pointing out the causes effects and signes thereof Which may teach us in general That many things may concurr in one work of God to demonstrate his glory shining in it In the Verses Consider First The Causes and Antecedents of this rain v. 29 30. Which are 1. The Clouds a proper material cause of rain 2 The noise of his Tabernacle or of the Clouds which are called his Tabernacle Ps 18.11 and his Chariot Ps 104.3 whereby we are to understand either the high winds which sometime goe before rain or rather because of that which followeth of Lightning v. 30. the Thunder which is an antecedent going before rain at some-times and a cause thereof in so farr as by bursting through the watery cloud it breaketh it and causeth it dissolve in rain 3. Light or Lightnings which accompany the Thunder and are antecedents to the rain Of these he saith That none can understand the spreading of the clouds how they cover the Sky sometime very speedily and are hurried here and there or the noise of thunder which is made in the clouds Or how the lightnings having broken through the clouds do not only spread themselves upon them as if they were all covered therewith but do even cover the Sea and that with such impetuousness as if they would dive into the very roots and bottom thereof Doct. 1. The vâ—ry dark clouds are bright documents of Gods incomprehensible majesty and his glory shines in spreading them out and driving them here and there and yet keeping them from breaking For here the spreading of the clouds is a document of his greatness which none can understand fully and as it points him out So that even a dark cloudy day may be a speaking Preaching to those who have discerning and a spiritual mind 2. Thunder and lightnings coming before rain are another document of the greatness of God which none can fully comprehend For this is another proof of his assertion Can any understand the noise of his Tabernacle Behold he spreadeth his light upon it or upon his Tabernacle c. The noise of thunder before rain doth not only point out the glorious majesty of God whose voice it is as is at length prosecuted Ps 29. But doth further shew that every thing that is terrible is not hurtful to all who are ready to be affrighted therewith As thunder doth but rarely destroy any and but few of those who hear its dreadful noise The lightnings comming from the place where rain is and upon which the rain followeth may teach us How little we need to look to probabilities in what we want since men may expect rain even whence fire cometh And the lightnings being spread upon the clouds and darting down to the very bottom of the Sea may let us see How God can enlighten our darkness Psal 18.28 even by a light brought out of our dark cloud Psal 112.4 How immense and omnipresent he is who can not only spread his light upon the cloudy Sky but cover the Sea with it and that very suddenly How infinite and effectual his knowledge is who can make his light spread so farr as even to lighten the World Ps 77.18 even the Sky and Sea and can make it cover the very bottom or roots of the Sea and penetrate thither And How much of Gods glory is manifested in the World which man cannot overtake to comprehend seeing he not only fills the Earth and Sky with his glory but doth manifest it in the Sea where men do not so frequently converse to see his wonders in the deep Ps 107.24 and that to the bottom thereof where man cannot dive to see it 3. Then are the works of God rightly studied and God rightly seen in them when men do not drown themselves in nature and in the study of the second causes but do see God in them whose works they are As here it is called his light And when they look upon Gods revealing of himself by them as but an obscuring of himself that he may reveal himself to their capacity As the clouds are called his Tabernacle where in manifesting himself to men he involves and hides himself that he cannot be seen as he is in himself Thus also the very brightness as well as the dark clouds is but the hiding of his power Hab. 3.4 Secondly The Effects of rain which cometh out of these clouds after the thunder and lightning or the Ends for which it cometh upon the Earth v. 31. Namely to plague some and give plenty to others It is said he doth these things by them in the plural number that is not only by rain but by thunder and lightning which may have influence upon the Earth either for hurt as when they destroy and blast the Creatures or for good as when they scour and purifie the Air that the influences thereof may be more benign And they have also a more mediate influence upon the effects of the rain they way whereof they prepare by bursting through the cloud This teacheth 1 Means and second causes will prove unto men even according as God employes them for judgement or mercy as here we see See Deut. 8.3 2. Even that which is a judgement to some may prove a mercy to others For by rain and thunder c. he judgeth the people and giveth meat 3. Tempestuous and terrible-like things may do good to whomsoever God pleaseth As by thunder lightning and rain he gives meat So that men need not be afraid of improbable-like things if God interpose 4. As meat is a great mercy being so necessary daily and a mercy wherewith if we have raiment also we should be content 1 Tim. 6.8 So God is to be acknowledged as the giver of it who employeth second causes to produce it and blesseth them for that effect and puts his blessing in it when it is produced without which it would do us no more good than the Earth from which it cometh Deut 8 3. Therefore it is marked as his great mercy to some that he giveth meat See Psal 104.27 28. 5. God when he pleaseth can give proof that he is not close handed in his dispensations bâ—t can give meat in abundance as here we are taught See Act. 14.17 So that when we are straitened in these thâ—ngs we are not to quarrel or question his fulness but should look to another cause Thirdly The Time and Way of this preparation for the rain v. 32. Namely That God when he pleaseth covereth the light of the Sun and Sky with these clouds and hindereth the bright shining thereof upon the Earth by the interposition of the clouds The Original Text in the latter part of the Verse is very concise but the Supplements which make it clear are necessarily understood in it For his command upon it that is upon the light or against it which is the reading of the Original imports an interdâ—ction that it should not shine and that which cometh betwixt or occurreth which is
crushed which yet at last will prove a Conquerour Thirdly His confirmation of this main Arguments taken from Experience is a weak proof For 1. Albeit they found by experience which was indeed their stumbling block That in that non-age of the Church God had more ordinarily trained on his people with outward encouragments and plagued the wicked Yet that did not evince that he would always follow that method seeing it was not promised His outward signal dispensations in one time or age are not a constant ground for our expectation and faith but the word alone Though indeed it be true that after eminent proofes of Gods appearing for his people and against the wicked it is not easie to submit to want the like again 2. Though the world had but lasted a short while till their days compared with its continuance since yet they could not undertake they had known all that God had done or did remember all they knew or seriously remark all they saw And consequently their observation and experience could not found an universal Principle seeing they might be deficient in it And indeed before their time there were not only instances of Noah and Lot much vexed in soul but of Abel cut off by his wicked brother which might fully answer that Question ver 7. and refute what he brought from experience But it seems that that and the like were not marked either because more rate or because their principles did so prepossess them as they did not advert to any thing which contradicted the same As it is most ordinary that prejudices and preingagements do shut out clearest truths 3. Their expâ—rience was not so large then as now and therfore it needed not seem strange albeit Job should cast the first copy to all after-ages of a godly man so afflicted Nor need Saints stumble being approved in their way by the Word to hazard upon a tryal wherein no godly man hath trode before them and when they have no experience of any in the like case before them to leave in their tryal an experience to all who shall come after them as it seemeth Abel and Job did In sum from all this we may conclude how safe and sure it is to judge of persons and lots by the word and what hazard there is to looke to dispensations or experiences without it Vers 9. By the blast of God they perish and by the breath of his nostrils are they consumed 10. The roaring of the lion and the voyce of the fierce lion and the teeth of the young lions are broken 11. The old lion perisheth for lacke of prey and the stout lions whelps are scattered abroad This Argument from Experience is in these verses further enlarged And to make it have impression on Job he amplifieth the stroke of God upon the wicked with divers reflections upon the case of Job and his Children to make him apprehend how like the one case is to the other And 1. He sets before him the manner of the wickeds destruction ver 9. where by the blast and breath of God we are to understand his anger immediately let forth and his extraordinary power exerted against sinners to consume them and make them perish as Eliphaz supposeth that God had destroyed Jobs Children and some of his Goods for the expressions allude to that which had befaln them 2. He sets before him the object of those judgements which are oppressours and their Children who are compared to Lions for their cruelty and fierceness ver 10 11. Where most of the names of Lions in Scripture taken from their several Ages are gathered together to point at old Job and his Children in their several ages 3. He points out the effects of Gods destroying of them That then their terrour and cruelty signified by their roaring voyce and teeth are made to cease ver 10. and old oppressours want necessary means of subsistence and comfort as Job did and their children were scattered and gone as his were ver 11. Here it may be enquired for further clearing of the words 1. Whether by these reflections he point at Jobs Children also as