense of wrath And this 1. Should cause Saints not stumble if they be so exercised They may have a sure interest in the love of God whose eyes and thoughts are held fixed upon wrath 2. It should make them careful not to judge by sense which is rash and judgeth by appearance and not by the Word and represents our condition worse then it is Doct. 2. Apprehension of wrath is most dreadful Saints and puts the cap-stone on all their other sorrows Therefore he joyns this to the rest of his grievances with an also as an over-charging addition to them See Chap. 13.24 And this gives us a sure evidence of Saintship and that it is but our sense that affrights us when we are most affected with wrath of any thing See Isa 64 5. 3. This also contributes to make the apprehen-of wrath sad especially to Saints 1. That it is not lying buried under the ashes but kindled and broken out And indeed wrath when it is deferred or but apprehended at a distance may seem but little in respect of what men will find it when it breaks out Then it will be found unsupportable Isa 33.14 Psal 90 11. And Saints will see cause to lament that they apprehended it so little till it came to that issue 2. After wrath hath been revealed against the Elect in their natural condition or against converted Saints for some particular faults and it hath been buried again and God reconciled with them It cannot but be sad that it should kindle up again and that after they have tasted of kindness and sweet imbracements they should again fall under the lash of wrath As Job here apprehends it This is matter of sad regret Psal 85.3 with v 4.5 3. This also heightens the sadness of such an apprehension that it is his wrath and that he hath kindled it against them whose way many time with his people is not to stir up all his wrath but to quench and take it away Psal 78.38 Isa 57 16 17 18. and that he who is their hope and refuge in all their troubles Jer. 17.17 should become their party Isa 63.9 10. Now albeit all those sad sights be but Saints apprehensions and tentations or at most there is only fatherly displeasure in their lot yet from this we may gather That true Saints cannot endure to have God their party in anger on any terms and it will be no small grief to them in such a condition that evidences of displeasure have not been seen before-hand in the Word and it will sadly affect them in their distress when they remember it was sometime otherwise with them as is said in another case Lam. 1.7 In all those respects Job complains of this here From the last part of v. 11. He counteth me to him as one of his Enemies wherein he clears and explains the former that God looked upon him as an Enemy and so let out wrath upon him or strokes which seemed to speak wrath Learn 1. Such as are indeed Enemies to God are obnoxious to wrath which will break out at last in sad effects For so much doth the connexion betwixt those two import Where God accounts a man an Enemy there he hath wrath and this wrath will break out in hostile acts such as those which made Job apprehend wrath and that God counted him an Enemy See Psal 7.11 12 c 75.8 2. However men may bear out under the harsh judgments of men who neither are infallible nor can judge of mens estate Yet God is Supreme Judge whose sentence is always just and irrepealable For Job looks here to what he counted him to be and though he was not shaken by his Friends mistakes yet this is matter of sad complaint that to his sense he counted him to him or in his judgment as one of his Enemies 3. It is the saddest of wrath that is let out on Enemies and which cometh from God looking on the party whom he pursues as an Enemy For this aggravates end heightens his sense of kindled wrath that it comes upon him as an Enemy In respect of this Fatherly displeasure is a deliverance and mercy as being mixed with and flowing from love And Saints should read it so and bless God that it is so 4. Saints may look upon their lot as inflicted on them as Enemies when yet it floweth from real friendshid For Job mistook in this there was neither wrath nor enmity in all this Saints are thus affrighted because they cannot discern Gods tender heart which may be warm toward them when his hand seems to speak severity Jer. 30.14 with 31.20 Therefore it is a sweet study wherein Saints should be much exercised To know how much of cross dispensations may consist with love yea and flow from it To know that all real displeasure is not pure and unmixed wrath That Senses language under trouble is Apocryphal and not to be credited and That we may read much from our ill deservings and guilt in our trouble which yet Gods love doth not intend in it as not pursuing our pardoned guilt nor chastening because he hath a quarrel though we deserve it should be otherwise From v. 12. wherein he clears how he thought God pursued him as an Enemy Learn 1. Where God hath a quarrel we need not doubt but he can avenge himself seeing he hath forces in aboundance to prosecute his Controversie For here there are Troops to send out against an Enemy 2. Afflictions tryals oppressors c. are Gods Armies sent against man though not always in wrath yet to subdue Rebellion and make him stoop Therefore are those called his Troops to shew that he as Supreme General hath them at his command to cause them come and go at his pleasure and that as Armies are sent out to subdue Rebels and conquer Enâ—mies so they are imployed to bring and keep us in subjection to God And therefore we should be careful that they get their errand lest he send out more Troops against us Lev. 26.21 22 23 24 c. 3. God when he pursueth men by afflictions is irresistible For those Troops raise up their way against him and encamp round about his Tabernacle So that it is to no purpose to struggle or contend with such a dispensation but it is our only safety to stoop 4. When sad afflictions come upon Saints it is not easie for them to avoid thoughts that God is angry and looks upon them as an Enemy For because of those Troops Job suspects that wrath is kindled and that God counts him as one of his Enemies v. 11. Vers 13. He hath put my brethren far from me and mine acquaintance are verily estranged from me 14. My kinsfolk have failed and my familiar friends have forgotten me From this to v. 20. we have the Seventh proof and instance of his misery Namely That while he is thus afflicted he is diserted of Friends Servants his Wife and most intimate familiars and
by men Verse 14. The murderer rising with the light killeth the poor and needy and in the night is as a thief 15. The eye also of the adulterer waiteth for the twilight saying No eye shall see me and disguiseth his face In these Verses Job produceth some instances of these Rebels against the Light namely Murderers who rise by day-break to kill and rob men and spend the night in thieving and Adulterers who take advantage of the twilight to hide themselves and seek to promove their design of being hid from the sight of men by masking or otherwise disguising of their faces Doct. 1. Murther Theft and Adultery are in special works of darkness which prove men to hate the light and which do highly provoke God For these are brought in here as instances of that general Character of wicked men v. 13. and as sins which God would visibly plague if he took that course with all sinners which Job's Friends asserted he did 2. In particular Murther is a sin lying as near a stroak as any For he instanceth the murderer first here See Gen. 4.10 11. Is 26.21 And though this crime be oft-times covered with the mask of War or Authority yet that will not hide it but rather make it more odious 3. The secret wayes of committing murder will not hide it from God but it doth rather aggravate the crime that men think to cover it by that means For the murderer that riseth with the light to kill is a sinner who is obnoxious to vengeance if God please to pursue Sin will find out sinners in Gods time Num. 32.23 4. Bloud-thirsty men are very infatiable in their cruelty and will cut off men upon a very small tentation or for very little advantage For the murderer killeth even the poor and needy by whose death he