not throughly weighed by them See Psal 69.26 Lam. 1.12 This may warn all who are concerned in the afflicted that it is no easie task to have to do with them and that if they sleight them and their case they must answer to God for causing all their other wounds to bleed And it may assure the godly whose lot it is to be mis-regarded that God will ponder that addition to all their other troubles Vers 3. For now it would be heavier then the sand of the sea therefore my words are swallowed up The Second Evidence of the greatness of his trouble and a confirmation and enlargement of the former is the incomparable weight and grievousness thereof If men look to his complaint or lamentation because of his sad condition somewhat may be found heavier then it or to which they might compare it But had his trouble been weighed it would be found incomparably heavy even heavier then the sand and that not of rivers but of the Sea which is more heavy then other and heavier then the Sand of the Seas as it is in the Original or then all the Sand of all the Seas If we shall narrowly examine this aggravation of his trouble it cannot be denied but God could have made it heavier then it was and that it was his own distemper of spirit which added much to the weight of it And if we urge this comparison hard it may be alleaged that some small part of the Sand of the Sea would have smothered him whereas under all his troubles he was yet preserved in life and though that was a part of his trouble that he was not cut off yet it was his infirmity so to judg of his case Yet it is not to denied that his trouble was extream and unsupportable if God had not interposed And though it was his fault to account death an ease while he was under that cloud and while it pleased God to imploy him in that service Yet it is not to be questioned but death considered as the discharge of a godly man from his warfare and toil had been easier then his present lot And so his sense of the weight of his trouble may pass with a charitable and tender judger And it teacheth us 1. Afflictions and troubles especially those inward afflictions of spirit whether alone or joyned with other troubles are very unsupportable and the heaviest burdens that can be laid upon men For so doth Job complain of his grief and calamity ver 2. It would be heavier then the Sand of the Sea See Prov. 18.14 Trouble of mind ought not to be sleighted and undervalued by those who would approve themselves before God as tender sympathizers 2. Not only weak Saints but even the strongest will prove so frail under trouble if left to themselves that the weight of troubles will over-charge them For an eminent Job finds his troubles so incomparably heavy The best of men have need of more then inherent strength if they would bear out under great tryals They are injurious to God and themselves who cast away what strength they have by impatience and bitterness when they have so much need of it And weak Saints may be encouraged notwithstanding their weaknesses when they see the strongest Cedars thus made to bow 3. Not only when Saints are chastened for their faults but even when God is but trying their faith and other graces They may expect to be pressed above their own strength that they may be humbled and tried indeed For Job is only tried by God and hath the testimony of a good Conscience and yet his trouble is heavier than the Sand of the Sea As God doth measure out tryals according to mens growth and progress and even the testimony of a good Conscience may be put to the test by a greater degree of tryal so none ought to judge of their sincerity before God by the greatness of their trouble Only it would be remembred if trouble be so heavy upon a sincere Saint when only tryed How much more heavy must it be when they are chastened for their sin and folly Psal 38.3 4. 39.11 and yet more heavy if their stroke be the fruit of gross wickedness and of their not finding the burden of sin nor caring to burden God with it Amos 2.13 4. Whatever other ingredient contribute to make the trouble of Saints heavy Yet such as either bring on the trouble which gives a rise to their manifold tentations or who mis-regard them under trouble will bear much of the guilt of it Therefore saith he so emphatically Now it would be heavier c. Now when his Friends made all his troubles grievous and bitter by their not pondering of them but rather adding to them 5. This comparison instituted betwixt his trouble and the sand of the sea is very apposite and may point out somewhat concerning this trouble of Job or the like trouble of other Saints As 1. Sand is very weighty Prov. 27.3 so was his trouble and so may the troubles of others be And here it is remarkable that though sand seem to be a very light thing driven with every wind yet it proves very weighty So that which is light and easie in contemplation may prove very heavy when it cometh to be our exercise and that which seemeth easie in it self will prove a sad exercise if God command it to be so 2. Sand is made use of to point out what is innumerable Heb. 11.12 So were Jobs troubles and tentations many And as it is impossible to enumerate all the fears tentations and perplexities of a troubled soul so however every one of those by themselves might be easie Yet all of them being put together and every one of them crowding upon the back of another are very unsupportable as the small parcels of sand are of no weight by themselves yet being put together are very weighty especially if the sand of all the Seas were gathered together 3. Sand is also made use of to point out what is large and comprehensive as Solomons wisdom 1 King 4 29. So Jobs troubles were not only very many of one kind but did extend to all that concerned him to his body mind name goods servants children friends c. so that he escaped only with his lips or the skin of his teeth Job 19.20 A child of God may possibly bear out even under many troubles of one kind be they inflicted on his name body goods children or even on his mind But when he can turn him no where to any enjoyment but he meets with a tryal and many tryals in it his case cannot but be very sad and much to be pitied Doct. 6. The Lord doth so order the tryals of his own children as they may be monuments of his glory and much of him may shine in their support For here in the entry of this tryal Job finds his trouble heavier then the sand of the Seas a little part thereof would crush and
to God he bids them find another Author and make it appear who and where he is Hereby intimating that to deny this is to deny Gods Providence in the world and to ascribe the Government thereof to some other which were absurd and blasphemous Hence Learn 1. The Earth and riches and power in it are no such dainties in Gods account but he will let them fall in wicked mens hands to teach his people not to place their happiness in that which he casts abroad as common For The Earth is given into the hand of the wicked See Psal 17.14 2. Wicked men when they get power are ready to think all is put in their hand to dispose of as they please and that they need not acknowledge any Lord over them Psal 12.4 but may imploy all their power to be subservient to their own ends and designs little remembering that they ought to judge for the Lord 2 Chron. 19.6 For thus also is the Earth given into the hand of the wicked when God puts them in power they act as if all were devolved into their hands to do as they lift and this is the root of oppression 3. Oppression and injustice do prove men to be mad and blind not knowing what they do or whether they go nor looking about them to ponder their way and the issue thereof For here they are said to be as men walking with their faces covered He covereth the faces of the Judges thereof And indeed if they considered God who is Supreme above them and to whom they must give an account and if they did meditate seriously upon the vanity of humane power and grandeur they would not act as they do But in effect Oppressours are no less mad than those that are bound with chains and fetters 4. It is the duty and great advantage of the people of God to see and adore the Providence of God in the most confused administrations of the sons of men and in oppressours success For He covereth their face saith Job This will let us see that God can make use of their service for holy and wise ends whatever their design or work be 5. As oppressours themselves do little mind or acknowledge Gods Providence or Dominion over them so it may be little seen by others in their oppressions Even the godly may question Providence because such do prosper Psal 73.11 12. much more may others question it Mal. 2.17 and generally all men are apt to be so taken up with the cruelty of oppressours that they forget to look up to Providence and what God may intend by their oppressions For Job is not only put to assert that God doth this but to dispute it And that supposition if not or if it be not so that God doth this implieth it may be questioned and is questioned by many 6. Not to see God and his Providence in the oppressions of men is injurious to him as denying his Providence and puts the denyer to find out another Authour and Supreme Governour of those affairs For saith he If not where and who is he See Amos 3 6 7. Albeit odious consequences ought not to be fastened upon Truth to render it suspected to such as cannot well discern Yet maintainers of Errour ought to consider how much even a plausible-like Errour may encroach upon the Prerogatives of God For whereas they pretended to plead in behalf of Gods Holiness and Righteousness in denying the prosperity of the wicked Job lets them see that as they contradicted common experience if they denyed the matter of fact that they did prosper so it were a denyal of Providence not to ascribe this to God Vers 25. Now my days are swifter then a Post they flee away they see no good 26. They are passed away as the swift ships as the Eagle that hasteth to the prey The third Argument confirming his Assertion to the end of the Chapter is taken from his own experience wherein he propounds his own case as a sufficient proof of this truth That afflictions do not prove men to be wicked he being sharply afflicted v. 25. 28. and yet righteous v. 29 c. This Argument albeit it may seem very weak and faulty and a beging of that which was in question and debate among them yet it is convincingly strong considering the evidences whereby he proves his integrity and righteousness And withal it points out the invincible power and evidence of faith and a good Conscience that it will stand on its own feet against all opposition without props of the experience of others This Argument hath two branches 1. That he was afflicted 2. That he is righteous notwithstanding his afflictions As for the first Albeit none doubted of the truth and sharpnese of his sad case yet his sense of it and his desire to ease himself by speaking of it leads him to prove and instance it in two particulars Whereof the first in these verses is That his days pass away swiftly without seeing any good Of this see on Chap. 7.6 7. It may be understood in general of his whole transitory life but more especially as may be gathered from what he subjoyns v. 27 28. by way of Antithesis or opposition of the days of his former prosperity which had passed quickly over without seeing or enjoying good in them This he illustrates by three similitudes in a gradation 1. His days were swifter or lighter which is the cause of swiftness then a Post or a Runner A Post indeed ought to make such quick dispatch as whatever he see he may not stay to enjoy it yet he may see good things upon the way as he runs But he complains that himself had scarce time to see or take a view of his prosperity 2. His days were yet more swift and passed away as the swift ships which are more swift then any runner on the Land or ships of desire which are lovely and pleasant when under sail and going swiftly before the wind or which sailing before the wind do flee as if they had a longing desire an improper and borrowed expression to be at the Harbour or which being fraught with precious commodities some say Apples which do easily rot the Merchants and Mariners do earnestly desire to have them home in time lest the commodities be spoiled by the way or they lose the opportunity of selling them Some do retain the Hebrew word and render the Text Ships of Ebeh whereby they understand either some Sea-port famous for the swiftness of the ships which resorted thither or some rapid River in Arabia the current whereof added to the swiftness of the ships motion which sailed therein But Geographers make no mention of any such Sea-port 3. His days were yet more swift like the motion of a fleeing Eagle who fleeth more swiftly then any other Fowl and will far out-strip the swiftest Ships especially when being pressed with hungeâ— he hasteth to be at a prey Not to insist upon the use to be