oppressours Answ Though they may be called by the name of young Lions only as Children to him who was as he judged a Lion-like oppressour yet the breaking of the teeth of young Lions implyeth further that he judged them oppressours also and elsewhere we find Chap. 8.4 that they charged guilt upon his Children for which God had destroyed them 2. It may be enquired how Job could be charged as guilty of such a crime of oppression who had such a publick testimony of being a lover of Justice and Equity Job 29.11 17 or How his Children could be charged with it of whose meddling with affairs nothing is recorded far less of their cruelty Answ 1. Eliphaz's Principles led him to charge this crime upon them though there were no other evidence of it but that they were thus afflicted For his way of reasoning was thus sure they must have been oppressours else they had not been so crushed 2. If we consider that Job in doing justice and it may be his sons under him and at his command behoved to irritate those whose were in the wrong and whom he crushed Chap. 29.17 we may easily gather that these would be now ready to say God had justly rewarded him thus for wronging and oppressing of them as they judged it to be which agreeing with Eliphaz's Principles he without any further examination takes it for granted that their complaints were just This Discourse is no less faulty then the former Argument to conclude that because this is Gods common course with Oppressours therefore none of them are exempted and only such were so crushed and that every calumny against a Saint in trouble should be looked on as a just and true accusation And his mistake in these Reflections may further teach us 1. It is usual for Saints to lie under great misconstructions both concerning their afflictions and the cause of them Not only to have sore trouble lying upon them and it painted out in its worst colours as if God in wrath were a party and in all the branches thereof But imputations upon their carriage received in the world and believed by godly men as well as suggested to their own bosoms As here Job hath his case held out to him by Eliphaz as pursuâ—d by an angry God to utter ruine in his person and posterity for his great oppressions This may teach men to look and learn to a surer testimony being denyed to popular applause and not stumbling though they be misconstructed even by Saints 2. It may please God after he hath taken innocent men out of the world to suffer their names to lie under reproach behind them for the tryal of their Relations who are left behind and that all may expect that day wherein there will be a Resurrection of names as well as of bodies For here Jobs Children after their death lie
2. Albeit man since the fall be in himself a miserable creature Yet this is his mercy that his misery doth not tender him uncapable of happiness For the word here in the Original signifieth mortal man as it is rendred Chap. 4 â—7 or frail and miserable man and though he be such in himself yet Eliphaz asserteth that even such are capable of happiness Yea it is to be remarked that here and else-where the various names given to man from his base original of red-earth from his mortality his strength or other vertues and excellencies are all mentioned in assertions or promises of mans blessedness compare Psal 1.1 32.2 94 12. in the Original To shew that to be partaker of this happiness is mans glory and crown when he is considered in all his excellencies and in his basest estate this happiness will stoop to reach him in Gods way 3. Not only is frail and mortal man made capable of happiness But this happiness is oft-times promoted in such a way and by such means as will not be soon seen especially by a blind prejudged eye that can mark what displeaseth us and forget to see our own mercy and being seen it may be matter of wonder and admiration and of praise to God who brings about such mercies by so unlikely means For Behold saith he happy is the man c. It will require attention to see it and should be wondered at when we see it 4. In particular This is no less admirable then it is difficultly discerned by them who are concerned That however afflictions are bitter to our sense and seem to threaten ruin Yet they are so far from secluding happiness that they may carry a blessing and much happiness in their bosom For this is the wonder Happy is the man whom God chasteneth This is not to be understood of afflictions in their own nature For so they are the fruit of sin and consequently are in themselves a curse Nor yet doth it import that afflictions are chief causes of this happiness but only means in Gods hand who brings about the happiness of his people thereby And in particular these mercies and happinesses as the word in the Original is in the plural number may be observed in this lot 1. It is a great happiness that those dispensations do not only consist with but flow from love Heb. 12.5 Rev. 3.19 2. It is a mercy to be corrected and chastened only when we might be destroyed if we got our deserving Lam. 3 22. 3. It is a mercy that chastisements are sent to prevent judgments if they be well improved 1 Cor. 11.32 4 It is a mercy that corrections sent of God are seconded by Gods gracious purpose to do good thâ—reby to his own Psal 94. â—2 13. and accordingly do produce blessed effects Psal 1â—9 67 71. Rev. 12.11 Psal 31.7 Provided that we patiently endure Jam. 1.12 5.11 And in a word Be man what they will and be their stroke what it will they may come to blessed advantages by improving and walking aright under it Sâ—ranger may find acquaintance made up Rebels and Wanderers may be reclaimed Such as were under a cloud may find a Joseph making himself known c. All which may teach us As not to decline afflictions when called thereunto as we would not deprive our selves of much happiness So to be much affected with the mercies we meet with in such lots and to learn from it that the love of God is not a fond love but respects our profit rather then our humour Doct. 5 As the advantages of trouble are met with in our making â—â—â—t use of them So none do rightly believe or prize thoâ—â— advantages but they who in the expectation thereof are encouraged to patience For so doth Eliphaz argue Happy is the man whom God correcteth therefore despise not thou the chastening of the Almighty Vers 18. For he maketh sore and bindeth up he woundeth and his hands make whole The second Argument pressing the Exhortation doth confirm the former and point out one branch of this happiness reaped by Gods chastisements Namely That God makes up all losses to the right improvers of affliction which is expressed in tearms borrowed from Chirurgeons who do lance and rip up putrified sores and wounds that they may heal and cure them perfectly and for that end do tenderly bind up all those wounds Learn 1. Gods purpose of doing good by afflictions will not appear by the afflicteds ease and his want of pain and grief under them For even where be intends the afflicteds happiness yet he maketh sore and woundeth See Heb. 2.11 2. Albeit God might exercise his absolute Soveraignty over all his creatures yet it is his kindness to his people that in his greatest severity he cometh not to them with the Souldiers Sword but with the Chirurgeons Lancet wounding when it is for their health chastening for their profit to rip up unmortified and deadly sores For so doth the Metaphors import See Heb. 12.10 And this teacheth us As to be sensible of dangerous sores when God falls thus to work So also to account it our happiness that they are not let alone but we are made sore and to smart with them 3. It is the afflicteds great encouragement to seek to God in afflictions and to bear them patiently waiting on him That as all strokes comâ— from the hand of God so no wound given by himself is above his own cure and no stroke too hard for him to remedy For he maketh sore and bindeth up he woundeth and his hands make whole Were it even a slaying stroke he can cure it Deut. 32.39 1 Sam. 2.6 4. Gods wounding of his people who make right use thereof not only doth not take away ground of hope of his help but on the contrary doth endear them to his care so that he will tenderly wait on them till they be made up again For whatever afflictions or Gods afflicting seem to say yet to such it is an Argument if he make sore he will bind up if he wound his hands will make whole See Hos 6 1. Psal 147 2 3. And therâ—fore they miss much who either do not see him or not wait on him in trouble 5 Albeit afflicted Saints when delivered be only restored to their former condâ—tion and so there seem to be no gâ—eat advantage in it but rather a disadvantage that they have â—â—amed it so long yet right disceâ—ners will find an happiness in trouble even upon the account of thiâ— issuâ— For they are happy whom God correcteth for he maketh sore and bindeth up c. It is an happiness that they are not irrecoverably ruine bâ—t restored after affliction Every restored mercy after we have been deprived of it should be a double mercy in our eyes and sensible souls will esteem it so It is an happiness that what we enjoyed before as a common favour is returned as a gift of special love when we havâ— profited by
