this Description of his strength is briefly summed up in this v. 19 that he is the Chief or first of the ways or works of God to wit among Beasts not that he was created first of all the beasts but that he is chief inexcellency of strength among them Now though this Beast be thus great and strong yet Gods dominion and power over him doth not only appear in this That however his â—nout be terrible to others yet his strength for most part is not in his offensive parts not hath he any horns on his head c. but in his bones and loins whereby he is able to bear those great Towers which men build upon him in time of War that out of these they may fight against their enemies and in the Navel of his Belly about which this Tower is girded on him but further in this That God who made him can reach him with his sword or stroak v. 19. And that either immediately or mediately by Dragons and some lesser Creatures which as Naturalists write do kill or annoy him From these Verses Learn 1. It is not sufficient that men in taking up of God do take up a general view of his works wherein his glory doth shine that they must be distinct and particular in that study therefore after that general Proposition v. 15. he descends to this particular Description 2. Men should follow their study of God in his works with renewed and repeated admiration and exeltation of their own spirits for that effect therefore after that Behold v. 15. the Note of Admiration Lo is here prefixed to this particular Description 3. It hath pleased God to endow some of his Creatures as the Elephant here with very great strength That so we may consider how strong a God we have to deal with may commend his kindness who makes such vast and strong Creatures so useful to men and may learn not to glory in excellencies which are common to us with Beasts such as bodily strength and force are 4. God hath so ordered that as no Creature is perfect in any excellency so none have all excellencies but some are eminent in one kind some in another As here the Elephant is chief of the ways of God in his kind as other Creatures and even other Beasts are excellent in their kind 5. No excellency in the Creatures doth hinder God to dispose of them at his pleasure were it even to cut them off as here he hath a sword for this Beast Which may help to silence Murmurers at herd dispensations as if their excellencies and priviledges did exempt them from Gods Dominion who when he pleaseth can reach the greatest and most excellent Creature as he can make his Sword approach to this Beast 6. That God is the Creator and Maker of his Creatures doth prove his power and right to dispose of them as he will for since he made him he can make his Sword approach unto him Verse 20. Surely the mountains bring him forth food where all the beasts of the field play 21. He lieth under the shady trees in the covert of the Reed and Fens 22. The shady trees cover him with their shadow the willows of the Brook compass him about 23. Behold he drinketh up a River and hasteth not he trusteth that he can draw up Jordan into his mouth 24. He taketh it with his eyes his nose pierceth through snares In these Verses the Lord proceeds yet in the Description of this Bâ—â—st 1. In his peaceableness though he live wild from among men till he be tamed as to his food and converse with other Beasts v 20. and that he feeds upon grass among other Beasts who play without fear about him The Original may be more emphatically rendered thus Because the mountains bring him forth food therefore all the beasts of the field play there that is because he feeds on grass other Beasts do feed about and beside him not fearing to be devoured by him 2. In the place of his Repose v. 21 22. Though he feed upon the mountains v. 20. yet the hot Climate and his own natural heat make him come to repose himself under the shade of Trees Reeds and Willows As for what is asserted by many that he doth not lye but lean to a tree when he resteth otherwise wanting Joints in his Legs he could not rise again it is refuted by later Writers both from Reason and Experience And as those two branches of the Description speak something of Gods taming of so vast a Creature in that he is peaceable in his repast and repose so 3. The next speaketh his terrible vastness in himself evidenced by his great drinking v. 23. That not only doth he press a River with his bulk as some understand iâ— when he goeth to drink but drinks so much even many hundred pound weight of water at one time as Naturalists write as it he would drink up a River and oppress it by swallowing it up and swallow up Jordan a River known to Job who lived in Arabia as it is swallowed up by the Dead Sea This he doth and hasteth not as being afraid of no interruption as Dogs and other Beasts when they drink of the River Niluâ— are afraid lest the Crocodile should surprize and take them Or he hasteth not to drink the clear water till he foule it first with his feet as Naturalists do write As for that which is added v. 24. Some read it by way of Interrogation Will any take him in his fight or bore his Nose with a Snare or Gin that is he cannot be taken by open force but only by Wiles and Stratagems But our Translation rendereth it better as an amplification of his Drinking that he taketh it or the River v. 23. with his eyes that is by reason of the greatness of his thirst he looks greedily on a River as if he would drink it all and his nose pierceth through Snares that is though in thrusting his Snout or Nose into the water to get drink he pierce through Weeds and other Blocks in the bottom of the River yet he cares not for that so he get Drink From these Verses Learn 1. Very common passages of Gods works do need to be looked upon again and again for after what hath been sâ—id v. 15. his food is here again spoken of Spiritual minds will never find such Subjects barren 2. Whatever our delicate appetites lust after yet Nature is content with what is very common for as this vast Beast is nourished by Grass brought forth on the mountains so might men be satisfied with less than they lust after 3. God provides for the necessities of his Creatures and can help them when he pleaseth without the assistance of man for the mountains bring forth food for him and for many other Beasts See Psal 50.10 Which may help to cure the anxieties of Saints Mat. 6.26 4. That all the Beasts of the field do play about the Elephant doth not only