Eliphaz had spoken â—as as hath been said the ordinary observation concerning the lot of wicked men and such Doctrine was fit for them Yet it did not sute with his extraordinary case Saints must submit to be led in extraordinary paths 4. Impertinent remedies the oftener they are inculcated are the more grievous to troubled minds For it grieves Job that he had heard such things so often from them and this is a part of his tryal 5. Men ought still to eye their chief scope in their work and undertakings that so they may ponder how they act sutably so as they may reach it Therefore he puts them in mind that they came to be comforters Chap. 2.11 that they might consider how they dealt not so with him as might reach that end 6. It is no new thing for Saints in trouble to meet with Physitians of no value Chap. 13.4 and with comforters who in stead of mitigating do increase their grief and sorrow For they were miserable comforters or comforters of trouble and vexation who troubled and vexed him This the Lord ordereth to come to pass for tryal of the faith of his Children and that he may draw them to himself for Consolation 7. They are but sorry comforters who being confounded with the sight of the afflicteds trouble do gratâ— upon their real or supposed guilt weaken the testimony of their good Conscience that they may stir them up to repent and let them see no door of hope but upon ill terms For by these means in particular were they miserable comforters to Job 8. It may please the Lord for the tryal of his own Children under affliction not only to let loose one discouragement and discourager upon them but to shut all doors of comfort under Heaven upon them and make every person or thing that should comfort add to their grief For they were all miserable comforters and elsewhere he regrets how every person from whom he might have expected comfort sleighted him Chap. 19.14 c. 9. As one trouble may waken many upon a Saint so when any are a grief to any of them all will be put upon their account which that grief may waken upon them For upon Eliphaz his Discourses this vexeth Job that they all were miserable comforters and this he layeth upon Eliphaz's score From v. 3. Learn 1. Gods people may mutually charge and load one another with heavy imputations whereof though one party only be guilty yet who they are will not be fully cleared save in mens own Consciences till God appear For there is a mutual crimination that vain words were uttered in this debate as is clear from Chap. 8.2 15.2 compared with what Job saith here and as Job is not simply free of this fault though he was not so guilty as they judged so they were indeed guilty of it and yet none of them take with it till God come to decide the controversie 2. Mâ—n may sadly charge that upon others whereof themselves are most guilty For they charged him to have spoken vain words or words of wind and yet he asserts themselves were guilty of it having no solid reason in their Discourses but only prejudice mistakes and passion 3. Men may teach Doctrine true and useful in its own kind which yet is but vain when ill applyed For the Doctrine of the Ancients rehearsed by Eliphaz was good in it self but vain and wind when applied to Job's case Thus Satan may abuse and pervert Scripture 4 Vain and useless discourses are a great burden to a spiritual and especially to a weary spiritual mind that needs better For Job wearies that they have not an end 5. When men are filled with passion prejudice or self-love they will out-weary all others with their discourses before they weary themselves Yea they may think they are doing very well when they are a burden to them that hear them For so blind was Eliphaz's passion and conceit of himself that he insists on that he hath to say as excellent when Job is quite wearied with it as he was also with the discourses of the rest 6. Men are not easily driven from their false Principles and Opinions when once they are drunk in For so did Job find by his Friends here Shall vain words have an end saith he or how long will ye persist to multiply them 7. As men may be bold who have Truth and Reason upon their side so oft-times Passion will hold men on to keep up Debates when yet they have no solid reason to justifie their way but they will still inculcate their passions prejudices and will For Eliphaz is imboldened or confirmed and strengthened or smart and vehement to answer what had been before refuted without producing any new reason 8. Mens Consciences will be put to it to see upon what grounds they go in debates And it will be a sad challenge if either they start or continue them without solid and necessary causes but only out of prejudice interest or because they are engaged Therefore Job puts the question to Eliphaz What emboldeneth thee that thou answerest as a question which would be sad to answer if he considered it seriously in his Conscience 9. Men ought also seriously to consider what spirit they are of and what sets them on work in every thing they say or do so much also doth this question import Vers 4. I also could speak as ye do if your soul were in my souls stead I could heap up words against you and shake mine head at you 5. But I would strengthen you with my mouth and the moving of my lips should asswage your grief In the rest of the Preface wherein he speaks to them all in common we have another fault which he finds in their discourses Namely that they were cruel to him who needed no such usage as they would find were they in his case and who would not deal so with them He convinceth them of the truth of the former censure and of their unkindness to him by shewing that if they were in his case and if he dealt with them as they dealt with him by multiplying uncharitable words and scornful gestures they would soon know how grievous their carriage was and how miserable comforters they were to him v. 4. whereas he being more tender and knowing his duty would labour to encourage them v. 5. We may read v. 4. by way of Intterrogation Would I speak as ye do Would I heap up words against you c and so it imports a denyal that he would deal so with them but would rather endevour to strengthen them and asswage their grief as he expresseth his purpose v. 5. But as we read it in v. 4. he declares what he would do and what were very easie to be done if he took as light a burden of such a condition as they did But in v. 5. he declares what indeed he would do in such a case By all which he insinuates 1. That they
Original thus Mine eye poureth out or droppeth unto God And he who is true God and doth now subsist to exerce his Office shall plead for a man that is for Job himself spoken of in the Third Person to shew that it is a common priviledge of all godly men such as he was with God and the Son of Man as Christ was to become true Man also for his friend So the meaning of this will be Christ who is God and will become Man shall plead with God on my behalf who am at friendship with him This Interpretation hath those Truths in it That Christ the Mediatour was then known as in his Offices so also what he was or would be as to his Persons and Natures That it is in Christ only that godly men can think to stand or have their integrity approved and That Christs pleading and intercession is a sweet Antidote against the scorn and mistakes of dearest friends As he subjoyns this to what he said of them v. 20. But this doth not so well agree with Job's scope here who as formerly doth assert his integrity rather by wishing he might plead his cause with God if it were possible then by believing it was pleaded as is also implied in the repetition of this wish Chap. 17.3 And withal this verse so interpreted will have no connexion with the reason subjoyned v. 22. Therefore I had rather understand it according to his former practice of his wish that himself might plead his cause with God And for the Original Text which seems to favour the former reading it would be considered that the copulative particle and may be variously â—endered either and or as or otherwise as may best fit the scope Likewise the particle rendered for in both parts of the verse may be rendered for or with or to as frequently it is And if we render the verb which signifieth pleading not only in the Optative mode by way of wish as here it is but Impersonally also not that he or one might plead but that there might be pleading if I say the verb be thus rendered the Text will run fairly thus O that there might be pleading for a man that is that a man might have leave and opportunity to plead with God as a man pleadeth with his neighbour or friend And so the words contain a desire that he might plead his Integrity as familiarly with God as one man pleads with another who is his friend I shall not insist on the particular weaknesses that may be marked in this desire of which see Chap 9 34 35. Chap. 13.20 21 22. Here we may Learn 1. Mens scorn and misconstructions should put men to seek to have their condition cleared betwixt God and them For this Job would be at when scorned by his Friends 2. There is no small disadvantage on the creatures part in seeking to plead with God considering the distance that is betwixt God and them For that Job can wish this only imports that God cannot be pleaded with as with a neighbour or friend And this should be minded not only to terrifie those who presume to enter the lists with God as a Party but to make us sober and humble in all our approaches to him 3. Integrity doth not fear Gods Tribunal in Christ oppose it who will For this wish whatever weakness be in it imports also the strength of his faith that at all disadvantages of scorn from Friends and afflictions from God he is content to plead if he might 4. Men who have a good Conscience have need to guard well under afflictions and misconstructions that they miscarry not For Job did over-drive in the rashness