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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	sin_n	soul_n	13,963	5	5.3517	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45240	An exposition of the book of Job being the sum of CCCXVI lectures, preached in the city of Edenburgh / by George Hutcheson ...	Hutcheson, George, 1615-1674.	1669 (1669)	Wing H3825; ESTC R20540	1,364,734	644

at best their passionate inadvertency in some cases that they are little sensible of this truth and do little improve it in their practice Therefore it must not only be asserted here but disputed and proved also In this verse we have the first branch of the comparison or the case and state of Angels before God to which ● Behold is prefixed as being remarkable For the words some read them thus He putteth no trust in his servants though he put light of purity or praise that is praise-worthy excellencies in those his messengers But I shall not insist on these seeing they come all to one purpose with our own Translation And for clearing of the words we are not to restrict them only to faln Devils who do not usually if at all get the name of servants But they are to be understood even of the confirmed Angels Not simply as they are now confirmed but upon an impossible supposition thus That if they were compared with God or considered in themselves without his supporting and confirming grace and especially if they should contend with God which yet will never be they would not only be found impure but would have faln into the same sin with Devils to wit unfaithfulness in Gods service and foolish and mad attenpts against his Empire and glory In sum Though they are not privatively impu●e yet comparatively or being compared with God they are impure and being left to themselves they would be found not trusty or to be confided in as the phrase is Joh. 2.23 24. having that frailty as creatures which would betray them to disloyalty and they would commit acts of folly Doct. 1. So transcendent is the infinite perfection and purity of God compared with the most perfect of creatures as is admirable and wonderful and ought not to be thought upon by us without elevated minds and affections even to admiration Therefore doth this comparison begin with Behold 2. It speaks the Supreme Dominion and Excellency of God and how little need he hath of the service of base men That the glorious Angels are but his Ministers and Servants attending continually to fulfil his command For his Servants are Angels as the latter part of the verse expounds the former See Psal 1●4 4. and of their services in attending his presence tendering the welfare of his people c. See Isai 6.1 2 3. Psal 34.7 91. ●1 Matth. 4.10 24 31. Luk. 16.22 Heb. 1.14 and elsewhere 3. The choice of created perfection being compared with God is but impurity for He put no trust in his servants c. See Chap. 15.15 Hence it is that Angels do cover their faces in the presence of God and do proclaim him only holy Isa 6.2 3. 4. The chief of created and dependent perfection is mutable and unstable without Gods support For even Angels he charged with folly What was found in Devils would be found in all of them if left to themselves Which may teach creatures still to depend on God in their most established and settled state 5. Trust and confidence is so weighty a thing that nothing which is created and dependent can bear the weight of it though it were never so perfect For he put no trust even in his servants to warn all that nothing can bear the weight of our confidence but God alone Vers 19. How much less on them that dwell in houses of clay whose foundation is in the dust which are crushed before the moth Followeth the Second Branch of the Comparison or the Inference from the condition of Angels to prove the imperfection of men before God The word of comparison in the Original may either be rendred How much less and so it relates to the first part of the former verse If he put no trust in his Angels how much less in man Or How much more and so it answers to the latter part of the verse If he charge Angels with folly how much more may he charge man In sum the scope cometh to this If Angels cannot plead purity in comparison of God nor be trusted in as having any stability without supporting grace How shall man dare to enter the lists with God And to make this inference good there are insinuated three disadvantages that men have in point of purity and stability being compared with Angels 1. Angels are Spirits Men though they have souls yet they officiate in a body of clay 2. Angels are near God in Heaven Men are kept on the Earth as on their basis and foundation while they are in their bodies 3. Angels are sinless Man hath sin resident in him as appears by his frailty and mortality being but mouldring dust and proving so since the fall Gen 3.19 and being destroyed before the moth sooner cut off then these weak creatures and appointed to be destroyed and consumed by moths and worms Doct. 1. Albeit vain man be ready to swell in pride before God yet upon a right reckoning he will find himself inferiour in the point of purity and righteousness even to other creatures as this comparison doth teach And if Angels do cover their faces before God and proclaim him holy how dare men quarrel 2. Albeit men do not see nor regard their impurity and sinfulness in it self yet it is so visible in the frailty of their constitution and daily miseries as they must be blind who will not observe it For thus is it convincingly demonstrated here 3. Albeit Man was created perfect in his kind yet his very corporal and animal life in the body common to him with beasts did speak him more weak and mutable in himself then Angels and now since the fall these affections that are common to him with beasts do most easily mislead and pervert him For it is mans disadvantage that he dwells in an house of clay 4. As Mans body was but formed of the dust so his fall hath brought him so experimentally to know that his base original as may make him sober in his quarrellings with God For it may lay him low that his foundation is in the dust both as to the constitution of his body and as to his habitation See Gen. 18.27 5. Whatever man do think of his present disadvantages and defects yet his mortality and the consideration of his being easily crushed and how the worms will triumph over him may quell his pride especially before God For this layeth him low that he is destroyed before the moth See Isai 2.22 Vers 20. They are destroyed from morning to evening they perish for ever without any regarding it 21. Doth not their excellency which is in them go away they die even without wisdom To inculcate this doctrine of mans Mortality which man himself doth so frequently forget and little emprove it is here insisted on and laid before us in these particulars 1. The brevity and uncertainty of mans life being destroyed from morning to evening ver 20. that is between a morning and an evening or destroyable every

Mans state after he is dead by what was his condition when a dying And thus sense is attributed to the dead Job 21.33 But because this Interpretation is violent and seems to be strained therefore I encline to understand it of the condition of this afflicted man before God send him away and he die And so the words may be rendered His flesh being upon him he being an intire person not yet dissolved shall have pain and his soul being within him or lying upon him being now broken and crushed as a burden shall mourn Thus the words point out one of those intolerable afflictions whereby God prevails over Man Namely that not only doth God send him away by death v. 20. but even before he die he is made little better then dead while he lives being no way affected with the condition of his dearest relations whether they be in weal or woe but taken up only with his own miseries both in body and mind This Job speaks with a special eye to his own condition who could not get leisure to perceive or take notice of the ruine that had come upon his family nor would their restitution to life and their advancement afford him so much content as to cause him take leisure to know it and enquire after it Far less could he regard any other earthly contentment being kept so throng within himself by reason of the pressures that were upon his body and spirit From these verses Learn 1. It is a sore tryal wherewith God may exercise his people when their souls and bodies are both afflicted at once As here Job propounds the case in general but with an eye to what was his own lot Bodily pain is a sharp tryal yet the spirit of a man will sustain that infirmity but it becomes heavy and crushing when that prop and pillar is taken away A wounded spirit is a burden sad enough of it self but it adds to it when outward bodily afflictions concur with it This may excite us to bless God when we have but one of those at once and both doth not assault us together And when at any time both of these concur to exercise us we ought to see that all that is needful to abase us to draw out proofs of God We need all this for our humiliation and God makes it to be thus that he may take occasion to manifest his all-sufficiency in behalf of his crushed Saints And if our hearts begin to faint under such a lot we ought to look to Job here whose experience doth witness that a Saint may be supported under such a pressure 2. Men may be exercised with strange changes and vicissitudes in the conditions of their posterity which ought to affect them For their sons may come to honour and they may be brought low either the sons of mean men may be exalted and the sons of great men abated or the Children of any of them may be exercised with those lots one after another And this Job speaks of as a thing that will affect Parents with joy or sorrow even in the midst of their own personal tryals if any condition beside their own can affect them This warns Parents to look well to their Children as to a gift whereby they will either have much joy or much grief and whatever God make their exercise by reason of various lots that may befal their Children they ought to be careful that they neglect no duty lest they reap the bitter fruits thereof in the miscarriages and sad lots that befal them 3. Great personal tryals may so toss men and take them up that outward contentments will not divert them For in such a case as here is supposed though a mans sons come to honour yet he knoweth it not or doth not notice it Thus Heman was like a dead man sequestrate from all things of time Psal 88.5 Such a ones condition is above ordinary and outward comforts and cure or rather he is so low that they cannot reach him In this case we ought to beware that we do not peevishly refuse to be comforted Psal 77.2 or neglect to remark even common favours to see if God may be pleased to breath upon them to refresh us thereby For so godly men have gathered ground of hope from this very consideration that they were Gods creatures as is frequent in the Psalms And albeit such refreshments cannot fully serve the turn of afflicted men yet they ought not therefore to be sleighted but rather cherished which is the way to get more It is also to be remembered that when men are so afflicted that the good condition of their Children cannot affect them it may be the fruit of their too eager seeking after or doating upon their Childrens prosperity And therefore God puts Wormwood upon that Breast that they can suck no sweetness from it though they have it Herein also some may reap the fruit of their own selfishnes in taking little notice of the case of others dear to them either to rejoyce or mourn with them in that they are cast in such a condition as they cannot do it though they would Yet when this is the lot of godly men who have walked conscientiously and do endeavour to walk meekly and tenderly under the Rod they may beleive that God hath gracious and sweet purposes in it For hereby God takes proof that their disease is not only great but so really spiritual that carnal and outward Consolations will not cure it and upon this account it may be sweet to them that all those breasts afford them no refreshment Hereby also God prepares the way and sits them for his own Consolations For those are laid aside that he who is the Comforter indeed may come unto them And hereby also the Lord takes occasion to prove that he can bear them up whose weight would sink down all other comforts into the mire with themselves 4. Men may be also so tossed and kept throng with their own troubles that they can admit no more nor be capable to share in the afflictions of those who are dearest to them For they are brought low but he perceiveth not of them or cannot get leisure to take notice of it It may well stupifie him but will do no more It is but like a new wound given to a slain man which will cut indeed but draw no bloud Or like a full vessel into which we may pour what water we will but it runs all over In this case beside that selfishness formerly marked whereof this may be a fruit also sometime men may read the fruit of their taking impatiently any trouble that comes upon any of theirs in that they are kept throng by sharper troubles upon themselves which keeps them from noticing what may befal their dearest Relations It may also be mens fault that they are so drowned and stupified with their own sorrows as to leave no room for the sorrows of others For to say nothing what is our

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 las● 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

the tryal is not only continued but growing upon him CHAP. II. This Chapter contains yet more of the first Part of the Book Or a further account of the change of Jobs prosperous case into an afflicted and calamitous condition Now the Tentations wherewith Job was assaulted being partly by Afflictions and partly by Suggestion As in the former Chapter there is an account of some part of his Affliction on his Children Servants and Goods So here there is further recorded a more near and sharp Affl●ction on his body a suggestion from his Wife and a remote occasion of many vexations to his spirit in his Friends coming to visit him So the Chapter may be taken up in these 1. Jobs tryal and affliction upon his Body the Original and rise whereof is recorded ver 1. 6. the tryal it selfe ver 7. and his carriage under it ver 8. 2. His Wifes suggestion to drive him from his integrity with his refutation thereof ver 9 10. 3. His three Friends coming to visit him which occasioned much trouble to him ver 11 12 13. Vers 1. Again there was a day when the sons of God came to present themselves before the LORD and Satan came also among them to present himself before the LORD 2. And the LORD said unto Satan From whence comest thou And Satan answered the LORD and said From going to and fro in the earth and from walking up and down in it THe Original and rise of this further tryal of Job which is the holy Providence of God permitting Satan to afflict him yet more for the further evidencing of his integrity is expressed to ver 7. in the same terms that formerly were made use of Chap 1.6 7 c. with some alterations sutable to the present purpose So that it is not necessary to insist on what is already explained but it will suffice to point at what is here added as it occurreth in the several verses In these two verses there is represented unto us a second view of the Lords Sovevaign Dominion and holy Providence over and about all things even Angels who continually attend him and Satan whom he calls to an account The purpose is the same with that Chap. 1.6 7. only where it is there said that Satan came among or in the midst of the Sons of God here it is added that he came among them to present himself before the Lord as they also did Though the expressions concerning both be alike yet it is not to be conceived that they appeared on alike terms But on Satans part for what it signifieth in respect of Angels hath been cleared upon the former Chapter it imports only his necessitated subjection unto God before whom he must present himself and his watching all advantages to vex the godly As for the time when divine Providence let this further tryal break forth expressed under the name of a day we cannot determine how long time intervened betwixt the former day wherein Job had been so sharply afflicted and this day wherein Satan is again let loose Only it seems the time hath not been so short but that the former tryal had leisure to work upon him and to search the frame of his spirit more narrowly And this seems to be imported in that expression ver 3. he still holdeth fast his integrity And yet it appears also that the time hath not been so long as to make the memory of his former tryal wear out But that the matter was so ordered as it might be an addition to the bitterness of the present stroke and the present tryal might make his old sores to bleed afresh Doct. 1. God is unchangeable and still the same in power and glory in all times and vicissitudes For here upon a new discovery of his Dominion he is described as formerly by his State and attendants and the subjection of Devils to him 2. Gods Providence is also uniform and still the same and universal as to all times and as having a supreme hand in all Occurents For here on this other day the Supreme Providence of God is described in the same terms as formerly 3. As new tryals do require renewed furniture to bear them even by those who have been supported in former tryals So in particular it is necessary that Saints in every new difficulty take a renewed look of the Suprem hand and Providence of God which doth not weary to attend them in six troubles and also in seven though they do oft times weary and cease to look up to it Therefore when this new tryall is to come upon Job a new sight of Gods Soveragin Dominion and Providence is here premitted to it 4. It ought also to be firmly beleived by the godly that the Lord doth not only take notice of some one or moe of Satans actings but that he hath an eye upon and over-rules all of them So that in all assaults from him they may be assured that they are still in Gods hand For this repeated calling of Satan to an account from whence comest thou doth import Gods constant over-ruling of him in all times 5. Such is the malice and restless cruelty of Satan that no success in his attempts doth satisfie him but he is still at worke to project further trouble against the Saints so long as they are within his reach For notwithstanding Job is now brought very low yet he not only appears this second time to catch all advantages to get him more troubled seeing he could proceed no further without a new Commission but he professeth his continued activity in going to and fro in the earth c. to prosecute his malicious designs Such as do take notice of this insatiable cruelty will find themselves called to draw near unto and to make sure an interest in the Lords pity and compassion Vers 3. And the LORD said unto Satan Hast thou considered my servant Job that there is none like him in the earth a perfect and upright man one that feareth God and escheweth evil and still he holdeth fast his integrity although thou movedst me against him to destroy him without cause In this verse we have the Lords Interrogation concerning Job containing not only the commendation formerly given before his tryals Chap. 1.8 but a new addition to it from his integrity in the late tryal Job being so tryed as none but a righteous man could keep his feet under such dispensations of Providence the Lord is pleased to commend him not only as a godly man but as a tryed godly man who still holdeth fast his integrity And this his commendation is further amplified from an account of his trouble which might have tempted him to miscarry Wherein we are to remark 1. The greatness of his trouble Though Satan Chap. 1.11 call it but a touch yet the Lord calls it a destroying or swallowing up as it is in the Original and that not of his Children Servants and Goods only but of himself also to destroy him