under this imputation that they had been oppressours But if we look on this Discourse in it self abstracting from Eliphaz's mis-application and as it contains Gods sentence against wicked men and oppressours which he doth execute when and upon whom he will and not as Eliphaz prescribed to him it may instruct us in these General Truths 1. God is too hard a party for sinners to grapple with For his blast and the breath of his nostrils can consume them yea a look of him can bring to nothing Chap. 7 8. See Psal 90.11 2. As all gross sinners do evidence their beastly brutishness in the unreasonable beastly courses which they follow to satisfie their lusts 2 Pet. 2.12 So in particular Oppressours are in effect beasts in regard of their cruelty and violence and because no bonds of reason or civility can restrain them from doing evil when it is in the power of their hand Mic. 2.1 Therefore are they compared to Lions young Lions and fierce Lions So also to Dragons and Leviathans Psal 74.13 14. 3. Oppressours do justly meet with the reward of their brutish fury in that when they will no more be held by the bonds of Divine Precepts then Beasts are God takes them in the net of Divine Vengeance whereby their fury is bridled For so much is imported in breaking of their roaring voice and teeth It is a great blessing and a mean to prevent many judgments when men in power are bounded by a Conscience and the fear of God Gen. 48.18 Neh. 5.15 4. Albeit oppressours think to gain much to themselves and their heirs by oppression yet oft-times in Gods righteous judgment it falls out otherwise that they come to great misery themselves and bring dissipation upon their families For this is the Law-sentence against such though not alwayes executed in this life The old Lion perisheth for lack of prey and the stout Lions whelps are scattered abroad Vers 12. Now a thing was secretly brought to me and mine ear received a little thereof 13. In thoughts from the visions of the night when deep sleep falleth on men 14. Fear came upon me and trembling which made all my bones to shake 15. Then a spirit passed before my face the hair of my flesh stood up 16. It stood still but I could not discern the form thereof an image was before mine eyes there was silence and I heard a voice saying The third Argument is contained in a Vision which he had from God belike on this same occasion it being so sutable to Jobs case though mistaken by Eliphaz and produced to prove a wrong conclusion The sum of the Argument is held forth in the first words spoken by God in that Vision v. 17. That it is great presumption and as Eliphaz understood it the character of a wicked man to implead Gods righteousness in his afflicting of men To enforce which Argument Eliphaz produceth 1. The divine Authority of this Doctrine giving a large account how he received it from God v. 12 13 14 15 16. 2. The reasons whereby God speaking to him did confirm that Argument and Challenge v. 18 19 20 21. Before I enter upon the words somewhat must be cleared concerning this Vision in general And 1. It may be enquired whether Eliphaz had indeed such a Vision and Revelation from God or did only feign that he had one to conciliate Authority to his Doctrine Answ The circumstances and manner of this Vision being so exactly consonant to what is elsewhere recorded of the like manifestations the Doctrine here published being divine and the man being a godly man who makes this Narration it is not to be questioned but that indeed he had such a Vision and Revelation 2. It will then be enquired Whether the Lord did approve of Eliphaz's Principles and Opinion that he thus appears in a Vision to confirm him in his judgement Answ Nothing less For Chap 42.7 he tells him that he had not spoken right of him Yea this divine Revelation as we shall hear contains nothing of Eliphaz's Assertions That the righteousness of God who afflicts proves the man who is afflicted to be unrighteous and that there is no mids betwixt these two but either God who afflicts or the man who is afflicted must be unjust This doctrine hath nothing of this but doth only lay down these grounds upon which Elihu and afterward God himself do deal with Job viz. That the righteousness and spotless purity of God being infinitly above the creatures Man ought not to plead his own righteousness under affliction to the prejudice of Gods righteousness who afflicts him 3. It may then further be enquired How Eliphaz comes to make use of this doctrine to prove his Conclusion against Job Answ It may safely be conceived that being byassed and prepossessed with his own opinion he looked through his own prejudicate Spectacles upon Divine Truth judging that this challenge from God did not only bear a charging of Job with infirmity in managing of his cause and bearing of his affliction but a reprehension of gross wickedness such as he had already concluded him guilty of because of his afflictions So great is the power of delusion that even when men are taught by immediate Revelations they will expound them according to their own fancies And even Visions from God may be wrested by them who have prejudices As Act. 21.4 when the Spirit foretold Pauls hazards at Jerusalem his friends affection made them say as if it were from the Spirit of God that he should not go thither which was very far contrary to the purpose of God I come now to open up this Vision and Revelation as it lieth in the Text. And First in these verses he giveth an account how he received it from the Lord. This he doth largely insist upon producing the several circumstances thereof evidencing that he had it indeed from God which did both assure himself and might assure Job that the following Message was from God And it doth teach us How cautâ—ous we ought to be in admitting any light or obtrudâ—ng it upon others but what we know to be truth and thâ— mind of God In prosecution of this purpose I shall not insist to speak of the several ways whereby God did câ—mmunicate his mind of old O which see Heb. 1.1 Numb 12.6 8. Job 33.15 and elsewhere But shall only speak to the particulars in the Text. And First He gives an account of the manner how this Vision came to him and the measure of his receiving it ver 12. That this thing or word and message was brought secretly or by stealth unto him Not only without the knowledge or observation of others but suddainly and unexpectedly to himself and it seems also the voyce was so low and secret that it required special attention to perceive and take it up And accordingly he addeth that his ear received but a little thereof Not only did the Vision soon pass so that he had but a
our little seeing or observing of God in his ordinary working doth speak out the Atheism of our hearts and provokes God to appear extraordinarily I come now to the Particulars In these verses he begins with Earthquakes whereby God when he is angry overthrows and overturns very Mountains and that so suddenly and unexpectedly as if man were carried in his sleep from one place to another ver 5. And not only shakes particular parcels of the earth near the superfice thereof out of their place but makes the very lower places thereof which seem as Pillars to support the rest to tremble Thus are we to understand those Pillars For otherwise the whole globe of Earth and Water hangs on nothing Job 26.7 and is supported and upheld only by the Word of Gods power Heb. 1.3 From hence we may Learn 1. In this dispensation of an Earthquake we may read Gods mercy in making the Earth in ordinary a settled habitation for Men and Beasts and in not making frequent use of the shaking of it to witness how unworthy we are to live upon it and to spew us out or swallow us up as Numb 16.31 32 33. 2. This doth also demonstrate the power of Gods Word which alone upholds the Earth Heb. 1.3 So that it shakes not except when he is pleased to work some extraordinary thing thereby And it should teach us to lean to this Word Psal 119 89. 92. 