and in such a way 4. No rod is so sad to a Child of God as a dumb rod when he can know nothing of the cause end or use of it that he might walk accordingly and justifie God For this makes God seeming to condemn Job â—ad unto him when he knew not wherefore he contended with him 5. Mens afflictions may be so involved and intricate through their own mistakes or otherwise that even Saints when they are under trouble may feel the stroke but see no more till God teach them who when he hath inflicted a stroke must give light to discern his mind in it and grace to make use of it For when Job is sadly afflicted he is yet left in the dark till God shew him wherefore he contended with him Where his ignorance did not slow so much from his present desertion and confusion as from this false Principle that God was condemning him as a wicked man In which case it was no wonder if he could see no cause for that having the testimony of a good Conscience However Saints in trouble may expect to have other perplexities beside this and that when they have taken up the nature of their trouble aright only as a tryal or chastisement they may yet be kept in the dark about the particular cause of it or the special use they should make of it Beside those Truths we may here also observe some failings and weaknesses in Job and his reasonings which may serve for caution and instruction to us 1. It was but his mistake while he judged by his present sense that God was condemning him and this raised the tempest in his soul It is our weakness to fasten mistakes upon Gods dealing and by so doing make our lot more unsupportable then really it is Likewise It should seriously be looked upon as a mistake That even saddest afflictions do always speak Gods condemning of the afflicted For he may chastise them most sharply whom he approves 2. Albeit God were not condemning him to perish eternally with the wicked for neither could that be nor did Job believe it was so but dealing with him in outward corrections as he useth to deal the wicked when he plagues them for their wickedness yet it was his fault not to see sufficient cause of all this within himself but he will put God to it to shew wherefore he contended For the best of Saints have sins which deserve more then all this Psal 130.3 143.2 and even Original sin in man doth justifie God in inflicting saddest corrections For the wages thereof is death Rom 5 12 14. 3. Though he had never so much integrity and could see no procuring cause of his afflictions yet there was cause enough why God should exercise even an innocent and much more why he should try him to draw forth what either of weakness or of grace was in him 4. Though he could neither see a procuring cause nor the final cause of Gods dealing yet it became not him to quarrel with God as if his dealing were unjust For absolute soveraignty in God might silence him and God is not bound to give a reason of his ways as himself acknowledged Chap 9.12 Vers 3. Is it good unto thee that thou shouldest oppress that thou shouldest despise the work of thine hands and shine upon the counsel of the wicked Followeth Job's Prosecution of the complaint which he had propounded v. 2. wherein he presseth his Expostulation and desire by several other Arguments beside those formerly insinuated in the Rise and Proposition of his complaint In all which he leaveth to his Friends to judge of the relevancy and justness of his complaint by the strength of his reasons propounded to God to whom alone he makes his address So the third Argument pressing his expostulation and desire in this verse doth prosecute what he had propounded v. 2. and give some general hints of what is further enlarged in the â—est of his discourse In it he points out his apprehension of what was in Gods severe dealing in condemning him and dealing with him as a wicked man 1. That it seemed to be an oppression of a righteous man 2. That it seemed to speak Gods despising of him who was the work of his hands both by Creation and by Grace for so it may be interpreted by what he subjoyns in this discourse both of Gods creating of him and of his grace in him 3. That God by his dealing toward him seemed to give favourable countenance to the plots projects and courses of the wicked Partly while the wicked as well as his Friends were ready to judge him to be a wicked man because afflicted Partly while God seemed to concur with and approve the deeds of the Sabeans and Chaldeans who robbed him and to give occasion to other wicked men to insult over him and abuse him now when he had afflicted him as Chap. 30.1 14. But chiefly while the wickeds prosperity and his adversity confirmed them who measure all things by outward advantages in this opinion that piety is of no worth Thus the counsel of the wicked is expounded of their sleighting of Piety because of their own prosperity Ch. 21.7 15. with 16. See Eccl. 8.11 Mal. 2.17 3.14 15. Upon these apprehensions Job founds his Argument which he propounds by way of question to God Is it good unto thee that thou shouldest oppress c The meaning whereof is as if he had said Lord doth it beseem thy Nature and Goodness or can it be any pleasure or profit to thee thus to oppress and sleight thy own creature and servant and to seem as if thou would confirm and harden the wicked in their evil way The sense and use of this Argument and Expostulation may be reduced to these three General Heads First As to the way of propounding this Argument as also some that follow it is by way of question to God Is it good to thee that thou shouldest oppress c Wherein we have the language of two parties within him his sense and his faith His sense would absolutely have concluded all this to be true of God that he delighted to oppress and despise him and shine upon the counsel of the wicked But faith could not subscribe to all these conclusions and not being able to refute them yet it stands as it were a great stone in an impetuous River to stop the current of tentation if it were but with a question Can it be as sense saith as Psal 77.7 8 9. And here faith goeth further and propounds the matter to God wherein as sense layeth out its apprehensions of Gods dealing so faith propounds those apprehensions as questions to be resolved and cleared by God From this way of pleading in general Learn 1. Tentations may flie very high under trouble even against God himself For all that is here questioned was suggested to Job So also those apprehensions Psal 77. We are not to think it strange if a storm raise
3. Though Job timed his expectation of those advantages ill yet here are held out sweet Truths and Consolations of Saints which they may expect will be accomplished and made out to them at the last day and it may be sooner though God will not be limited far less will he condiscend to such a way of it as Job proposed And 1. It makes a sweet time indeed when God after frowning begins to smile again upon his people As Job here supposeth it would be when Gods wrath is is past v. 13. Thou wouldest call and I would answer c. See Jer. 31.20 Isai 40.1 2. 54.7 8. 2. Albeit Saints were so low as one in a grave that they could not help themselves not get a look of God yet then the kindness will begin on his side For Thou wouldest call saith he by a voyce of Omnipotency upon dead Job So Chap. 7.21 Thou wilt seek me 3. When God but speaks and calls on a Saint to comfort him he will be made to answer were he in his grave For saith he Thou wouldest call and I should answer thee Here his faith goeth further then it did Chap. 7.21 where he said Thou shalt seek me but I shall not be though he spake more truly then as to Gods ordinary way by the course of Nature 4. When God hath wrought a work of grace in any he will respect that and have a care of them as his own workmanship were they even in a grave For Thou would have a desire to the work of thine hands See Chap. 10.3 Vers 16. For now thou numbrest my steps dost thou not watch over my sin 17. My transgression is sealed up in a bag and thou sowest up mine iniquity Job proceeds unto the end of the Chapter to amplifie this Argument And first In thse verses he gives an account of the cause which drave him to this irregular wish Namely his apprehension of Gods severe dealing and strict marking and calling him to an account for his sin This he had expressed more generally by the name of wrath v. 13. and now he Comments upon that The meaning is as if Job had said I have cause to long and wish that I were thus hid till that fair day should come about wherein thy wrath should be past and thou should appear to be reconciled with me v. 13. For then the intercourse would be sweet v. 15. whereas now thou seemest to count all my goings not that I may taste of the fruits of thy sympathy as Psal 56.6 but that thou mayest watchfully and carefully mark all my sins v. 16. and having marked them thou keepest them fast in thy remembrance as a Treasure is sowed and sealed up in a bag that they may be all forth-coming in a process to punish me for them v. 17. By which expression he doth not so much point out his apprehension that God formerly had been laying up his sin to an account till now that he punisheth for them as that now by his present afflictions of which he is complaining God is putting him to torture to find out his guilt in order to further punishment See Chap. 10.14 13.27 Hos. 13.12 Hence Learn 1. Sore afflictions may cause sincere Saints and tender and accurate walkers apprehend that God is pursuing their sin as here may be seen in Job who would not yield to his Friends that he was wicked and who in the beginning of this complaint asserts himself to be free of transgression and iniquity Chap. 13.23 and yet here he apprehends sin transgression and iniquity to be marked and pursued We are not to mistake though trouble shake the sloutest and in a fit of distemper loose their grips Every man whose confidence staggers in a hard time must not be cast away 2. As Gods watchful Providence is a sublime and high study even for Saints in their best times Psal 139.1 6. So there is no abiding of sin strictly marked by this eye of God For he would be in his grave when now God numbered his steps and watched over his sin This may perswade them who have not sled to Christ for pardon to do it in time and those who have made him their refuge would hold fast their grip and pray that they be not led into temptation nor given up to such a terrible apprehension 3. Sore afflictions may not only be looked upon by Saints as a present pursuit for sin but may affright them also with the apprehension of a future account and that all Gods rods at present are but to discover and draw out all their guilt in order to a sadder sentence For this is Job's apprehension Thou watchest over my sin my transgression is sealed up in a bag and thou sowest up mine iniquity Such terrours for the future are a sad addition to present tryals and it warns us still to remember that caution Matth. 6.34 4. Saints in all these sad exercises and the consequents thereof may be lying under great mistakes and sense may say God is marking and pursuing sin when he is not For whatever Job's sins deserved yet Job was mistaken in his apprehensions For God was not marking his sins nor sealing them up but only exercising him for the Edification of Believers in all Ages James 5 11. We have need to guard against tentations of this kind for Sense is a great mistaker It will say God is pursuing sin when he is but trying and that he is far off when yet he is very near And it is our mercy that when our fears are many and sad we may suspect they are but the suggestions of mistaken Sense 5. Whatever pressure real or apprehended only lie upon Saints yet their only safety is 1. Not to run away but to go to God with it as Job doth here It is better to tell it to him then muse on it only in our own hearts or complain of it to others 2. To be so affected with it as to press God to consider it and leave it on his tenderness and wisdom For so much doth that question import Dost thou not watch not that he had a doubt of it in his own apprehension but that he would have God consider what a burden this was to him And indeed we may hazard upon Gods considering of our case and when sense suggests to us that we tell God our case and yet he helps it not we are bound to silence it with our submission to whatsoever his tender consideration of our case seeth not meet to remove 3. We ought also for our support in such extremities to remember that God makes good use of such sad apprehensions to humble Saints as Job was brought low here And therefore when our hearts quarrel that should leave us to be perplexed with many fears that are not real we are to silence them with this that however they be not real yet through Gods blessings they produce much real good and advantage Vers 18. And surely the Mountain