can reap little or no profit and this he doth without any compassion or regard to their miserable and low condition 5. Oppression especially when it reacheth the life renders the oppressed the object of Gods pity so far as that he is ready to avenge it in due time For in this respect also those whom the murderer killeth are the poor and needy whose cause God will own as his frequent promises concerning the poor and needy do import whatever they have been before Thus Joab is said to have cut off two men more righteous better than himself 1 Kin. 2.32 though otherwise they were not very good men but Rebels against their lawful Prince So that it will not assoil men that these whom they cut off are naughty if they have not a call and warrant to cut them off 6. Wicked men being once engaged are indefatigable in their course and are still either at one trade of sin or other For when this murderer is not killing he is a thief which shews that there is a concatenation of sins and that the wicked are still at one or another of them And their care to lose no time in the pursuit of their sinful designs may give a check to them who lose many opportunities of doing good 7. It will not assoil men that they come not the length of cruel murder if yet they commit other acts of injustice For it is a charge sad enough that he is as a thief a very thief or somewhat like it Wicked men do at some times commit only such lower acts of injustice not because they want a disposition and inclination to grosser evils but because they want a tentation and opportunity or power to bring them to pass 8. Adultery is an old sin in the world and hath been looked on as a sin deserving Gods vengeance For adultery was accounted a sin in Job's dayes and a sin which God would not spare if he did alwayes visibly plague the wicked The sin of uncleanness contributed toward the destruction of the old World and destroyed Sodom and Gomorrhah And if it was so hateful to God in them who had fulness of bread and idleness to foster it Ezek. 16.49 it must be much more abominable when it abounds in time of poverty and affliction 9. It is a plague upon sinners particularly upon unclean persons when they commit wickedness with resolution As the eye of the adulterer waiteth for the twilight with a resolution to perpetrate his wickedness then 10. It is also a plague upon wicked men and especially lustful persons that when they are not acting sin yet their hearts are still resolving and plotting how to go about it As the adulterer waits for the opportunity of the twilight wherein he may commit that sin upon which he is musing and resolving throughout the day 11. It is a Character of wicked men that they forget the eye of God upon them and that their consciences whatever light they have do not fear nor abhor sin but all that they fear is the discovery of their sin which may bring shame and punishment For all that the Adulterer expects is no eye shall see me which imports not so much his presumption that he shall not be seen by God or men though sometimes sinners may be plagued with that also as his desire that it may be so 12. An evil conscience is never truly quiet nor thinks it self secure enough For even in the twilight he disguiseth his face that he may yet less be discerned whereas they may sleep sound who are in Gods way Verse 16. In the dark they digg through houses which they had marked for themselves in the day-time they know not the lâ—ght 17. For the morning is to them even as the shadow of death if one know them they are in the terrours of the shadow of death In these Verses Job points out yet further how these evil doers hate the light and make use of darkness Shewing that they do nothing in the day which may be true of the Adulterer but chiefly of the Murderer especially when he turns Thief but mark out the houses which they break in upon in the night and that they are such strangers to the light that it surprizeth them with the terrours of death as if they were entring into its dark shade if the morning overtake them or any body come to see and know them while they are at their wicked pâ—anâ—s Doct. 1. It is a character of wicked men to be incessant in sinning and witty to improve all times and seasons for it For in the day time they mark and in the dark they digg thorow houses 2. It is also a character of wicked men that they make all their own they can come by For they mark for themselves and then digg thorow 3. It is not usual to see wicked men interrupted in their evil courses by any convictions or impediments from themselves For when they mark they also digg through if they be not otherwise impeded 4. Albeit wicked men goe on in their sinful courses yet they want not convictions that they are wrong nor are they free of deadly
his integrity with a sincere purpose to look to his lips and tongue For this is indeed a touch-stone of the truth and measure of our sanctification if we bridle our tongues Jam. 1.26 2. Mens great care should be not to look so much to what concerns themselves in matters as to what is right or wrong For Job declines to speak wickedness because it is wickedness let it concern him never so much and by this he sheweth that he is not byassed in this matter 3. There may be much wickedness in that which seems to be far otherwise to ignorant or partial observers For Job's refusing to speak wickedness in this matter while he defends his integrity insinuates that his denying of his own piety to which his Friends pressed him so much as a mark of honesty at least as opening a door of hope that he might become honest had great wickedness in him And so in many other cases great wickedness may be covered under a fair mask 4. Deceit and dissimulation is a special and eminent branch of wickedness Therefore is it here subjoyned to it as a branch of that general wickedness which he resolves to decline in the following discourse 5. It is in particular an abominable wickedness to make use of deceit in laying claim to integrity or in debates for finding out of truth and errour For Job declines deceit in this cause where his integrity was the truth in controversie As it is wicked hypocrisie to pretend to sincerity where it is not and to make use of plausible pretences that we may appear to be what we are not So the Lord abhors all sort of deceit in debating of controversies when either men conceal part of the truth or mix some falshood with it or do set â—ut an ill cause with specious pretences and fine discourses or are swayed in the matter of truth and errour by prosperity or adversity or the friendship or hatred of men Verse 5. God forbid that I should justifie you till I die I will not remove my integrity from me In this Verse he gives a more particular account of his resolution That he will not justifie them in their cause or in their condemning of him and that he will not renounce or disavow his own integrity It seems this speech with that v. 4. is reflected upon by Elihu Chap 34.6 not because he speak an untruth but because he spake it not with due sobriety and humility as it is usual for men thus to miscarry when they have a good conscience in the matter of their tryal Doct. 1. To justifie in Scripture-phrase doth not import to make a man just and righteous by putting of such qualities in him but only in a forensick and Court-sense to pronounce and declare him to be just and righteous For here Job's not justifying of his Friends doth only import that he would not absolve or pronounce them innocent in this cause not that he would make them become wicked by any change of qualities wrought in them by him Thus to justifie the wicked is an abomination whereas it were commendable to make them become righteous and is opposite to condemning Prov. 17.15 2. Wrong is not to be justified in any great or small friend or foe godly persons or others but wherein men do evil they are to be condemned and evil ought to be called evil For Job will not justifie his godly Friends in that wherein they were wrong 3. It is an evil not to be justified in any when they discourage and weaken the hands of a godly man under his troubles and so help Satan and tentations