much doated upon For notwithstanding all he saith here of death yet not only is death contrary to nature and as in the grave our bodies feel not the troubles of this life so as little do they feel or are sensible of the quiet in the grave But whatever rest be in death yet it is not a compleat out-gate but in Christ nor is it a common rest to all without any difference as to their states who rest there 4. He is so much out of conceit with his present case that he would be content of any were it even to be an Abortive rather then the present Thus doth our folly judge any condition better then our own whereof we would soon repent us if we were essayed with a change 5. It will be found upon tryal that his wishes came far short of what good the Lord was doing to him For albeit somewhat like that ver 16. may be true of a wicked man that an untimely birth is better then he Eccl. 6.3 Yet who in his right wits would consider Job in the whole of his life and think an Abortive comparable to him who had so eminently honoured God and was blessed of him in his former dayes and who was now imployed to give so eminent a proof of his integrity in the furnace So far short may the desires of godly men fall even of that good which they presently enjoy if they had eyes to see it And so infinitely wise is God who knoweth better how to guide us then our selves do and so gracious that he doth not ask our consent to deal better with us then we could carve to our selves Vers 20. Wherefore is light given to him that is in misery and life unto the bitter in soul From this to the end of the Chapter we have Jobs third wish with the reasons whereby he presseth it The wish is propounded in this verse by way of Expostulation as the former was and is only repeated from thence in the Translation ver 23. to make the sense the clearer The sum of the wish is That since none of the former desires we●e now possible but that he was now come that length of his time he desires that now at length the Lord would put an end to his toil and expostulates that light i. e. the light of the Sun Eccl. 11.7 8. or life as is afterward added is continued with him Unto this he subjoyns the first reason of his Expostulation taken from his great trouble being in so much trouble as might denominate him a miserable man and so disconsolate and anxious by reason of trouble as made him bitter in soul As to the Expostulation his expressions do indeed flow from that great misery and bitterness which himself afterward resents Yet it is to be remarked that albeit this Expostulation reflect on God who had given and continued his life yet reverence to God doth lead him to forbear to name him in his complaint Hereby pointing out That grace even when it is most overpowered with weakness and passion will yet one way or other be letting forth some Evidences of it self and of its respect toward God if it could be discerned But further in this Expostulation we may observe 1. He continueth still in the strain and heat of his passion his Feaver is not yet calmed notwithstanding all his former ravings To teach us That distempers of mind and passions let loose under tentation and trouble are not soon and easily calmed and quieted again but they will lead men from one extravagant desire and complaint to another 2. He not only insists still to have his will satisfied which is mans great Idol albeit it be true that it were his misery to get his will in many things But still he pursues that particular desire of death as the only comfortable issue in his apprehension whereas there were many better nearer at hand as strength to bear his tryal faith in Gods love notwithstanding all his afflictions and even a comfortable issue within time after his tryal was perfected as the sequel cleared But it is our folly and weakness so to doat upon one imagined way of relief as we cannot observe any beside 3. He propounds his desire by way of Expostulation questioning Wherefore is light given which flows not so much from a desire of Information as from a bitter proud Passion full of conceit of its own skill This is a distemper incident to men especially under trouble that they dare quarrel God as if they could guide better then he and that they judge every thing unreasonable of the reasons whereof they are not capable Not considering that we ought to adore Infinite Wisdom and stoop to Soveraignty when we are in the dark 4. Albeit it was his sin to despise the good gift of life Yet his distemper teacheth That the Lord by leaving us to our selves can make our best things even our selves and our lives a burden instead of a comfort As here his experience doth teach So also Chap. 7.15 16.20 Which may teach us to acknowledge Gods goodness that any thing is made comfortable to us within time In the first reason we may observe 1. It is no strange thing to see Saints put in that pitiful plight by trouble as may even render their life a burden to them as they are men compassed with infirmities For that is the pitiful reason why he wisheth to be dead He is in misery and bitter in soul 2. Outward troubles are but a small part of Saints complaints but that which makes afflictions grievous to them is the inward exercise of mind which usually accompanieth the same For that is subjoyned to his misery that he is bitter in soul This is sharper then any outward trouble For without this trouble will be very easie and a sound mind will bear much 3. Among other sad distempers of soul accompanying trouble this is not the least when soul-serenity and tranquillity is disturbed and men are imbittered thereby insomuch that although they do not question their state of Reconciliation yet they can read no love in what they suffer nor walk under it with meekness but are taken up with hard constructions of God and his dealing For this is his case in particular He is bitter in soul 4. When Saints narrowly examine their sad lots they will find that whatever is intolerable in them cometh of themselves when either their apprehensions represent them as sadder then indeed they are or when their broken spirits do render their case more insupportable then otherwayes it would be For so must we judge of Jobs complaint It is true he was under great affliction yet it flowed from his own apprehension that he looks on himself as miserable or in misery And whereas he complains of a bitter soul much of that flowed from his own giving way to that distemper of spirit For albeit God may be said to fill us with bitterness Job 9.18 Lam. 3.15 in so far as he

partial to himself in this cause It is true Self-love in such a case is not easily discerned nor is Job to be assoiled even as to this yet his way of speaking insinuates that he held this to be a duty 3. It is to be expected that how clear soever men be in their light before trouble cometh yet trouble and tentation come accompanied with darkness and confusion so that they will hardly be able to judge any thing aright of their case or to know what to do For his way wherein he would walk toward an issue is hid See Lam. 3.1 2. Hence we may gather That the sad apprehensions of Saints under trouble ought to be looked upon as the conjectures of these who are groping the dark And they had need to examine well any light they get in an hour of tentation 4. Darkness confusion and perplexity are the immediate fruits of bitterness of spirit whereunto when men give way they involve themselves in a thick cloud much whereof might be prevented by meekness and patience whereby they possess their souls For upon that v. 20 that he is bitter in soul it followeth here his way is hid 5. Whatever way confusion and darkness come upon troubled Saints yet it is a very humbling exercise to be in a strait without knowing Gods mind in it or what to do for relief For this pressed Job to his impatient wishes that his way is hid This layeth a man as an object of great compassion at Christs feet 6. It is another great addition to the perplexities of Saints when as their light is darkned so their attempts to get relief are in vain and where-ever they turn them they are hemmed in with insuperable difficulties till they lose all hope of out-gate For this is a part of his grievous complaint that he is hedged in See Job 19.8 Lam 3.7 This may point out that mens troubles are never insupportable were they never so sad so long as there appeareth any hope of out-gate 7. Mens natural courage will be so far from bearing out under Gods hand that it will only contribute to heighten th●ir distemper and disorder when it is crushed and borne down For his complaint is that a strong stout man as the word in the Original is should have his way hid c. His courage and strength cannot shake it off but makes him repine the more 8. It is the duty and great advantage of men in trouble not to lose a sight of Gods hand in their troubles and perplexities Even albeit in stead of meekness which should be the result of that sight it should afflict them the more that their Rock should seem to sell them For Job loseth not this fight that God hath hedged him in though he fail in b●ing imbittered at it And albeit Job had a great hand in his own perplexities Yet God is the over-ruler and orderer even of that dispensation And this ought to be looked unto both to humble us when we see that God giveth us up to that confusion and perplexity which we sinfully choose and lets us lie under it till we see the folly of our passions and when we are humbled to encourage us considering that God who hath a holy hand in these distempers can remove them though insuperable by us and can give in due time some meat out of that eater and some blessed advantage and fruit even of our folly From ver 24. Learn 1. It concerns persons in trouble to guard wel● that they make not a noise without cause For if it be sinful enough to be imbittered when trouble is saddest much more when they are so under very easie trouble Therefore Job to clear that he complained not without cause subjoyns to what he had said to the case in general what his case in particular was which drew on bitterness darkness and perplexity For my sighing cometh c. 2. It is the duty and commendable practice of godly men that how much soever they be weary of life Yet they dare use no unlawful shift to take it away nor neglect any mean of preserving life For while Job is complaining that his life is continued he still makes use of meat as resolving to wait Gods time and way of taking away that life which is so great a burden to him 3. When the spirits of men are broken with trouble whatever diversion lawful Recreations may sometime afford them yet they will not be always effectual Nor will Natural comforts at any time cure Spiritual exercise of mind For saith he my sighing cometh before the face of my meat He had not so much respite as ●o eat without sighing 4. A child of God may be under much perplexity and distress who yet is not able to vent it much through the abundance thereof over whelming him For he mentions his trouble as great even when he doth express it but by sighing and can do no more 5. When great distress of mind once gets an open vent it will be very impetuous and violent so long at the mind is unsubdued before God and the more violent that it bath been long restrained For from more secret sighing he proceeds to roarings lik a Lion who is rather violently over-powered then voluntarily yieldeth This is an expression usually made use of to represent the complaints of those whose great spirits have not yet learned to stoop to God nor have set about repentance Ezek. 24.23 Where in the Original it is Yee shall not mourn nor weep but roar one toward another and Prov. 5.11 the Adulterer shall roar at last as the Hebrew hath it See also Is 59.11 6. The impetuous disorders of mens spirits being once broken loose are not soon stopped in their course but they will abundantly overflow all to the weakning and exhausting of their spirits if grace prevent it not For his roarings were poured out like the waters in respect of the aboundance of them and in respect of the effects of them dissolving and pouring him out like water as Psal 22.14 7. Though Job do thus insist to aggravate his trouble that he may justifie his desire of death and complain that it is denied him Yet the argument is not sufficient to inferr that desire For neither is God to be quarelled nor pleaded with whatever he do nor was Job himself free of bringing on these distempers through his Passion And therefore he had no cause to blame God when himself had perverted his own way Prov. 19.3 Nor ought he to prescribe an out-gate of death to himself whereas he might find a nearer relief by his own patience and meekness And whatever his condition was which made his life heavy and grievous to him Yet it was great cowardise to long to be away only that he might be rid of trouble Sense of sin which cleaveth fast to us while we are in this life or a desire to be with Christ may justifie a moderate desire after death Phil. 1.23 Yea the t●oubles we

here a Job is provided for those about him Gods faithfulness is engaged that his people under tentation shall find such a way to escape that they may be able to bear it 1 Cor. 10.13 And this is one special mean of support among others to have a faithful and useful friend to encourage and direct them So that Saints in distress may certainly expect in Gods due time and way consolation and comforters were it even in Arabia where Job lived 5. In dealing with crushed and tender minds Jobs practice affords two Rules necessary to be observed 1. That the afflicted be well instructed and their judgments informed in divine truth which will cure much anxiety disquiet and diffidence which flow from ignorance Psal 9.10 For Job made it his work to instruct many 2. That whatever Instructions or reproofs and admonitions be found necessary to give them as afflicted souls may need such yet care must be had that they be not thereby weakened but strengthened to keep their grips For Jobs scope in all his Instructions was still to strengthen and uphold See 1 Sam. 12.20 21. Doct. 6. God not only can but when he seeth it fit doth add an effectual blessing to the weak endeavours of his servants and children for strengthning and encouraging of fainting souls and other gracious effects As here his words upheld him that was falling c. which may encourage men as they have a calling to go forth in the strength of the Lord to deal with souls according to their various cases which otherwise doth appear to be an insuperable task as Exod. 6.9 Jer. 22.21 See 1 Cor. 1.22 2 Cor. 10.4 5. Secondly Jobs present behaviour under his own trouble ver 5. He who had been stout enough so long as trouble kept off himself now when it cometh and but toucheth himself becometh so faint in spirit and troubled and perplexed in mind that he knoweth not what to do In this he reflects upon Jobs former complaint Chap 3. wherein there was distemper of spirit more then enough discovered And it doth hold out these Truths 1. Greatness of trouble may drive a man from the comfortable use of what light he may have in his judgment ready to minister to others in cold bloud For Job who comforted others now faints and is troubled This needs not seem strange if we consider Partly That comforting of souls is the work of God and therefore had men never so much clear light yet if God withdraw they will want the use of it when they have most need Yea Ministers who dispense Consolation to others may yet be disconsolate enough themselves till God interpose Not that men are warranted to lie by from making use of what light they have for their own encouragement 1 Sam. 30 6. But that their activity without dependence upon God will not effectuate any thing Partly That there is a great difference betwixt a tryal apprehended in our judgment and felt by sense In the one case a mans judgment may be clear enough and his spirit resolute But in the other his spirit and judgement being over-charged he cannot so easily recollect and fix himself Hence it was that even our Lord was troubled in soul when the real sense of trouble came upon him Joh. 12.27 2. Faintness and discouragement of spirit when way it given thereunto doth soon perplex men that had they never so much light they will want the comfortable use of it for when once fainteth then he is easily troubled confounded and perplexed So that humble fortitude of mind being endeavoured and studied after it keeps a man in a near capacity to receive influences and direction from God for expeding him out of his perplexities Psal 27.14 Yet in this challenge we may observe a double injury done to Job 1. That Eliphaz doth so much aggravate his weakness and frailty For neither did he so faint as to quit his grips of an interest in Gods love and favour Nor is it solidly argued That because in his tentations his weakness did appear in his fainting and perplexities Therefore he is a wicked man as he would infer in the following verses It is our mercy that God doth otherwise judge of the ravings and swoundings of his afflicted Children For if this were sound Divinity that every able comforter of others when he is not able to comfort himself and every one that faints and is perplexed when God is emptying and humbling him under trouble is a wicked man or hypocrite Who of all the Lords tryed Worthies should ever dare to claim to integrity These things do indeed proclaim our frailty and oft-times we our selves have a sinful hand therein Yet the experience of Saints recorded in Scripture doth witness that they are incident to the best of Saints 2. Eliphaz doth also too much extenuate Jobs tryal and tentation drawing forth this weakness calling it but a touch contrary to their thoughts thereof Chap. 2.12 It is true a touch may import a sharp stroke which a man is made to feel as Chap. 2.5 Yet it is but a very slender word to express all Jobs great afflictions And it teacheth That many are apt to pry into and aggrava●e the failings of Saints who do little ponder the strong tentations they have to drive them so to slip But God though he be angry with those who raise a clamour above their strait doth ponder our tentations when he judgeth of our failings and consequently pitieth as Elisha did the Shunamite 2 King 4.27 The third head of his Argument is an Inference and conclusion drawn from his comparing the former two together ver 6. Wherein he thinks himself so clear that he dare appeal to Job himself whether this his way did not prove his Religion unsound and hypocriticall and that by his fainting who had comforted others he had given a poor proof of that Piety to which he had so much pretended Some take up those Questions thus Hath not thy fear been thy confidence and the uprightness of thy ways been thy hope That is Doth it not now appear that thy pretending to Piety to fear God and walk uprightly of which Chap. 1.1 was only mercenary because thou trusted and hoped to continue in prosperity thereby seeing now when thou art stripped of what thou enjoyedst thou faintest and discoverest that thou wast not sincere This was Satans very calumny against Job Chap. 1.9 10. now cast in his teeth by a godly friend As oft-times also the child of God may meet with his own very bosom tentations cast up to him by way of reproach for his further tryal and that he may be roused up to resist these tentations which otherwise he doth but too much cherish Psal 22.1 7 8 with 9. And whatever wrong they did to Job in this of which we heard somewhat on the former verse and somewhat will be added hereafter yet there is a general truth in this That time-servers can take up a form of godliness when it