and presumption of his offer It is not enough men have a good Conscience unless they bear it fair and soberly 5. Weaknesses may very often recurr and prevail over Saints in an hour of tryal As Job falls again and again upon his passionate wish This should humble us but not crush us as if we had no grace when we are thus assaulted and borne down 6. Saints may be long exercised with wishes and desires which are not satisfied For so was it with Job who not only is not satisfied as to the passionate and presumptuous way which he propounds for clearing of his integrity but even the substance of his desire which was to have his integrity made manifest is not granted till his tryal was perfected And in general it holds true that many desires of the godly are not satisfied either because they desire not good things in a right way or because it is unseasonable to grant their good desires or because God hath a mind to try them yet more Vers 22. When a few years are come then I shall go the way whence I shall not return In this verse we have the reason pressing this wish taken from the certainty as he judged of his near approach unto death which makes him desire to be cleared before he be removed In this he seems to reflect upon what Eliphaz had said of the wickeds being without hope to be delivered from trouble Chap. 15.22 For he expects no issue from his trouble but by death Only he is under no slavish fear as the wicked are nor will he grant that he is wicked though he have those apprehensions Doct. 1. Saints in their troubles may be in a great mistake concerning their condition and the issue thereof For albeit this General be true that mans life is but short being measured by a few years or years of number any time that can be numbered being short in comparison of Eternity yet he is mistaken in that he thought to die so shortly which that it is his mind in this expression though he speak of years appears from Chap 17 1. 2. Men had need to have their condition cleared against death come it being a dark passage in it self we have need of no clouds beside For upon this supposition that he is to die shortly he desireth to plead his cause that he may be cleared before-hand 3. Men ought so much the rather to have all clear against death that after it there is no helping of our condition if it be wrong as it is in other turns of our life For if once a man go that way he shall not return and this consideration made Job the more solicitous to be cleared 4. The more near men apprehend death to be approaching they should be the more busie For so was Job here supposing that death was near 5. Reproach and unjust imputations are in special a tryal whereof Saints would desire a good account before they die seeing other outward miseries end at their death but reproach will live after them as a blot upon their name For it is upon this account in part that he would be cleared that his Friends might cease to scorn and reproach him as a wicked man 6. The Conscience of mens integrity will not be quelled even with approaching death For Job
thy perfect Righteousness nor deal with me according to thy transcendent Greatness And then it followeth Who is he that will strike hands with me that is upon these terms I care not who enter the lists with me to debate on thy behalf or where shall I find any who will undertake to plead for thee on these terms This wish in the substance thereof agreeth well with his former regrets and desires Chap. 9 32 33 34 45. Chap. 13.20 21 22. And it is in answer to this and the like wishes that Elihu offers him so fair quarters in the way of debating and yet undertakes to convince him of sinful rashness Chap. 33.6 7. And in this his Proposal as we may read the strength of faith and of a good Conscience as also his weakness and presumption in his way of managing the same under tentation both which have been spoken to formerly So here we may further Learn 1. It is the great mercy of injured and misconstructed Saints that they have God to whom they may appeal who looks upon them otherwise then men oft-times do Therefore doth be so frequently desire to reason the matter with God when his Friends misconstructed him 2. It is not simply unlawful for Saints to plead their own integrity with God and to plead with him concerning his dispensations to them when they are hard put to it For the sum of Job's desire was lawful if it had been well managed See Jer. 12.1 For 1. Faith is allowed to plead with God against the verdict of Sense and when he seems to reject 2. We may plead an interest in his love and our own integrity notwithstanding any cross dispensations tentations or misconstructions Whatever tryal or exercise of faith there may be in any of these yet they give us no warrant or allowance to quit our grips 3. We may also if we keep within bounds seek light how to reconcile his love and his dealing toward us his Dispensations and our Priviledges Wherein Job had not failed if he had been moderate Yea those pleadings are so acceptable that ordinarily they are worse imployed in trouble who are not so taken up And some under tentation and trouble do quit their integrity and the testimony of a good Conscience as sinfully as Job maintained it while at every assault they are ready to look on all they have received and all the Evidences of the grace of God in them as nothing Doct. 3. Pleading with God in the matter of our integrity and his afflicting of us had need to be gone about with very much caution and fear For Job here and elsewhere premits cautions before he dare be confident in the challenge and yet he used not caution sufficient and therefore others may deboâ—d much more And because it is ordinary for people to miscarry in their thoughts and apprehensions of God and his dealing in sad times I shall speak somewhat to needful cautions about this matter And not to insist in speaking of the Atheist who by reason of trouble loseth sight of God and denieth his Providence Ezek. 9.9 or of the mad man who seeth God in afflictions only that he may blaspheme him Rev. 16.9 or of the passionate man though even a Saint who in his heat stands not expresly to contradict Gods verdict Jon 4 9. I shall only from Job's cautions and from his defects in not adding cautions sufficient give these Rules 1. It is our only safe course to go to God in our troubles and to look for an issue by debating and clearing matters with him as it were at the Fountain Therefore doth Job betake himself to God here and this at last cleared all his clouds Hence it is that they are reproved who in trouble mourn or roar one toward another but do not mourn to God Ezek. 24.23 2. However in our troubles we cleave to our integrity as to the state of our person and our righteous cause Yet we ought still to be sensible of the transcendent Purity and Power of God with whom we have to do For in this Job was right who durst not strike hands with any to debate his cause but upon some surety or assurance that God would not judge him according to his transcendent Holiness nor deal with him according to his great Power Hence 3. We must guard that our righteousness be not an occasion to make us swell with pride because we are afflicted For herein Job failed notwithstanding all his caution in that he handled his good cause too violently See Psal 73.10 11 c. The best of men have so much in them as deserve sharpest rods as we will find Elihu teaching him and when godly men do thus miscarry under cleanly tryals God is provoked to send rods dipped in their own guilt See Psal 51.4 4. We ought also to guard that we manage not our complaints or defences of our integrity with reflections on God neither taxing his Righteousness who afflicts nor bearing any grudge at him For herein also Job failed Chap. 40.8 See Jer. 12.1 5. We ought so to plead our integrity before God as we forget not his absolute Dominion that he gives not any account of his matters and that things are therefore righteous because he who can do no wrong doth them For in this Job was not sufficiently cautious who desired to plead with God on equal terms and on equal security as if he had been a creature like himself And for this he is taxed Chap. 33.12 13. 6. When we seek out reasons of Gods dealing with us we ought to do it with much submission suspecting our own eyes and discerning and not his righteousness when we cannot perceive them and adoring what we cannot comprehend nor dive into For this the Lord points at in these many puzzling questions in the end of this Book whereby he convinceth Job of his presumption and folly in debating with him who is so infinitely wise Doct. 4. Job is often wishing that those securities and cautions might be granted to him in order to his debating of his cause with God and is sorry that he cannot obtain his desire And yet when it is granted in Elihu's person Chap. 33.6 7. however he did indeed carry his main point and was cleared at last to be a righteous man Yet he carried it not as he expected but was much humbled and abased It teacheth That godly men may have longing desires after some things which will not prove satisfactory when they get them We oft times see so little mercy in our present condition that we promise to our selves but too much in future things or in any thing beside that which is present We are so little versed in the study and belief of Gods Infinite Wisdom about us that we foolishly think we could carve out better lots to our selves then he allows And we may sometime be so taken up with our sincerity in the general tenor and scope of our life that we forget our humbling
of it So that even terrours may be in so far comfortable as they are known to come out of his hand These are some few of many reasons of this dispensation to be well considered and improved by Gods people in such a condition Having thus cleared this mistake if we look upon this Doctrine as pointing out the lot of a wicked man which is Bildad's scope in it it is true indeed that whatever be Gods indulgence toward some of them yet by the sentence of the Law he deserves this as his lot and portion Lev. 26.16 And so the General Doctrine may teach 1. Among other calamities of a wicked man terrour from God is a part of his portion For so is here supposed that he is assaulted with terrours As indeed in many respects he is obnoxious to them and lieth under the hazard of such a stroke from God So that 1. Whatever be his prosperous condition yet he hath no cause to sleep in a sound skin For God hath terrours as his Serjeants to arrest him when he will 2. Whatever be his troubles within time yet his terrours and fears may justly be above his troubles and may tell him that those are but the beginning of sorrows as his Conscience may tell him he deserves more Yea not only what he feels or foresees but what he can but imagine and apprehend may be his terrour 3. His fears in justice may be not ordinary but singular dreadful and full of terrour he not having God reconciled to him to whom he may flee in such a distress 4. Beside all his exercises about outward and temporal-afflictions God can raise terrour in his Conscience and give him an Hell there Now albeit all this do not befal every wicked man yet the apprehension of those things and how they are deserved by them may affright them from secure trusting in their prosperity and outward comforts see Prov. 23.34 Isa 50.11 and from pleasing themselves in a quiet Conscience when