3. There is nothing so stable that can be fixed if God pleased to shake it He can remove and overturn Mountains and make plains of them Zech. 4.7 He can shake the Earth out of her place and cause the Pillars thereof tremble The study of this is a special antidote against presumption and security Psal 30.6 7. if men consider that God who shakes the Mountains Earth and Pillars thereof can easily over-turn their settled like prosperity can shake their inward peace and quiet yea can shake the very life out of them 4. God needs not any deliberation means or time to overthrow what is most fixed nor needs faith look to probabilities in closing with the Promise For He removeth the Mountains and they know not ere ever they be aware So Dan. 5.4 5. Isa 17.14 5. Extraordinary alterations wrought upon the the creatures are tokens of Gods anger not against these creatures themselves Hab. 3.8 but against sinners and particularly against the Enemies of his people Psal 18.7 8 c. For when he shakes Mountains and the Earth he over-turneth them in his anger Hence Earthquakes are either a scourge unto sinners while they are swallowed up thereby though it should not be doubted but the godly may share in that at in other calamities Numb 16. or presages of other approaching judgments Luke 21.11 12. 6. The shaking and trembling of insensible creatures when God is angry serves to condemn men who are not sensible of it nor will stoop under his hand For this is also Job's scope to shew that if God shake the Earth and the Pillars thereof tremble then men should be afraid to contend and should not think to prosper by hardening of themselves See Jer. 5.22 7. When we look upon this shaking of the Earth and Mountains it may serve to comfort Believers and to put them in mind that however they have their own shaking and needful tostings yet their state and happiness in God is more fixed then the very Earth and Hills as this work of God is commented upon Psal 46.1 2 3. Vers 7. Which commandeth the Sun and it riseth not and sealeth up the stars The next instance of the power of God is in commanding the Sun that it rise not and in sealing up the Stars This may be understood as it relates to the Sun that God when he pleaseth by his Word of command causeth the Sun to stand still Josh 10. and to go back Isa 39.8 so that it keeps not its ordinary course of rising and setting Or it may be understood of his common Providence that he keepeth the Sun from rising and shining upon us in the night and with-holdeth the stars from our sight in the day time as if they were shut up under seals But it seems rather to point at this That though the Sun keep its course yet at Gods command it riseth not to us as to our seeing of it or the light thereof when it is wrapped up in clouds of darkness as when darkness came for a plague on Egypt Exod. 10.21 22. So also in Paul's voyage Act. 27.20 and in Eclipses and that the stars are sealed up in the day time with the light of the Sun and sometime in the night with clouds Hence Learn 1. It is our duty to observe the comly order which God hath placed in the world of a vicissitude of day and night and of the Sun Moon and Stars to rule and shine in those in their courses As here Job instanceth in the Sun and Stars and their shining or being sealed up This vicissitude is not only needful for ordering the time of our labour and rest Psal 104.19 23. and for renewing our dispositions by the renewed sight of the creatures represented to us every morning Job 38.12 13 14. But it serves to be a document of the vicissitudes of all lots within time so that neither in prosperity ought we to be secure considering that time is still in motion and changing Psal 30.6 7. Nor in adversity ought we to be discouraged as if it would be perpetual Hence the Psalmist pleading for a relief to the Church in trouble argueth from those changes and vicissitudes that the Churches sad condition must not be still the same Psal 74.10 11 16 17. And as for the lights that shine by night and by day mercy is observed to shine in them Psal 136. Yea the very mercy of the sight of the Sun and Stars in their time ought to be observed as a proof of Gods kindness to all men which should be imitated by his Children Mat. 5.44 45. 2. All the excellency that is in the creature comes from God and all the comfort we receive thereby cometh from him For as he made the Light before he made the Sun So the Sun for all its brightness or the Stars will not shine if he command them not or if he cast a vail upon them God hath a negative voyce in all the motions and influences of the creatures whether Enemies Psal 76.10 Isa 8.9 10. Lam. 3.37 38. or means of comfort Bread will not feed us if he take away the blessing Deut. 8.3 nor hurtful things annoy us if he prohibit Act. 28.3 4 5 6. Isa 43.2 Dan. 3.27 6.20 22. 3. The Lord needs no more to order or overturn any of his creatures their motions and influences or to bring about his purposes by them but a word of command For he commandeth the Sun and it riseth not and sealeth up the Stars See Psal 147.15 16. 148.4 44.4 Matth. 8.8 2 Cor. 4.6
any opposition or quarrelling that none can essay to oppose it with any advantage but with much loss For this is the particular he reflects upon that to quarrel the Righteousness of God is to run upon his neck and bucklers Vers 27. Because he covereth his face with his fatness and maketh collops of fat on his flanks 28. And he dwelleth in desolate Cities and in houses which no man inhabiteth which are ready to become heaps In these verses this desperate attempt of the wicked man is amplified from the cause and reason driving him to it Which is his abuse of outward prosperity in pampering of his own body and caring only for back and belly v. 27. and in making a prey of the poor by acquiring and building up ruinous habitations which the poor owners could never have repaired v. 28. Herein no doubt Eliphaz reflects but unjustly as Job often clears upon Job's former prosperity and purchases and upon his Childrens feasts of which see Chap. 1.4 From the General Doctrine of these verses passing his reflection Learn 1. Albeit the Lord can give prosperity to his own Children and bless it to them Yet ordinarily it proves a snare to our corrupt hearts and especially to the wicked For this is the root of all his miscarriage because he covereth his face with fatness c. And albeit adversity also will bring forth the naughtiness of wicked mens hearts Isai 8.21 yet this is their ordinary snare See Deut. 32.15 Hos 13.6 2. Prosperity is then especially a snare when it drives men to fight against God and to imploy the advantages they have by it that way For that is in particular his miscarriage here Because he covereth his face c. therefore he runs upon God and stretcheth out his hand against him v. 25 26. 