moment of the day Or being but short-lived like that creature which is said to live but one day See Psal 39.5 Or being cut off in a short time when God begins to deal with him Isa 38.12 Psal 90.5 6. Or his whole life and every day of it from morning to evening being but a daily dying and travelling from the womb to the grave All these do well enough sute the scope and may teach us 1. That death in it self is a destroying or breaking and braying in pieces as making havock of the poor man crushing his imagined excellencies and irreparably ruining him in his being though without prejudice to the power of God to be exerted in his future Resurrection Therefore it is said They are destroyed or broken in pieces 2. As death is terrible in it self so man lieth under so great hazard of it as may keep him low before God being a creature that is dying daily though he consider it not being uncertain what moment it may arrest him being unable to hinder the stroke of death to do its work in a short time and having but a short while of life if well considered how long soever it be forborn All these humbling considerations are imported in their being destroyed from morning to evening 2. That in regard the death of man is ordinary it is but little regarded ver 20. That they perish for ever is not to be understood here of eternal destruction for this sentence is true of all men even godly men But that men are continually dying and perishing in all times and ages and that though this be a great stroke and a perishing for ever without any hope of restitution to this life again Yet it is but little noticed or emproved Neither do they who are left behind make the use of that which they so ordinarily see nor do they who die ever return to give any proof of their proficiency by that stroke This teacheth 1. Death is in this respect a great stroke that it cuts off a man irrecoverably from all his enjoyments and from all opportunity of emproving any condition in this life So that if a man do not emprove time while he hath it and have no hope of somewhat beyond time he is in a poor condition In this respect all men at death perish for ever without hope of returning to this life 2. It is the constant course of divine Providence that as one generation is coming so another is going And that at all times death is still snatching some from there idols liberating others from their toil separating dearest friends and preaching the doctrine of Mortality to all For thus also they perish for ever in all ages and times 3. Albeit it be the duty of the sons of men to emprove every document of mortality which is laid before them in the experience of others Eccl. 7.2 Yet such is the stupidity of most that they profit nothing thereby nor are made to study the uncertainty of mans life or the vanity of many of mens projects on earth Luk. 12.19 20. For thus they perish without any regarding See Psal 49.13 14. 4. Such is the stupidity and corruption of men that even remarkable dispensations becoming ordinary are sleighted and do not affect them For albeit death be a singular stroke yet being ordinary for ever in all times there is no regarding or emproving of it As wonders will nor profit them who do not emprove the ordinary means Luk. 16.31 So the more ordinary and frequent wonders be our corrupt hearts will regard them the less 3. That by death men are stript of all their excellency which is in them ver 21 Which is not so much to be understood of the souls leaving the body as of their parting with all their external pomp and glory at death For both in sickness before death the memory judgment and other endowments of the mind do perish in some beauty and strength of body do languish in all and at death there is nothing left but a loathsome carcass and all worldly pomp and splendour is cut off from them It is here to be remembred that the Spirit of God doth not hear speak of men as to their eternal state but as to their externall condition which they enjoyed in the world And it teacheth 1. God is very bountiful to the sons of men in conferring many excellencies upon them both in their bodies minds and outward estate For there is supposed an excellency in them And albeit it be mans fault to value these too highly as their chief and only excellency yet their own true worth and Gods bounty in conferring of them ought not to be forgotten 2. God is also so kind as to continue all or many of these excellencies with men even to the grave For so is here supposed that their excellency doth not go away till then 3. Whatever forbearance the sons of men get in this life yet death will strip them of all their outward splendour and pomp For then all their excellency doth go away See Psal 49.17 Isa 14.9 10. c. 4. It is a very great fault and a gross neglect in men that this ordinary plain lesson of the vanity of outward excellencies is so little studied For this Question Doth not their excellency which is in them go away doth import that it is a clear case and yet withal that many do so walk as if they did not believe nor heed it and therefore must be posed if they do not believe and consider it 4. That they die without wisdom ver 21. or they die and there is no wisdom This may be true generally of all men that though some have profited much better in their life then others yet all may confess that they die before they be so wise as to understand as they ought what it is to live well or to emprove the examples of mortality which they have seen in their time It may also be understood only of the wicked who die without the knowledge of God and without that wisdom which floweth from right numbering of their days Psal 49.20 90.12 But it is more safe to understand it generally in this sense That they die without having any skill or wisdom how to avoid death And it teacheth however wicked men play many pranks with their wit in their lives and do nimbly extricate themselves imminent hazards though a prudent man foreseeing the storm may be able to avoid it Prov. 22.3 27.12 Yet death will triumph over all their skill and parts their wit cannot deliver them from death nor afford them any way to escape it Thus they die even without wisdom See 2 Sam. 3.33 Eccl. 2.16 CHAP. V. In this Chapter Eliphaz yet continueth his Discourse to Job consisting as was marked on Chap. 4. of a reprehension wherein he labours to convince Job of wickedness or hypocrisie and of some Exhortations to amend his life and turn to God considering the hand of

thing to fall unto the hands of the living God Heb. 10.31 it is no wonder if it affect the godly much when they see that it is not man but the great God with whom they have to do 8. Albeit sharp troubles inflicted by the hand of God be very sad to the people of God Yet all that is easie in comparison of the apprehension of Gods anger in the trouble and perplexities of spirit and tentations arising upon those troubles For this is the deep wound of the Arrow and the venom of the poysoned Arrow which inflames the wound and makes it deadly 9. Tentations and sense of divine displeasure under trouble will soon exhaust created strength and make the spirits of men succumb For saith he the venom thereof drinketh up my spirit See Prov. 18.14 And this is an argument whereby we may plead with God for moderation Isa 57.16 10 It is a great addition to the present troubles and tentations of Saints when terrours and fears for the future do assault and perplex them especially when they apprehend that God is pursuing them by those terrours Therefore doth Job add that the terrours of God were against him See Psal 88.15 Jer. 17.17 And albeit in these cases we may safely repel them with this Sufficient for the day is the evil thereof Matth. 6.34 and many of those fears prove in the issue to be but mere apprehensions and not real Yet broken crushed spirits can hardly get them avoided 11. When once a broken mind is haunted with terrours and fears their wit and fancy may multiply and aggravate them far beyond what they are or will be in reality For Job here doth apprehend the terrours of God acting against him in an hostile manner yea so set in aray against him that he seeth no way to escape and yet in all this he was mistaken Vers 5. Doth the wild ass bray when he hath grass or loweth the oxe over his fodder 6. Can that which is unsavoury be eaten without salt or is there any taste in the white of an egge 7. The things that my soul refused to touch are as my sorrowful meat These verses may be taken up as the same in substance with the former thus It being natural for Beasts to complain when they are afflicted with the want of food why might not he also complain of his affliction and his Friends having enough like Beasts well provided for could not be sensible of his desolate condition ver 5. For he could be content to bear his affliction if it were sweetned with any thing But could not force his mind more then a man can force his appetite to think that savoury and seasonable which was nothing so ver 6. For now he was made to feed upon these torments the thoughts whereof would formerly have affrighted him ver 7. This interpretation cannot well be admitted for albeit Job took but too much liberty to complain yet we cannot justly charge upon him that he did so utterly abhor afflictions as this interpretation would bear Therefore comparing it with ver 24 25. I take the verses to contain a second Argument justifying his complaint That he could not but complain of his great trouble seeing Eliphaz by his Discourse had ministred nothing which might have mitigated his sorrow but rather contributed to increase it For saith he to give a brief sum of the words I were worse then the wild Ass or Ox yea and cruel to my self if in this straight I should not accept any counsel that would prove wholesom food to my mind ver 5. But your doctrine which ye offer as food and medicine to my afflicted soul wanting the Salt of Prudence and Charity in application and being like the white of an Egge but frivolous and not substantial cannot but be unsavory and tastless unto me ver 6. Especially considering that those things ye now suggest to me to feed upon in my adversity are such a● he very thought of them in my greatest prosperity made me abhor and tremble at them ver 7. Or as some read it and it agreeth as well with the Original My soul refuseth to touch them they are my sorrowful food That is I cannot now digest those things they being so sad and sorrowful food for a man in my case This censure passed by Job upon Eliphaz's doctrine cannot well be contradicted For albeit he spake sound Doctrine in some and but in some particulars yet it was very impertinently applied to Job and upon an unsound Principle that he had been a wicked man and so behoved to begin of new to seek God Hence Learn 1. This Metaphor taken from the Beasts ver 5. shews That even nature it self teacheth men that they ought to be content when they have what may supply nature For Doth the wild Ass bray out of discontent when he hath grass or loweth the Ox over his fodder The question imports a Negative that they will not And so men who are not thus content do offer violence to Nature See 1 Tim. 6.8 As mens anxieties are also thus refuted Matth. 6.26 28. 2. As an afflicted soul ought to be sober so it ought to be very hungry after sound doctrine and a seasonable word to it ought to be as food which refresheth and strengthneth it For so the comparison imports that sound doctrine would be to him as grass to the wild Ass and fodder to the Ox over which if he had it he would not complain It is an evidence of an unsanctified trouble when it makes not the word precious Psal 119.71 3. Every one is not fit to deal with a troubled spirit For not only unsound doctrine but even misapplied truth will be unsavoury to such Therefore doth be account his doctrine unsavoury and without salt See Isa 50.4 Prov. 15.23 4. These who would speak a right to souls in trouble ought to propound substantial doctrine for whites of Egges and Moon-shine or empty airy notions will not then bear them up as Job here asserts Is there any taste in the white of an Egge 5. Though men speak truth and substantial truth yet that is not enough especially if the doctrine in it self be sharp to flesh and bloud unless they prudently take up the afflicteds case that they may speak to the point and unless there be much discretion and tenderness much warmness and charity in applying it For through the want of these the best of Eliphaz's doctrine was but unsavoury and could not be eaten without that Salt 6. Such may be the Revolutions of Divine Providence that what men have greatest antipathie against may yet be made their sad exercise and so ordinary as their daily food For so were those things charged on Job to him his soul refused to touch them and yet they were set before him as his sorrowful food This may befal the godly both in their inward and outward condition Which may teach them to stoop to a Soveraign Lord and to labour for

Prayer 1 Tim. 4.4 5. Tit. 1.15 Which should teach us to esteem more of them and of God for them to look upon straits and penury as sent to cause us see our sin in under-valuing those things and to beware of abusing those good things 4. Death cuts man short of all his earthly enjoyments Relations comforts c. For then man shall see no more good The eye of him that hath seen him shall see him no more As the cloud is consumed and vanisheth away so he that goeth down to the grave shall come up no more He shall return no more to his house c. The time will come when a man shall see none of those things to which his heart is now so much addicted So that we do but weave the Spiders Web when we make such things our confidence and delight 5. However the people of God have hope of eternal life yet death is so dreerie and dark a step essayed but once for all having vast Eternity at the back of it and shaking us loose of so much that it cannot but be dreadful to go through it under a cloud For so doth Job reckon while upon this consideration he pleads for pity and a moments quiet use of what he was so soon to leave To die is a lesson which we should early study and mind Psal 90 12. Not only that we may make sure that we have true grace which may be much questioned then but may walk spiritually in the exercise of substantial Piety and depend on God for much sense or much faith at such a time 6. God dealing in anger is so dreadful a party that even a look of him will destroy and bring the creature to nothing For saith Job Thine eyes are upon me and I am not See Psal 90.11 80.16 104.29 Therefore Gods anger is that which ought chiefly to be deprecated in afflictions Psal 6.1 Jer. 10.24 And they ought to consider how much they are obliged to him who find life in the light of his countenance Psal 80.3 7. Man's frailty when he is sensible of it is an Argument pleading for pity before God Nor is our weak frail and crushed condition any disadvantage when well improved For in the faith of this doth Job plead with God by laying his frail condition before him O remember that my life is wind c. See Psal 78.38 39. 103.13 14. Deut. 32.36 2 King 14.25 26. Isa 57.16 8. The best way of praying for the ease of our griefs is to commit our case to Gods affectionate considering of it and to trust his wisdom and love with the answer For so doth Job sum up his desire O remember saith he that my life is wind c. When we thus trust God every necessity which we cannot overtake hath a mouth to plead with God for a favourable and tender regard to be had of us 9. As the creatures do hold out much of God so man may be minded of his frailty by studying many of them So much doth Job mind us here while he points at the clouds ver 9. as so vive an Embleme of mans frailty as we find also the flowers and grass Isa 40. Psal 103. and other Creatures made use of to inculcate the same We need not want matter or occasion for spiritual thoughts so long as we have the creatures about us to look upon These are sound truths to b● gathered from these words Only these cautions should be taken along in all this pleading 1. We must not be so peremptory with God in any sute as to fret and rage if we get not our will As we will find Job doth in the sequel of this Discourse The Children of God ought so to pray for ease comfort or temporal mercies and deliverances as believing it will be well whether they get their will or not and as resolving if they get not what they desire to study more humility and not to carp 2. We ought and may lawfully with Job plead our frailty before God Yet so as that we refuse not to bear what he will support our frailty under For in this he was faulty that though he was supported yet he was not satisfied Our laziness or love to ease or our want of spare strength beyond what is presently imployed must not furnish us with Oratory in our sutes or with complaints if we be more hardly put to it then we would See 1 Cor. 10.13 3. We ought not to make our burden insupportable by apprehending that which God doth not intend in our trouble as Job apprehendeth death here in all its outward disadvantages when yet he was not to be essayed with it at this time Our own apprehensions are very often the life and sling of our crosses Isa 51.13 4. We ought so to plead for Gods remembring of us in our low estate Psal 136.23 as yet our bitterness do not insinuate any complaint of his forgetting or not noticing of us wherein Job was sometimes faulty but that these our Prayers be joyned with thanksgiving Phil. 4.6 Vers 11. Therefore I will not refrain my mouth I will speak in the anguish of my spirit I will complain in the bitterness of my soul Followeth the third part of the Chapter wherein Job apprehending himself to be neer unto death and finding that God will not comfort or ease him by any relenting of his hand his griefs with recounting of them do so exasperate him that he resolves to comfort himself and seek ease in complaining And accordingly he bu●sts forth in a bitter complaint that God had smitten him and allowed him not comfort nor ease any way In this verse he expresseth his resolution to complain and that he will be so far from bridling his tongue or smothe●ing of his grievances as he had done before Chap. 2-10 that he will let loose the reins to his bitterness and anguish of spirit to express it self at liberty and without controul and so seek ease to his mind by complaining Here we may Observe 1. That which Job resolves to do is to speak and as he after expresseth it to complain Whence we may Learn That complaints and quarrellings are one of the poor shifts whereof men in trouble make use for attaining ease thereby whereas oft-times they widen the wound by awaking all their griefs while they are mused upon without faith and submission and by provoking God against that unsubdued humour that dare quarrel him or his dealing Thus by complaining spirits have been over-whelmed and by taking liberty to complain tentation hath prevailed ●sal 77.3 Se● Psal 39 9. Obs 2. The manner how he resolves to complain is without putting any restraint upon himself but giving full and loose reins to his own imbittered spirit Which teacheth 1. That what our spirits run upon without controul under trouble ought to be suspected It not being probable that when we are in a Fever and Dist●mper we can fall upon what is right without a confl●ct For