yet it is not a good Conscience as not being sprinkled by the blood of Christ nor purged from dead works Doct. 2. Whatever shift wicked men make under other troubles Isa 9.9 10. and elsewhere yet the terrour of God when it cometh upon them will surround and shut them in on every hand For so is here declared that terrours shall be on every side where-ever he would turn him This is deserved by all of them and inflicted upon some of them Jer. 20.3 4. For God hath terrours in aboundance wherewith to hem them in and their own minds being once terrified can make enow to vex them yet more This 1. Serveth to point out the great mercy and advantage of the godly who however they may sometime to their own sense be thus hemmed in as well as others yet never want an out-gate on some hand if they could see it were it but to run through terrour into mercy as Job professeth he would do Chap. 13.15 2. It teacheth that in other troubles it is not safe to find an issue without God or without going to him as the wicked endeavour to do and sometime the godly are tempted to take that course lest God be provoked to send over-whelming terrours where no such issues will be found 3. When the godly are at any time thus hemmed in on all hands as they ought to read their own stubborness in it Hos 2.5 6 7. and their unwillingness to deny themselves and trust entirely on God 2 Cor. 1.8 9. So being rightly exercised under such a condition they may expect that God is sitting them for a notable proof of his love as Paul found by experience 2 Cor. 1.10 Doct. 3. How stout soever the wicked may be under other troubles and resolute to bear them when they cannot avoid them yet they will find themselves too weak a party to grapple with terrour from God For Terrours shall make him afraid on every side and drive him to his feet or make him ready to betake himself to his heels And though this be unjustly applyed to Job who was never so afraid but he expected God would be his salvation Chap. 13.16 yet it holds true of every wicked man when terrour comes upon him that he being a weak creature and God a strong God and this stroak seizing upon the very fort of his courage he cannot but be confounded and dismayed And this warns those who are stout-hearted under other troubles to expect that God will send terrours to suppress their obstinacy as is said in another case Ezek. 28.6 9. And such as are under the terrours of the Lord ought to look on stooping and humility as their only safety 4. It is the disposition of wicked men under judgments and terrours to run the faster away from God For Terrours shall drive him to his feet or scatter him to his feet and to all corners subterfuges where he may think to find relief Though the godly may have some inclination to this in their fits of tentation by which we are not to judge of their state yet this is unjustly applyed to Job who in his greatest extremity never thought of running away but would gladly have been at God Yet it holds true of wicked men in such a condition that with Adam they seek to hide themselves from God and are ready to run any where before they run to God For terrours do represent God as dreadful especially to them who never tasted of his love and therefore they run away from him They know not Gods scope in those terrours when he lets them loose on godly men which is to drive them to himself and therefore they turn not to him who smiteth them Their guilt if they have any sense of it adds to their amazement and helps to suggest sad thoughts of God to them And they are justly thus scared away by terrour from God who were still careful not to come to him and afraid lest they should be prevailed with to seek him Mat. 13.15 And when godly men under such an exercise are tempted to run away from God they should enquire at themselves what they will leave to the wicked to do if they do so And if they be driven to God thereby they should notice that as the finger of God and a mercy beyond any thing that terrour it self could either promise or produce Vers 12. His strength shall be hunger-bitten and destruction shall be ready at his side In the Second Branch of this Similitude Job's loss of Goods his present pain and that apprehension of death which he speaks of Chap. 17.7 11 c. are pointed at as resembling that affliction which Malefactours suffer in Prison before their execution who being destitute of means are wasted with hunger and live in a continual fear of a violent death and it may be are tortured in the mean time In this reflection also Bildad doth mistake 1. In suspecting Job to be so much afflicted with any apprehensions of his destruction as
done to the Image of Baal 1 King 19.18 and to the Calves of Dan and Bethel Hos 13.2 But if the Objects were further off as the Sun and Moon are the worshippers first held out their hands toward these objects and then brought their hand to their mouth and kissed it in testimony that they honoured these objects and that they acknowledged they held their breath of them Thirdly We have to consider the reasons perswading Job to avoid complyance with this Idolatry v. 28. Namely because it was a capital crime and a denial of the most high God in giving that glory to the Creatures which is due to him only From these Verses Learn 1. Albeit some men little regard Principles of true Religion in doctrine or worship and albeit many make use of a blameless civil conversation to commend their errours and superstition Yet God requires purity of Religion as well as of conversation without which men will never be truly pure in their conversation for faith must purifie the heart Act. 15.9 that the conversation may be pure nor will God accept of what they pretend to of it Therefore Job finds it necessary in proving his integrity to vindicate himself in the matter of his Religion as well as in the duties of the second Table Hereby shewing that faith and a good conscience must not be separated 1 Tim. 1.19 2. So farr have the posterity of Adam degenerated that not only many of them who have some knowledge of him by his Word do corrupt his instituted service and worship by their own superstitious devices and inventions But others of them are so farr blinded and plagued that they worship the Creature instead of the Creator For Jobs Apology intimates that to worship the Sun and Moon was frequent in his dayes Yea not only did they worship these more glorious and excellent Creatures but even the basest of them and the very hearbs in their Gardens See Rom. 1.23 25. This is the just fruit of mens not retaining God in their knowledge and of their not glorifying him as God when they know him Rom. 1.21 28. And a sad document of the bruitishness of man and what he will prove if he be given up to his own hearts lusts And it should be matter of Humiliation to us that God is so little glorified in the World and the Creature put in his room 3. Even the most godly men have need to be upon their guard lest the grossest Idolatry infect them if it prevail where they live and be set off with rational and specious pretences For Job purgeth himself of this as an evil to which he had strong tentations if grace had not restrained him considering that it was generally in practice in the Countries about and that the splendour of these Luminaries and the light and influences that come from them were specious reasons to plead for religious respects to be paid to them However men at this distance may think Pagan-Idolatry no tentation and may wonder that Israel was so often infected with it Yet if it were our tentation and tryal we would find it more taking and men within the visible Church who are taken with the evils prevailing in it have just cause to fear that they might be overtaken with that also if they had a strong tentation to it And particularly as in the Church of the Jews formality in performing Gods instituted worship drew on superstition Is 29.13 and from that they fell oft-times into gross Idolatry So every formal and superstitious person doth witness his inclination to follow these abominations if he were tryed And if a covetous person be an Idolater Eph. 5.5 Col. 3.5 he would readily being tempted worship the very creatures rather than be deprived of his Idol And therefore Job joyns Idolatrous confidence in wealth v. 24 25. with worshipping of the Creatures v. 26 27 because they are evils which have some affinity and because the one would readily draw men to the other 4. Albeit the Sun and Moon as well as other creatures of God may and ought to be studied and meditated upon for profitable ends and uses Ps 8.3 Yet men ought to guard lest in contemplating of them their minds be diverted and drawn off God and be fixed upon them as the fountain of these benefits they receive by them For Job declined thus to behold the Sun when it shined and the Moon walking in brithtness as the first degree of Idolizing them and tending to draw him to perform religious worship to them 5. Albeit men be not come to that length of declining as to commit any outward Idolatrous act yet they may commit Idolatry inwardly if their hearts and affections be so taken up with any excellency in the Creatures as to dote upon them For Job was careful that his heart should not be enticed secretly or inwardly though as yet it appeared not in any external practice For when the heart is thus possessed as when the World wondred after the Beast Rev. 13.3 it is Idolatry in the sight of God and draws men to outward acts of Idolatry Deut 11.16 And God who searcheth the heart and looketh to the heart especially in worship is provoked to jealousie when he finds an Idol placed there See Ezek. 6.9 6. Men have so much more need to guard against Idolartry especially in their hearts that is of a very insinuating and enticing nature and men by nature liking it better than the right way of worship they may be easily stollen off their feet by it For Job intimates that the heart is apt to be enticed in this matter and that secretly er'e men be aware 7. Albeit some be ready to think that they are not guilty of Idolatry whatever communion they have with Idolaters in the external performances of their worship so long as they keep their hearts free from approving or concurring with them Yet these very external practices are Idolatry in the sight of God For Job not only kept his heart but was careful that his mouth should not kiss his hand otherwise he would have judged himself guilty of Idolatry For it is upon this and the like practices only that Judges do cognosce and for thâ—se do they punish men as Idolaters v. 28. Such practices are sufficient to evidence mens obedience to injunctions of Idolaters Hos 13.2 and therefore cannot be free of Idolatry And if it were otherwise the three Children Dan. 3. had very foolishly exposed themselves to such an hazard for not falling down before the Image seeing they might easily have pretended to worship before the Image but without any respect to it 8. External signs of respect and reverence gâ—ven to any Creature upon a religious account is Idolatry For so did Job account of kissing of the hand from a religious respect to the Sun and Moon So also 1 King 19.18 Men may wheâ— their wits to invent distinctions which are but little if at all understood by the most part of those