may be more bitter when God overturns them 3. Though wicked men get their will and more sometime of wealth Psal 73.7 Yet as riches are but that which is not and without a substance whatever they dream to the contrary and abides not for ever Prov. 23.5 So this will especially be verified upon the wickeds ill purchase For his substance the oppressours of whom v. 28. shall not continue 4. Albeit the wickeds prosperity may continue longer not only then they deserve but than the godlies patience will oft-times allow yet the fulness and splendour thereof shall not be continued to them and their posterity but their Idol shall be broken For Neither shall he prolong the perfection thereof upon the earth Vers 30. He shall not depart out of darkness the flame shall drie up his branches and by the breath of his mouth shall he go away In this verse is declared more positively what evils shall come upon the wicked man Namely 1. That he shall be cast into calamity and poverty for so darkness may be taken here with relation to what is said v. 29. which shall be unavoidable and inextricable so that he shall not get from it 2. That the wrath and judgments of God shall consume his fruitful estate and posterity as the branches of a tree which do fitly resemble both his Children and outward estate are consumed by fire 3. That when he hath lived to see all this God will breath out his final displeasure against him and destroy him In all these there are sad though unjust reflections upon Job's hopeless-like condition whose goods were consumed some of them by a fire from Heaven and his Children by a Tempest of wind and himself ready to be consumed The General Doctrine Teacheth 1. Trouble and calamity is very dark and dreery to the wicked especially after they have been in prosperity For here it is called darkness after that warm and bright Sun-shine v. 27 28. 2. The wicked have need to hold Prosperity fast when they have it For when they are in trouble they have no assurance of an issue and at last their troubles will be endless So much may safely be gathered from this He shall not depart out of darkness See v. 22. 3. A stroke is then sad when wrath is in it as it fares with the wicked in their troubles For that is meant by fire or a flame frequently in Scripture and it is here marked as an addition to his calamity that wrath sends it on and accompanieth it 4. Mens greatest enjoyments their Children prosperity c. are as little able to secure or stand out against wrath as branches or twigs are to endure the fire Therefore it is said in these borrowed terms the flame shall drie up his branches To shew how easily wrath can consume and suck all the sweetness out of these enjoyments as a Thunder-bolt blasts the branches of a Tree when it lights upon them 5. As sinful and wicked man draws plagues on himself and his enjoyments So God hath many ways whereby to plague him When he hath consumed his Family and enjoyments he hath plagues and death to send upon his person till he go away out of the world so much are we taught here where the word rendered to go away signifieth to retire or go back It seems to point at his running upon God v 26. which when death comes he will be forced to give over and make his retreat 6. Gods Power and Indignation can as easily cut off men as one can breath or by a puffe of his breath blow away a feather For by the breath of his mouth that is when he lets out his anger shall he go away See John 18.6 compare Job 4.9 Vers 31. Let not him that is deceived trust in vanity for vanity shall be his recompense Followeth the third Branch of this part of the Chapter and the Conclusion of this whole Discourse Containing 1. An Exhortation or Counsel to fall deluded Souls that they should not deceive themselves with vain confidences v. 31. 2. Some reasons of this counsel taken from the disappointments and plagues that such will meet with v. 31 32 33. 3. Those plagues or judgments are amplified and the equity thereof cleared by pointing at some causes procuring the same where he concludes those plagues to be due to several sorts of self-deceiving wicked men in particular v. 34 35. In all which Discourse albeit Eliphaz notwithstanding all his bitterness express his mind in general terms Yet there is no doubt but he intends an Application thereof to Job and points at him in the counsel he gives and reflects on his calamities and supposed guilt in the rest of the purpose And albeit he was unjust in this yet the General Doctrine may be received with the ordinary Cautions In this verse we have 1. His Exhortation or Counsel That neither Job nor any other after what had befaln him should ever again delude themselves with vain hopes and confidences Whereby we may understand either that men should not trust in hypocritical and deluding shews of Religion or that they should not rest secure or dream of Gods favour to them because of outward prosperity Both those may be comprehended under this General of trusting in vanity and both seem to be intended by Eliphaz as agreeing in his opinion with Job's case who had prospered and as he judged was an Hypocrite 2. We have in this verse the first Argument pressing this counsel which is that all those confidences will disappoint deluded men Job had already found it so and so should all others and himself also were he put in never so good a condition again Whence Learn 1. There are many deluded and deceived souls in the world For so is here implied there are who are deceived All who are not utterly ignorant of God or madly desperate and yet are not seeking God in sincerity they are under the power of some one delusion or other And no wonder many be thus deluded For being by nature ignorant of right and wrong in many things and loving case we are ready to be take our selves to any course which may spare our pains and prevent our disquiet Beside we have to do with such subtle enemies not only Satan with his wiles Ephes 6.11 and devices 2 Cor. 2.11 and sin with its insinuations Heb 3.13 but even our selves and our own hearts Gal 6.3 Jer. 17.9 that it is a wonder if we be not deceived This may warn every man to be jealous over himself and cautious in all he goeth about 2. A great cause of mens delusions are their vain and ill-grounded confidences For they are deceived through trusting in vanity from which he now disswades the deluded man in order to his cure See Isai 59.4 Some are apt to trust in Idols or a false Religion Isai 44.20 Some in contempt and sleighting of the Law hoping to be dealt with and judged by another Rule Deut. 29.18 19. Some
is a sin wherein Hypocrites may fall as well as the profane They are not sound in their Religion nor are they mortified to their interests and therefore they are ready to seek after the things of the world in a wicked way and it is an evidence of their unsoundness that they do so Therefore is bribery here subjoyned as a sin that may go hand in hand with the former 4. Though men may gather much wealth by bribery yet wrath followeth it which will consume all that purchase and all that the taker of bribes hath For fire shall consume the Tabernacles of bribery or their whoâ—e House and Family which shall prove but like a flitting Tabernacle before the Indignation of the Lord See Hab. 2.9 10 11. Vers 35. They conceive mischief and bring forth vanity and their belly prepareth deceit In this verse he pitcheth upon another sin procuring these judgments and that is malicious hatching of wickedness which provokes the Lord in justice to cause their plots miscarry and resolve in vanity As for that which is subjoyned that their belly prepareth deceit it doth not only point out that after one plot miscarries they set on again to project new deceits But it may be taken more generally that in those words he resumes and repeats what he had said before shewing that as they prepare and intend deceits for others so God makes them prove deceits and disappointments to themselves Hence Learn 1. Wicked men are put to much toil and pain in sinning and it is a punishment to it self For it is a conception and a birth prepared in the belly 2. As sin hath its degrees of growth for there is a conceiving a preparing in the belly and a bringing forth so mischeivous and malicious sins are so much the more hateful that they are not the result of a sit of tentation but are so long in breeding and bringing to maturity For all these steps of their malicious plots are marked to shew how hateful they are 3. The Lord abhorrs not only deliberation but affection in projecting of sin That not only they conceive and then bring soâ—th but that their belly which in Scripture is made the Seat of affection prepareth deceit 4. As all mischief greedily committed is abominable so also deceitful plots mischeivously contrived against others in special Therefore the general of mischeifs is instanced in the matter of deceit as a mischief specially hateful to God 5. It is Gods just judgment upon wicked men that their assiduous projecting of sin tends to their own sad disappointment at last For whatever they conceive the birth is vanity and their Preparations to deceive others prove deceit to themselves also at last CHAP. XVI In this and the following Chapter we have Job's Reply to Eliphaz and his other Friends wherein he reprehends them for their Discourses enumerates his miseries and yet proves that he was righteous for all that prosecutes his wish to debate his Cause with God and rejects all the Consolations they offered to him upon his repentance In this Chapter 1. He premits a Preface wherein he reprehends them more generally for their Discourses as being but trivial and nothing to the purpose ver 1 2 3. such as would be bitter to them were they in his case and such as he would be loath to propound to them were they in distress ver 4 5. 