this was an evidence that Job's course was wrong seeing he came so easily by it in his passion 2. Albeit complaints against God be in any case unlawful Yet this adds to the sinfulness thereof when we run voluntarily and without any restraint upon them As Job professeth to do here Otherwise it is an extenuation of the fault when our complaints run violently over the belly of our consent as we will find it befel Job afterward Chap. 10. where he speaks more distinctly of this exercise Obs 3. The more remote ground and rise of this complaining is bitterness of soul and anguish or as the word is straitness of spirit which cannot contain his griefs O● this distemper of an imbittered spirit See Chap. 3.20 Only here we may further Learn 1. However mens spirits when at ease do rove at large yet trouble will soon straiten them It will hem them in from gadding abroad to seek imaginary delights and will soon over-charge them so as they cannot contain or bear their sorrows For Job here is put to anguish or straitness of spirit 2. Bitterness and discontent rather then humility is the ordinary result of a straitned spirit For upon anguish of spirit followeth bitterness of soul 3. Bitterness is a very unsutable frame wherewith to go to God in trouble and will produce unbeseeming language to God For in this condition all his speaking is to complain Thus we find the Prayer of the Disciples very passionate in trouble Mar. 4.38 Obs 4. The immediate rise of this his resolution is implied in the inference Therefore I will not refrain c As if he had said Seeing my end is so neer at hand when I will be deprived of all wor●dly enjoyments and seeing I can get no ease from God by laying my case before him as he had essayed to do ver 7 8 9 10. I will now rather then be over-charged with affliction ease my self by complaining This teacheth 1. It is a great snare upon afflicted spirits when they think they have reason for their distempered humours As Job here speaks of his way and resolution as a rational infer●nce drawn from the consideration of his case and what he had said formerly Thus was it also with Jonah Jo● 4.9 2. Long-continued trouble and our seeing no relief nor ease under it may discover much boisterousness and untractableneness in us For in this case more of will appears in Job's resolutions then formerly 3. Disappointment of help and relief when we pray to God in trouble will readily inc●ease b●tterness and heighten our distemper For Job not speeding in his former desire ver 7 c doth upon that infert that therefore he will now complain It is indeed a sore tryal when Prayer to God in trouble seems not to be successful Job 3● 20 Psal 80.4 And therefore we ought to guard against stumbling at it By believing a●ceptance in w●rrantable desires though we cannot discern it 1 Joh 5 14 ●5 By humility causing us think little of our selv●s or of our Prayers and this will prevent that quarrelling unto which hypocrisie prompts men Isa 58 3 Mal 3.14 ●5 By justifying and commending of God whatever our sense suggest against his dealing Psal 22.1 2. with 3. and By a fixed resolution to pray on how unsuccessful soever it seem to be Psal 88.1 13 14. Vers 12. Am I a sea or a whale that thou settest a watch over me Followeth the complaint it self where the thing he complains of may be gathered from the whole Discourse to be his great and insupportable trouble That being arrested by affliction ver 12. without any rest or ease ver 14 15. God would neither cut him off ver 16. nor mitigate his trouble ver 19. nor be reconciled with him and take away any quarrels he had against him ver 21. But left him under his burden without relief one way or other Those particulars regrets may be considered as I go through the words Here I shall summarily take up the words as a complaint directed against God that he should be so sharply afflicted This he presseth upon four grounds or Arguments The first whereof in this verse is That his trouble was disproportionable not only to his strength of which see Chap. 6.12 but to any need he conceived he had of such a measure of trouble seeing in his judgment less might serve his turn What he hints at of the Sea and Whale doth point at what is more fully expressed Job 38.8 9 10 11. of the boisterous nature of the Sea if it were not hemmed in and of the Lords confining of the vast Whale to be kept within the Sea Psal 104.25 26. or Land-Dragons as the word also signifieth to abide in Deserts lest they should hurt men or at their being chained by men when they are taken So the meaning of the words is That he is neither so tumultuous and untameable as he must be hemmed in from sin and violence by those strong afflictions nor so terrible a delinquent that he should need so strong a guard to keep him under arrest till he be tryed and his cause judged Of this arrest and enquiry we find him complaining again Chap. 10.6 7. Chap. 13.27 This Argument and way of reasoning doth point out those truths 1. The Lords Providence extends it self to the ordering of all creatures even to the over-ruling of the most unruly For he hath a watch over Seas and Whales or Dragons to bound and limit them His hand can find men even in the uttermost parts of the Sea and among Sea-monsters as a proof that he is there Psal 139.9 10. Amos 9.3 and there he can give proofs of love to his people as he did to Jonah in the Whales belly in the midst of the Sea and to Daniel in the Lions den 2. It is a great mercy and brings much ease to men when they are not stubborn and untameable and are not as a Sea or Whale that need a watch over them For stubborn mockers do procure strong bonds Psal 68. 6. Lev. 26.21 23 24 27 28. Isa 9.9 10 11. Chap. 28.22 whereas the meek do dwell at much ease See Psal 32.9 10. Hos 10.11 But beside those general Truths there are many mistakes and weaknesses in this arguing For First It is mans weakness that he hath too good an opinion of himself and is ready to think he hath no need of Gods way of dealing with him Am I saith he a Sea or a Whale that thou settest a watch over me Whereas man should reckon he needs every thing that God makes his lot and that it is but if need be that he is in any heaviness 1 Pet. 1.6 Secondly Job's enquiry if he was a Sea or Monster needing such a guard doth bewray his ignorance of mans nature and even of himself though gracious in particular For 1. Every man by nature is no less tumultuous and untameable then the raging Sea Isa 57.20 which may be instanced In

plead that since by his efficacious Providence he preserveth mankind therefore he would not destroy him who takes with his guiltiness Where we may observe a double mistake in this pleading For neither was he destroyed as he supposed and feared but continued a monument of Gods wonderful care and preservation Nor yet doth it follow that because God is the Preserver of men therefore he may not destroy any of them when he pleaseth For his preserving of them is an act of his Soveraign good pleasure From all which we may Learn 1. As all Creatures having a dependant Being do need continual preservation ●o man beside the consideration of his being is so weak a creature and so obnoxious to many hazards that he could not subsist in the world without a continual preserving hand about him As here is supposed 2. As God alone must be the continuer of that being which he hath given so he is most sit for that undertaking Having infinite power to support and guard men wisdom to prevent and ward off inconveniences Patience to suffer their peevish humours which might provoke him to cast off care of them c. beside his special love and interest in his own people Therefore is he called the Preserver of men 3. It is useful and necessary especially in a time of tryal that Saints do know God what he is and do retain right thoughts of his properties and operations Therefore Job in his tryal fixes on this that he is the Preserver of men 4. Even those more general and common notions of God taken from his common works of Providence in the world are of great use to be studied by the people of God in an hour of tryal As here Job studieth his being the Preserver of men For not only are these comfortable to the godly as flowing from special love to them But even when at any time they are driven from more special grounds of love whereupon faith might build as is not seldom the lot of godly when the foundations seem to be destroyed it is their wisdom to make use of those and upon the account thereof clame and cleave to him till more comfortable grounds appear to them As David clames in his d●sertions to Gods taking him out of the womb and his care of him from his Mothers belly Psal 22.9 10. And here there will be need that we guard against our pride which will be ready to rej●ct all these grounds of faith because we can get no other 5. The people of God through their weakness and mistakes are oft-times ready to look upon Gods dealing as inconsistent with his properties or what is recorded of him For Job brings in this designation of God as a ground of his following plea that God being the Preserver of men should not deal so severely with him 6. Whatever God do to his people or whatever their sense judge of his dealing yet faith in the penitent is allowed to have comfortable thoughts and looks of God and to feed on his sweetest Attributes under sadd●st d●spensations And to believe that even when God seems to destroy he is the Preserver of men though they cannot reconcile this with the sense of his present dealing As Job here doth in his plea. And indeed there is not only ground to believe the preservation and safety of a sinner taking with his sinfulness and desperate of a remedy in him self which was Job's present condition by vertue of that other righteousness Rom. 3.20 21 22. the Gospel coming to intercept and prevent the execution of the Law-sentence whereby the sinner becomes most safe by being thus undone But even when the Lord seems to pursue such a Penitent it is to be believed that he delights not in their destruction or prejudice Lam. 3.33 nor intends it always when they apprehend it as the Church pleads Hab. 1.12 Nor will he destroy such though it may seem good to him to take them out of the world Thirdly His Inferences upon these grounds wherein he pleads against his sore afflictions and for some other issue of the matter then yet he had found His first Inference ver 20. is by way of pleading against Gods present dealing with him making him the Butt of his indignation alluding to what be said Chap. 6.4 See also Job 16.12 Lam. 3.12 by reason whereof he was become a burden to himself or weary of his life as ver 15 16. Chap 10.1 and left to himself and on his own hand The sum of this Inference is as if Job had said Lord since thou delightest in friendship with thy people and to manifest thy self to be a Preserver Why dost thou thus pursue thy own penitent servant to destroy me For thou knowest that thou wilt sooner destroy me by this usage as already I am become an insupportable burden upon mine own back then bring me to make any amends for my faults And therefore why dost thou take this course which seems so contrary to thy Name and Titles and which is not the way to reconciliation and friendship but to ruine me Hence Learn 1. As for this way of pleading by challenging and questioning of God Why hast thou set me c Albeit it be not sutable that dust should speak in such terms to God yet herein he is not only to be pitied as being under a tentation but his vehemency is not to be too rigidly censured as flowing from love seeking friendship with God Love hath much boldness and is allowed to be very importunare 2. Gods being a party in anger is a very insupportable bu●den to a sensible and tender soul For that is the sad regret here Why hast thou set me as a mark against thee to spend the Arrows of thy wrath upon me See Job 13.24 This is a stroke sadder to a right discerner then all strokes beside or then if all the world beside were against a man Psal 3.5 6. 109.28 Happy are they who are affected with this as their burden for many never mind it who have best cause And if I may add this also it is sad addition to this already insupportable burden when tentations and apprehensions of Gods displeasure drive us to bitterness against God When we are not only a mark against him pierced by his Arrows but our spirits turn also to be against him by our b●tter resentments of his dealing Zech. 11 8 Job 15.13 It would be more easie to tender souls that God seemed to be against them if they could love him for all that But this crowns their misery when apprehending God a Party they turn head again and become bitter It is a mark of Saints honesty to bewail this when they can do no more Job 9.18 Lam 3.15 And the humble may from this consideration plead for a relenting of Gods hand seeing the friendship will never be made up till he be first kind 3. Tentation and weakness in a time of tryal will raise and bring up many false reports of

make supplication and implore grace and mercy as the word imports and therefore need not and will not answer 5. The Lords being a Judge whose Tribunal none can shun nor decline whose examination is most accurate and searching whose sentence and the execution thereof are most effectual and whose severity in correcting doth point out his dreadfulness I say the Lord 's being such a Judge should deter men from pleading their righteousness against him as a party and invite them to humble themselves by supplication before him For saith he I would not answer but I would make supplication to my Judge Vers 16. If I had called and he had answered me yet would I not believe that he had hearkened unto my voyce 17. For he ●reaketh me with a tempest and multiplieth my wounds without cause 18. He will not suffer me to take my breath but filleth me with bitterness The words contain a third ground of Job's resolution not to contend with God The scope and meaning whereof are made difficult and obscure by reason of the different acceptions of the words calling and answering ver 16. Which at first veiw seem to be meant of Prayer and Gods answer thereunto And so the sense is given diverse ways As 1. That though God were hearing his Prayers yet he could hardly believe it were so v. 16. seeing he did so afflict him with breaches upon his body mind family and goods and did uncessantly vex his spirit therewith v. 17 18. And it is indeed true That however men may be dear to God and their Prayers heard by him when yet sad afflictions are not removed Psal 10.17 Dan. 10.12 13. Yet great afflictions may so toss and confound them that they cannot discern audience and respect But I see not how this comes up to Job's scope to perswade him to plead for Gods Righteousness and not to contend against him It is true the greatness of his trouble might affright him though innocent from contending as well as hinder him to discern audience and upon that account it may be looked on as a ground of this his resolution But that doth not so fully exhaust the scope nor so clearly reach it Therefore 2. Some leave out the word yet v. 16. which is not in the Original and changing the time a little do read the latter part of the verse by way of question thus If I have called and he have answered would I not believe that he had hearkened to my voyce And so the sense is given to this purpose as if Job had said I dare not complain or quarrel God For if I have prayed to him and have found him answering my Prayers might not I expect he would hear the voyce of worse language in my complaints and quarrellings and answer it accordingly This Interpretation holds out this truth That such as find Communion with God in Prayer will get the clearest sight of his presence and watchful Providence over all their ways and will be most afraid to provoke him or put him to it to give a proof of his Providence against them by their miscarriages But however this be a sound truth and may seem to be grounded on what is said v. 16. yet it cannot be the meaning of this place For it takes not in the rest of the verses which confirm what is said there and therefore are connected with it by the particle For 3. Some understand the words thus as if Job had said Though God should hear my Prayers yet would I not believe that he had hearkened to my voyce that is I would not believe he had hearkned thereunto out of any respect to my voyce or to the worth of my Prayers but meerly of his own goodness as may appear by his smiting of me being innocent and free of gross wickedness And how much less durst I think to be accepted in contending This is also a truth That such as are most real supplicants and speed best at it will be most humble and see most of free grace in the answers they get and this humility will keep them from quarrelling and other sinful attempts Yet neither is this Interpretation so clear or full and it seemeth to place the emphasis and force of the Argument where it is not only upon his voyce as not regarded in the answer Therefore passing that acception of the words calling and answering I conceive it safer to understand them more especially of Job's calling or provoking and challenging of God to enter the lists and debate with him and of Gods answering or undertaking and being ready to abide the challenge Thus calling and answering are frequently taken in this Book and even in this Chapter And so the sense is as if Job had said I will not contend with God about his righteousness nor plead my righteousness to the prejudice of his For if I should call God to debate the matter with me and he declared himself ready to defend against me yet I would not believe that either he would endure my contentious discourse or judge me to be righteous v. 16. For if now when I am not contending but walking in my integrity he hath so violently afflicted me v. 17 18. What would he do if I should wickedly provoke him Thus the sense runs clear Though Job kept not at his resolution not to contend but frequently calls on God to answer him in that dispute and though in his complaints and challenges both in this speech and elsewhere he do reflect upon the Righteousness of God and cry up his own righteousness too much for which he is checked by God yet his general grounds are good that upon the grounds mentioned it is not to be expected that contending will gain any thing at Gods hand And from all this we may Learn 1. Whatever be the endeavours attempts or desires of men or how much soever God seem to condescend to them or homologate their will yet it is not to be thought that he will do or approve any thing but what is right For so much doth Job's assertion v. 16. teach in general That though Job should presume to call and God should condescend to an●wer yet he doth still right and will not patiently hearken to his voyce of contention and justifie him 2 Whatever the Lord do with any of his people it is not to be expecte● that he will approve of quarrelling or justifie quarrellers For that is it in par●●cular that Job will not believe It is true when Job so often called God at last in so far hearkned to his voice as to pu● him to answer for himself But in so doing he was ●o far from hearkening to and applauding the voic● 〈◊〉 h●s complaints that he put him to humble himself in the dust for them And who so believe or expect any other of him they do but delude themselves and will be disappointed in end 3. In Job's experience and lot we are here taught what Saints may expect to meet with