3. They do improve prosperity ill and are ready to improve it yet worse who make no other use of it but to pamper themselves therewith For it is the wicked mans sin and a cause of his other presumptuous miscarriages that he covereth his face with fatness that is pampers himself so that nothing but fat is to be seen and maketh collops of fat on his flanks that is he feeds himself till his body become a swelled unweildy fat lump See Psal 17.10 73.7 To be fat or lean considered simply in themselves is nothing as to a mans state and condition before God For a lean man may be wicked and proud against God and a corpulent man pious and humble But here fatness is pointed at as a mans sin in so far as it is an evidence of his pampering of himself which yet always it is not for some sober persons may be corpulent and riotous persons of a slender constitution In which regard as it is a great burden to a rational man to spend his time in feeding of his body and to load himself with such a burden so it is his great sin also Rom. 13.14 Phil. 3.19 and an evidence that the Spirit of God is not well entertained And therefore pampering of the body is opposed to our being filled with the Spirit Ephes 5.18 Yea in this men are beneath and worse then the brute beasts who are content with that which may suffice nature 4. Albeit it be not simply sinful but rather lawful for men in power and place to build houses more stately and ample then others nor yet is it simply sinful to repair desolate Cities and Houses in a Land Yet this becometh sinful when either men are excessively sumptuous in their buildings See Amos 3 15. or especially when they raise themselves their Possessions and Habitations upon the ruine of others and take occasion of their meanness and inability to make advantageous bargains for themselves This is a sin and an ill way of getting or using of prosperity here hinted at v. 28. 5. Such as by reason of their eminency and prosperity get their hand over other men may very readily be emboldened thereby to lift up their hand against God also For he who riseth upon the poor mans ruines v. 28. will hazard to oppose himself against God also v 25 26. Thus prospering Uzziah attempts to offer Incense 2 Chron 26.16 Vers 29. He shall not be rich neither shall his substance continue neither shall he prolong the perfection thereof upon the earth Unto this account of the cause of the wickeds miseries is subjoyned in the third Head of this Narration contained in this and the following verse yet more of their misery especially in respect of outward plagues and judgments This Doctrine we are also to understand with the former cautions That it holds true that all the wicked deserve those judgments and accordingly some of them are made to smart under them though it be not universally verified of them all that they come under this lasâ— nor yet are the godly exempted from the like exercise as it is a furnace to try them In this verse the wicked mans miseries are held out in negative terms to shew that he shall miss of his aim in these purchases mentioned v. 28 wherein we may observe this Gradation 1. He shall not be rich that is he shall never attain to that measure of riches he projects or though he acquire much as is supposed v. 28. yet he shall never account himself rich nor find that in it which he expects in riches 2. Though he attain to so much wealth and so much satisfaction in it as makes him account it substance yet it shall not be stable nor continue with him 3. Though it continue for a time in a state of seeming perfection yet he shall not be able to perpetuate it or extend it as the word signifies on Earth to his Posterity Whence Learn 1. As it is not in mans power of himself to get wealth Deut. 8.18 So God oft-times crosseth the wicked that they find not what they seek in their hunting after wealth For he shall not be rich Not a few of them are kept beggers still for all their ill shifts all of them do imagine so much happiness in having riches that for most part when they get most they are the more miserably disappointed of their expectation Eccl. 5.10 11. And none of them have any solid contentment which is only tree wealth See Luke 12.15 1 Tim. 6.6 2. Notwithstanding the frequent disappointments which the wicked get of this kind yet sometimes also the Lord seeth it fit to let them glut themselves with vain imaginations that things of the world are better then indeed they are that their disappointments may be so much the more bitter when they come at last For so is intimated here that some of them get wealth even till they come to count it substance or power and strength as the word also signifies whereby they think they are able to do great things and perfection or a completed thing even an Idol busked to their mind And all this is given them that their lot
upon the ground The Second aggravation of his trouble from God v. 12. is That thereby God had ever-turned his former sweet estate He had been at ease not in respect of security Chap. 3.16 but in respect of a flourishing condition But as a strong man taking a Child by the neck and shaking him would quite disjoynt him or as a Wrestler takes his Party by the neck and shakes him or Serjeants when they arrest men take them by the neck and hurry them away so God by those troubles had quite shattered all his outward prosperity and inward quiet and his strength also both of body and mind The doubling of the expressions imports how comprehensive this shake was reaching to all his enjoyments And in the words rendered breaking and shaking the radical letters are geminated and doubled in the Original to shew that it was a rough shake and such a shattering as there was no hope his former tranquillity could be pieced together again Whence Learn 1. Men oft times get the clearest sight of their mercies and good condition when they are gone For now he can say I was at ease whereas ordinarily we see and prize it little when we are so indeed 2. Men ought to lay their account and make ready for changes in their outward prosperous condition which can soon and easily be doshed and over-turned as Job here found 3 Former prosperity will readily imbitter adversity when it cometh unless we be upon our guard For so Job resents the change here I was at ease but he hath broken me asunder c. See Chap. 29. with Chap. 30.1 c. Lam 4.2 5. We had need to be very sober both in our present use and future expectations of prosperity 4. God may afflict them very severely both for the measure and number of their tryals whom yet he loves very dearly For even in trying a beloved Job he breaks him asunder and takes him by the neck and shakes him to pieces We ought to acknowledge it as a mercy when we meet with less then this and ought to beware of limiting God to that measure of tryal which we like 5 Grief is a great Oratour and chooseth great woâ—ds to express great misery as Job here doubleth every word and joyns diverse words to express his sense of his broken condition And if sense of trouble prompt men thus how would a lively frame help us to speak out caâ—e to God to better purpose then ordinarily we do Thâ— Third Aggravation of his trouble from God v. 12 13 is That being thus broken God had made him yet a Butt of his further indignation alluding to what Eliphaz said the wicked did to God Ch. 15.26 v. 12. and had made afflictions and tentations on all hands from within and from without from friends and foes and from himself immediately pierce him in so deadly a manner and so imbitter him as if his reins had been cleft by the Stone and his very gaâ—l wounded and poured out Whence Learn 1. Afflicted and broken men must not think to set up their rest as if they would meet with no more but must still loâ—k out for more For the broken man is also set up for a mark 2. It is very terrible to be the object of Gods anger The sense that godly men have of it may witness how sad it will prove to the wicked For Job regrets this that he should be his or Gods mark 3. Afflictions do not hit men and particularly Saints by chance but come by direction according to the purpose of God For so is here imported that they come as â—â—rows from Archers to a mark See 1 Thes 3 3. 