2. He refutes Eliphaz's former Discourse that only the wicked were sadly afflicted by shewing that himself was under sad â—fflictions ver 6 16. and yet was not wicked ver 17. as he proves by several Arguments ver 18 19 20. 3. He repeats his former wish that he might plead his Cause with God before he die ver 21 22. Vers 1. Then Job answered and said 2. I have heard many such things miserable comforters are ye all 3. Shall vain words have an end or what emboldeneth thee that thou answerest IN these verses we have the first part of Job's Preface and the first fault he finds in their discourses Namely that they were but light and trivial and nothing to the purpose And First He propounds this censure v. 2. that Eliphaz had said nothing concerning the miseries of the wicked but what he had often heard not only from others long ago as he speaks of other their discourses before Chap. 12.2 3. 13.1 2. but from themselves also His Discourse was to the same purpose with what he and the rest had said before and contained nothing but a tautologie and idle repetition of what he had often heard from them Secondly He amplifieth and presseth this censure by several Inferences from it 1. That however Eliphaz pretended that he propounded the Consolations of God to him Chap. 15.11 Yet in effect he and all the rest were but cruel comforters while they augmented his grief by such idle and useless tautologies v 2. 2. That it was a wonder they would never end nor give over those vain and superfluous discourses that were so little to purpose v. 3. 3. That he could see no cause wherefore Eliphaz should thus repeat those things which had been so often refuted And therefore he puts him to it to consider what vain presumption was in it what reason he had for it what encouraged him to it and what spirit he was of in doing of it v. 3. It is to be marked that though sometime he direct his speech to Eliphaz who spake last in the singular number v. 3. as he did also to another before Chap. 12.7 8 and though his scope in the second part of the Chapter v. 6 c. be to refute particularly what Eliphaz intended in his Narration concerning the miseries of the wicked Chap. 15.20 c. Yet he directs his speech also to all of them in the plural number v. 2 4 5. Chap. 17.10 because they all agreed in one opinion and when one of them spake it made him resent the like injuries done to him by all of them From v. 1 2. Learn 1. Saints must not be weary to bear out under never so many assaults and renewed conflicts whether from men or from tentations within suggesting the same things which men through mistake do utter and the Conscience of mens integrity will bear them out under all this For notwithstanding this renewed opposition Job answered and said 2. Men may be very much in love with their own conceptions and opinions which yet are very trivial and common For notwithstanding the estimation Eliphaz had of his Doctrine Chap. 15.11 17 18 19. yet saith Job I have heard many such things Thus many things which men cry up as new Lights are in effect but old Errours 3. Albeit there may be much precious excellency in common and obvious Truths which is not to be sleighted Yet oft-times the ordinary method of curing afflicted souls will not prevail in extraordinary cases For saith he I have heard many such things as being common notions and yet am not the better What
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
it from others or a reproof if they neglect it And that they do not put themselves to it either to prevent miscarriages or to mourn for them For ye should say Why persecute we him It is sad when Saints are not the first and most severe censurers of their own neglect of duty and when it may be said by others as of the wicked Psal 53.4 where is their Conscience and tenderness that they walk so contrary to their rule 8. Men engaged in debates and over-driven with passions do not readily see their own duty but their actions do out-run their reason and others will see what they ought to do better than themselves For Job must tell them what they should say See Jer. 8.6 Vers 29. Be ye afraid of the sword for wrath brâ—ngeth the punishments of the sword that ye may know there is a judgment In this verse we have Job's last Argument pressing his Challenge taken from their hazard if they went on thus to persecute him Wherein 1. He asserts they had cause to be afraid of the sword or some extraordinary judgment because of their cruelty 2. He confirms his Assertion from this that wrath bringeth the punishments of the sword that is if we take wrath largely the wrath and displeasure of God will inflict it and that because of their rage and wrath against him who was an afflicted godly man 3. He amplifieth and confirmeth the equity of this proceeding by pointing at Gods end in it that ye may know there is a judgment Whereby we are not to understand that by this their punishment God would have them to correct their former Errour and know that there is a judgment to come And that therefore they should not judge of men before the time nor expect that God by his dispensations within time should put a visible difference betwixt the wicked and the godly as their opinion led them to think But the meaning is That God by these punishments would teach them that there is a Providence to execute judgment upon these who offended as they did which they had but sleightly considered As for the Assertion and Exhortation that they should be afraid of the sword If we consider it in it self as is is an Argument diswading them from their cruelty It teacheth 1. The carriage even of Gods people particularly when they are cruel to the godly in affliction doth deserve and may draw on sad strokes even the Sword or some such Rod. So far may they miscarry not only a visible Church but even particular sincere Saints 2 Sam. 12.9 10. and so sharply may God pursue them especially for cruelty 2. The judgments of God even against his sinning people are dreadful Lev. 26. Deut. 28. 1 Sam. 3.11 12. and ought to be feared and will be feared by all godly men who are in their right wits For Job out of his own experience bids them he afraid of the Sword See Psal 90.11 Heb. 10.31 This is true of every judgment of God and of the Sword in particular 3. It is the duty and were the great advantage of men not to need to be put to learn the dreadfulness of Gods judgments by feeling them but to be afraid that they may prevent them For Job bids them before-hand be afraid of the Sword It is sad that we seldom fear Gods displeasure till we feel it and it is yet sadder if we fear not though we feel it but do harden our selves as may be gathered from those complaints Psal 90.11 Isa 1.5 4. There is no fear of Gods displeasure sound or acceptable but that which perswades men not to provoke him by sin or to quit sin if they fall in it For he perswades them so to be afraid as to give over their persecuting of him They do not fear God aright as a Judge who do not fear him as a Law-giver If we look upon this Exhortation not only in it self but as it is made use of by Job and is his counsel to his Friends who had injured him it teacheth further 1. Whatever be the dreams of secure souls yet such as know the sharpness of Gods displeasure against his sinning people and of the corrections that flow from it will even pity their very Enemies if they undergo them For therefore Job warns them who had injured him of their hazard 2. No injury can warrant us to neglect our duty toward those who have injured us or to wish or not study to prevent their hurt who wrong us especially when they are running the hazard of making God their party For therefore also doth Job warn them of their danger who were so cruel to him Mens wronging of God and us also doth not warrant us to sin against God and our own souls by the omission of any duty he hath enjoyned us 3. When men are tender and do duty to others it is not only their advantage to whom they do it but their own much more Therefore Job presseth this not only as their interest and advantage but as affording himself ease and comfort in that he is kept so tender toward them When we reckon right we will find that in doing duty to God or our Neighbours the advantage is chiefly our own and our selves have the greatest disadvantage if we neglect it From the Confirmation of this Assertion For wrath bringeth the punishments of the Sword Learn 1. Even the Children of God may lie under wrath and fatherly displeasure for their faults as here is supposed of these three godly men See 2 Chron. 19.2 Isa 64 7. 2. Rage and wrath against godly men is a special quarrel and cause of Gods displeasure For so this wrath doth also if not chiefly here signifie 3. Though men think little of Gods displeasure particularly against their rage at the godly when it is only intimated in the Word or may be read from their sin yet it will prove sad in the issue and portends sad corrections and those many of them pursuing sinners till they repent For if there be wrath then there are the punishments even many of them of the Sword If God be angry his wrath brings them as is here supplied in the Translation And as for mens wrath and rage it may be thus tendered wrath is the iniquities of the Sword or one of these sins which are punished with the Sword From Gods end in these Corrections That ye may know there is a judgment Learn 1. There is a Providence executing just judgments in the world For there is a judgment See Psal 58.11 But as Atheists deny this Ezek 9 9. Mal. 2.17 So the godly do not enough draw out the comforts of it 2. This Providence and Judgment of God will be exercised against them who rashly judge others For this is directed to them who rashly judged him him which is an heinous fault when the creature set is himself on Gods Throne to pronounce sentence against others Rom. 14.4 James 4.11 12. See Matth. 7.1 3.