yea sometime in a fit Nature getting the upper hand As here Corruption and Grace wrestle for it and at last Sense and Corruption carry it Afterward we will hear more of this conflict betwixt his Faith and Sense in this complaint And we find it was Paul's exercise to be tossed betwixt the law of his members and the law of his mind Rom. 7. This may teach us to have a jealous eye over our selves even in our best frame For trouble may discover much dross which doth not then appear And it teacheth us not to stumble when we find dross in trouble not only with our good but over-flowing it for a time We have as little reason because of that to say we have no good in us as we have to say we have no corruptions when they are borne down and disappear in our good condition Obs 2. As for the strength of his Argument That not only his Friends ought not to censure but it beseemed God to respect his extorted complaint and give him ease we may consider 1. God may justly take a proof of what is in man and how weak any inherent grace he hath is to resist tentation as it proved here in Job And therefore the Argument is faulty as to concluding that God should altogether forbear to put him to it to give this proof of himself which was so needful for him 2. Were Saints never so pressed with tentation and over-powred with infirmity in their failings as Job here was not malicious nor wicked in his complaints but forced to them through weakness and tentations yet even those their failings which flow meerly from infirmity and tentation are real sins which need a Mediatour to expiate them and a pardon for his sake upon their closing with him by faith and their renewing of their repentance And therefore his Argument cannot at all conclude that God or his Friends should look upon it as no fault in him thus to complain when he is put to it Yet 3. There is somewhat of an Argument in it both in reference to God and to his Friends In reference to God Albeit he may try what is in Saints and they ought to flee to Christ for the pardon of their infirmities Yet it is an Argument pressing that God should pity them when they do not run wilfully to sin but are driven out of the way through the power of tentation and they are sensible of their failings in such a case For God is a tender considerer of a willing spirit even when it is under the power of weak flesh Matth. 26.41 It is also an Argument pleading for pardon in a Mediatour and such infirmities will more easily obtain it then other sins Rom. 7.24 with 25. And further such a condition doth also plead for moderation of Gods dealing which yet ought to be pressed with much sobriety and submission and staying of his rough wind in the day of his East wind Isa 27.8 seeing God is a tender Shepherd who ●as Jacob Gen. 33.13 will not over-drive his flock Isa 40.11 1 Cor. 10.13 and who is tender in preventing his peoples being driven to sin Psal 125.3 In reference to his Friends the Argument may hold out this great truth That it is not just to be too rigid in judging of Saints or to judge of them and the state of their person though of their condition they may by their violent fits to which they are driven through affliction and tentation and wherein there is a conflict betwixt the fl●sh and the spirit and the whole man consents not For however Job's Friends might have censured his complaints as passionate which yet in his weakness he would not admit yet there was no reason they should judge by his complaints which he could not suppress that he was a wicked man In particular If we look to the several parts acted by the flesh and the spirit in him in the rise of his complaints each of them may afford us useful instructions and cautions And 1. The flesh or his present sense speaks first My soul is weary or I am heartily or very weary of my life or my soul is cut off with wearying of my life or is cut off that it is in life All those readings come to one purpose That he did very earnestly and affectionately with his soul weary of his life he would very gladly be rid of it and was even killed that he was alive To this issue came his resolution Chap. 9.35 When he had resolved to smother his griefs they did so press and overcharge him that he was not only wearied of them but even of his very life because of them desiring to get an end of these miseries by the end of his life And this he must speak out before them Whence Learn 1. Gods people will not be always Masters of their own passions and resolutions under trouble For Job Chap. 9.35 had thought to digest all his sorrows with silence but now he is forced to speak them out My soul is weary or cut off And especially when men do digest their grievances but with a grudge as Job grudged and regreted that he could not be heard to plead his cause Chap. 9. 35. it will prove a boil that will break out at last 2. Albeit life be Gods gift and benefit and men do oft-times doat much upon it yet God when he pleaseth can make it one of their greatest burdens For saith he My soul is weary of my life It ought to be acknowledged as a mercy of God when he makes our life tolerable or in any measure comfortable to us 3. Men in their desires after death under trouble do oft-times discover much weakness as Job doth here For albeit it be mens duty to be ripening dayly for death and the duty of Saints to eye and long much for that end of their course considering the glory and happiness that abides them after death Phil. 1.23 2 Cor. 5.1 2. and considering their own sinfulness to which they are obnoxious in this life and the sins of the time wherein they live which may make them many a sad heart 1 King 19.14 2 Pet. 2 7 8. yet it is a sin even in those cases to weary and not submit to Gods pleasure as Elijah was faulty in his desires of death 1 King 19. Far more is it a sin when men out of desperation rush upon death or even when because of trouble or discontentment or di●●idence of Gods help they weary and are not conten● to have their graces exercised as God pleaseth or when they look on death as their only issue from present trouble And here Job failed both in his aversion from the real advantages of his being tryed and in his fixing of his expectations too much upon death 2. Grace steps in to correct sense and what had flowed from his weak flesh I will leave my complaint upon my self The meaning whereof is not that he will complain at his own peril and take

his hazard of what may ensue upon it as he elsewhere resolves Chap. 13.13 But the meaning is That when his weariness was like to make him complain and cry out grace and submission would as formerly Chap. 9.35 yet have smothered it and rather have sunk under the pressure then utter any thing of his passion to God or against his dealing Whence Learn 1. Much trouble affords occasion and matter of many lamentations and complaints and it is a demonstration of mans frailty that when he is hardly pressed he can do no more for his own relief but complain and lament Psal 102. in the Title For here it is supposed that Job's hard case pressed him to a complaint 2. Men do not a little feed and encrease their complaints under trouble by their own wearying and so making their burden uneasie For it is when he is weary of his life that he hath a complaint But formerly till his spirit wearyed he got it borne down Chap. ● 10 3. Albeit afflicted and grieved Saints may find great ease by pouring out their case to God yet the ill and bitter frame of their spirits is better suppressed than vented For saith he I will leave my complaint upon my self Thus did he labour not to sin with his lips Chap. 2.10 as not knowing but his passion if once it b●●ke loose might utter worse language then simple complaints 4. Albeit men be driven from their good resolutions through the violence of their tentations yet it is their duty to essay them again For after his endeavours to ease himself Chap. 9.27 28. and to smother his grievances are overturned he will yet again essay to leave his complaint upon himself 3. Flesh at last over powers all his good resolutions I will speak in the bitterness of my soul or I am so put to it with grief and bitterness that I must give my self a vent Whence Learn 1. Saints may be put from their resolutions over and over again For here after he hath again resolved to bury his complaint he is put from it and he must speak and his passion for this time carrieth all before it This may teach Saints not to mistake such humblings in the matter of their resolutions and such violent fits in themselves 2. Saints resolutions of submission and patience will not hold when they only smother their sorrows and do not labour to cure that inwardly and at the root which they endeavour to suppress outwardly For therefore comes he at last to this I will speak notwithstanding all his former resolutions because he did not labour to remove the cause of his complaint by reading Gods dealing aright and seeking patience but did only leave it upon himself 3. Resolutions also will not hold when men take their burdens upon themselves and do not roll the grievanc●s they would suppress over on God For in this also his resolution was defective that he will leave his complaint upon himself or smother it and take all the weight of it upon his own spirit and therefore it came to this issue I will speak 4. Much trouble and perplexity is apt to breed much soul-bitterness especially when nature and corruptions are let loose to read our lots and grapple with our difficulties For Job here confesseth his trouble had produced bitterness of soul 5. Bitterness of soul is not only a fountain of complaints and resentments against Gods dealing but it is very boisterous carrying down all good resolutions and a very bad Oratour before God For saith he I will speak in the bitterness of my soul Which imports that it was his bitterness that furnished those complaints which before he would have suppressed that it was bitterness also that overturned his former resolutions to be silent and drave him to this I will speak and that all the faults in his following Discourse slowed from this Fountain of bitterness which prompts a man to speak not what he ought but whatever it suggests were it such as the Disciples Prayer was Mar. 4.38 Vers 2 I will say unto God Do not condemn me shew me wherefore thou contendest with me In this verse we have Job's Proposition of his complaint which contains the second Argument justifying and pressing it He not only insinuates that his Friends should not censure those complaints which he dare propound to God leaving them as unfit Judges though this do not conclude strongly seeing men in passion may dare to speak that to God which is not meet But in the very Proposition of his case he insinuates this Argument against Gods present dealing and why he should deal more tenderly with him That it was very hard measure thus to condemn him before he be convinced of his crime The meaning is as if Job had said Lord by this way of Procedure thou seemest to deal with me as with a wicked man whom thou hast condemned to be thus consumed and cut off as such Now in this I request for a just procedure that I may understand the quarrel thou hast against me who am a righteous man before thou give me such hard measure and I expostulate that it is not so that either thou wilt not cease to proceed against me as a guilty and wicked man for so the word to condemn is in the Original to make wicked or to declare one to be such by the sentence and stroke of a Judge or else sh●w me the cause and quarrel In this reasoning we may observe th●se Truths for our Instruction 1. Whatever distemper be in our spirits which we cannot get suppressed and calmed it is better to go to God with it then to m●●●●ur and complain of him as it were behind back and albeit there may be much failing and dross in the way of such address●s yet it is faith that goeth God with them and it evidenceth a man to be given to Prayer when even his very complaints run in that channel For albeit this address be full of distemper and passion as we may observe all along yet in so far Job is right that when he must speak v. 1. I will say it unto God saith he 2. To be condemned as a wicked man is sad to a Saint Any dispensation will be tolerable but that seeing therein a sight of mens own wickedness hides a sight of Gods favour and love in their lot Therefore Job deprecates his being condemned as a wicked man as the word imports when it is suggested by sense that it was so with him 3. A justified man whose sin is pardoned and who walks with God may plead against condemnation as a lot he cannot in reason expect seeing there is no condemnation to any that are in Christ Rom. 8.1 Therefore doth Job plead against that when suggested by sense and tentation as a thing that could not be and for which there was no cause according to the tenour of the Covenant of Grace Do not condemn me shew me wherefore thou contendest with me as such a one

Eliphaz had spoken ●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 grat● 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. M●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

where ever he came with Pipes and Tabrets 1 Sam. 18.6 or made publick noises of joy in speaking of him as men do by playing upon a Tabret The remembrance whereof contributed now to the imbittering of his present condition when he is made a common Proverb to all by reason of his affliction And therefore he would be cleared by God that he is an honest man Doct. 1. When the Lord sends afflictions upon his people they may expect that they will not come single but attended with many sad and imbittering tentations or consequents For Job when he is afflicted hath this following upon it that he is made a by-word thereby See Lam. 2.22 2. Among other sad consequents of affliction this is one that the afflicted is made a common Proverb or the common subject of mens discourse to his disadvantage and disgrace especially if the affliction be great and the person who is afflicted be eminent For Job resents it as a sad tryal that he is a by word of the people This imports 1. That Saints may have tryals which they cannot hide but they will be notour to all that know them and it is an evidence of a sad and remarkable stroke when it is thus publick 2. This of being made a Proverb or by-word being threatened in the Law against impenitent sinners Deut. 28.37 Jer. 24.9 29.21 22. it cannot but be sad to a godly man to lie under that lash which seems to speak displeasure And therefore it is much regreted by Saints Psal 44.13 69.10 11 20. And yet Job's experience here tells us that even those external afflictions wherewith the wicked are threatned as the reward of sin may be inflicted upon a godly man in mercy 3. Godly men may expect to have shame and ignominy attending their cross and that is a sad ingredient in it For Job here resents it as such See Heb. 12.2 And it should teach Saints to be mortified and dead to their credit and reputation Doct. 3. It evidenceth the naughty disposition of the multitude and adds to the tryal of the godly that their afflictions do rather make them a derision and by-word then are made use of by the beholders or any tenderness shewed to them under them For he marks it as an addition to his tryals and to the other sad Ingredients of his reproach that the people made a by-word of him and did not sympathize with him nor pity him 4. When God is about to try his people they may expect bitterness according to the measure of sweetness they have formerly tasted of and that great mercies will be followed with great tryals For so Job found He who aforetime was as a Tabret is now a by-word of the people 5. Unless men be upon their guard afflictions will be so much the sadder that mercies have gone before them For Job not only complains of this affliction that he was a by-word considered in it self but aggravates it from the change thereby made in his condition that he should become a by-word who aforetime was as a Tabret Many sad lots would not be so grievous to men if they had not been tenderly dandled before So Job insinuates in his discourse Chap. 29. compared with Chap. 30. It is not easie to learn that lesson which Job observed in the beginning of his tryal Chap. 2.10 6. The multitude is very unconstant and popular applause is neither to be hunted after nor to be rested on when we have it For Job found that their Opinions were variable while they applauded him in his prosperity and contemned him in his adversity The multitude ordinarily do not value men according to their intrinsick worth but by their external condition 7. How bitter soever our afflictions be or our distempers under them Yet it is our safety and advantage to see God and fix our eye on his hand in all of them For so doth Job here He speaking of God hath made me a by-word c. Vers 7. Mine eye also is dim by reason of sorrow and all my members are as a shadow The Second Evidence of his great Affliction and an effect also of the reproach formerly mentioned v. 6 is the wasting of his body thereby His eye was dim by reason of the sorrow of his mind which took away his sprightly looks or by reason of his weeping Chap. 16.16 20. And his whole body was become a Skeleton or Anatomy or a shadow of it self Whence Learn 1. Tryals and Exercises were they never so many yet are no tryals so long as they do not afflict nor affect For whereas many may sleep thorow great sufferings Job makes out his Argument that he is in deep distress by telling not only what were the effects of his troubles among the people v. 6. but especially what effects it had upon himself in wasting his strength 2. Great outward troubles may be got more easily borne if bitterness and indignation at the dispensation do not put an edge upon them For it was sorrow or indignation as it is in the Original that afflicted and spent him 3. When trouble pierces the mind with sorrow and bitterness it will not hide nor will the body be able to bear it or subsist under it For by this his body is wasted A sound mind is good medicine and albeit men cannot always get themselves kept free of vexations of spirit under trouble yet they should be careful to purge the Conscience from guilt freedom from which will moderate and sweeten all the vexations of the mind 4. Where grace hath any hand about our sorrow and trouble a wasted eye and a spent body will go together For both went together in Job whose eye was dim and all his members as a shadow Upon the one hand tenderness and true godly sorrow will be seen upon the body if it be long continued in And upon the other hand a wasted body with afflictions and with trouble and vexation of mind is to little purpose if there be not a mournful eye to God with it 5. Saints in their troubles may be so hemmed in and desolate on every hand that they are entirely left upon God to get proofs of his support For so was it with Job when God had smitten him his Friends were unfaithful to him v. 4 5. And as if that were not enough he was also as it is v. 6. a by-word of the people And here another tryal is also joyned to that that his mind is broken and his eye and body spent Vers 8. Vpright men shall be astonied at this and the innocent shall stir up himself against the hypocrite 9. The righteous also shall hold on his way and he that hath clean hands shall be stronger and stronger These Verses contain a Third Reason fortifying Job's desire to have his cause pleaded with God and determined by him And it is taken from the advantage to be reaped by such dispensations toward a godly man and by Gods clearing of his integrity