and pressing tryals the worth of Sincerity and of a good Conscience in a day of tryal many Mysteries of Divine Providence and Soveraignty the blessed issue of the godlies tryals a notable experience for the godly in like cases whereas it seems he had few or none at least as to some of his tryals to pave the way before him c. These and many the like precious Instructions are communicate to us from the experience and lot of this eminent Believer Yea his very Infirmities and the discovery of his dross in the furnace are recorded for the advantage of weak Believers when they observe that the perfection of most eminent Saints within time consists not in sinlessness but in sincerity and that God though he reprove the faults yet doth not reject the persons of his own but doth accept yea commend his own grace in them even when it is surrounded with many weaknesses Concerning the Book in general I shall touch at a few particulars necessary to be premitted And First It would be fixed that this Book contains a true History or a Narration concerning a man who really was and concerning things which really came to pass in the world and not a Fiction or Parable only made use of for Instruction and Example and for inculcating the precious Truths therein contained Such Representations wherein persons and things that never had a being are brought in in Doctrine are indeed not unusual in Scripture as being very profitable in many respects Witness that Parable of Nathan to David 2 Sam. 12.1 2. and of the Glutton and Lazarus Luke 16.19 c. Yet here there is so punctual and particular an account of his Country Children prosperity before his tryal and restitution after it together with a description of his Friends and their Country and Pedigree things not usual in recording a Parable that it were a wrong to look on it otherwise then as a true History And withal the Spirit of God speaking of him afterward Ezek. 14. Jam. 5. as of one who had really been doth put the truth of this History beyond all debate and controversie Secondly As to the time wherein Job lived though the Scripture doth no where expresly determine it yet this seems to be most certain that as he lived after Abraham so before the Law was given upon Mount Sinai For upon the one hand we will find his Friends who debate with him to be of the posterity of Abraham Nahor and Esau which evinceth that Job and they lived after Abraham And on the other hand His Sacrificing at home in his own Countrey Chap. 1. 42. and the acceptance thereof by God evinceth that the Law was not yet given after the Promulgation whereof it was not lawful to sacrifice any where but in the place where God had put his Name It is neither easie nor necessary particularly to determine whether he lived and these things came to pass during the time of Israel's sojourning in Egypt or about the time of their deliverance from that bondage as some do conceive divers passages in this Book do point at that deliverance as a thing latelie done But it sufficeth us that the Book records an History of great Antiquity Thirdly As concerning the Pen-man of this Book the Scripture is likewise silent and therefore we need not determine whether it was written by Job himself or some of his Friends and found by Moses in Midian when he lived in exile there or by Moses himself or some other Prophet which must necessarily follow upon their opinion who hold that the writing of Scripture was first begun by God himself when he wrote the two Tables of the Law upon Mount Sinai It is sufficient for our faith that it was written by the direction of the Spirit of God who recommends Job as he is described in this Book as an eminent Saint and a pattern to Believers Ezek. 14. Jam. 5. And albeit there be many things recorded here which did not proceed from the Spirit of God but from mens ignorance erroneous principles passions c. as there are also many passages in the Book of Psalms and other places of Scripture mentioning the exercises and tentations of Saints yet this is no reason why it should not be looked on as a part of the Canon of Holy Scripture seeing these very mistakes and infirmities together with the Lords discussing and clearing thereof do tend to the edification and instruction of the Church and are recorded for that end And who ever was the Penman yet the style thereof seems to prove its Antiquity being most grave and heroick and most of it in Poesie Fourthly As for the partition and sum of this Book the Apostle James Chap. 5.11 reduceth it all to these two heads the patience of Job under his tryals and the end of the Lord in giving him an issue But I shall branch it out more particularly in these 1. The sudden change of Jobs prosperous and flourishing condition into a deluge of tryals upon his Goods and Children Chap. 1. upon his body Chap. 2. and upon his mind Chap. 3. 2. A Dispute betwixt him and the three Friends concerning his Integrity occasioned by this change to Ch. 32. 3. The decision of this Controversie begun by Elihu to Ch. 38. and closed by God himself to Ch. 42.10 4. Jobs restitution from Ch. 42.10 to the end The two first parts do belong to that head of his patience and the two last do hold forth the end of the Lord. CHAP. I. This Chapter may be reduced to these two Heads 1. A description of Job who was to be tryed from his Piety and former Prosperity to ver 6. wherein he is described from his Countrey Name and Piety ver 1. from his outward prosperity having a numerous issue ver 2. great Riches and Eminency ver 3. and his Children living in great concord and amity ver 4. And from a special act of his Piety in reference to his Children ver 5. 2. Jobs begun-tryal in the loss of his Goods and Children wherein is contained The original and rise of his tryal which was the Holy Providence of God loosing the reins to Satan to afflict him so far for silencing of all calumnies that might be vented against his integrity ver 6. 12. The tryal it self as it was represented to Job in its blackest colours ver 13. 19. And his carriage under his tryal ver 20 21. together with Gods testimony concerning the same ver 22. Verse 1. There was a man in the Land of Vz whose name was Job and that man was perfect and upright and one that feared God and eschewed evil THe History of Jobs sad sufferings is ushered in with a description of him which may be taken up in four Branches The first branch of the description is taken from such common circumstances as tend to clear the truth of the History such as his Countrey where he lived and his name ver 1. It is said There was such
a man which together with what followeth clears that this is not a Fiction And the word here rendred Man signifieth not an ordinary man but an eminent and excellent man such as Job was both for endowments and authority As for his Countrey the Land of Uz the name hath certainly been given it from some ancient possessour thereof Now we find in Scripture mention made of several bearing that name One the Grandchild of Shem Gen. 10.23 who is recorded by Historians to have given the name to the Countrey about Damascus toward the North border of the Land of Canaan Anonother the son of Nahor Gen. 22.20 21. where the name Huz is the same with Uz in the Original who gave the name to a part of Arabia the Desert And a third of the Posterity of Esau Gen. 36.28 whence a part at least of Edom in Arabia Petrea or the Stony seems to have taken the name of Uz Lam. 4.21 And because these two Arabia's bordered one upon another and possibly also these two Lands of Uz this may be conceived as a reason why the Land of Uz is sometime spoken of as a large Countrey comprehending several Nations and Kings Jer. 25.20 In one of these two last Countreys did Job live for it is expresly said ver 3. that he dwelt in the East which it seems must be understood according to the usual reckoning of Scripture with relation to the Land of Canaan as these Countries also lay And it seems most probable also that he lived in Arabia the Desert being either of the Posterity of Nahor or of the sons of Abraham by Keturah who settled also there Gen. 25 9. For in this Countrey or the Regions about did his Friends live It was here where Travellers were straitened with want of water from which he draws the comparison Ch. 6.15 20. It did border upon the Sabeans a people in Arabia Foelix or the Happy and stretched also toward the Caldeans from both which Countries Robbers came upon him Ch. 1.15 17. And not to insist any longer we find by the History it self that he lived in a Countrey so near the Sea namely the Red Sea as he was acquainted with the Sea-monsters there Ch. 41.1 And so near Canaan that he is not a stranger to the River Jordan Chap. 40.23 As for his Name Job or the signification thereof there is no necessity to insist on it We find one Job among the Sons of Issachar Gen. 46.13 But neither was he this man nor are the names written one way in the Original They walk upon as great uncertainty who take Job to be that Jobab Gen. 10.29 of the Posterity of Shem or rather another of the Posterity of Esau who reigned over Edom Gen. 36.33 whose name Jobab they say was contracted in and after his calamity into that of Job His name is indeed derived from a root which signifieth to be at enmity which being taken actively may point out what an enemy or opposite he was to all injustice and unjust persons in the exercise of his Office while he was in prosperity Chap. 29.14 15 16 17. And if we take it passively it may point out how much he was maligned for his Piety and Justice by Satan and his Instruments And if â—ithal we assert that he had not this name so contracted till his calamities came upon him for which notwithstanding there is no ground it may intimate what great opposition he sustained after that God once gave him up to be tryed But leaving these uncertainties that which is further remarkable in this verse Is The second branch of this description taken from his piety and fruits of his faith where albeit either of these expressions perfectness and uprightness when put alone in Scripture doth comprehend all that is here signified by both Yet being here both expressed they may be thus distinguished His perfectness points at his inward integrity sincerity and streightness of heart and his uprightness expresseth his streightness in outward conversation and in his dealing with men Unto this is added his fearing of God to shew that his honesty was not a meer moral uprightness but was accompanied with and flowed from true Piety and a Filial awe of God From whence also flowed his eschewing of evil or a guarding against sin with the occasions thereof and the insinuations and tentations whereby it assaulted and pursued him and an avoiding and turning from it by repentance when he was at any time overtaken with it And this also is added as a further qualification of his perfectness and uprightness that it was no sinlesness but a sincere wrastling against sin From this Verse Learn 1. Such is the freedom and efficacy of the grace of God that he can when he will raise up eminent servants to himself in very corrupt places and societies As here he hath a godly Job in the Land of Uz who was not of the blessed seed of Abraham So was there some awe of God in Gerar where Abraham did not look for it Gen. 20.8 11. a Melchisedeck among the cursed Canaanites and a Rahab in Jericho as well as a Job and his godly Friends in Arabia And albeit it be conceived that the Lord did not reject and wholly give up the body of all other Nations before the time that he entered into an express Covenant with Israel upon Mount Sinai And therefore it was nothing strange that there were then such eminent Saints in diverse parts of the world Yet these instances in that time may teach us to leave a latitude to free grace in all ages of the world and in all places how corrupt soever where any spark of the knowledge of God in Christ may be had And as it did much condemn and aggravate the Apostasie of the Nations that beside the knowledge of God to be gathered from the works of Creation Rom. 1.19 20. they had such eminent Saints who did contribute to keep in the light of the knowledg of the true God among them So their eminency in grace may condemn them who come far short under more plentiful means 2. As true godliness is a mans chiefest advantage and therefore it is named in the first place in this description of Job before his Children and Wealth So an approven religious man is he who hath inward simplicity and godly sincerity in his heart free from hypocrisie or any wicked byass For herein was Job commendable that he was a perfect man or single hearted and sincere And this is premitted to the rest as chiefly taken notice of by God next unto faith in the promised Messiah whereof this and the rest are fruits and effects 3. No man can prove his sincerity before God nor hath warrant to pretend to any such thing who doth not make Conscience of streightness and uprightness in his outward conversation whereby mens profession is adorned before the World Therefore it is added That man was perfect and upright 4. Moral honesty and uprightness in conversation