others and feed upon them or feed them as their own v. 2. 3. That they oppress these who are already afflicted even the fatherless and widow by taking away under pretence of a pledge what is most necessary for them as an Ass to bear their burdens and the Ox that should plough their ground v. 3. 4. That they not only oppress the poor and afflicted in the matter of their goods but are a terrour to their persons so that they dare not be seen openly or in the way whether their affairs call them but they must hide themselves for tear of these oppressours In general Learn 1. Men given up to errour are pestered with ignorance and will not see clearest light that might refute them For Job produceth clear instances disproving their assertion which yet they had never heeded The power of delusion is very great and love of errour will make men be willingly ignorant as 2 Pet. 3.5 2. Oppression is a sin that lyeth as near a stroak as any For Job instanceth that sin first to shew that if any sin were alwayes punished in this life it would be one And if it went unpunished not onely was their assertion false but it was no wonder if God winked also at other sinnes Naboth's Vineyard cost Ahab dear and none have cause to bless themselves in that sin though they have present immunity 3. Oppression is committed not only by open and notorious Thieves or Robbers but even by these who living in Civil Societies as neighbours do by deceits Law-tricks or boisterous violence undo others For of these Job here speaks first In particular from v. 2. Learn 1. God hath given men a right and propriety in their goods and possessions For if it were not so robbery were no sin the contrary whereof is here supposed nor needed there any Land-marks to distinguish mens possessions nor would there be any breaches of the Eighth Command which prohibiteth stealing Men may be ready to plead against this propriety of goods when themselves are in want who could soon change their opinion if themselves were possessed of what they desired 2. It is mens duty in prudence to prevent contests about interests and possessions For for this end were Land-marks appointed to prevent future debates It is the fruit of a sanctified Spirit to abhor and endeavour to avoid these contests Gen. 13.7 8. 3. It is a great sin to remove these Land-marks or what distinguisheth mens interests or to encroach upon the rights of others especially in the matter of their Inheritances which perpetuates the injury to men and their posterity For therefore it is instanced as a branch of oppression that some remove the land-marks And if it be oppression to remove a land-mark were it but a little how much more if men deprive others of all their inheritance Mic. 2.2 Senacherib boasted that he was good at removing the bounds of the people Isa 10.13 and God suffered his sons to pass over the bounds of duty and kill him Is 37.37 38. And if it be a crime to remove the bounds in Civil interests it must be much more hainous to remove the bounds which God hath set in the matters of Religion See Hos 5.10 And such as proclaim this liberty in Gods matters to secure their own interests may justly be plagued with licentious invasions upon what they think thus to secure 4. Oppression is odious in little things as well as in greater matters Therefore removing of Land-marks were it but a little is ranked in with taking away of flocks 5 Wicked Oppressours do not regard reason or right so they have power to execute their will For they violently take away flocks See Mic. 2.1 It is a rare thing to find men of Joseph's and Nehemiah's Consciences Gen. 42.17 18. Nehem. 5.15 when they have power but they are rather like the Fishes of the Sea Hab. 1.14 where the greater devour the lesser 6. Wicked men have not only their Consciences stupified to engage them in an ill course but they persist impenitently in it For when they have taken these Flocks they feed them in the land which they have taken by oppression or they feed thereof and make use of them for their daily provision See 1 King 21.19 Conscience is very readily deaded after an ill turn were it even in a child of God as David's experience after his Adultery and Murder doth witness 7. Wicked men notwithstanding their oppression and their secure stupidity in it may yet be long spared For these Oppressours get leave to feed or feed upon their ill purchase From v 3. Learn 1. Wicked men are so set upon evil that they will oppress for very little advantage For they will take were it but an Ass or an Ox only Men may vent very much wickedness and corruption in a very small matter as may be seen in the transgression of our first parents Gen. 3.6 And it will not excuse men that they do but little acts of wickedness if they put forth all their power were it but like snail-horns and improve all the opportunities they have to do evil 2. The less mens tentations be to oppress their sin in it is the greater For because an Ass or an Ox is but a poor prey for such Oppressours their sin in taking thereof is the greater Small tentations do aggravate mens sin and bear witness of their perverse dispositions which cause them to run to sin of their own accord when tentations do not effectually draw them 3. Oppression is yet more heinous when it is committed against the poor Eccl. 4.1 and 5.8 and especially the widow and fatherless whom God owneth and when Oppressours are so cruel as to take from them what is necessary for their very being and subsistence As here they take the very Ass and Ox of the fatherless and widow See 2 Sam. 12.3 4. 4. Oppression is nothing the less odious that it is committed under pretext of Law For here it is Oppression though they take things for a pledge It is a great sin to abuse Law which is an Ordinance of God to palliate injustice and solemnities and formalities of Law in committing of iniquity do add to the ugliness thereof as may be seen in the way of Jezebel's purchasing Naboth's Vineyard 1 King 21.7 13 23. From v. 4. Learn 1. Wicked men make no end of sinning nor keep any bounds in it For they proceed from oppressing of men in their Lands and Goodâ— to oppress their persons Men by sinning do but drink themselves dry and committing of a lesser sin breeds them to commit a greater without remorse 2. Violence to mens persons is the height of oppression when poor men are not only deprived of their good and livelyhood but they cannot live nor dare be seen beside oppressours especially if they appear to vindicate themselves As here these oppressours turn the needy out of the way where their affairs calls them to walk and the poor of the earth hide
as evidences of his glorious dominion See Psal 104.24 25 26 and 107.23 24 c. 6. Gods providence reacheth even to the depths of the Sea as here we are also taught There providence can find out a Rebel Amos 9.13 There the bodies of Saints will find a resting place till he call for them Rev. 20.13 And there Jonah will find a Whale to preserve him Jon. 1.17 7. Gods providence is to be seen and adored not only in living but in lifeless creatures even in even in every pile of grass and in those dead things which are formed from under the waters We need no wonders to demonstrate the glory of God which is obvious in every even in the meanest thing And he is so glorious in riches that as it were he casts away Pearls and other precious things into the depth of the Sea and waters and buries Minerals in the bowels of the Earth Whereby also he tells us that our hearts should not lust so much after these things which his providence hath set out of our way Verse 6. Hell is naked before him and destruction hath no covering The second evidence and effect of Gods Dominion is his omniscience and that he knoweth and consequently ordereth what is most obscure and remote from the knowledge of men So that hell and the place of destruction whether we understand it of the grave and horrid station of the dead and under that comprehend all things that are in the deepest bowels of the Earth and hid under gross obscurity and darkness or of the place of the damned is no less naked before him than if it wanted a skin or covering For so the latter part of the Verse is an explication of the former Doct. 1. Hell and destruction are but one thing For here the one is explained by the other See Prov. 15.11 If we understand this of the grave death and the grave do not only destroy and cut off all our temporal enjoyments as to us but do destroy our persons and dissolve our bodies into dust And therefore nature looks upon it as a destruction and no wonder Saints sometime look so upon it also So that we have no cause to do at upon our bodies which will be brought to this issue at last and if men place their happiness in their temporal enjoyments and life the day will come wherein they will have done with all of that See Psal 49.16 17. Is 10.3 and 14.9 10 11. But the godly may rejoyce in God who out of that eater brings forth meat unto them and doth warrant them to take a more comfortable look of death If we understand it of the place of the damned that is a place of everlasting destruction 2 Thâ—ss 1.9 without any redemption or hope of recovery as there is in other sad conditions and then misery will triumph over these who have long insulted over it So that nothing should be looked upon as a ruine where this is away Mic. 7.8 1 Cor. 11.32 2. God is omniscient and seeth the most secret and hidden thing were it even in Hell or the bowels of the Earth For hell is naked before him that is before God and destruction hath no covering See Psal 139.8 c. Heb. 12.13 Hence 1. If these things be naked before God much more are men and their hearts known to him See Prov. 15.11 So that though men dig deep to hide their counsels from the Lord and seek many coverings of secrecy denial extenuations and pretences yet all these will serve in no stead before him but will only render their courses more odious to him who hates dissimulation and who is provoked to give men a sad proof of his omniscience when they would attempt to deceive him Jer. 2.35 See Is 29.15 and 30.1 Job 31.33 2. If God know all things so well we are bound to trust his verdict concerning us in his word and not our own deceitful hearts Jer. 17.9 10. 