2 Tim. 4.2 For thus did Bildad fall short in charging Job with impatience Hence we may inferr 1. That when men are called to reprove others even for real faults they should not look upon it as an easie task to get them well charged home 2. That upon the other hand though men be able to avoid challenges as they are given them by men and upon their grounds yet they should try narrowly whether God may not have the fault it self to charge upon them upon another account And for this end every imputation just or unjust should be looked on as saying somewhat from God And it should be considered that God oft-times le ts men pitch upon false challenges or false grounds of accusation wherein we may hold up our face that we may the more seriously take with true challenges upon true grounds before him Herein Job was deficient who looked so much to the unjust grounds upon which his Friends charged him with passion that he forgot to take with the fault at all till God came and put him to it Obs 2. Though Bildad speak soundly in the General that Gods fixed way of Providence should not be altered to gratifie the humours of men yet he erred in the Application thinking that which he asserted that God afflicts only the wicked as he did Job to be the fixed course of Gods Providence unalterable as a Rock It is true Gods order is firm so as not to be altered at mens pleasure yet it is not true that this is Gods order It teacheth That Errour may be very powerful and effectual upon men and may cause them to look upon that as a very certain truth which is indeed a very gross mistake and errour Such as is Bildad's Opinion here Which warns men to try and examine their Opinions well even those wherein they think they have a firm perswasion Having thus cleared these mistakes if we look upon this purpose in general and in it self abstracting from his mis-applications and from his particular Opinion concerning Gods Providence it may afford us these sound Instructions 1. The ordinary result of sharp afflictions is passion and impatient fretting at our lot For Bildad supposeth that anger was Job's frame whereof too many are guilty under afflictions as he was also in part Pride want of submission and unwillingness to be afflicted fulness of lusts carnal discouragements and even weakness in Saints and the irritations they meet with are apt to breed much passion instead of other exercise and to break the spirit when it should stoop and bow Thus was it with Jonah Jon. 4.1 9. and thus is it especially with the wicked as is foretold Rev. 16.9 and implyed Rom. 9.20 and therefore we would especially guard against this distemper in trouble for it is an exercise easily attained whereas right exercise under the Cross is not attained without difficulty and wrestling 2. Passion and Impatience is an evil very hard to deal withal and they who would oppose and cure it in others will hardly know to what hand to turn them or where to begin For in this challenge Bildad begins with complaining of Job to his Friends Ho teareth c. and then turneth to complain of this fault to himself Shall the Earth be forsaken for thee as hardly knowing what course to take or how to get in upon him See Chap. 4.2 It is true Bildad mistook Job in part yet this is a certain Truth That men in passion should consider that they are under a distemper and therefore when any thing spoken to them pleaseth them not they should consider that the cause of it may be their own distempered taste They likewise who have such to deal with would remember that it is a task too hard for them till they put themselves in Gods hand 3. When men look aright upon their lots and conditions they will find that the sting and bitterness of their crosses lieth in their own impatience which distempereth their souls and spirits For saith he He teareth himself or his soul in his anger Many things we fret at in our impatient fits and distempers which are not real afflictions but how ill soever we relish them real mercies tending to our own and others good and which it would be in so far a misery to want Thus Jonah is angry at his own lot and Gods dealing with Niniveh when yet it wa● 〈◊〉 singular mercy that so many souls were perserved from the stroke of justice and his mercy that he was imployed as an Instrument in that Preservation Further Such things as are real afflictions and sad would be most easie if Pride Impatience and Murmuring were laid aside and Humility stooping and meekness studied as Psal 39.9 Withal Whatever use or fruit the Lord call for or intend in our affliction impatience hinders it all like a boisterous wind that brings no rain and so we prolong our own tryal A man that is impatient possesseth not his own soul Luke 21.19 and so cannot rationally improve his tryal Yea thereby he makes shipwrack of more then trouble could deprive him of If this were well studied we would find that Patience and Submission is a compendious way to get ease and a remedy of all that ails us And for attaining thereof the following Instructions concerning the Providence of God will afford some help and direction 4. God hath a Providence in the Earth As here is implied That he forsakes not the Earth See Acts 17.28 Men should still remember and fix their eye upon this Providence in all things which may keep them from barking at God in their impatience as indeed impatience reflects upon God whatever we pretend in it Exod. 16.2 3 7 8. Isa 45 9. And being at peace with him may secure us of all Providential Dispensations be what they will that they shall do us no hurt 5. The Providence of God is Universal on the Earth See Matth. 10.29 30. and 6.26 28 29. and constant and perpetual The Earth is not forsaken as Atheists reckon Ezek 9.9 This teacheth us to see God in every thing and not in things which please us only and to acknowledge his mercy who though he be provoked ceaseth not to uphold and govern the Earth yea and to bring about that which may be for the good of his people And if he have an hand in all things we are bound to believe that the most cross dispensations do very well beseem his Goodness Holiness Justice Wisdom c. seeing he doth nothing but what is like himself and that when he hath tryed purged and humbled his people he can bring about good out of the bitterest of them even meat out of the eater Such Principles as those being fixed and seriously studied may prevent many mistakes and fears 6. The Dominion and Providence of God is ordered and fixed at his own pleasure and not to be altered at the pleasure humours and arbitrement of ment of men whose passions are very inconstant and

It is not easie to believe the misery that hangs over the head of the wicked For it must be gravely asserted Surely such are the dwellings and place of the wicked or those things formerly mentioned do befal only them and their families and that certainly And though he erred in the particular yet it is true that what they deserve is hardly believed see Deut. 29.18 19 20. Nor ought we to stumble though their ruine be object of faith only and not of sense and though we find themselves crying peace and safety 4. It is an undeniable truth that the state of the wicked is miserable and will prove so in end For though matters go not as Bildad asserts yet this General is surely true That they are miserable and obnoxious to all this See Eccl. 8.11 12 13. Isa 3.10 11. and it is our sin to doubt of it Mal. 3.15 5. The wicked do meet with a just recompence from God in that as they will not know nor acknowledg him so they are deprived of the Protection of his Providence For they know not God and their dwellings and place either come or deserve to come to that issue which he hath formerly mentioned And we should read our not acknowledging nor depending upon God in any crosse dispensations of Providence we meet with 6. Men ought to try their perswasions well seeing good men may have strong perswasions in an Errour As here Bildad asserts all this to be surely true when yet he erred in some respects in what he taught And here we are to guard that sound General Principles against wickedness and concerning the desert thereof do not occasion our erring in particular Applications as it was with him and his Associates CHAP. XIX This Chapter contains Job's Reply to Bildad together with the rest of his Friends Wherein his chief scope is to reprehend their uncharitable and cruel dealing with a man so afflicted which yet he manages so as he takes occasion to ease himself by venting his Complaints and withal handleth the main Controversie debated betwixt them and proveth that he was righteous though thus afflicted The Chapter may be taken up in two Principal Parts First A Challenge for their Miscarriage or a General Proposition of their fault ver 1 2 3. Secondly Some Arguments fortifying and pressing home this Challenge Namely 1. That they should not rail upon him instead of convincing him if so be he were in an Errour ver 4. 2. That they should not have been so cruel in vexing him who was so sadly afflicted by God ver 5. 22. 3. That it was yet greater cruelty to deal so harshly with a man under affliction who is a righteous man as he was ver 23. 28. 4. That if none of these Considerations did move them yet they should be afraid to provoke the wrath of God to break out upon themselves for their miscarriage ver 29. Vers 1. Then Job answered and said 2. How long will ye vex my soul and break me in pieces with words 3. These ten times have ye reproached me you are not ashamed that you make your selves strange to me IN these verses beside a General Intimation that Job did answer v. 1. we have 1. A General Proposition of the Challenge v. 2. that by their alleaging of untruths and brangling his peace and driving him to despair they had grieved and vexed his soul and that for a long time 2. An Explication of the Challenge v. 2. that they did not only vex but even crush and break in pieces his strength and courage of mind by their impertinent untrue and cruel language 3. An instructing of this Challenge v. 3. that those ten times or very many times a definite number being put for an indefinite as Gen. 31.7 Lev. 26.26 and elsewhere they had reproached him and slandered his integrity 4. An aggravation of this their fault v. 3. That they who ought to have proved friends and professed to do so yet without shame dealt so strangely and left off all tenderness toward him In General Learn 1. As Controversies are not easily ended when once they are begun So it doth commend a mans honesty and zeal for truth that many renewed assaults do not make him quit it Both these may be gathered from this that Job after all the former debates yet answered 2. A good way to put an end to Controversies is not always to jangle about Questions debated but sometime to put the matter roundly home to the Consciences of Debaters that they may consider whether in cold bloud they be not refuted and self-condemned in their own bosomes For such is the strain and scope of Job's Reply at this time to charge home their cruel and uncharitable carriage upon their own Consciences Where Conscience interposeth not in Debates mens parts and their delight to make a shew of them their interest and credit being engaged and their heat and passion kindled and increased by debating may keep strife long on foot In Particular From v. 2. Learn 1. Afflictions are sad and mens carriage cruel in so far as they reach the souls and spirits of men to vex and grieve them When either afflictions and mens way of dealing get in upon their spirits and cause a breach and wound there or men do fall upon the afflicteds inward state and condition to question the goodness thereof For this is his complaint that they vexed his soul and brake him in pieces by one or other of these means 2. Affliction is so much the sadder when it is added to former afflictions For saith he ye vex my soul who am already afflicted in my outward condition They either added the breach of the peace of his soul to his outward crosses or his inward peace being already disturbed by desertion and tentation they contributed to the continuance and increase of that vexation 3. The longer men continue in an ill course it is so much the worse in regard they do more hurt thereby and do witness that it flows not from a fit of weakness but from a fixed resolution For he points at this as a great aggravation of their fault How long will ye vex my soul c. 4. A small thing may hurt one that is already crushed and particularly impertinent words may do much hurt to one who is tender and broken with afflictions For Job who had born all his other losses could not bear such language but words brake him in pieces 5. Men who have the testimony of their integrity and get grace to stick by it may yet expect to meet with many rubs in going through a time of tryal their corruptions may be irritated and God may try and humble them thereby For Job who who was honest and would not quit the testimony of it yet is vexed and broken with irritating words Such distempers should not be looked upon as a proof that men have no integrity 6. Men intending most good to others may yet prove most hurtful unless

their own mistakes as those Friends were This may put godly mens friends in mind that in times of tryal they are tryed no less than their afflicted friends And it may also warn godly men that let them choose or entertain their friends never so well yet they will not get them kept when God hath them to try but they will be left on God alone 1 Sam. 30. 6. Psal 142.4 5. And when this is the lot of any godly man he should remember that it hath been already tryed in Job's experience 4. It is the greatest outward cruelty that Saints can meet with to be deserted and much more to be opposed by intimate friends in a strait as not only leaving them helpless but discouraging them Therefore Job complains of this last as the most sharp of that kind that those did abhor and turn against him Men should take heed of inflicting such a cruel stroke and of unjust prejudices and mistakes whence this cruelty will flow 5. As for their carriage toward him abhorring and turning against him Had Job been an Hypocrite as they supposed this had been but their duty As it is the duty of godly men to abhor hypocrisie no less if not more than other evils and to set themselves against Hypocrites to convince them of the evil of their way But Job being a godly man this their carriage may point out a threefold cruelty in friends to their friends in affliction 1. When they deny them so much as a room in their affection and pity as abhorring them 2. When they misconstruct the afflicteds case as abominable when it is nothing so and so discourage them under the sadness of it This is also imported in their abhorring of him 3. When they not only think thus of their condition but turn opposites and do avowedly set themselves to discourage them and weaken their hands as they turned against him in their discourses Vers 20. My bone cleaveth to my skin and to my flesh and I am escaped with the skin of my teeth The Eighth last proof and instance of his misery is The wasting of his body and strength with out ward pains and sores and inward anxieties His miseries hitherto mentioned are not all that which grieves him Had he but a whole skin and body under all the former pressures it had been somewhat But not so much as that is left him His bone cleaveth to his skin and flesh or as to his flesh that is as of old his bones clave to his flesh so now his flesh being gone they cleave immediately to his skin or they appeared now through flesh and skin both And how universal this decay and distemper of his body was is apparent from what he subjoyns that he was escaped with the skin of his teeth or nothing was left him of his body free of pains and sores but his gums and lips which were left him to complain of his miseries and as Satan thought that he might blaspheme God In expectation whereof he touched not his mouth and lips with those boils that he might not lisp it out Doct. 1. It is a sad and trying lot when outward tryals are joyned with affliction upon mens own persons For Job doth complain of this conjunction that he was both tryed by crosses from without and from his own body A weak body is a great burden to a mans spirit hindering it to exercise its functions in reference to that or any other tryal 2. Saints may expect such a conjunction of tryals as this For so was it with Job who beside all his other tryals had scarce any part of his body free God will not have his people promise themselves exemption from any tryals or complication of tryals which are common to men nor will he have them excepting any thing in themselves as if it must be freed from a tryal or beholden to any thing in themselves for their support 3. This condition of Job's body and his complaint about it may teach That bodily health is a mercy which whoso do not prize nor are thankful for but rather abuse it are exceedingly guilty And that our vigour and bodily strength are but little worth that we should do at upon them seeing they may be soon blasted as Job here found See Psal 39.11 102.3 c. 4. Albeit Satan intend our sliding by the conveyance of our tryals yet God can over-rule all to a blessed end For whereas Satan left him the skin of his lips for an ill end God over-ruled it that thereby he might be able to utter his precious and profitable exercise And whatever success Satan have in his designs about Saints as sometime Job's tongue spake rashly yet in end he will miss of all designs that he hath upon them Vers 21. Have pity upon me have pity upon me O ye my friends for the hand of God hath touched me In this and the following verse is contained Job's Conclusion of his Second Argument wherein from all that he hath spoken by way of complaint he inferrs that it was not their part to be so cruel to him who was thus afflicted and so he chargeth home upon them what he had complained of them v. 19. This conclusion is propounded Partly by way of Petition and Request v. 21. that they would do the duty of friends in pitying him who was so afflicted by God Partly by way of reprehension and challenge v. 22. that they should pursue him so severely whom God was pursuing and had brought very low and that they were not content that God had thus afflicted him unless they added more to it In this verse we have his Petition and request for pity which he doubleth to testifie his great distress and urgeth it from the consideration of the hand of God upon him and from their professed relation of friendship to him whereby he insinuates that since his case pleaded for pity at their hands they were exceeding cruel who not only neglected that duty but violently opposed him Whence Learn 1. God may deal sharply with his dearest Children and his hand may be upon them for tryal and correction and for the exercise of his Soveraignty and they must not expect always to find sensible love-imbracements For Job is put to complain of the hand of God upon him 2. It is God only who hath Supreme hand in the tryals of his people as in all other Providences Am. 3.6 And it is their safety in all that befalls them to see the hand of God and not Satan or other Instruments carving out their lot that so they may be comforted as well as humbled when they consider in whose hand they are Therefore though Satan and other Instruments had an hand in Job's tryal Chap. 1. 2. yet he looks only to the hand of God 3. He calls it a touch which expression though elsewhere it be made use of to extenuate a stroke See Chap. 4.5 And so the expression would speak Job not