to brangle his confidence in God For this was his Friends practice wherein he will not justifie them 4. Evil how cleanly soever ought to be renounced with zeal and abhorrence For saith he God forbid that I should justifie you We ought to study an hatred of all sin Psal 119.104 and particularly those sins which seem to be less gross and more refined such as Job's change of opinion might seem to be as also sins wherein men do prosper ought not to blunt our zeal as being most dangerous unless zeal be kept on foot 5. Though Adam's posterity cannot attain to perfection in this life yet they may attain through grace to integrity to be sincere and to have a respect unto all the Commandments Psal 119 6. and to be sincere and righteous in their cause For Job hath his integrity here 6. Integrity is a rich prize not to be easily quit or disavowed as being a sweet Cordial in all exigents Is 38.3 and affording other advantages than hypocrites know of For therefore Job cleaves to the defence of it as of a precious Iewel See Psal 25.21 7. Where integrity is it is good service to maintain it and as we ought not to justifie the wicked so also not to condemn the righteous or deny our own being in the state of grace if we be righteous Therefore Job is resolute in this that it is good service not to remove his integrity from him or to disavow that he is an upright man Such as are ready upon every occasion to call the truth of their own grace in question do still keep the foundation unsetled and so cannot make any progress nor build superstructures upon it 8. It is no less than wickedness to deny the truth of our grace and our integrity under any pretence of humility For Job looks upon the removing of his integrity from him as an instance of that wickedness which he resolves not to speak v. 4. As indeed it wrongs both God and the truth beside the prejudice that redounds thereby to our selves 9. Mens resolutions against sin particularly against the quitting of the testimony of their integrity under tentations ought to be perpetual and constant For Job fixeth upon this resolution till he die as arming himself against any continuance of tryals about his integrity that he weary not and resolving to quit any thing were it even his life rather than his integrity 10. Whatever assaults godly men may endure about their integrity yet it is not their part not to be consenting to quit it For saith he I will not remove my integrity from me nor consent that I am an hypocrite whatever ye my Friends or tentations from within may say to the contrary And as the misconstructions of others do not concern godly men so as to make them guilty of every thing that is charged upon them So Satans fiery darts within them are not their sin if they consent not 11. Men do not then only maintain their integrity aright when yet they are sensible of sin and daily imperfections For herein Job miscarried in his defence of this good cause while he was not unmindful of his sinfulness which might have made him humble and sober in his way of pleading it and therefore he is censured by Elihu This tells us that our sight of the grace of God in our selves needs to be ballanced
a godly mans esteem For here Job reflects on this as a desirable coâ—dâ—tion when he had darkness and Gods light whereby he might walk through it when he had humbling steps and God remembring him in his low estate as Ps 136.23 Such a trade as that is the most enriching trade that a Saint can drive and far beyond ease and idleness with whatsoever refreshment it seem to be attended 9. Gods people must not expect that they will alwayes get easily and comfortably through their difficulties or that they shall have a life-time of these sweet proofs of Gods favour which they sometimes finde For now Jobs case is altered He may wish for the Dayes when by his sight he walked through darkness but doth not enjoy them In those dayes see got easily through his difficulties and could see through a thick cloud but now he sticks in the mire and is involved in the clouds of thick darkness Thus we finde the people of God walking in darkness without any light Is 50.10 groping like blinde men Is 59.10 yea foolish and ignorant like very beasts Ps 73.22 This other life is no less necessary and needfull in its season as contributing to squeeze out our lusts and corruptions to pluck up these weeds in us which are apt to abound when we receive showres of refreshfull influences to discover us to our selves and exercise our faith and to fit us for proofs of Gods care and love when we are emptied Ps 73.22 23. And particularly Saints are not to mistake if after they have got easily through trials for a while they finde them stick faster afterward For hereby the Lord trains them on in his service till they be so engaged that they cannot retire and then he ministers strong Physick which will be more operative upon them As they grow in grace so their trials may grow in sharpness and continuance Whereas their Spirits were fresh and vigorous at first they may crush them afterwards by discouragement and then difficulties which were easie before become unsupportable burdens and their Spirits growing peevish and bitter they may make themselves an uncomfortable life And besides instead of lively tenderness security and lazyness may creep upon them and then they will take worse with disquiet and exercise than formerly they did All which should be adverted unto in this change of Saints lot and exercise Verse 4. As I was in the dayes of my youth when the secret of God was upon my tabernacle In the third Branch of this Description to Verse 18. Job gives an account of the parts of his former prosperity And first to verse 7. of his prosperity as a Parent and Master of a Family wherein also he continues to point out the presence and favour of God as the fountain and cause of his good Condition The good condition of his Family is generally propounded in this Verse and instanced in two Particulars v. 5 6. In the general Proposition he wisheth to be as he was in the dayes of his Youth when the secret of God was upon his House and Family Where consider 1. By the dayes of his youth we are to understand the time of his former prosperity which began early in his youth and was very sweet then unto him Some instead of youth read winter as the word will also bear And it points out that these dayes of his prosperity in his youth were dayes of case like a Souldier in his winter-quarters Or the words may also be read the dayes of my reproach or These dayes of his Prosperity for which he was now reproached by his Friends as if he had been a wicked man in them but he would be content he had them again All these Readings come to one purpose but that which we have in our Translation is clearest in this place 2. By the secret of God which was upon his tabernacle we are to understand both that special favour of God which the World knoweth not wherewith he was made acquainted in his youth when God dwelt in his Family as in his Church and the providence of God which protected his Family and made it to prosper Ps 91.1 3. He calleth his House and Family his Tabernacle not so much because these Arabians dwelt sometimes in Tents for we finde here a City where he dwelt v. 7. and his Sons had Houses chap. 1.18 19. as because he looked upon his House as but a Tabernacle that might easily be pulled down when God would and as the place of his pilgrimage his constant Dwelling-place being above Doct. 1. Acquaintance with God in youth is a great mercy and will prove comfortable to men when they come to old age For Job reflects upon the dayes of his youth as desirable dayes not onely for the prosperity thereof but because of the favour of God from which that flowed See Eccl. 12.1 Many have sad reflections upon the sins and follyes of youth who did not begin to look toward God in time 2. Rewards of Piety will begin as early as men can begin to be godly For these dayes were desiâ—able also upon the account of prosperity that flowed from the favour of God And albeit these temporal advantages do not alwayes accompany Piety yet men when ever they begin to seek God shall finde they