3. His eye upon us is still to be remembred and that as was said to â—â—hazi by Elisha 2 King 5.26 his heart goeth with us wherever we go See Psal 44.20 21. and 139.7.8 c. Job 31 4. and 34.21 22. So that if our own hearts condemn us much more may he condemn us who is greater than our hearts and knoweth all things 1 Joh. 3.20 4. When at any time the word of God fines us out we should not look upon it as falling forth by chance but as directed to us by his all seeing eye and providence For therefore is the Word quick and powerful to discern the thoughts and iâ—tents of the heart because all things are naked and opened unto the eyes of him with whom we have to do Heb. 4.12 with 13. See 1 Cor. 14 24 25. 5. This also may comfort the godly under afflictions Psal 31.7 and 142.3 when they are slâ—ndered by men Job 16 19. and secretly plotted against Psal 94 7 8 c. 2 King 6 11 12 31 32. Is 29.15 16. Verse 7. He stretcheth out the north over the empty place and hangeth the earth upon nothing The third evidence and effect of Gods powerful dominion and providence is his fixing of Heaven and Earth As for the first part of the Verse He stretcheth out the North over the empty place it may indeed be understood thus that he spreads that part of the Heavens which is near the North Pole over the empty or uninhabited place of the Earth as that part of the Earth under the Pole is uninhabited But it is clearer to understand the whole Verse thus That the Lord stretcheth out the whole Heaven which here he denominates from the north or Northern Hemisphere thereof under whâ—ch himself lived like a curious vault above that void and empty space which is betwixt the Earth and it and he hangeth the globe of the Earth and Water upon nothing causing it hang as a ball in the air And for further clearing of the words consider 1. He calls that interjacent space betwixt the Heaven and the Earth the empty place because though there be no vacuity in Nature yet the Air which fills that space to common sense seems to be nothing and sure it is an empty place of any thing which might support that fabrick of the Heavens 2. Though the Earth be elsewhere said to have foundations upon which it is setled Psal 104 5. yet that is to be understood of the deepest placeâ— of the Earth near the center thereof which are as foundations to these parts of it which are above them not that the whole Earth hath any foundations Or it may be thus understood that the Earth is no less fixed than if it were setled upon the firmest foundations And whereas it is said Psal 24.2 That the Earth is founded upon the seas and established upon the floods the word rendred upon may in that place be more fitly rendered above to point out the great power of God who hath made the dry Earth stand
sad who have better things in their offer and seek them not Verse 9. He putteth forth his hand upon the rock he overturneth the mountains by the roots 10. He cutteth out rivers among the rocks and his eye seeth every precious thing 11. He bindeth the floods from overflowing and the thing that is bid bringeth he forth to light A sixth difficulty of Rocks or Flints is here joined with that of Waters formerly mentioned v. 4. where he sheweth that in these undertakings men are sometime put to cut through hard flinty Rocks and as it were to overturn Mountains by cutting their passage through under them even though they be all of Stone v. 9. And this they do either to follow the Vein of the Mettals or as it is v. 10. to make Channels for Rivers through these Rocks either that they may come in when they need them to wash their Mettals or rather to conveigh them away when they break in upon their Mines v. 4. and as they thus conveigh away the Water which breaks in so v. 11. they use means to stop the course of other Waters which are ready to infest them that not so much as a drop or tear as the Original imports gets in to hinder their work The fruit of all which pains is that they obtain the precious things which are hid in the Earth Doct. 1. No precious thing is attainable without much difficulty as is often inculcated here and whenever God surrounds us with difficulties we may expect precious Fruit of them if we improve them well 2. If men be diligent and not laid by with an apprehension of Lions in the way they may overcome great difficulties as here hard labour will get through Flinty Rocks and overturn mountains by the roots and cut out Rivers among the Rocks See Prov. 13.4 3. Even humane prudence may teach men to arm themselves against and study to prevent these difficulties under which they have formerly smarted as here having been troubled with Waters v. 4.10 they study to prevent their breaking in again v. 11. 4. God gives rich recompences to men who labour even about earthly things not only as hath been marked before to encourage them to better service but to let see how little he regardeth these temporal mercies which he gives so promiscuously and indifferently to these who toil for them for the eyes of these labourers see every precious thing and the thing that is hid they bring to light 5. It is a gift of God to be wise to discern things precious from things that are vile or less excellent as here they do Much more it is a mercy to be able to make this difference in other things 1 Cor. 12.31 Phil. 1.9 10. Grace to discern and to embrace or submit to what we discern to be good is our mercy 6. Men are naturally and without needing to be excited more active about worldly affairs than about other things as here they are eager in their pursuit of these things And no wonder for these things are very suitable to our natural inclinations they are of constant and daily use to us they have a great lustre in our eyes and do raise us high in the world and therefore we are so hot upon the chase And therefore we have cause to be humbled when we find such a benfall and inclination in our hearts when in the mean time we neglect that which is far better see Luke 10.41 42. 7. When men have an high estimation of any thing and serious desires after it they will be very eager in their endeavours after it as here their esteem of these things and their desires after them as precious make them strive with Rocks Mountains and Waters to seek them out where they are hid Which may tell us that coldrife endeavours after better things are but a proclaimed contempt of them Verse 12. But where shall wisdom be found and where is the place of understanding 13. Man knoweth not the price thereof neither is it found in the Land of the living 14. The depth saith It is not in me and the sea saith It is not with me Followeth to v. 23. the second branch of the negative part of Jobs Proposition wherein he sheweth that however mans wisdom and industry can search and find out many secret things as we have heard yet he cannot find out this wisdom of God and it is more excellent than that man should comprehend it This he not only propounds but demonstrates by three Arguments Whereof the first in these Verses is That this wisdom hath no place of abode within mans reach where he might dig and search for it and find it as he doth Mettals and other things that are hid in the bowels of the Earth For clearing of the words consider 1. This Wisdom of which Job here speaks is not to be understood either of humane prudence and policy nor yet of that spiritual wisdom which is necessary to salvation of which v. 18. But it is to be understood principally of Gods wise Government of the World and administration of all the Affairs thereof by his Providence and secondarily and consequentially it may be understood of mans capacity to take up this wisdom of God fully So that Jobs denying that there is any place where this Wisdom may be sound or any price to be given for it doth import that no man by any means or industry can elevate his own understanding and capacity to comprehend fully the depths of Divine Providence in the World 2. These two names of Wisdom and Vnderstanding as they are understood of this Wisdom of God serve to point out one and the same thing and to intimate that this Wisdom of God hath all perfections that can be expressed by any name given to Wisdom among men Or the one may point so to speak at the habit faculty or eternal purpose of God in ordering of things below and the other at the exercise of that faculty and execution of that purpose 3. While he denieth that man can find this wisdom it is not to be taken absolutely and simply that man can understand nothing of it for the contrary is insinuated Ps 107.43 But the meaning is that man cannot perfectly and fully take it up nor hath he wisdom and understanding or complete and perfect abilities for that effect As for the first reason proving this conclusion which is That this Wisdom hath no place where man can find it out it is propounded more generally v. 12. where the questions import a strong denial that this Wisdom whereby God ordereth all Affairs and whereby man may be able to understand the reasons and causes of Gods proceedings is to be found in any place by man Then it is proved by induction 1. That it is not to be found upon Earth v. 13. where as for the first part of the Verse That man knoweth not the price thereof it is not to be confounded with the second reason v. 15. 19.