excessive but sober in his complaints as we ought to be while we are living men Lam. 3.39 and yet sensible that the least touch of God makes him cry But this Interpretation sutes not with Job's case who doth not extenuate his troubles but rather exceeds in his complaint And therefore I take this expression to point mainly at the event of Gods stroke that it was such a one as had touched him home and made him feel it and smart under it And it teacheth That as a touch of Gods hand is enough to undo man So where he is pleased to assault he will reach and touch So that men will not get it shifted Obad. v 4. nor will they be able to find ease under it 4. Whatever comfort it afford yet to a Child of God it is very sad to lie under Gods afflicting hand For as seeing of the hand of God as hath been marked affords some ground of comfort in trouble so it also represents such a case as humbling And therefore Job sums up all his affliction in this The hand of God hath touched me It is very sad to a Child of God and will affect him that God should deal so with him especially if his strokes be also sharp and Saints may try their Piety by considering how they stand affected with a sight of Gods hand in their Rods. And if this be sad to the godly much more will it be sad to the wicked when they fall in the hands of the living God Heb. 10.31 5. When Gods hand is sadly lying upon any of his Children dearest friends cannot help they may well pity them and it is well if they do not worse For whatever supply friends may afford in some outward necessities yet in such a condition as his was all that can be expected and craved of them is pity It is only Gods coming and appearing that will heal such strokes of his own hand And Saints should not mistake though among all their friends hands and notwithstanding all their pity their afflictions continue till God come 6. It is much to an afflicted man if he find simpathy and pity among friends For Job craves have pity upon me as a favour and kindness They who meet with that in trouble should prize it as a favour which is not afforded to every one in the like case Psal 69.20 And they are not idle nor uselesly imployed who are busie at simpathizing with the afflicted though they can do no more 7. Friendship and professed love obligeth men to the duty of sympathy with their friends in trouble For Job claimeth it upon this account Have pity upon me O ye my friends 8. Though they had grieved him and proved unfriendly yet here he calls them Friends at first and pleads and entreats that they would do duty for time to come This he doth not only to check them who were friends and neglected duty but being abased with the sense of all his miseries before enumerated he at first speaks thus calmly and pitifully to them as not willing to resent injuries if they would return to their duty though in the next verse knowing their disposition he speaks more sharply This teacheth That when Saints are themselves they are very calm in their passions they do not easily break bonds of friendship nor cast oft relations and are willing to digest injuries if they could see them any way refrained from for the future 9. The doubling of his sute from his great and pressing necessity teacheth 1. That as we should not make too great noise of our troubles nor let our clamours be above our real necessities So we should also come up to our need with our earnestness For so doth Job double his request in distress 2. That whatever be the judgment of on-lookers or unconcerned persons yet distressed Saints stand in great need of sympathy Therefore doth he so earnestly call for it Doct. 10. Saints may miss and earnestly seek and yet not find sympathy even from their godly friends As Job found here His Friends Principles led them necessarily to endeavour to humble him rather than pity him and God had him yet to humble further though not upon the account they went upon and therefore all expressions of pity are withheld from him Vers 22. Why do ye persecute me as God and are not satisfied with my flesh In this verse Job inferrs his Conclusion by way of Expostulation and Challenge that they should deal so cruelly with him whom God had not only touched but brought very low For clearing of the words Consider 1. To persecute here whether it be applyed to God or them is not to be taken in a strict sense as it imports an afflicting for righteousness But more generally as it signifieth to pursue or prosecute with troubles or other vexing carriage though in some sense it be true that they did trouble him for righteousness or for maintaining a righteous cause 2. Their persecuting him as God is not to be strictly urged or taken up in any exact parallel as if he would challenge them that they afflicted him causelesly as God did and would put them in mind that they might not deal with him as they pleased though God might do so nor might they censure him as an Hypocrite seeing it is Gods Prerogative to judge of mens state But the meaning is more simply this that they ought not thus to fall upon him when God was so severely prosecuting him 3. While he complains that they are not satisfied with his flesh it may be understood either 1. That they were not satisfied with the outward afflictions inflicted by the hand of God which wasted his body unless they also crushed his spirit with their carriage and doctrine As indeed however his spirit was exercised by the immediate hand of God deserting him in his affliction for his tryal Yet it seems they had a great hand in the breach of the peace of his mind by their uncomfortable visit and silence at first and their doctrine afterward As may be gathered from Chap. 2.12 13. with Chap. 3. Or 2. Which may be joyned with the former That though his body or flesh was wasted both with pain and with the inward tentations of his spirit yet it seemed all this would not satisfie them unless they had him quite overthrown and cast in the ditch In sum here he aggravates their cruelty from this That though God was his party and though his stroke from God was not ordinary but such as the effects thereof might be seen on his flesh and carcase yet they would put on for their part to make him utterly miserable if they could From the words thus cleared Learn 1. The Lord by afflictions upon his people especially when they are sharp and of long continuance doth prosecute and pursue them and somewhat in them Therefore trouble gets the name of persecuting or pursuing here And whatever was Job's sense in uttering this word yet it may have a sound

and sometime to cure and drive us from entertaining our own inward tentations as Hereticks are permitted to vent the tentations of Saints as their own opinions that Saints may loath them And this mercy or medicinal correction of our own folly and weakness should we observe and improve when others do misconstruct us under tryal 3. That hereby we may have not an Argument to subscribe to the suggestion but an exact tryal of our faith when it is thus assaulted by godly friends For the more eminent the tryal is the more eminent will our faith be if we hold fast and we are called to give the more eminent proof of it 4. That hereby we may be weaned from seeking after or building upon the applause or approbation of godly friends which when we rest too much upon it provokes God to put us to this exercise Obs 4. If we consider Job's noticing of this their design his opposition thercunto and his condemning all their proceedings as devices wrongfully imagined against him it teacheth 1. It is great iniquity in godly friends to judge rashly of the estate of godly men especially to proceed upon false grounds and by indirect means in that matter For he challengeth their thoughts as devices wrongfully imagined against him being both wrong in the matter and wrong in the manner in that as the word imports they violenced or forced their wits to devise arguments to prove him a wicked man and tartly reflected upon him in their general discourses concerning the wicked As godly men may be left to themselves to mistake their afflicted friends So it is their great fault not to judge righteous judgment of godly men especially when they are afflicted or to plead their afflictions against them to question their estate or righteous cause thereby evidencing that they are too much taken up with outward prosperity that the want thereof causeth them to stumble and taking the Name of God in vain by reading his dispensations wrong or to bend their wit and put it upon the rack to forge cavillations lies and calumnies to bear in upon them that they are wicked and by their salt and sharp way of dealing to evidence that they want love to godly afflicted men 2. It is the duty of godly men under affliction as to labour to discern the thoughts and drift of these who oppose them so not to be daunted or discouraged thereby For here he tells them he knew their thoughts and that they were devices wrongfully imagined and prefixeth a behold to this to intimate what a mercy it was to him that he could thus discern and judge of their way It is a commendable duty yea and a mercy not to call Truth in question were the opposition never so great nor are they stupid secure or presumptuous who will not succumb under every calumny yea it is a mercy when God gives godly men strength to bear out against such a stream of opposition See Chap. 27.5 6. Vers 29. Have ye not asked them that go by the way and do ye not know their tokens 30. That the wicked is reserved to the day of destruction they shall be brought forth to the day of wrath In the Second Head of Doctrine in this part of the Chapter in these verses we have Job's resolution of this Controversie and his refutation of their Principles Wherein he declares that if they would but ask any Traveller by the way and were acquainted with their tokens v. 29. they would easily be resolved thereby that though some of the wicked be plagued yet generally they are reserved till a day of destruction and wrath in the life to come and at the day of Judgment v. 30. The Assertion it self v. 30. concerning the common and ordinary lot of the wicked is clear and evinceth Job's point that if the wicked be so generally reserved then they receive not their visible reward here and so to be afflicted is neither common to them nor peculiar to them only But the way of clearing and confirming this assertion v. 29. by asking at Travellers and knowing their tokens is not so clear It holds out in General that this Truth was obvious and could be cleared not only by these Travellers who had made many Observations and seen much concerning the lots of wicked men but by any ordinary Traveller they first met with by the way But that is not sufficient to clear the latter part of the verse and by what means these Travellers could resolve this case Therefore we must know that Travellers especially in desert or ill peopled Countries such as these Countries of Arabia were had marks and tokens whereby they took up their way and directed their journeys from one place to another when they had no beaten path nor Inhabitants to enquire at And as they had some such marks and tokens which were natural as Hills Mountains Rivers c. whereby they took up their way and some artificial called by the Romans Mercuriales Statuae set up in cross ways or at other sit places for that very purpose to direct Travellers which way they should follow to come to the place they minded So it seems they made use also of the Tombs and Monuments of great men which are called heaps v. 32. in the Original which were buried here and there in the Country Thus we find that Rachel's grave was a noted Monument long after her death Gen. 35.19 20. with 1 Sam. 10.2 So the meaning will be clear that if they will but ask at Travellers how they direct their way and take notice of their tokens how they point out their way from such a Tomb to such a Tomb of wicked and eminent oppressors this would clearly inform them that many wicked men went to their graves in outward peace and with honourable burial and get leave to rest quietly in their Tombs or Heaps as it is v. 32. their visible recompense being reserved till the day of General Account Doct. 1. Very eminent men for abilities may by reason of mists raised by passion and prejudices be ignorant of what is very obvious As here is imported that they knew not that which any body could tell them In many cases we stand not so much in need of outward evidences as of inward serenity and clearness of spirit to take up what is evidently represented to us See Chap. 12.7 And wise men may be ignorant especially in heavenly mysteries of what the meanest know Math. 11.25 1 Cor. 1.26 27. 2. As it is a shame for men of parts to be ignorant of what is common and obvious so it is their duty to be humble and willing to learn what they know not were it even at inferiours For he would have them ask at them that go by the way and makes it a question Have ye not asked that he may check them for their ignorance of what they might so easily know 3. It is a clear Truth that Gods displeasure is not let forth against

language to be spoken to him The sixth and last fault is That he considered not whose spirit came from him This may be understood of the Spirit that acted him that he considered not that it was not Gods Spirit but his own spirit and his blind zeal for Gods glory which he conceived was reflected upon by Job that prompted him to speak And it is indeed a fault incident even to Christs Disciples that they know not what manner of spirit they are of Luk. 9.55 And godly men may have many ignorant and fiery motions flowing from their own spirits which they think are from the Spirit of God And therefore men should seriously consider what spirit acts them as in their walking so especially in their doctrine For every doctrine hath a spirit accompanying it either the Lords or a lying spirit Joh. 4.1 And this spirit is not easily discerned without tryal for our passions may darken our minds and an evil spirit may be masked and disguised 2 Cor. 11.13 14. But the Original word rendered Spirit which properly signifieth the Soul or breath of life in man and other living creatures though by a metaphor it be sometime made use of to express Gods inspiration Chap. 32.8 and the cold air Chap. 37.10 leads me rather to understand it thus That his discourse contributed nothing to recover his swounding and dying spirit and to help it to breath again nor did it teach him how his spirit now shut up under perplexities might be recovered and set at liberty again From these two challenges Learn 1. Such as would publish the mind of God as they ought must not only consider the matter and what they speak but those of their charge also and to whom they speak that so they may apply the word aright and may give milk to babes strong meat to grown up men reproofs to some and consolations to others as their need requires For this was Bildad's fault that he considered not to whom he uttered words See 1 Cor. 9.19 22. 2 Tim. 2.15 Jude v. 22 23. This presupposeth that faithful Preachers should not content themselves with speaking general truths but they must make application thereof however it may be unpleasant when it toucheth the sore And for this end it is their duty to be men of prudence and to study the temper and condition of their charge well 2. It is an imprudent and unjust application of Doctrine to look upon godly men as graceless ignorants or to crush them because they are afflicted by God For in those Bildad erred in uttering these words to him Such harsh dealing as it may be but feeding the afflicteds own inward tentations so it will draw to a sad account and men may expect to pay dear for all the sad effects and consequences thereof 3. Afflictions and tryals may reach even to mens spirits and breath to cut them off and put them in peril of fainting and swounding For so is here supposed that his spirit or breath was to come again to him or to go out of some prison 4. Seasonable and sound Doctrine even in the mouths of weak men is able to reach and recover a swounding spirit For he implyeth that if Bildad had spoken right his spirit had gone out from him or his Doctrine would have recovered his fainting spirit as if the speech had brought it along with it from the speaker Thus faithful Ministers by their Doctrine do pluck up and plant Nations Jer. 1.10 and save souls 1 Tim. 4.16 5. Whatever men think yet unsound Doctrine will never refresh nor recover a soul or spirit For saith he of Bildad's Doctrine Whose spirit came from thee Verse 5. Dead things are formed from under the waters and the inhabitants thereof Followeth the second part of the Chapter wherein Job shews that he thinks highly of God His scope wherein is partly to shew that he is far from scorning what Bildad had spoken to the commendation of God when he rejects it as impertinent to the purpose and debate in hand Partly to shew that he is not wicked and ignorant of God nor will he deny and contradict that commendation of him uttered by Bildad but will outstrip him on that subject And therefore he concedes and amplifieth all his positions concerning the Majesty Dominion and universal Providence of God and produceth proofs and evidences thereof not only in the high places or in the light or visible things which Bildad had chiefly mentioned but in things both in Heaven and Earth Sea and dry Land and in things which we see not how they are formed and sheweth how his providence condescendeth even to the ordering of the drops of rain that by all these he may give proofs how much he observes God his dominion and providence as shining in all his works even from the highest to the lowest of his creatures In describing the greatness of Gods dominion and his universal providence he produceth nine evidences and effects thereof to v. 14. and then summs up all in a conclusion v. 14. The first evidence and effect in this Verse is by some understood of the general resurrection when the dead shall be raised out of the earth which is under the waters and the Sea shall ren●er its dead Rev. 20.13 which were as the inhabitants thereof But it is clearer and safer to understand it thus That Gods providence reacheth even to the depths of the Sea to form not only the Fishes and quick monsters which inhabite there but even dead and lifeless things also such as Pearls and other precious and useful things which are found there Doct. 1. It is the duty of all and particularly of godly men to have reverend high and frequent thoughts of the providence and dominion of God Therefore Job gives proof that he is versed in that study as well as Bildad yea more than he 2. Godly men may be very much mistaken in things wherein they are very sound and right For Bildad speaks to Job as an ignorant in these things when yet he outstrips himself in the the knowledge of them 3. Gods dominion and providence should be not only studied and acknowledged in general but notice should be taken of the particular acts and effects thereof to cause that knowledge sink into our mind Therefore doth Job instruct his knowledge by particular instances 4. Much of the glory of God lyeth hid as under a vail from us who could not overtake or comprehend it all though we saw it Therefore Job instanceth the glory of Gods dominion and providence as shining in these things under the waters and formed there by him 5. As the glory of God shines much in all places so also in the depths and Seas as being in themselves a wonder and full of wonders the inhabitants thereof being demonstrations of his glory in their numbers variety of kinds greatness c. Therefore doth Job instance these things which are formed from under the waters and or with the inhabitants thereof