truth they had delivered I know it is so Which Teacheth That a godly man is not only of a condescending spirit when he is in a right frame but is strongly bound by truth and made to submit to it though coming from an Adversary Truth is the truly godly mans Jewel on any terms and delusion is among his greatest terrours and therefore no prejudice at persons nor love to contention will make him to reject that when he is in such a frame as he ought to be Obs 3. He professeth not only to know but to know it of a truth so firmly as he is not shaken from it by his trouble or any other distemper It Teacheth That notional knowledge of Truths is not sufficient unless men be serious in them and their hearts take such an impression of them that they are ready to live and die with them Many have indeed so loose a grip of Truth that either troubles or new lights from without or tentations from within will shake them because they are not rooted in the Truth But when men have fixed their anchor and have found God in received Truths it will not be so easie to unfix and cause them reel and change As the Apostle argueth Gal. 3 2 4. Obs 4. Albeit Job was free of their imputations of direct and wicked questioning of the righteousness of God as inconsistent with the testimony of his Conscience and doth here justly close with that truth they had asserted Yet it cannot be denyed but his impatient bearing of trouble because he could not reconcile the testimony of his own Conscience with Gods dealing did indirectly reflect upon Gods Righteousness as is challenged by Elihu Chap. 35 2 3. and by God himself Chap. 40.8 It Teacheth That Saints in their weakness and fits of tentation may do things which if they saw whether they tended themselves would abhorr more then any Job cannot endure that he should be thought to challenge Gods Righteousness when yet he is not altogether free of it Few do discern especially in an hour of tentation how deep many things draw which they do act Distrusters of God do not consider how neer their way draws to blasphemy And questioners of Gods dealing and prescribers unto him do not consider that they would make him Man and not God c. This calls for Charity to Saints that they do not design or intend all that evil which judicious observers may sometime see in their way And it teacheth the godly themselves that they be jealous over themselves and do not trust their own hearts for they may be doing those things unawares which yet they abhor In the latter part of the verse Obs 1. While he contents not himself with an assenting to the truth they asserted concerning Gods righteousness but labours to out-strip them in asserting and commending of it It teacheth 1. It is the duty of Saints to come behind with none in commending of God and his Attributes and to be quickened thereunto even by their example who do so for a bad end As Job is excited to commend God by the practice of his Friends who commended Gods Righteousness that they might crush and discourage him thereby We should reckon our selves most obliged to God of any and should prove that it is so by setting him on high in our praise 2. In difficulties and tentations the best way either to refute others who think we have hard thoughts of God or to refute any misconstructing thoughts that arise in our own hearts is not only nakedly to acknowledge but to sing forth the praise and commendation of those Attributes which fall most under debate at such a time As Job here clears that he is not challenging Gods Righteousness and suppresseth any such tentation within his own breast by commending his righteousness See Psal 22.1 2 with 3. Obs 2. The Assertion it self laid down here Teacheth That it is impossible a man can bring out or plead any righteousness of his own before God and it is a very great folly to attempt it For saith he by way of Interrogation How should a man be just with God or before God This is not so to be understood as if there were no righteousness at all by which a man could stand before God But 1. That there is no such righteousness by his own works Rom. 3.20 2. Though men being renewed may attain to be sincere to which Job layeth claim all along yet men have no begun inherent righteousness which is perfect and without defects Rom. 7.18 19 21. And 3. Consequently Man how sincere soever hath no righteousness which may warrant him to plead with God as dealing unjustly in afflicting him an innocent and so contend with God as if he were more righteous then he This is the righteousness that is here denied to Man as is clear from the tenour oâ— the discourse And as this sheweth the mercy of imputed righteousness when there was no other way of righteousnes whereby we could stand before God and for which we are fitted by being brought to see that there is no other safety or shelter for us So it warns us to take heed of reflecting on God upon any account of our righteousness by a câ—nceit of our own worth by complaints jealousies impatient bearing oâ— crosses c. Obs 3. He sets God as mans party in this debate to bring down his pride and conceit How should a man be just with God To Teach That a man will never get a right look of his own righteousness nor stoop to God afflicting him till he look to God and his pure eyes and till by comparing his righteousness with Gods perfect purity he discern the infinite disproportion that is betwixt them Till a man study this he will be proud of his own righteousness 2 Cor. 10.12 1 Cor. â—4 4 And whoever is a proud quarreller he declares himsâ—lf ignoâ—ant of God Obs 4. From his insinuated Argument taken from mans frailty and mortality which presupposeth his sinfulness and which may heaâ— down all thoughts of hâ—s own righteousness or of Gods unrighteousness in afflâ—cting him Learn 1 No faith oâ— assurance of Justification nor Conscience of integrity ought to hide the sight and sense of sin and miseâ—y from a justified man but should rather increase it and make him become more vile in his own eyes For Job though justified and perswaded of his own integrity yet is sensible that man is Enosh a frail mortal creature because of sin And Pauâ— Rom 7 makes more noise about remaining corruptions than the wicked do about raigning lusts 2. That the Lord may bring down mans pride and keep him in mind of his sin dayly he hath made him Enosh and invironed him with many frailties and mortality as this name here given him in this debate imports Man hath in ordinary sufficient Monitors concerning his baseness and sinfulness which his formality should not turn barren and fruitless to him lest he get singular documents
20.12 And again pressed Exod. 22.28 which Paul expounds to be due even to the wicked High-Priest being in a lawfull Office Acts 23.5 And as fear and reverence toward this Ordinance of God is naturally imprinted upon the hearts of all men So piety will teach men to improve these impressions aright As Davids carriage towards Saul the Lords Anointed even when he was injured by him doth bear witness 6. It is a commendable Vertue in young men to be modest and bashfull and to reverence the aged especially when they are in authority For so did the young men here they saw him and hid themselves See Lev. 19.32 Is 3.5 7. No priviledge or advantage of age experience c. warrants men to contemne Gods Ordinance of of Magistracy For even the aged arose and stood up before Job Experience will teach men how good it is to reverence and submit to order and it is good when the Aged are in this examples to the younger in Church or State For Age contemning Authority and breaking Order is a great Solecisme 8. No advancement or power should hinder men from paying that homage to others which God requires of them in their station For Princes and Nobles being his Inferiours respected him And this also is a document to all Magistrates even those who are Supreme of their Subordination to God and of the duty they ought to pay to him upon that account as inferiour Magistrates do to them 9. As respect is due to Magistrates because of their very office which is the Ordinance of God So eminent graces and vertues in a Magistrate expressed in a right carriage and faithfull discharge of his office will enforce men to approve of them and respect them even albeit otherwise they were prone enough to take a liberty to themselves For it was not onely Jobs authority but his prudence eloquence zeal fortitude and activity in discharge of his Office that did conciliate this respect to him even among the rash young men and that made all so silent when he appeared and spake Thus also even Herod was enforced to observe and reverence John the Baptist Mark 6.20 Which should teach Rulers whether in Church or State to seek after much of the Spirit of their Calling especially in times when men are prone to turn licentious and contemn authority 10. It is a character of wise and discreet men to be swift to hear and slow to speak and to love to hear others who can profit them rather than to take all upon themselves For though those Princes and Nobles or inferiour Magistrates were accounted worthy to bear office as well as Job yet they give great proof of their wisdom in that out of respect to his ability and parts they choose rather silently to hear him than to appear much themselves Which may condemn these who envy the eminent parts of others and can think nothing well done unless themselves be eminently seen in doing of it 11. Highest dignities and greatest respects in the world are very uncertain For Job is now stripped of all this and may well wish for it but cannot finde it but rather is despised Chap. 30.1 See Eccl. 10.6 7. This overturning and contempt of men in authority comes to pass for their own sins as befell Nebuchadnezar Dan. 4. sometimes also for the sins of the people as God can severely punish them in the matter of their Rulers Prov. 28.2 and oft-times