do it not in vain Is 45.19 And they who are long a beginning to seek God do lose many precious opportunities and advantages they might have enjoyed especially when they had youth and vigour to have improved them 3. Prosperity accompanying Piety is a mercy especially when men have youth and health to make use of it and it should be improved as such For Job accounts his former prosperous condition in his youth desirable However Prosperity in it self be still a Mercy yet to the wicked who want piety it proves a snare and though it be a mercy at any time yet especially in youth and when old age hath not taken away mens pleasure in their dayes Eccl. 12.1 And therefore such as are made partakers of this mercy ought to remember the account they must make to God for it 4. Such as do make right use of Prosperity they do look upon it as an uncertain passing thing As Job calls it here his Tabernacle See 1 Cor. 7.29 30 31. Undervaluers of Gods bounty in a prosperous lot do proclaim their ingratitude and their immortified lusts and that they are seeking happiness in temporal enjoyments which because they cannot finde they are therefore discontented and deprive themselves of that good which is really to be found in the good things of this life As Solomon missing of happiness and finding only vanity as to any felicity the creatures can bring to man in his pursuits after pleasure and delights falls a dispairing and hating of all his labour and hates his very life till he recollect himself and acquiesce in that good thing which God allows in the use of the creatures though they cannot make man happy Eccl. 2.1
at some times only but very often and habitually as their condition required It is good not to weary in well-doing or to sit down and please our selves with doing some few acts only of charity or justice 3. It is not sufficient that Magistrates do good to the poor in their righteous cause if they do it out of vain-glory or give them surly looks or checks though they do their business But they must do for them with fatherly affection For Job was a Father to the poor He owned their cause affectionately and with that same solicitude that a Father hath for his Child As men are bound to do all acts of charity not by constraint but willingly and from a principle of love 2 Cor. 9.7 So Magistrates owe this affection to all their subjects especially to the poor as being bound to be Fathers and Mothers to them which is the common designation of all Superiours as well as of Parents Exod. 20.12 4. As Magistrates ought to know causes well before they give out sentence in them for the Law requires that men should hear before they judge Joh. 7.51 though many even of all ranks are ready to condemn that out of prejudice or respect to the opinion of others which they understand not and others are ready to speak of things when they neither understand what they say or whereof they affirm 1 Tim. 1.7 So there is need of narrow search and enquity to find out the truth in causes if either they be dark or intricate of themselves or darkned through the subtilty of Adversaries Therefore Job searched out the cause which he knew not See Deut. 13.12 13 14. Prov. 25.2 and 29.7 And though this seem to be the genuine interpretation of this place yet the other interpretations formerly mentioned may put us in mind also of other duties oâ— Magistrates which are elsewhere commended in Scripture Namely That Magistrates should be careful to prevent Contentions and Law-suits so far as may be by looking into and studying to compose these differences which are not yet brought before them That they should be careful to try if there be any so crushed with oppression that they dare not have recourse to Magistrates for redress through fear of their potent Oppressours And they should have a care that judgement proceed not according to their acquaintance with persons and that justice be not wrested to gratifie their Kindred Friends or Allies See Deut. 33.9 Verse 17. And I brake the jawes of the wicked and pluckt the spoyl out of his teeth In this Verse Job gives an account how he took course with these Oppressours who had wronged the poor and made â—hem restore their ill purchase and disabled them that they should not oppress afterwards Doct. 1. Oppression of the poor is a beastly bruitish wickedness and the Oppressours are more like ravening beasts than like men For Job describes them that not only they are wicked but that they are like beasts tearing and devouring a prey with their teeth See Ps 58.6 2. It is the duty and will be the care of faithful Magistrates to protect the poor against Oppressours and to cause the poor be restored to their right not turning Oppressours themselves Zeph. 3.3 Nor colluding with Oppressours for a part of the spoyl Mic. 7.3 For Job pluckt the spoyl out of the wickâ—d's teeth and gave it to the righteous owners See Rom. 13.3 1 Pet. 2.13 14. 3. Not only should Oppressours be made to restore what they have unjustly taken but they should be punished and cut short of their power that they may not be able again to oppress For Job brake the jawes of the wicked when he pluckt out the spoyl that so they might tear no more And where this duty is neglected by these in Authority as ordinarily petty Thieves are punished and great Oppressours and grinders of the faces of the poor goe free God interposeth by his own hand to destroy these Oppressours and root them out Verse 18. Then I said I shall dye in my nest and I shall multiply my dayes as the sand In the fourth and last branch of this description of Jobs former prosperity he gives an account of the apparent stability thereof and of the confidence he had it should continue it being so great and well fixed In this Verse he declares what his confidence was unto which he subjoyns the grounds of his confidence in a new account of his prosperity Shewing That it was well rooted and spread abroad and watered with the blessing and influences of God v. 19. And that his honour and power were in the prime and still growing upon his hand v. 20. All men having a great opinion of his wisdome v. 21 22 23. And keeping a great distance even when he conversed familiarly with them v. 24. And his Authority being very eminent among his people v. 25. His assertion of his confidence in this Verse contains this in summ That being so setled he expected that after a contented life and a life of long continuance or of many dayes like the sand without number he should have dyed quietly and peaceably at home in his own house as a Bird in its nest and not have been made a prey of as he was Concerning which confidence and expectation it may be enquired First Was not this a fruit of his carnal disposition thus to please himself with the thoughts of a long continuance of his prosperity Answ As Job is not altogether to be condemned in this his confidence For he is not only thinking on death when he is at the height of it but he might justly be free of distempering slavish fears of a change having laid so good a foundation of peace and security through Gods blessing in Gods favour and a good Conscience yea it proved thus with him in the end Chap. 42. And no doubt Job would never have mentioned this in this so calm an Apology for himself if he had not been certain that at least there was somewhat justifiable in it So he is not altogether free of excess in it and his confidence was mixed and had some tincture of the flesh and unrenewed part in it For his very complaint about the disappointment of his hopes and the encouragements he looked to as supports of this his confidence v. 19 20 c. do evince so much Especially if we compare this with a parallel practice of David for which God did chasten him Ps 30.6 7. Secondly It may be enquired How this assertion that he had been confident of the continuance of his prosperity doth consist with his own profession Chap. 3.25 26. that he had feared what was come upon him and was not in safety nor quiet even before trouble came Answ This difficulty hath been touched on Chap. 3. And it will not suffice to clear it that we assert That Job might have been looking out for some trouble and yet have expected to dye in his nest for all that as never