a pleading of our own righteousness to the prejudice of Gods Righteousness and a condemning of his proceedings as if he were not fit to sit upon the Throne for thus doth God expound his Complaints as disanulling his Judgment and a condemning of him that he may be righteous So also doth unbelief reflect upon him 1 John 5.10 5. Those Complaints when well pondered will be found to be most unjust seeing God is to be justified whoever be condemned Psal 51.4 Rom. 3.4 Therefore doth the Lord challenge them here as a great fault 6. Though we think lightly of those escapes under trouble yet they are hainous provocations highly displeasing to God for here they are the matter of a sad quarrel and God rejects all his confessions till he be more sensible of this fault 7. As the Consciences of all men cannot but condemn those presumptuous reflections upon God so a Child of God especially will take it ill in cold blood that he should entertain wrong thoughts of God for he refers this case to be decided by Job himself when he is sober So that such a tender disposition may be an evidence of a godly man in a good frame and they who do miscarry in this will find sad company of their Consciences when they are put to it to speak impartially Verse 9. Hast thou an arm like God or canst thou thunder with a voice like him 10. Deck thy self now with Majesty and Excellency and array thy self with Glory and Beauty 11. Cast abroad the rage of thy wrath and behold every one that is proud and abase him 12. Look on every one that is proud and bring him low and tread down the wicked in their place 13. Hide them in the dust together and bind their faces in secret 14. Then will I also confess unto thee that thine own right hand can save thee In these Verses the Lord proves the Justice of the former Reprehension That since there is no comparison or equality betwixt him and Job therefore Job should not debase or impeach His Righteousness to cry up his own nor offer to contend with him as his Equal This inequality betwixt God and Job is held out partly by way of Question if he could claim to any Majesty like Gods v. 9. Partly by way of Proposition that if he would compare with God he behoved to do what God doth v. 10-14 And particularly this inequality is instanced 1. In the matter of Power v. 9. That there is nothing in Job like Gods Power and Arm. 2. In the external signs of Power and Greatness v. 9 10. Jobs Voice which would scarce affright a petty Creature is nothing like Gods thundering voice and he who was lying now full of Boils could put on no Majesty and Glory like unto that wherewith God is seen to be attended and surrounded in his special apparitions unto men and that which shines daily in the Creatures proclaiming his Excellency Psal 104.1 3. In the effects of Power and Greatness v. 11 12 13. Jobs wrath is very impotent v. 11 He cannot as God doth know the proud every where and reach them and abase them v. 11 12. and all wicked men to tread them down every where and where they are most insolent v. 12. Nor can he bury them in death and hide their faces in secret oblivion as the faces of Malefactors Esth 7.8 and the Dead in their Graves John 11 44. use to be covered v. 13. From all which God draweth this Inference v. 14. That when Job doth all those things as he doth and not till then he will acknowledge that his own right hand can save him that is that he is self-sufficient and so may enter the Lists with God as his Equal Hereby also intimating that since he needed often to be saved and delivered and could not help himself but behoved to depend upon God for it it became him not to be so proud In this purpose Observe 1. In general That those who contend with God about his Righteousness in his Dispensations do little know God or themselves and do little consider his Greatness and the Inequality that is betwixt Him and them for so much doth this Argument in the scope thereof teach that Job when he quarrelled God little minded what He was and how unlike himself was to God For this greatness of God doth not only prove that he can do no wrong but doth intimate that opposition to him will be full of hazard to the opposer Obs 2. In these Questions and Proposals of what Job should be or do if he would prove an equality with God we have several Instructions concerning God which are to be well studied Such as 1. God is of great and incomparable power and force to support some and crush others as he pleaseth for there is no Arm like Gods See Psal 89.13 Deut. 33.27 Isa 51.9 2. Gods strength is attended with incomparable Majesty Glory and Beauty to conciliate reverence and to affright all from opposing of him for no man can thunder with a voice like him nor deck himself with Majesty and Excellency and array himself with Glory and Beauty as God doth 3. Though Gods tender mercies be over all his works yet he is not all mercy but hath wrath and displeasure when he is provoked for it is a part of his praise that he hath rage of wrath 4. Gods power and anger are not idle but are let forth in effects every where all the world over as there is cause for he casts abroad the rage of his wrath and compenseth all delays with the severity thereof when it cometh Isa 42.14 5. As the humble need not be afraid of Gods Power Majesty or Wrath So the proud shall not escape the effects thereof for here the proud are singled out as his especial party See Psal 138.6 6. As no man can know all that are proud as God doth for they are but few men that any one man can know in respect of the multitudes that swarm upon the earth and among these they know many may mask their proud and lofty hearts from them under a shew of humility So neither can any man overtake all the proud men he knoweth to punish them seeing they may flee from him nor dare he grapple with every proud person who stayeth beside him seeing many of them may have more power than himself But God hath perfect knowledge of every proud person can overtake them wherever they flee and can crush all of them were they never so strong for he beholds every one that is proud and abases him and locks on every one that is proud and brings him low or makes him crouch Where the expressions are doubled not only to confirm the truth of the Assertion against all the presumptuous Dreams of proud men Obad. v. 3. But to shew that as he beholds and sees every proud man so with a look he can confound the proudest of them and bring them low Exod. 14.24 See Dan.
in the Cause Ye have not spoken of me the thing that is right as my Servant Job hath Where the Sentence is pronounced 1. Absolutely Ye have not spoken of me the thing that is right Not that they had not spoken any thing right of God but that their Principles which they managed in the dispute were injurious to God as Job also had told them Chap. 13.7.8 For they set limits to his Soveraignty prescribed rules to his Justice in his proceedings with men judged amiss of his dispensations represented him as terrible and dealing in wrath with an afflicted godly man asserted that God did always in this life visibly reward men according to their ways c. In all which they spake not of God the thing that was right as hath been cleared in the progress of the Dispute Doct. 1. Right Thoughts and Interpretations of Gods ways and proceedings are good in trying times so here they are missed 2. Those right thoughts of God should be spoken out as we have a calling and opportunity for glorifying of God and edifying of others for they should have spoken of him the things that are right 3. They may seem to be much for God and for his Holiness and Justice whom yet God will find to be otherwise employed for these Friends made it their chief Plea to plead for God against Job and yet saith he Ye have not spoken of me the thing that is right So that fair pretences if there be no more will not avail before God 4. In particular we may from this censure conclude That such Principles as are maintained by these Friends wherein Job opposed them and which have been marked in the progress will never be approved of God let men set them off as they will for of these God saith Ye have not spoken of me the thing that is right 2. The Sentence is pronounced comparatively Ye have not spoken as my Servant Job hath Whereby an Objection is obviated for they might be ready to say If we be wrong so also may Job be In answer to which he asserts that they had not spoken right as he did The Comparison is not instituted betwixt Job and them with an eye to what Job had lately spoken in his Confession to convince them that they had not repented of their Errours and Mistakes as he had lately done But it is instituted betwixt Jobs Principles and theirs in the dispute wherein albeit Job be not simply assoiled for he had spoken rashsy of God in his passion yet in the main cause he is declared Superiour and that his Principles concerning God were sound in what he had maintained against them Doct. 1. Godly men are right at all times when they cleave to God and his love and an interest in him whatever befall them for in this Job is assoiled and approved 2. Mens being in the right ought not to be called in question notwithstanding any stream of Providence or opposition from godly men against them for here Job is approved in speaking out his interest in God against all these 3. Men may be right in their main cause who yet have their own failings as Job also had who though he be commended above them and declared to have spoken right of God in the main cause yet he is not simply assoiled as may be seen in Gods challenging of him in the preceding Discourses God would have us to look not only to faults but to degrees of our accession to them that we may neither please our selves in gross evils because others are some way involved in them nor yet satisfie our selves that we are more right than others when yet we are not right as we ought to be 4. When we do rightly consider and compare faults we will find that unsound Principles such as the Friends had are worse than sinful and rash expressions in a Fit of Passion which were Jobs fault wherein he is assoiled in comparison of his Friends For unsound Principles are like a corrupted Fountain which doth send forth corrupt waters whereas rash Expressions do only evidence weakness and not a corrupt disposition and mens sound Principles will help them to retract them 5. Whatever be the failings of Gods poor people and whatever God do or say to them for their faults yet the reconciled estate of their persons is not altered thereby as they will find when they take with their faults for Job here is his Servant still as at the beginning Chap. 1.8 2.3 and this is again thrice repeated here v. 8. Fourthly Consider how God pronounceth in the merits of the Cause or how he relisheth this their miscarriage My wrath is kindled against thee and against thy two Friends for ye have not spoken c. Whence Learn 1. It is not enough that men know their way what it is and whether it be right or wrong unless they ponder also the hazard of it which here is intimated to them 2. It is sad enough and imports hazard enough in a way if God be angry at it whatever he do further upon it for however ordinarily men regard this little yet God propounds it as a certification sad enough that his wrath is kindled against them for their fault See 2 Sam. 11.27 3. Even Gods Children may fall in miscarriages whereby they will incur his displeasure though their persons be justified for his wrath is here kindled against those godly men 4. It is a mercy when God by his Word doth evidence that he is displeased and doth not keep it up till some Judgment intimate it as here he tells them that his wrath is kindled against them and so doth he by his Word daily to them who hear it if they would be attentive 5. It is also a mercy when God distinctly points out and makes his people know the sin he is angry at and doth not leave them under displeasure and confusion at once as here he tells them the quarrel Such distinct Convictions are a singular mercy 6. Maintaining of Errours and particularly Errours concerning God and the crushing and discouraging godly men under their troubles are evils which provoke God to anger for here his wrath is kindled because of these faults in Jobs Friends Verse 8. Therefore take unto you now seven Bullocks and seven Rams and go to my servant Job and offer up for your selves a burnt-offering and my servant Job shall pray for you for him will I accept lest I deal with you after your folly in that ye have not spoken of me the thing which is right like my servant Job In the second Branch of this Part of the Chapter we have God prescribing a way to these Friends of Job for preventing the hazard which they incurred by their sin namely That they should bring Sacrifices to Job as a Priest whom he would accept in his sacrificing and praying for them as a godly man and especially as a Type of Christ Here we have to consider First The general