2 Sam. 16.10 And of the metaphor of Archers and Arrows see Chap. 6.4 4. When God hath Saints to try they cannot turn them â—ut they will find a tryal For Gods Archers or the Instruments of Job's troubles and the tentations wherewith they assaulted him compassed him round about 5. When God afflicts his dearest Children he will not have them stupid but will make them sensible of the smart of the Cross For Job found it like the cleaving of his reins and pouring out of his gall 6. It contributes to the imbittering of trouble that whatever there be really in it yet Saints oft-times can see no moderation nor blenk of favour under it For so doth Job resent He cleaveth my reins asunder and doth not spare 7. As God may have an especial favour to them from whom it is hid as here it was from Job So he may assault them with very deadly difficulties whom yet he will carry thorow As he did with Job notwithstanding he thought his reins and gall were pierced Vers 14. He breaketh me with breach upon breach he runneth upon me like a giant The fourth Aggravation of his trouble from God and an amplification of the former is That God did all this to him not at once but renewed his strokes again and again like battering Engines against a Wall And he not only thus renewed his strokes but was irresistible in them as these Engines do make breaches in a wall and as a Giant wound run down a weak man Hence Learn 1. Saints ought to six no periods to their exercises but should submit till their tryal be ended For Job had frequently renewed assaults 2. Change and variety of tryals addeth to the weight thereof As it was sad to have breach upon breach or breach after breach 3. Gods afflicting of his people may so crush them and make such an impression as they will be left open to all tentations to sâ—iz upon them For it makes to them like a wall wherein there are many breaches so that any Enemy that pleaseth may enter in 4. As Man cannot endure the assaults of Gods Power so Gods end in exercising of his Power in afflictions is to make man know frailty For then Job seâ—th him like a Giant running upon a weak man 5. God can uphold crushed and weak Saints even to admiration under the strokes of his irresistible hand as here Job was Vers 15. I have sowed sackcloth upon my skin and defiled my horn in the dust 16. My face is foul with weeping and on mine eye-lids is the shadow of death The Sixth Evidence of his afflicted condition is taken from his carriage and behaviour to which it drave him And it is not only a proof of his affliction and misery but of his being humbled thereby and so it is also a transition from the preceding purpose to the asserting of his Integrity in the following verse His carriage under affliction was 1. His putting on of sack-cloth an usual practice of those times and that nearest to his skin whereby it came to pass that the Sackcloth was sowed upon his skin or stuck to it by reason of his ulcerous sores 2. His defiling of his horn in the dust that is his abasing all his dignity and power whereof an horn is the embleme Psal 75.4 10. before
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-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
oppress persons or Churches and whole Societies especially if they oppress these whom God himself hath afflicted in spirit Ps 69.26 And therefore it is our great advantage to be afflicted before God when we are injured by men For then all our wounds will bleed before him 7. Not to be steadable to the afflicted in our stations and as we have power is oppression For that he doth not good to the widow is joyned with his evil entreating the barren Where though Job speak by a Figure and intends more than is spoken yea and saith much by saying little yet that way of speaking is founded upon this truth That who so do not good to the afflicted as they have opportunity and power are very hurtful to them and do oppress them in so far as they relieve them not of their oppressions and do add thereunto and do afflict their spirits by their inhumanity And this may give a check to many who though they do not themselves oppress yet are not useful and comfortable to the afflicted but do look upon their trouble without compassion or laying forth of themselves for their comfort and relief Verse 22. He draweth also the mighty with his power he riseth up and no man is sure of life In this Verse Job subjoyns another instance of these wicked mens oppression That not only they wrong the poor and afflicted but do even draw mighty men within their claws and reach as a Fowler entangleth a bird in his net and that when the Oppressour bestirs himself none are sure of their very life Or the latter part of the Verse may be thus rendred He or the mighty whom he oppresseth riseth up and is not sure or believeth not in life that is he is not only ready to be oppressed in his goods but when ever he riseth or stirreth abroad his very life is in hazard Doct. 1. Oppressours commensurate their actings to their power and look to no other rule For if he hath power he draweth also the mighty by it as well as the poor and afflicted v. 21. See Mic. 2.1 This argues a very beastly disposition and provokes God to deal with such as with beasts 2. Men of might especially if they be wicked and oppressours themselves may meet with their match and with power which will overtop their power For so here the mighty is drawn by his power Thus God hath Northern iron and the steel or mettal of a stronger and better temper such as the Chaldeans were in comparison of the Jewes to break the hard iron Jer. 15.12 3. When Oppressours are aloft it is but folly to think any thing secure so long as life is in One ill turn will readily but ripen them and make them thirsty for another For he riseth up and no man is sure of his life So that the oppressed cannot stir with security This should teach us to acknowledge Gods mercy when he moderates oppression and to be preparing for a harder measure of it Verse 23. Though it be given to him to be in safety whereon he resteth yet his eyes are upon their wayes 24. They are exalted for a little while but are gone and brought low they are taken out of the way as all other and cut off as the tops of the ears of corn For finding out the meaning of v. 23. we need not stand upon the change of numbers he and their in speaking of these wicked men of which see on v. 18. The great difficulty is to know whose eyes those are here spoken of and upon whose wayes they are Some understand it thus Though or since that is not in the Original It it given to him to be in safety whereon he may rest That is inferiours or such as are in hazard and fear of the oppressour do give gifts unto him that they may live in safety by him so that in reason they might rest and expect to be preserved And yet his eyes that is the Oppressours eyes are upon their wayes to see if he can catch any advantage against them to oppress them for all that And this may point out both the insatiableness and persidiousness of such oppressours But