sometime command and draw the eye Ezek. 20 16. with 24. So the eyes may draw the heart to walk after them See Ezek. 6 9. This is too frequently seen in experience in the matter of wantonness and covetousness of which see on v 1. and in the administration of Justice when men are swayed by their eyes or respect to the persons of men whom they see or notice mainly in judging their causes 5. As men should watch over their own Senses and particularly their eyes that they debord nâ—t and for that end should be much in prayer to God Ps 119.5 and should keep them employed about better objects Num. 15.38 39. So it is a proof of mens integrity when they keep their hearts from wandering even when their Senses presâ—nt alluring tentations to them For so did Job his heart walked not after his eyes It evidenced his integrity that he was not led by his Senses as wickâ—d men are but walked upon better grounds and that his heart was streight not only when he wanted tentations but in the midst of them 6. Out-breaking in sin particularly in injustice is a blot and reproach especially in godly men For therefore doth Job call miscarriages a blot 7. Whatever humbling toyl men may have about the corruptions and inclinations of their hearts within yet it is good when they are so farr victorious that their practice is not defiled with any scandalous miscarriage or injustice For no blot cleaved to his hands or was to be seen in his practice Where this general of a blot is to be understood particularly of dishonest gain by taking away of other mens goods unjustly or receiving of bribes to pervert Justice as the following Verse cleareth where a retaliation is submitted unto in the taking away of his goods And so some instead of a blot do read it thus If any thing to wit which is another mans and not my own by just right hath cleaved c. And whereas he saith this did not cleave to his hands it doth not import that ever he took any such thing when he was over-powred with tentation but he kept it not at such ill purchases use to cleave fast to wicked men but that he would never touch nor meddle with such purchases Whenever he had to do with other men he was sure nothing that was theirs stuck to him and whatever bribes might be offered or thrust upon him he would receive none of them See Is 33 15. 8. Such as are unjust to others do deserve that utter and bitter ruine should come upon themselves in all their enjoyments For Job acknowledgeth it to be just that such sow and another eat which is a very bitter tryal Lev. 26.16 Deut. 28.30.38 and that their Off-spring whether Children Cattel or Planting be rooted out without hope of restitution or recovery Thus God frequently useth retaliation in punishing of sin Is 33.1 Hab. 2.8 Rev. 16.5 6. 9. Though men in following sinful courses would desire to sin and yet be free of punishment and may be ready to murmur if they be afflicted Yet Consciences when put to it cannot deny but it is equitable that punishments follow upon sin and it is an evâ—dence of true piety to justifie God when he corrects for sin For Jobs consenting that he sow and another eat c. if he had sinned doth import that he submitted thereunto as just and equitable and that he was ready to justifie God under such a dispensation of providence See Neh. 9.32 33. Lam. 1.18 Dan. 9.7 8. Verse 9. If mine heart have been deceived by a Woman or if I have laid wait at my Neighbours door 10. Then let my Wife grind unto another and let others bow down upon her 11. For this is an heinous crime yea it is an iniquity to be punished by the Judges 12. For it is a fire that consumeth to destruction and would root out all mine increase The fourth Vertue whereof he maketh profession is Conjugal Chastity and that he was free of Adultery His profession v. 9. is That his heart was not so drawn away with the unlawful desire of a Woman or his Neighbours Wife as to seek opportunities to perpetrate folly with her This profession he confirms 1. By Imprecation or consenting that his wife should requite him in the like kind not with one but many others v. 10. Where this grinding is not to be understood literally of his wifes serving as a slave to others as Judg. 16.21 Lam. 5.13 But it is a modest expression of the conjunction of man and woman as the upper and nether milstone for production of issue and so it is more clearly expounded and expressed in the latter part of the Verse And this he wisheth or consenteth unto not that he would approve of this sin in his wife or wish that the punishment of his Adultery should fall upon her But to shew that he thought it just and equitable if he had been an Adulterer that God should serve him in this kind which would bring him much shame and grief 2 He further confirms this profession by giving an account of the reasons disswading him from this sin which were taken partly from the nature of the sin being an heinous crime to be punished by the Judges v. 11. partly from the effects thereof that it would kindle a fire of Gods anger and vengeance which would destroy him and his substance v. 12. From v. 9. Learn 1. Even such as have got cleanly through their youth and have been kept from lesser debordings have yet need to be upon their guard against grosser evils especially in the matter of uncleanness For Job who had avoided Fornication v. 1. doth here also purge himself of Adultery intimating that it was an evil he was in hazard of if by grace he had not been enabled to resist tentations to it 2. The rise and spring of all evil particularly of Adultery and other uncleanness is from the heart As here he intimates that his perpetrating of this wickedness would have begun at his heart See Pro. 4.23 3. Whatever mens deceitful hearts promise to them in sinful courses yet they are but deceived and cheated themselves and the enticements of sin are but deceits and will prove so in the end For in these courses the heart which is the great deceiver Jer. 17.9 is it self deceived by a woman This is not only to be understood of the womans active deceiving of the man by her wanton looks alluring speech whorish dresses and apparel and gestures Is 3.16 Pro. 2.16 and 7 10 13 21. But of the mans active deceiving of himself by admitting of these allurements by being taken with a womans beauty Pro. 31.30 and especially by promising to himself great contentment and satisfaction in those sinful pleasures whereby a man may deceive himself though the woman contribute nothing to it by any act of hers 4. Whatever vain thoughts may arise in the hearts of most godly men for which they ought
And albeit men may pretend many excuses why they should not pity such even in a just cause such as their multitude unworthiness ingratitude c. Yet it is the will of God that men who have wealth skill to advise power or authority do help them in what is right and as they need For so did Job here satisfie the desires of the poor and the expectation of the widows Men ought to consider that they are advanced not for themselves only but for the good of others also as Mordecai said to Esther Est 4.14 And as it is an evidence of the grace of God in them to be helpful to those whom God doth compassionate Ps 68.5 So the neglect thereof is a cause of Gods controversie against great men especially Is 1.23 And doth provoke him to cause themselves smart under the like difficulties Pro. 21.13 4. It is not sufficient in Gods account that men do somewhat for the poor widows or others in distress unless as the desires and expectations of the indigent are earnest and pressing so it be chearfully and speedily done For Job was so active in doing good that he caused not the eyes of the widdows to fail or did not out-weary them with expecting and looking for relief before he gave it for so this phrase signifieth in Scripture Ps 69.3 and 119.82 123. Lam. 4.17 nor did he cause them weep out their eyes with complaining of his backwardness See Pro. 3.27 28. 