both these concurre And yet sometimes God may send this affliction for a trial and exercise to a godly Magistrate As Jobs experience doth witness The consideration of all which may 1. Warn men not to grasp too eagerly at Power especially by unlawfull means seeing their advancement may but contribute to make their fall the greater 2. It may warn them not to confide in their eminency or the respects which are payed them by men if either they provoke God or God have them to try and exercise 3. It teacheth godly men not to look upon their abasement were they brought even so low as Job was as inconsistent with a reconciled estate and Godâ— love 4. It teacheth others not to stumble when such Cedars are shaken and fall but rather to make ready for the like lots themselves if it please God to call them to endure them Doct. 12. It is a very sweet Cordial to a man in distress when be may with peace of conscience reflâ—ct upon his former exalted estate and the discharge of his duty therein As Job here doth No cross can be unsupportable to a man whose conscience is not bearing witness against him And even where that is there is yet access to the blood of sprinkling for pacifying and purging of the conscience Verse 11. When the ear heard me then it blessed me and when the eye saw me it gave witness to me In this Verse Job gives an account of a further degree of respect paid to him in the testimony and approbation that was given him by all men Who when they saw or heard him did pronounce him a blessed man and wished him to be still blessed and did bear witness to him that he was a godly man and faithful Magistrate As for this seeing and hearing of him which gave a rise to this blessing and testimony we may conceive the matter thus That when they saw him pass by on the street or enter in the place of Judgement v. 7. and heard him speak in judgement they did thus applaud unto him Or because here their hearing is put before seeing when they heard him speak for which they waited v. 10 21. and pronounce sentence and then saw him execute it they blessed him and testified that he was an honest and couragious man Or it may be understood more generally that where-ever men saw or heard him or even heard of him for the Original hath only saw and heard and me is a supplement they give him a testimony Doct. 1. Albeit respect and honour from men ought not to be hunted after yea in some cases it is formidable as one feared that he had done some ill turn when a wicked man commended him Luk. 6.26 Yet a good report upon the account of vertuous actions is honourable and to be desired For Job here reflects upon it as a very sweet time when the people bare witness to him and blessed him not authoritatively for so Superiours bless Inferiours Heb. 7.7 but by way of acclamation and declaration that he was a blessed man So that they who are thus well reported of ought to prize it as a mercy and improve it accordingly 2. It is a very sweet thing to see Magistrates so discharge their trust as they have the hearts and affâ—ctions of the people and they are encouraged to wish and pray for a blessing upon them For so was it with Job in the dayes of his prosperity And thus was David reverenced and highly esteemed of among his subjects 2 Sam. 3.36 And on the other side it is sad
For so Job can onely now say it was thus and thus with him Which may warn all what they ought to be preparing for Verse 21. Vnto me men gave ear and waited and kept silence at my counsell 22. After my words they spake not again and my speech dropped upon them 23. And they waited for me as for the rain and they opened their mouth wide as for the latter rain Job proceedeth more particularly to instance the greatness of this his glory and power And First in these Verses he instanceth it in the great opinion all had of his wisedom so that they waited for his counsell and gave silent attention when he spake v. 21. And when he had spoken they acquiesced in his opinion as good and profitable v. 22. And finding it so profitable as rain is to the dry ground they greedily waited for more of it v. 23. Doct. 1. As it is a great mercy to be sharp-sighted in affairs and able to give advice and counsell unto others So Magistrates ought in a special manner to be endowed with abilities that they may direct and advise the people committed to their charge For Job was a man able to give counsell It is an evidence of Gods love to a people when he gives them such Rulers 2 Chr. 2.11 And it is an evidence of his displeasure and a fore-runner of many miseries when it is otherwise See Prov. 11.14 Eccl. 10.16 17. Is 3 4. 2. It is the duty of men especially of these whom God hath placed in a publick station to communicate unto others the gifts and talents which are bestowed upon them For so did Job here Men will finde that it is no thrift to be selfish and lay up their abilities as in a napkin 3. Good and faithfull counsell and advice is so precious and great an advantage that right discerners will prize it For they counted it no lost time to give ear and wait and keep silence at his counsell Whereby they witnessed that they were free of that carelesness whereby men do proclaim their contempt of precious truths and instructions and of these who impart the same 4. As it is commendable in men to keep silence in many cases Jam. 1.19 Prov. 10.19 especially when men better and wiser than themselves are speaking So much more is it commendable when men do not contradict truth and sound counsels merely out of an humor of contradiction and that they may decry others For their silence and that after his words they spake not again was their commendation in that hereby they witnessed their own prudence their respect and high esteem of Job and that they were not ambitious to contradict all advices how sound soever whereof themselves were not the most eminent authors 5. Good counsel and every precious instruction is refreshfull to discerning hearers as the rain is to the dry ground For saith he my speech dropped upon them Much more should we try whether Divine instruction in matters which concern our eternal happiness be so esteemed by us See Deut. 32.2 6. Such as have experimentally found the good of Instruction will finde their desire and appetite increased after more of it For since his speech dropped upon them They waited for him as for the rain and they opened their mouth wide as for the latter rain See 1 Pet. 2.2 3. 7. Not onely mens estimation among others but even their eminent parts and usefulness bottoming that estimation are not a sure enough foundation upon which they may build For all these failed Job in the matter of his confidence and expectation v. 18. Yea it is a wonder if such a tide do not turn upon men for their tryal Verse 24. If I laughed on them they believed it not and the light of my countenance they cast not down Next in this Verse Job instanceth the greatness of this his glory and honour in the great distance that others kept at with him even in his relaxations of minde and his condescending affability They did so reverence him that when at any time he gave a relaxation to his Spirit and seasoned his gravity with some chearfulness They not onely were so glad to see him merry that they scarce believed it was so but they could scarce believe but he was still serious and were sure that his mirth proceeded from no levity of Spirit So that although he condescended sometime to be familiar and merry among them yet they had not the confidence to grow familiar with him as with an Equal nor did they so encroach upon him as might give him cause to think that his familiarity had rendered him contemptible and so make him blush and be ashamed that he had condescended to it Doct. 1. It is lawfull even for godly and grave men and men of authority sometime to be chearful and give a relaxation to their own Spirits from their serious and weighty affairs For Job sometime laughed upon them or was cheerfull and affable in his carriage laying aside austerity There is a faculty of laughing given to men which certainly is given for use at least at sometimes and diversions are sometime needfull for men who are serious and employed in weighty affairs It is true we read not that Christ who bare our sins and sorrows did ever laugh though sometime he rejoyced in Spirit that so he might fill his peoples mouths with laughter and we finde laughter condemned Luke 6.25 And some sort of it declared to be madness Eccl. 2.2 Namely When we think to cure all our evils and dispel all our sorrows by carnal mirth and to finde an happiness in it Eccl. 2.1 2. When our laughter is untimous and unseasonable For there is a time to weep as well as to laugh Eccl. 3.4 When we please our selves with laughter while the consciences gnawing within as not being purified by the blood of sprinkling Pro. 14.13 And when our laughter proceeds from carnal levity and sensuality Amos 6.4 5 6. from prophane Atheism 2 Chr. 30.10 or from unbelief Gen. 18.12 13. Yet laughter is lawful in the expression of joy and thankfulness for mercies received Gen. 21.6 Ps 126.1 2. In expressing holy confidence Job 5.22 and in lawful recreation as here And particularly Laughter is sometime lawful for Magistrates and others in publick charge not only that they may recreate themselves but that thereby and by the like insinuating carriage they may gain the affection of the people So that it is not to be accounted Religion and Piety for men to become Stoicks for Religion doth teach no such thing Nor need men to scarre at Religion for fear of that Seeing Religion warrants and allows unto men all lawful liberty in these things and furnisheth them with surer grounds of chearfulness than they can find any where else 2. Godly and grave men will be very sparing and moderate in the use of mirth and recreation For Job insinuates that it was his ordinary to be grave and that he was so sparing in