the Text seems rather to point at Gods eyes upon the oppressours wayes whether there be one or moe of them as the change of the number intimates Yet the words in this sense may be diversly read Either thus It is given him to be in safety c. and his eyes as the Original will bear are upon their wayes That is God heaps his favours upon them to secure them as if his eyes were only upon them to watch over them as is said of the land of Israel Deut. 11.12 Or thus It is given him to be in safety c. though for the Original may be so rendred also his eyes are upon their wayes that is Though God see and know their wicked wayes yet he puts them in a secure condition This is a truth in it self and agreeable to Job's scope in this Chapter But comparing this with the following Verse which depends upon it the most genuine sense may be gathered from the words read according to our Translation Though it be given or it is given him to be in safety c. yet his eyes are upon their wayes That is though it be permitted to wicked men to prosper yet providence is not asleep and not taking notice of their sinful courses But God observes their wayes to call them to an account for them And so in these two Verses we have a threefold act of providence about wicked oppressours whom yet God suffereth to prosper 1. That Gods eye is upon them to mark all their debordings 2. That after their exaltation for a little while or the short while of their life they are cut off which is pointed out by several expressions they are gone and brought low taken out of the way and cut off 3. That yet this is done but in an ordinary way as befalls all others and as the tops of the ripe ears of corn or the ripe corn on the top of the straw is cut down and gathered in in its season Job 5.26 And this is Job's very conclusion which he is maintaining against his Friends From v. 23. Learn 1. Outward safety is in it self a mercy For so is here supposed that it is a favour to be in safety or confidence and security See Psalm 144.14 15. Deut. 28.66 And therefore men ought to improve this mercy aright and to be sensible of their ill improvement thereof when they are deprived of it Deut. 28.27 28. 2. Safety is from God and gifted by him For it is given him to be in safety See Ps 4.8 No man can secure himself without God Psal 127.2 Job 34.29 3. God in his long-suffering and indulgence may set the wicked in safety for a time for a snare upon them For it is given to him even to the oppressour to be in safety 4. It is a plague upon the
Elihu's Assertion are those storms and alteraâ—ions of the air and seasons which usually fall forth in Winter to v. 11. In these Verses 1. He propounds the Snow and the smaller and greater Rain which at Gods command fall and stay upon the earth v. 6. 2. He subjoins the effects thereof especially of snow and great rains Namely That they put men from their work especially from those works which they have to do abroad that they may see and notice Gods work v. 7. and drive beasts to their dens v. 8. From v. 6. Learn 1. Even Winter-storms and foul seasons are useful Documents and Instructions to point out somewhat of God as here the snow and the rain are instanced for that effect See Psal 147.16 17. 148.8 2. It spâ—aks much of God that he can produce variety of Dispensations out of the same mean and cause as he can out of the Clouds send Snow when the Vapours are not fully resolved or small rain and great rain as he pleaseth 3. God is no less to be adored in lesser than in greater works as here his glory shineth in the small rain as well as in the great rain of his strength or that the rain which demonstrates his strength by its own vehemency and by his bearing up the Cloud wherein it is This speaks much of him and should preach to men when it cometh but the small rain or ordinary showers of rain as the word is speaks his glory no less if it were but that he moderates it 4. It speaks out much of God that not only he works all these works but doth all of them by a word For he saith to the snow c. as he did also at the first Creation of all things And in this respect also the Centurion gives Christ the glory of his Omnipotency and absolute Dominion Matth. 8.8 9. 5. God is also to be acknowledged and glorified in the continuance of his Dispensations For he saith to the snow be thou on the earth so long as he pleaseth and so also to the Rain From v. 7 8. Learn 1. It is God who giveth men opportunity to work or sets them idle as he pleaseth For by these storms he sealeth up the hand of every man or hindereth their work abroad as if their hand were shut up under a Seal 2. An idle time needs not be unprofitably and idly spent if men were thrifty For here is subjoyned that God hath an end in sealing up the hand of men and work for them such at a time And oft-times God puts men from the works of their ordinary Callings by sickness storms Piracies c. because they take little leisure for this work 3. It should be mens special exercise when they are restrained from their Callings to study to know God and his works well for that is his end hâ—re That all men may know his or Gods work This in general doth import That men at such a time should be exercised in piety contemplaring God and his works for which they ordinarilyt take litâ—le leisure when they are busie about their Calling But more particularly it imports that they should study those works of God which retard and obstruct their work as being not only their present task assigned unto them by providence but a Document that their work and the success thereof depend upon him and his Providence which men do little consider that they may acknowledge him in all their ways till he do thus obstruct their work and consequently that they should try their own works well that they be such is they may go to God about them and depend upon him for his Blessing and success in them and not such as provoke him to stop their way in following of them 4. Though the most of men be so stupid that they see little of God especially in the matter of their Callings yet his hand is so obvious that they are inexcusable who see it not and God is provoked to cause them see it for all men may know his work even by a stormy day and when they do not see it in ordinary he sends such interruptions to cause them see it See Isa 26 11. 5. The very Beasts are under the dominion and providence of God and must submit and stoop to him as here we are taught v. 8. 6. Gods power over Beasts and his providence about them are speaking Documents to men for for this end is this Instance brought in here Their not being able to stand out in a storm is a witness against mens Rebellion who endeavour to stand out against God and do not seek to a refuge in stormy times Their running only to Dens and lurking places in storms doth proclaim the beastly disposition of men who are no better exercised in knowing the works of God when they are idle v. 7. than the very beasts who remain in their dens during a storm And Gods providing shelters for the very beasts against a storm sheweth how ready he is to provide a refuge for them who employ him Verse 9. Out of the South cometh the Whirlwind and Cold out of the North. 