5. Men should walk so streightly and deal so ingenuously in the matter of their carriage as if they were to give an Oath upon it that they are what they declare themselves to be and as if they were to undergoe a present curse and judgement if it be otherwise For so much is imported in this taciâ—e Oath and Imprecation If I have with-held c. whereby he confirmeth this assertion and many others in this Chapter Which is both a tacite Oath and appeal to God that he speaks true and implyes a consenting to what God shall please to inflict if he do lye though he do forbear to express it as elsewhere he doth Mens want of seriousness and their putting of an evil day farr from them make them very loose in their walk and professions But if they would look upon Nadab and Abihu consumed by fire Lev. 10. Zimri and Cozbi cut off by Phinehas Num. 25. Jeroboams hand withering 1 King 13. Uzziah smitten with leprosie 2 Chr. 26. All of them in the very act of their sin If I say they would look upon these as beacons warning all what they deserve and for ought they know what they may meet with they might see cause to look better to their way Verse 17. Or have eaten my morsel my self alone and the fatherless hath not eaten thereof 18. For from my youth he was brought up with me as with a Father and I have guided her from my Mothers womb 19. If I have seen any perish for want of cloathing or any poor without covering 20. If his loyns have not blessed me and if he were not warmed with the fleece of my sheep The next branch of this profession of Humanity confirmed also by a tacire asseveration is That he was a liberal Communicator of his own substance to the indigent both in food and apparel As for his meat he professeth not only that he did not eat it alone but Orphans shared with him in it v. 17. But that he had been habituated from his youth to tenderness and fatherly care of Orphan boyes and had also been a Guide Conducter and Patron to Orphan maids whose weak Sex exposed them to many hazards even from his infancy v. 18. Where it is to be considered that Job speaks of persons of both Sexes of whom he had been tender and careful He was brought up and I guided her Which some understand thus That by the first are meant the fatherless spoken of v. 17. and by the second the widow of whom he had spoken v. 16. And it is not to be doubted but Job was liberal to all those and many others in distress But the words run more smoothly if we understand them of fatherless boyes and girls who were poor and that having spoken in general of the fatherless v. 17. here he points out more particularly his tenderness to every sort and sex of them It is further to be considered that while he professeth he was thus tender not only from his youth but from his mothers womb the meaning of that hyperbolick expression is only this That as the grace of God began early to work in him and which probably was a mean of that his parents began soon to instruct him in the principles of piety compassion and charity so the fruits of his tenderness appeared very early as if it had come into the world and been born with him As for his humanity and liberality in the matter of cloathing he professeth that he gave apparel to the naked and poor who were ready to perish through want v. 19 So that they had cause to bless him being warmed by the apparel that was made of the fleece of his sheep v. 20. It is said the loynes of the poor blessed him where the loynes are put for the whole body that was cloathed possibly because their garments were girded upon their loynes and the meaning is that the poor man was excited to bless him when he found his loynes or body warmed with the apparel he had given him Or whatever the poor man did the very covering of his loynes and body spake Job to be a blessed man who had done that act of compassion From Verse 17. Learn 1. It is not enough that men be liberal of their power credit and authority to do good thereby unto others unless they expend of their wealth and meat also as need requires without which neither professions of love Jam. 2.15 16. nor of piety Isa 58.5 6 7. will avail Therefore beside what is professed v. 16. Job addes this that he had not eaten his morsel alone 2. As it is the commendation of great men if they be sober in their diet So albeit men had never so little they are bound to communicate of it to others as their need requires In both these respects he calls his allowance his morsel because he was sober in his diet and because he was charitable Not onely because he was a great and rich man who might well spare somewhat to others but he was ready to have given a share even of a little Nature needs but little to maintain it and charitable men will straiten themselves much that they may be beneficial to others And if men would indeed be sober their very supersluities might relieve many who are in distress 3. As hospitality is a commanded duty Rom. 12.13 and ought to be performed to these who are really indigent not to the rich onely who are able to requite us Luâ—e 14.12 13 14. far less to sturdy vagrants
of Subjects imports a rebellion and hostile opposition against their soveraign 2 Sam. 20.21 Here it imports any malicious opposition or act oâ— threatning to strike vex or oppress them All which Job avoided even the least shadow of oppression 2. Even these who sometime have been compassionate and charitable to the poor and fatherless have need to be upon their guard that in an hour of tentation they do not crush and oppress them For Job who had been a very charitable man v. 16 17 c. doth here purge himself that he did not lift up his hand against the fatherless not onely to refute his Friends mistakes but to intimate that sometimes he had tentations to that evil if the fear of God had not restrained him as his argument v. 23. doth shew Thus Asa a godly man is sometime overtaken with an oppressing humour 2 Chr. 16.10 3. It is not unusual to see Judges swayed with partial respects to great men whose causes come before them so that they are apt to pronounce sentence in their favours against poor men or orphans even albeit their cause be not just For Job intimates that he saw his help in the gate or the Judges were ready to favour him who was a great man if he would have engaged against the poor or had already wronged them Judges ought to look upon this as a very great tentation when such causes come before them 4. Albeit power and opportunity to do evil be a a great tentation to drive men to act it Mic. 2.1 Yet grace will teach men not to make use of their power and credit to do wrong to any and it is an evidence of piety to walk so tenderly For Job would not lift up his hand against the fatherless even when he saw his help in the gate or in â—he courts of judgement which were kept in the gates of â—â—ties He was a faithfull man who would not satisfiâ— him self with the countenance and concurrâ—nce â—f men in any course which he knew the Lord did not approve 5. Whosoever employ their power to oppress others are justly crushed themselves and bear the marks of it For if Job had done so he consents to it as just that his arme fall from his shoâ—lderblade and his arme be broken from the bone Thâ—s may be understood figuratively of his Power which was already gone that if he had been an oppressour it behooved to have been taken from in justice and as a punishment which he would never grant But rather litterally that if he had lift up his hand against the fatherless it were just he lost his whole arme and that the flesh rotted from the bone or one bone of it were broken from another See Is 33.1 Jer. 50.23 6. God is a party to see oppressours crushed and the poor righted though all men else should neglect them Therefore doth Job subjoyn v. 23. That God was ready to appear in this Cause See Ps 12.5 Eccl. 5.8 7. As God is able to destroy whomsoever he is pleased to oppose Jâ—m 4.12 So oppressours of the poor and fatherless delerve not onely to be crushed in their power but utterly to be destroyed For unto what he submits to as just v. â—2 he addes that he apprehended acstruction from God as the due desert of this sin And God may suspend to bridle the power of some oppressours till he pay them home with this destruction once for all 8. Such as ponder the dreadfulness of Gods vengeance against oppressours may be terrified