Connexion betwixt the former Challenge and this Direction Which teacheth 1. It is supposed as the duty of all and the property of godly men that when God passeth sentence against them and tells them he is angry they will take with their faults for this Direction subjoined immediately to the Challenge doth intimate that they would not nor did stand out excepting and disputing against Gods Challenge It is not easie to make some guilty as the Original hath it Hos 5.15 or to make them give over to say that they are innocent Jer. 2.35 But it is an evidence of a good disposition to give over all such pleas and reasonings 2. When men do rightly take with their faults and are sensible of Gods displeasure it will be their serious study and endeavour to get out from under the pressure of guilt for so much also doth this Direction subjoined to the former Challenge import It is dangerous for men to lie sleeping under convictions without renewing of Repentance and Faith in the Messiah or to habituate themselves with a custom of neglecting and treading upon their light 3. The true remedy for purging and pacifying of guilty Consciences must be described and taught by God for he prescribes it to them here No device of our own wanting the stamp of divine institution will satisfie or serve the turn nor will the penitent decline whatsoever the Lord shall be pleased to prescribe 4. It may encourage us to set about those means which may free us of guilt if we consider that God when he reproves and threatens intends not to drive us away but is willing to be reconciled and to pluck us out of the snare as this Direction after the former Challenge doth intimate Secondly Consider the remedy and duty here prescribed to them for taking away of their guilt and putting an end to the quarrel Where we are to observe 1. What the remedy is namely a Sacrifice or seven Bullocks and seven Rams offered up for them in a burnt-offering Whether these were to be offered for them all jointly or so many for every one of them is not so clearly expressed though the first seem most probable And for clearing hereof consider 1. Albeit by the Law of Moses a Sin-offering or a Trespass-offering was to be offered for particular faults according as they were committed in ignorance or against light through infirmity Lev. 4 5 6. and a whole Burnt-offering was added to them to expiate mens sinful dispositions evidenced by those particular escapes Yet here only a Burnt-offering is commanded because it seems the rest were not yet instituted 2. Albeit by that Law Lev. 4. a lesser Offering than what is here is required for the Errours and Ignorances of one or more persons yet here a number of perfection seven Bullocks and seven Rams is appointed to point out the hainousness of their sin as being an injury offered to God and to his afflicted Servant and that it was so much the greater that it was committed by them who were great wise and holy men Doct. 1. Since the fall of Adam there is no expiating of sin but by Sacrifices or by Christs blood typified thereby as here this Injunction even before the Law doth intimate no forgetting of sin or Gods forbearance towards sinners yea no sorrow for sin or abandoning of it can secure the sinner or make him happy unless the sin be pardoned through the blood of Christ Psal 32.1 2. 2. Christ is to be made use of with an eye to all the aggravations of our sin as here the Sacrifice pointing at the hainousness of their sin doth intimate 3. Sins which seem to be very small may yet be very great in Gods eyes for their Errour whereby as they thought they pleaded for God doth need this great Sacrifice Gods Verdict concerning our sin may be very far different from our thoughts of it And particularly Errours in Judgment and unsound Principles are more abominable in the sight of God than erroneous persons ordinarily judge them to be especially if they be eminent wise and holy men 2. By whom this Sacrifice is to be offered even by Job who is also to pray for them all as the man whom God will accept If we consider Job as a Priest He was a Type of Christ who hath offered up himself a Sacrifice for the sins of his people and maketh continual intercession for them into whose hand all our Offerings and Services must be put seeing without him we can have no access unto nor acceptance with God Heb. 4.15 16. If we consider Job in this as a godly man drawing near to God for himself or others it points out That Acceptance must be looked unto in our services without resting on the work wrought for this is the motive to perswade them to employ Job seeing otherwise they would not be accepted and without that their service would afford them no comfort And That in order to the acceptation of our service our faâ—e as it is in the Original or person must first be accepted for he saith Him will I accept See Heb. 11.4 And Prayer must be joined with any other service we go about as Job is to join it here when he offers up the Sacrifice But further the scope here points out 1. They who would have Gods peace and their service accepted must first be reconciled with their Neighbours whom they have injured for so must they go to Job and be reconciled with him See Mat. 23.24 2. Godly men are ready to forgive Injuries when those who have injured them are sensible of their miscarriage For it is supposed here that Job will offer the Sacrifice and pray for them See Mat. 18.21 22. Col. 3.12 13. 3. God will in due time put honour upon his reproached people who cleave to their integrity for not only doth God here thrice call Job my servant but according to the custom of those times wherein the chief person of a Family or Society was the Priest to the rest he is made Priest to them and declared to be the man whom God will accept See Zeph. 3.19 Thirdly Consider the Certification subjoined to press this Direction wherein he intimates that consideering their Errour in the Debate which he again repeats he will deal with them after their folly or attribute folly to them in sad effects if they flee not to this remedy It teacheth 1. True Penitents should be serious in looking again and again upon their sin and the hainousness thereof for therefore is their sin laid here again before them ye have not spoken of me the thing which is right c. 2. The folly that is in sin should be seriously laid to heart what vain comforts it promiseth what folly men evidence by following it and expecting to prosper in it and what ignorance and folly men bewray in their unsound opinions Therefore doth he put them in mind of their Folly in this their way 3. It should particularly
judge it suteable to digress in discoursing upon them seeing his scope which I did mainly tend led me to look to some other things And when Elihu and afterward God Himself do largely insist upon many acts of Providence to be seen in the course of Nature and in the governing and ordering of divers particular creatures whereof Job and his Friends gave some hints in their Discourses I was not willing to attempt an exact and large Natural History in explaining of those instances Any who desire satisfaction in that will find more in the laborate and learned Writings of others than my poor store can afford And I judged that those for whom I chiefly design this Piece will be edified rather by minding them what is the scope of all those instances what is narrated concerning them being first a little explained than by such discourses could I afford them The scope also of those Instances being to point out the Incomprehensibleness of the Counsels of God evidenced by many things among the Creatures which surpass the skill and conduct of man I judged it most fit in order to this scope to forbear dipping too much upon them Thus Christian Reader thou hast a brief account of the scope and nature of this undertaking wich without seeking after any other Patrociny though I stand especially obliged to many whom I do much honour upon the best accounts and while I was Lecturing upon this Subject I had a purpose concerning the choice of a Patron which I know not if it would be convenient to prosecute as my case now stands I recommend to thy favourable acceptance and perusal It pleased the Lord to whose praise alone I mention it to make the Lecturing upon this Subject not altogether unfruitful in a very difficult time And those who remember what were our exercises then will find several hints relating thereunto scattered in this Piece Now having resolved to publish this Summary of what was more amply delivered the Subject-matter being of general and constant use in all ages and times I do accompany it with my hearty Prayer to God that he will bless the perusal of it unto thee and that it may contribute to clear some of thy dark steps toward thy everlasting rest I am Thy Servant in Christ Jesus George Hutcheson ERRATA Courteous Reader Having received many sheets of this Copy I do find notwithstanding the great care of the Printers especially in the progress some mistakes which may readily retard thee As for the misprinting of Books of Scriture as Psal is sometime put for Isai and Gal. for Eccles or the Chapters and verses thy acquaintance with the Scriptures will I hope correct that Neither shall I trouble thee with literal mistakes or with the defect redundancy or permutation of particles and words where the sense will easily lead thee to be a Corrector thy self or runs smooth enough with the words as they stand Only I desire thou wilt correct these few with thy Pen where a signifieth the first and b the second column of the page Page 11. a line 26. for posterity read prosperity p. 15. a l. 39. for living r. lying p. 18. a l. 46. for preserved r. persevered p. 19. a l. 14. for respect r. reject l. 48. for plot r. lot b l. 39. for immediately r. undenyably p. 77. b l. 38. for now r. nor p. 86. b l. 33. for heat r. heart p. 92. a l. last save seven for he spake r. we speak p. 93. a l. 45 for greatness r. gentleness p. 115. b l. last save two r. their motions p. 126. b l. 37. r. hold them p. 135. a l. last save eight for to him r. by him p. 146. b l. last save ten for could r. would p. 149. b l. 32. r. that as p. 162. b l. 3. r. his own l. last save twelve for any r. my p. 163. b l. 1. r. that he might l. last save nine for might may r. many might p. 169. b l. 8. for Truths r. Tricks p. 177. a l. 18. for to God r. for God l. last save five for Truth r. God of Truth p. 179. a l. 28. for could r. would p. 181. b l. 41. for may r. God may p. 202. b l. 43 for This r. Thus p. 206. b l. 45. for like r. likewise p. 217. a l. 12. for There r. Therefore p. 229. a l. 24. r. well managed p. 363. b l. 28. for fryst r. tryst p. 365. a l. 33 for yet r. got p. 378. b l. 33. r. many may p. 379 a l. last save one for taste r. task p. 400. b l. 6. r. to come p. 401. b l. last save fifteen r. as little p. 410. a l. 10. r. make men p. 423. a l. 32. for Gods r. Jobs p. 449. a l. 52. for refused r. refuted Ch. 37. p. 8. b l. last save fourteen for yet r. get Chap. 38. p. 12. b l. last save twelve for Answer r. Answerer If thou find any material escapes in the sheets which I have not seen the correcting thereof is remitted to thy own care AN EXPOSITION Of the Book of JOB The ARGUMENT THis Book of Holy Scripture treats of a Subject very profitable and useful for the Church in all Ages as containing a Narrative of the life of the Servant of God Job a man famous in the after ages of the Church Ezek. 14.14 20. Jam. 5.11 Or an account of the various lots that befel him and the remarkable dispensations of Providence toward him together with his carriage under the same How after he had been tryed and kept his integrity in a prosperous condition it pleased the Lord to plunge him into an abyss of troubles and leave him there wrastling with afflictions upon his body tentations in his mind sleightings from his Relations and misconstructions and opposition from his godly Friends till his tryal was perfected and both his graces and infirmities did appear in their own colours after which his skie did clear again and he was restored to his former prosperous estate with advantage These things did not only come to pass for the edification and special advantage of Job himself and others who lived with him and especially for proving of the truth of the grace of God in him and for giving the lie to the malicious calumnies of Satan as the case is stated Chap. 1.8 11. and Chap. 2 3 5. But it hath pleased the Lord to record the same in holy Writing for the general good of Believers in all ages to whom he is held forth as a pattern Jam. 5.11 And indeed if we take a view of this Book containing a description of Job in his piety trials conflicts and the consequences thereof It holds out a mirrour wherein we may see the vanity and instability of all things under the Sun a document of what tryals the godly may be obnoxious unto and may consist with true piety and the favour of God a pattern of faith and patience under many