10. By the breath of God Frost is given and the breadth of the Waters is straitned In these Verses he speaks of the Whirlwinds or winds involved in a cloud which maketh them reel about when they break forth which come out of the South or hidden places where the Antarctick Pole is which is not seen by them who live under the Northern or Arctick Pole and of Cold which cometh out of the North where the Sun appears least v. 9. Where the North is designed by those Soattâ—rings or scattering winds for that is the name in the Original which come out of it and are the causes of the cold And this is further explained v. 10. That by the breath of God or a cold wind Frost cometh which congealeth the waters and so lesseneth them Doct. 1. God is to be seen and magnified in every one of his works how contrary soever as in Frost Cold Heat Rain and Whirlwinds 2. God hath variety of Dispensations wherewith to exercise men as he pleaseth as here we see 3. God hath as it were his Store-houses in several Quarters of the world whence he bringeth forth those varieties of Dispensations as here he hath the South and North for Whirlwinds Cold and Frost Wherein whatever may be seen of the course of Nature the infinite Wisdom of God doth shine and men may see what he hath in store for them according as they walk before him As Deut. 32.34 Verse 11. Also by watering he wearieth the thick Cloud he scattereth his bright Cloud 12. And it is turned round about by his counsels that they may do whatsoever he commandeth them upon the face of the world in the earth 13. He causeth it to come whether for correction or for his land or for mercy The third soâ—t of Instances are the Rains especially those in the Spring Concerning which
well as he And not only so but a Beast that cometh very near man in teachableness and other properties and created on the same day with man and living on the Earth with him and not in the Waters as the Leviathan doth yea a Beast excelling other four-footed Beasts as man doth excell other Creatures 2. It is a peaceable Beast though great so that it lives not upon prey as Lions and other ravenous Beasts do which if he did he would devour much but feeds upon Grass as an Oxe Doct 1. It is one of mans great weaknesses that he is slow in taking up of God and himself therefore must his truth be inculcated over again 2. It doth also evidence mans great inadvertency that he must be sent out to the Creatures to learn this Lesson concerning God and himself as Job is here whereas by studying himself he might both see what himself is and what God who made him is 3. This defect of man in studying himself for that end is supplied by much of God and of mans frailty in comparison of God shining in his works about man as here by these instances we are taught And this is one right use of the Creatures when by studying of them we are helped to know God and our selves Psal 8.3 4. 4. When many proofs of God have been seen in his works there is still more to be studied both in the same and in oâ—hâ—r of his works for after all the former Instances God yet adds these two remarkable ones as teaching yet more of him And by adding these Instances God doth teach us how to study him in many more of his works though they be not here named from every one of which we may either get a new Lessen or have former Lessons inculcated and may know that whâ—n we have studied most we are still ignorant of God and of what may be known of him 5. Because little of God is ordinarily seen in ordinary and lesser operations God lets forth some great and signal operations as Behemoth is here subjoined to the former Instances And this is also his method in the dispensations of his Providence 6. It demonstrates and commends the greatness of God that the most excellent of Creatures are but his handy work as here Behemoth is So that if they be remarkable and singular much more is He so 7. Gods very work of Creation and his making of his Creatures is an excellent study as well as his providential dispensations as here he bids him behold I have made Behemoth Our not studying and improving of these may provoke God to hide from us a comfortable sight of his providences 8. No length of time wherein we are conversant with the Creatures of God should diminish the lustre of his glory shining in them for though Behemoth was made long before this time yet Job should still behold him as but beginning to study that work or not having studied it enough 9. It may humble man if he consider that notwithstanding his excellencies yet he is but a fellow-creature with all the rest All the Creatures are made of the same nothing and whatever difference is betwixt one creature and another It is of God for saith he he is made with thee thy fellow-creature And God might have made man another thing than he is if it had pleased him 10. The more opportunities men have to take up God in his works their guilt is the greater if they neglect them for saith he since he is made with thee and lives upon the Land with thee thou shouldst study him well Though yet men should not neglect to study those works also which are further from them and in the Sea as the Leviathan iâ— 11. It speaks the emptiness of the greatest of Creatures that they need daily provision and supply from God as here the Elephant must have food 12. God who is the maker of all the Creatures is also their preserver and giveth them food to eat for he provides food for the Elephant See Psal 104 27. 145.15 And in this God is to be adored that he preserveth man and beast Psal 36.6 13. As the Elephant notwithstanding his vast bulk is not ravenous as some lesser beasts are but feeding on Grass like an Oxe so this may teach That things will not prove as they seem to promise or threaten in themselves but as God makes them to be for the huge Elephant doth live harmlessely upon grass Verse 16. Lo now his strength is in his Loins and his force is in the navel of his belly 17. He moveth his tail like a Cedar the sinews of his stones are wrapt together 18. His bones are as strong pieces of brass his bones are like bars of iron 19. He is the chief of the ways of God he that made him can make his sword to approach unto him In these Verses we have a particular Description of the great strength of this Beast to set forth the glory of God who rules him and haâ—h power over him This his strength is instanced in his Loins and in the navel of his belly though some read it that he hath Pains and may be easily hurt there where the Channels of the Veins and Arteries do meet v. 16. It is also instanced in his moving of his Tail v. 17. Which because it is not great in Elephants some understand of his Instrument of generation because of that which followeth of his Stones which are not visible but wrapt up at his Râ—ins But because that is not proportionable to the rest of his bulk therefore I would rather understand it of his Proboscis or his Snout which is very long and when he pleaseth he can stretch it out or erect it like a tall Cedar And it may be called his Tail because it hangs at his body as tails do on other beasts though not at the same place of the body and because he moveth it as other beasts do their tails As for what is added in the end of the Verse the word Stones is not in the Original but Terrour or Fear and so I read it His terrible sinews or the sinews of his fear or terrour are wrapped together like twisted Branches to wit in his Snout which is the cause why he moves it so nimbly though it be long and why it is terrible to those whom he smites or lifts up and throws where he will with it His strength is further instanced in his bones v. 18. Where some do understand both the expressions of his Teeth or Tusks but that seems to be too narrow an interpretation And because the Expression is doubled and there are two words in the Original to express his Bones we may thus conceive it that not only his great bones are like Biass but his smaller bones and very gristles are like Iron or because the words in the Original import no such difference of bones indefinitely all his bones greater lesser are like brass or Iron All