from it And it is not unbeseeming the piety of Saints nor inconsistent with their love to God that they study his dreadfull power to deterre them from sin For Job found destruction from God a terrour to him 9. God is super-eminently glorious and high having an universal and absolute jurisdiction over all For highness doth belong to him See Is 57.15 Which calls for humility before him a low esteem of all other things in comparison of him and an endeavour to perform services in such a way as it becometh creatures to serve such a Majesty 10. Gods super-eminent excellency is no impediment to his noticing of the poor who are oppressed But because he is the high and soveraign Lord therefore he will see to the wrongs they sustain Therefore doth he mention Gods highness as concerned in in this matter See Eccles 5.8 Psal 107.41 138.6 11. Such as do study the highness of God will finde that they are not able to withstand his power and vengeance as the presumptuous do dream and so will tremble to engage against him were they never so high For saith Job by reason of his highness I could not endure that is neither durst he sin nor could he think to subsist if God plagued him for it See Exod. 18.11 Psal 75.4 5. Isaiah 2.11 12. Verse 24. If I have made gold my hope or have said to fine gold Thou art my confidence 25. If I rejoyced because my wealth was great and because mine hand had gotten much The seventh Vertue whereof he makes profession and which also he confirmeth by a tacite oath and asseveration is his contempt of wealth and that he was not covetous or an Idolizer of great possessions which he evidenceth by his not confiding nor rejoycing in his wealth Whence Learn 1. God is sometimes pleased to allow wealth upon godly men when it is for their good For Job a godly man had gold and fine gold and great wealth When it is otherwise with godly men they have oft-times too much lusting after the things of the world to blame for it Yet they are bound to believe that God knoweth what is best for them and to improve their lot to the best advantage 2. Wealth is a very great snare to mens corrupt hearts and an idol upon which they are ready to doat For Job looks upon his wealth as that which was his tryal to get well through the snares of it Which sheweth that men will not want tryals though they be not poor 3. Wealth doth then especially become a snare and men make an Idol of it when their confidence is taken off God and placed upon it So that they have an high esteem of riches and an eager desire and serious endeavour after it they are filled with anxieties if they speed nor in their endeavours and do set up their rest upon it if they prosper Luk. 12.19 For Job declined this as a snare to make Wealth his hope and confidence This is the practice of wicked men Ps 52.7 whereas godly men have not their hope in this life 1 Cor. 15.19 And the Scripture doth frequently disswade men from such a carnal confidence 1 Tim. 6.17 Ps 62.10 Not onely because it is injurious to God who should be our hope and can onely prove a refuge in a day of trouble Jer. 17.17 But because it is a great vanity and folly for men to place their confidence so low For Riches are uncertain 1 Tim. 6.17 Prov.
give them See 2 Tim 2.25 3. Men are very apt to exalt themselves in any good services they do or think they do For so he supposeth here That if they had hit the mark and thrust him down they would have been ready to speak bigly of themselves Men naturally hunt after glory and do desire to be taken notice of 2 King 10.26 And even those who are humbled and have some self-denial in their entring upon difficult undertakings may yet readily be puffed up if they have success in them 4. Men are apt to be proud of nothing so much as of their wisdome and parts especially if they shine in bringing about some great enterprize For this was the hazard in particular if they had succeeded Ye would say we have found out wisdome Mens wisdome or their opinion of wisdome is their great Idol so that to be self-denied in that matter is a rare art See 1 Cor. 8.1 Job 11.12 5. Mens inclination to boast of themselves doth justly obstruct their success in their undertakings For God thrusts him down not man and they had no hand in humbling Job lest they should say we have found out wisdome Thus God layes men by and blasts them in their best undertakings that he may hide pride from them Which ought to humble them that they should thus render themselves unfit for service and should obstruct their success and comfort in what they goe about 6. Gods care of his people appears not only in curing those evils into which they fall but in preventing their falling into many evils to which they are very prone For here was a preventing mercy however they discerned or improved it that God ordered the business so as he did lest they should say we have found out wisdome Though Saints may discern delivering mercies more than they can reckon yet when they come to think of preventing mercies they will find those a depth into which they cannot dive 7. Men may account themselves very wise in their actings and discourses when yet wise discerners will perceive that it is nothing so For though they judged that there was great wisdome in their way yet Elihu gives them a watch-word that they should not say we have found out wisdome 8. As God may employ weak Instruments in great works that the Instruments may not boast but he alone may be seen in what is done So men who are sincere and humble will see much of God and nothing of themselves in all they do For saith he God thrusteth him down not man He was not an eminent man who was employed that so God might be seen to do it by him and he ascribeth it entirely to God and denieth himself in it See Gen. 41.16 Dan. 2.30 1 Cor. 1.27 28 29. and 3.5 Verse 14. Now he hath not directed his words against me neither will I answer him with your speeches The third Reason of his interposing to speak wherein also he points a little at the way and manner of his answer is That as he is not engaged in the heat of mutual reflections as they were nor had Job given him any provocation as they alledged he had done to them so he had some new matter not yet spoken by them which was useful to clear the Controversie And therefore he will bring it forth and that without all irritating reflections which had been too much their way And by this he insinuates upon Job and prepares him to hearken to what he was to say seeing he tells him he had something to inform him of which had not been spoken before and assures him that he will not deal with him as they had done It hath been already cleared in the entry to this Chapter in what respect it is true that he answered not Job with their speeches In summ Not only did he differ from them in the manner of his reply answering with reasons and not with passion as they had done but in the matter also For he never maintained their Thesis against Job That he was a wicked Hypocrite nor did he own their Argument taken from Gods afflicting hand upon him whereby they endeavoured to prove it but looked upon that as a meer Sophism And what he repeats of their Doctrine in so farr as they had spoken truth he makes use of it to prove another Conclusion than theirs was and to press that upon Job which he was bound to receive and admit notwithstanding his personal integrity which he intends not to pre-judge by any thing he saith From this Verse Learn 1. Men may bear out in a debate against others who yet may be faulty in some things which their Antagonists do not discern and men may be able to prove their integrity as to the state of their person who yet may be guilty of many failings In both these respects there is cause to answer Job but not with their speeches For Job was indeed a righteous person and yet he had real failings to be reproved though his Friends discerned them not 2. One main cause of mens mistakes in Controversies is the height of their passions and their being engaged in mutual reflections which not only takes them off the cause but blinds their judgements that they cannot well discern what is right or wrong For this beside their unsound