God whereof this was a visible sign that he covered his head which of late had been exalted with dust and ashes and sate down upon the dust and ground See Chap. 1.20 2.13 3. His weeping and that so long and so sore that his face was all soul and clayed where the Original word is doubled to intimate how very foul he was and his eyes were sunk in his head as if he were dead or presently going to expire with tears and weeping Doct. 1. The best way to refute aspersions is by contrary practices As here that calumny of being stout-hearted against God wherewith Eliphaz at least indirectly chargeth him Chap. 15.25 is refuted by his submissive carriage It is good when mens practices do refute calumnies And when calumniators are let loose the Lord thereby calls men to see their walk And whatever the evils be that are unjustly charged upon men the Lord thereby points at the contrary graces or practices either as having been formerly neglected or as singularly excellent to be studied yet more 2. It is to little purpose how much men have to say of their afflictions before God unless they have also somewhat to say of their own good carriage and exercise under them at least of their endevours after these things For Job counts it not enough that he had all the former evidences of his afflicted condition unless he have this also and unless his being afflicted be seeen in his stooping and going to God with it as well as in his strokes Without this mens sense of their many crosses is but a dittay against themselves nor can their complaining thereof plead any thing before God unless it be to inflict yet more upon them till they be set on work to their duty 3. Of all carriage under affliction humiliation and submission â—lowing from faith is the chief and a root of all other good behaviour This was signified by putting on of sackcloth and lying in the dust Here it is to be considered 1. That afflictions are sent to abase men and to put them out of conceit with themselves because ordinarily they esteem too highly of themselves in prosperity See Psal 9.20 Ezek 28.9 2. That affliction is the great Touch-stone of our hearts and we do then prove really either the prevalency of corruption by proud swelling against God or of our grace by stooping to him See Jer. 5.3 with 31.18 3. That till we be abased and lie low before God we proclaim that affliction hath not done its errand but that we need yet more of it 4. That there can no use be had of affliction till it first humble us 5. That the humble man lies so low under the lash of trouble that the storm blows over him and he gets an out-gate by patient bearing of his cross This may make us lament that we are so much humbled and yet become so little humble that we are broken with trouble but not bowed and brayed but not melted and purified This doth evidence that we know neither our selves nor God as we ought and it makes difficulties to slay us which otherwise would prove medicinal And if we were more acquainted with humility in our prosperity it would be more easie in our adversity whereas otherwise it is long ere trouble bring us down Doct. 4. Such as abase themselves before God ought in particular to lay down all their excellencies before him whether Grandeur and Authority or spiritual Priviledges Thus he defiled his horn in the dust and Israel were bid put off their ornaments Exod 33.5 Here Consider 1. These very outward signes of putting on of sackcloath and lying in the dust whereby he witnessed his abasement notwithstanding his dignity doth shew that although these Ceremonial practices be ceased yet men that are humble under trouble should look like it in their deportment Thus Israel put off their ornaments when they sinned Which speak sadly against excess in Apparel and adorning of mens bodies in sad times as looking rather like Jezebel 2 King 9.30 then Saints 2. However God be pleased to exalt us above others either in grace or other dignities Yet we are in our selves nothing before him and ought to esteem so of our selves especially when he humbleth us by afflictions 3. Though we may keep fast our spiritual Priviledges to assure us of Gods favour Yet we must never make use of them to fight against him or to quarrel his Providence and disposing of us at his pleasure but we ought to lay them all at his feet and put our hand upon our mouth Otherwise if our hearts do rise against God because he afflicts us who have been made partakers of his grace we may fall into that tentation Psal 73. and do deprive our selves of the comfortable sight of what God hath wrought in us 4. When God strips us of our outward dignity we must not be imbittered by reflecting upon what we were and how we are now dealt with but must stoop to be lifted up and cast down at his pleasure as Mordecai being honoured by the King is content to return to the Kings gate again Esth 6.11 12. For men have the surest grip of those things when they are cast at Gods feet Doct. 5. When men are truly abased they will be very tender before God For Job in this condition was put to weeping Grief will draw tears from the stoutest and especially from tender Saints who are lying in the dust as Job was unless sometime their trouble be so great that it goeth above tears and other expressions of it And as the Lord approves of no external shews and expressions of sorrow unless a man be a mourner indeed So he approves not of tears which go before humility which may be wrâ—ng out by pride bitterness and discontâ—nt but would have a man first humbling himself in the dust and then weeping as Job did This condemns them who however they mourn or roar as the word is one toward another Yet do not mourn and weep to God Ezek. 24.23 And them also who evidence how little they are afflicted and humbled under the cross by their neglect of Prayer and want of tenderness and sorrow This was not the way of Job here nor of the godly in sad times Jer 9.1 Psal 44.24 25. 6. The Lord may suffer his humbled people even sink to death to their own sense in sorrow before they seem to be respected For his face is soul with weeping and on his eye-lids is the shadow of death and yet he is not only not delivered but gets not so much as any evidence of pity and sympathy either from God or his Friends Saints are sometime under a tentation and mistake in this and may have much sorrow when yet they need no real deliverance but only open eyes to discern their good condition But even when their afflictions and causes of sorrow are real the Lord may thus exercise them as he did Job 1. That all may be warned