principles was a great cause of their mistake that Job had directed his words against them or ordered his speech so as it might sharply check them for their failings which produced speeches on their part which were full of mistakes and not to be imitated by any who would speak to purpose in that cause 3. Men are bound to communicate in their stations what light God hath given to them for clearing of truth and composing of debates For this is an Argument why he may speak to this cause that even for matter he hath an answer not according to their speeches which may help to put an end to the Controversie 4. As it is mens duty not to speak untruths in debates so also not to bring passion instead of reason or to irritate those with whom they deal and especially the afflicted who have been formerly wounded by others For he will not answer with their speeches because they were false and because they had by their reflections already grieved the afflicted mans spirit too much 5. It is not sufficient to justifie men in an ill course that they do but imitate others therein who possibly are godly and able but these examples should rather warn them to look better to their way For though they had gone before him he will not follow them but having observed wherein they failed he is the more careful not to answer him with their speeches 6. As none are warranted to irritate others by their passionate and provoking speeches So those especially would avoid that evil who have had no provocation given them thereunto For this hath a special influence upon Elihu That since Job had not directed his words
calling them what they are not or not clearly and plainly what they are This teacheth 1. It is not sufficient that men do right things for the matter of them unless also they be done in a right way and manner So much in general are we taught by his example who would not only debate for God but he will do it in a right manner Hence we find in the Scriptures frequently that not only duties are prescribed and enjoyned but the qualifications of duties and performances also That Love be without dissimulation and flow from a pure heart with fervency That men do give chearfully what they bestow in charity That Faith be unfeigned c. Thus the Lord distinguisheth hypocrites from others not so much by the substance of external duties performed by either as by the manner of doing them and the end for which they do them Mat. 6.1 2 c. Yea saving grace is not simply necessary for the simple performing of many external duties For they may be gone about by unrenewed men and by the strength of common gifts yea their very corruptions such as self-seeking and the desire of applause may fill their sayls to let them on work But to perform them in a right manner necessarily requires saving grace This may check them who silence their consciences with the external performance of duties only while yet they have never employed Christ for grace to goe rightly about them 2. It is the will of God that men be ingenuous plain sincere and down-right in the matters and cause of God and in dealing with men and their condition when they have a calling thereunto whereby they do indeed witness that they respect the honour of God and the weal of their Neighbour For this in particular was his resolution here and is the positive assertion included in that negative that he will not give flattering titles to man For further clearing whereof Consider 1. The meaning is not that titles of honour should not be given to those to whom they are due or that due respects should not be paid to men even when we reprove their faults or that reproofs should not be dipped in love For the contrary is enjoyned 2 Thess 3.14 15. 2. Nor is it the meaning that men should not use prudent insinuations to get in upon men with their reproofs Such as Nathan used in reproving David 2 Sam. 12. But 3. The meaning is that for the fault it self it should be plainly and sincerely reproved without mincing and without flattering of the person guilty And men need to be thus faithfully and freely dealt with because their own interests passions self-love c. do oft-times hinder them from dealing faithfully with themselves And as it is the duty of some by reason of their office thus to give a certain sound So all are obliged by the Law of love not to suffer sin upon their Brother Lev. 19.17 Yea and to rebuke them sharply as they have a calling and opportunity if it be needful Tit. 1.13 See Gal. 2.11 Hence 1. They are culpable who make no conscience of free dealing in admonishing one another As if as Cain said they were not their Brothers keepers But do either choose to talk of mens faults behind their backs rather than admonish themselves or harbour prejudices and alienations from their Neighbours and do intend them a mischief upon the account of some faults real or supposed which they never labour to clear or remove by admonitions See 2 Sam. 13.22.28 Or do reprove them but bluntly as Eli did his Sons 1 Sam. 2.23 24 25. with 3.13 Or which is worst of all do flatter men in their sin to their hurt if not to their ruine See Prov. 28.23 and 29.5 2. They are also culpable who cannot endure to be freely dealt with by others but do make it a quarrel if men freely admonish and reprove them Gal. 4.16 It is an evidence of love to admonish where there is cause and of grace to admit of it Psa 141.5 Prov. 17.6 Secondly Consider the impediment to this duty or that which might if he dâ—d not avoid it tempt him to give these flattering titles which is the accepting of mans person or face Job complained that his Friends had thus wronged him in their pleadings for God Chap. 13.7 8. But Elihu is resolved against this and intimates That in the debate he will not look to their age abilities goodness for they were good men nor any other adjunct extrinsick to the cause but would consider the matter abstractly and in it self and rather speak to the advantage of truth than to please and gratifie man It may be taken up in this one Instruction That in speaking to truth or errour right or wrong in persons Men ought as to pay all due respects to mens persons and other qualities so to abstract from all things in the person extrinsical to the cause and deal with it singly and abstractly As considering that otherwise mens authority and other by respects may be a great tentation to hinder mens faithfulness For here Eâ—ihu will not accept any mans person that he may not give flattering titles to man Thus dealt Paul with Peter at Antioch Gal. 2.11 c. And did not think it inconsistent with his being in his own esteem less than the least of all Saints and not worthy to be called an Apostle to withstand such a Pillar to his face And as truth should be dearer to us than our nearest relations and it should be owned against whatsoever opposers So on the other hand it is a character that men are declining in their love and zeal for truth when they have mens persons in admiration in judging of Doctrines or courses as is fore-told Jude v. 16 And men may be thus swayed in matters of Opinion or Doctrine by their respect to persons Either upon the account of good or evil that they may receive from persons of such an opinion and way and so they will be on their side and flatter them who have power to do them good or evil which seems to be that admiring of persons because of advantage Jude v. 16. See Prov. 29.26 Or they are thus swayed out of their ignorance and simplicity And therefore when they look upon men who are godly and it may be streight in other things they resolve to follow them implicitely in all things and do conclude that what they do must be right because they do it which is in effect to put them in Gods room Thus Barnabas and others were carried away with Peters dissimulation till Paul removed that undue respect that way paid to his person and eminency Gal. 2 11 12 13. To clear this point a little further Consider 1. Wrong is wrong in any person be who they will yea mens wrongs are the greater because of these respects of eminency piety experience c. which they usually doat upon who are misâ—led by their example God hath given that Prerogative to