before Elihu interpose may point out 1. A mans integrity is a very grave and weighty business wherein he is not a little concerned For Job judgeth it so weighty that he may very lawfully take an oath about it 2. A man should guard not only that he really be not but that he seem not to be vain-glorious Therefore Job speaks all upon oath when he speaks to his own commendation to avoid that imputation 3. Men in matters of controversie betwixt them and others ought to speak seriously and not out of spleen or passion Therefore also he takes an oath in this matter to shew that he will speak truth exactly and will not condemn them and their opinions in passion 4. Men had need to be fixed in tryals against all tentations and assaults Therefore doth Job by this oath fix himself against all tentations which might assault him to cause him quit his integrity 5. As men upon oath ought to keep themselves within the bounds of truth as here is insinuated and some Heathen States appointed no punishment for Perjury as supposing none durst hazard upon that sin and sad will be the account of them who swear falsely So an oath should put an end to controversies Therefore doth Job take an oath to put an end to this debate See Heb. 6.16 Doct. 4. His swearing As God liveth doth teach That God liveth most certainly and to live is proper to him in a peculiar way And this as it sheweth that he liveth for ●ver to avenge perjury So further 1. It distinguisheth him from all dead Idols whom men serve 1 Thess 1.9 Jer. 10.8 9 10. 2. It sheweth that all hold their lives of him and therefore should employ them for him 3. It may encourage dead souls to go to him who is the fountain of life and may comfort godly men in all their troubles Ps 18.46 4. It calls for living service Rom. 12.1 Heb. 9.13 14. Secondly in this Verse also unto his oath he subjoyns a description of God by whom he sweareth where he describes him from what he had done to him that he had taken away his judgement and vexed his soul or made his soul bitter as it is in the Original By which we are not so much to understand that God had taken away his sweet way of walking with him imported in his judgement or composed and well ordered frame of spirit and in stead thereof had filled him with bitterness which is a sad change and matter of sad complaint Lam. 3.9 11 15. Job 9.18 As that God had not righted him in his quarrel by judging his cause and delivering him from misconstructions nor had he eventually cleared his integrity by removing the rods that were upon him But by all those calamities misconstructions and other tentations had vexed his spirit and made him bitter of soul This is an expression which is challenged as irreverent and passionate Chap. 34 5. yet not as proving him to be wicked Doct. 1. The best of Saints get not readily through their tryals without some discoveries of weakness which may humble them as here Job's experience may teach who stumbles often by the way though the close of all was sweet So was it also with David Psal 31.22 and 73.1 2 c. and 116.11 12. This teacheth That any good we have received should not hide our miscarriages in managing thereof That we should resolve so to get through tryals as we shall have no ground of gloriation Psal 73.1 with 2. That our corruption defiles our best things as it did Job's necessary defence of his Integrity That humility must be very needful that in all conditions God keeps us so at the study of it and inculcates it upon us from the consideration of our failings and That such as do fail in an hour of tryal may yet get a good issue of all though God humble them by the way as it befel Job 2. Mistakes and hard thoughts of God and of his dealing are the ordinary failings of godly men in affliction For in those Job failed here We should guard especially against that evil in a day of tryal neither carping at his dispensations Psal 22.1 2. with 3. Neh. 9.33 nor looking upon his service as unprofitable Mal. 3.14 15. Psal 73.13 with 28. For right constructions of God will keep our souls in life and cherish hope and love in hardest lots whereas contrary apprehensions breed alienation Zech. 11.8 And for attaining right thoughts of God and his dealing We ought to study his absolute Soveraignty to which we ought to submit in every thing without any debate or contradiction We ought to mind much our guilt and ill deservings which will justifie God in all he doth Psal 51.4 with Rom. 3.4 Lam. 1.18 We ought to judge of his dealing not by our humour or according as it is pleasant to our sense but by its profitableness though it be bitter and we ought to be sensible of our own blindness that cannot discern the depth of wisdom which ordereth our lots whence it cometh to pass that oft-times we forsake our own mercies and quarrel these lots whereby God communicates greatest advantages to us 3. It may please the Lord to suffer the righteousness and integrity of his children to be over-clouded for a time that so both themselves and others also may be tryed For so Job's Judgement or the righteous decision of his cause and the matter of his integrity was with-held for a time and he lay under sad imputations This tryal is supposed in that promise Psal 37.6 and is expressed in that lot of Paul 2 Tim. 2.9 And it should warn others to beware of putting others to that tryal by rash censures especially of the afflicted So godly men should arm themselves against such a tryal which may be the more easily born so long as the truth of their good condition is cleared by the word of God and it may be even in the consciences of these who are most ready to traduce them 4. As God is the orderer of this tryal so it is not for want of power but for other wise reasons that he suffers his children to lye under such a cloud in the matter of their integrity For Job acknowledgeth that he is the strong God as his name in the beginning of the Verse imports and the Almighty though he leave him under this tryal As sin obstructs proofs of Gods power for the good of wicked men Isa 59.1 2. So it is good for Saints to see themselves in Gods hand in this tryal that so they may adore his wisdom in the continuing of it when he could easily remove it And if they were walking tenderly and shunning guilt Is 59.1 2. and were studying his power and love they might have sweet exercise about the saddest of their lots and a comfortable look of them 5. Albeit in many cases godly men are fortified to bear reproaches and misconstructions yet if they be hard put to it and be not

cleared and vindicated they may be ready to take it ill As here Job complains that God had taken away his judgement or had not given him an hearing to silence the reproaches and mistakes of his Friends See Psal 69.20 and 120.3 4. Men should acknowledge it a mercy when they are born out under this tryal and though it do prove sharp unto them yet that is not a mark of wickedness for godly men have been afflicted with it before them and withall others should take heed that they inflict not such a tryal which may prove so sharp and vexing to an afflicted godly man 6. Beside misconstructions and other outward tryals under which godly men may be continued and God not interpose to vindicate and deliver them godly men should resolve to be exercised with soul-trouble by their outward troubles breaking in upon their spirits to distemper them and Gods hiding of his face under it For when Job is not delivered from misconstructions nor his cause cleared he is also vexed in soul Here we are to consider 1. Godly afflicted men may meet with more trouble instead of being delivered from what they are under As Job i● not only not delivered and cleared but his soul is also vexed 2. Troubles are never sharp and searching till they get in upon mens spirits and souls For Job complains of this as a sad addition to the former tryal Then tryals will become insupportable Prov. 18.14 and they will readily discover any scum of corruption that is within us So that men have cause to bless God if they be free of this whatever their lot be otherwise Hence 3. Men should look well to what their souls are doing under trouble for if they be not vexed with sin Jer. 2.19 they are justly made to smart under other vexations Doct. 7. Bitterness is ordinarily the result of soul-trouble For here his soul is made bitter as it is in the Original See Chap. 9.18 Troubles are of themselves grievous and bitter Heb. 12.11 and when they break in upon our spirits they work upon our bitterness and we represent them to our selves as more bitter and grievous than indeed they are And therefore we should be upon our guard that we may possess our souls in patience and meekness Luke 21.19 And for this end we ought to remember that it is our distance from God our pride our hearkning to every tentation and our aversion from exercise that breed us all our bitterness 8. Soul-bitterness is the great distemperer and misleader of godly men under affliction For this bred all his resentment here and whatsoever is afterward censured in this discourse flowed from this beginning of it with a reflexion upon his soul-bitterness Which may tell the afflicted where to find a cure of their own distempers even in wrestling against their bitterness 9. It is but a tentation and fruit of bitterness to father our distempers upon God or to reflect on him in what he doth As here Job complains of him that by his dispensations which were most cleanly and justifiable he had made his soul bitter when it was indeed the result of his own weakness See Prov. 19.3 Yea by calling God the Almighty in doing of this he insinuates a sharp reflexion that God had employed his power thus against him who was a weak afflicted man See Jer. 20.7 10. Godly men notwithstanding their weaknesses under affliction are yet giving proofs of honesty and integrity which may be seen by right discerners As here may be seen in Job who notwithstanding all these distempers 1. Seeth Gods hand in all and never takes his eye from off his providence which was commendable though he fathered his own distempers unjustly upon him 2. By his swearing by God though he thus dealt with him he gives proof that he will still worship him and reverence him as the supreme Iudge the witness to the conscience and maintainer of truth and so will cleave to him and appeal to his Tribunal and will not suspect any prejudice from him whatever his sense may say of him for present 3. He loves integrity and will still abide by it yea he will swear himself Gods servant and that he will not deal deceitfully And so he gives proof that he loves piety and integrity even when he thinks God deals hardly with him which may condemn them who are wicked when they are well dealt with Verse 3. All the while my breath is in me and the spirit of God is in my nostrils Thirdly unto his oath and description of God he subjoyns an account of his constancy in the resolution after-mentioned wherein he swears that he will persevere all the dayes of his life Whence Learn 1. Mans life is but in his lip and nostrils and continues but for a while For it depends upon the breath in his nostrils See Psal 146.3 4. Isa 2.22 So that we ought not to set up our rest upon time or the enjoyments thereof Psal 49.11 12 c. Luk. 12.19 20. 2. Our life and breath are from God and consequently at his disposal For it is the spirit or breath of God given by him in his nostrils See Psal 104.29 30. Act. 17.25 28. The consideration whereof 1. Obligeth man to glorifie God upon this very account Dan. 5.23 2. Is an argument why man should ●ender his life as the gift of God not cutting it off by intemperance neglect of the body wearying of it under trouble or otherwise 3. It may secure us in troubles that our times are in Gods hand Ps 31.15 and 66.8 9. 4. It is an argument perswading us to live in a continual dependence upon God Jam. 4.13 14 15. Doct. 3. Godly men ought to be constant and persevere to the end in good resolutions not being shaken by vicissitudes at length of time For Job swears that all the while his breath is in him c. he will abide at his resolution See Matth. 24.13 4. When men consider the uncertainty of their life and that it is at Gods disposal it should make them very serious and ingenuous in the ma●●e● of their integrity For that his breath is the breath of God and that but in his nostrils may be looked on also as an argument and reason why he will be sincere in what he hath sworn to declare concerning his integrity Verse 4. My lips shall not speak wickedness nor my tongue utter deceit Fourthly In this and the two following verses he subjoyns the resolution it self which he swears to abide by so constantly and that is to maintain his own integrity which is the state of the controversie betwixt him and his Friends In this verse he gives an account of this his resolution in general termes That he will not speak wickedness nor use deceit to see off his cause as men use to do when they have a bad cause Whence Learn 1. It is a great proof of piety to take heed to the tongue For Job begins his resolution to maintain

up against him as a prank that would be committed by none but those who were young either in years or in their dispositions and humours 4. When God exposeth a man to trouble very weak Instruments will be able to prevail against him For even the youth rose upon the right hand 5. It is a piece of tryal to a great Spirit to be trod upon by his inferiours As here it was to Job that the youth should rise upon the right hand as better than he and able to prevail against him 6. Insolency and cruelty will pursue men even when they are in a low condition with new indignities and troubles For to push away his feet now when he was afflicted was a great indignity and an evidence of their insolency and cruelty whatever way we understand it 7. It aggravates mens cruelty and violence yet more that they goe about it deliberately and with resolution As here they made as it were a formal siege about Job and raise up against him the wayes of their destruction as resolving to ruine him 8. When Gods people are near-by spoyled and deprived of all they have and are thereby made objects of compassion they may yet resolve to have more tryals so long as any thing is left For so they pursued him with destruction upon the remainders of his estate as hath been explained From v. 13. Learn 1. When God is trying his people and while it is his pleasure that the tryal continue they may expect that all their endeavours to redress and relieve themselves will be in vain For they marred his path and shut him up that he could find no out-gate or means to be free of their violence 2. Disturbance of spirit by irritations provoking to impatience under trouble brings a great loss to the afflicted For thus also they marred his path and he resents it as a great prejudice 3. Crosses upon the back of crosses and cruel usage of the afflicted especially by unworthy persons will readily disturb these who otherwise are very calm For this marred his path and discomposed his spirit that the youth should so violently pursue him with new injuries who had already suffered so much 4. It is great cruelty in the sight of God to be obstructers of the comfort or ease of afflicted godly men For Job complains of it as a great cruelty that they marred his path 5. It is yet greater cruelty to help forward and add unto the calamities of godly men in affliction For he complains that they set forward his calamity It is a great sin to add to the affliction of the afflicted were it but by an insolent and untend●r look Ps 22.17 Obad. v. 12. or an insolent word Ps 69.26 But much more to add thereto by cruel deeds Is 47.6 Zech. 1.15 God will reckon with such not only for what they actually inflict themselves but for all the wounds which they cause bleed afresh by their super-added cruelties And it being the usual lot of Gods people to be exercised with such cruelty it may invite them who find any sympathizers in their troubles to esteem of it as a singular mercy 6. When God hides himself and leaves godly men to be tryed Instruments will be very eager and weak Instruments will need but little help to carrry on their tryal For though these were but the youth yet they have no helper in doing all this From v. 14. Learn 1. Wicked men are kept from doing evil by no inward principle but only by some external restraints For they are like waters that must be hemmed in by banks otherwise they will overflow the Country or like Souldiers that are only kept from entring a besieged place till a breach be made 2. God in his holy providence doth sometime minister opportunities to wicked men to discover themselves and bring forth these dispositions which at other times are restrained in them For now a desolation makes a breach upon Job and then they discover their cruelty 3. Gods people may find tryals very sad both in respect of the measure thereof and of their own crushed spirits which are not able to bear much For they came upon him as a wide bre●king in of waters or at a wide breach numerously unanimously and with impetuous violence And they rolled themselves upon him when he is already desolate or made him feel their weight that they might overwhelm h●m both by calumnies and unjust censures of his former carriage and administrations and by violent oppression under pretext of seeking reparation It is not to be thought strange albeit much trouble and little inherent strength tryst together 4. God takes notice and will reckon with cruel persons both for the measure of their violence for their timeing of it and for the affliction it brings to godly men who are already crushed All these are imported in this complaint as aggravations of their cruelty to be noticed by God that they came upon him as at a great breach that they timed it in the desolation and that they rolled themselves upon him and overwhelmed him Verse 15. Terrours are turned upon me they pursue my soul as the wind and my welfare passeth away as a cloud 16. And now my soul is poured out upon me the dayes of affliction have taken hold upon me In these Verses we have the third Head or Branch of Jobs present miseries Namely the Soul-terrours or affrighting fears which pressed him This he propounds v. 15. That terrours are turned upon him or have taken hold of him after his peaceable frame of spirit and do frequently recurr to vex his Soul The sadness of which condition is amplyfied from a four-fold effect of these terrours 1. That they did impetuously drive and tosse his soul as an impetuous wind driveth chaff or stubble or a ●eeling cloud as it is afterward before it 2. That his welfare or his strength health and prosperity is gone not only so swiftly as a cloud is driven before the wind but so totally as a cloud is scattered by an impetuous wind so that there is no more hope of recovering it than there is of fixing a reeling cloud or of getting rain out of a scattered cloud 3. That hereby the remainder of his strength is so melted and exhausted and his soul the fountain of life and courage is so emptied of its strength that there is nothing left to support him but it is rather become a burden and himself ready to succumb and faint 4. That his afflictions and his thoughts of these evils do so gripe and hold him fast that he knows not whither to turn him From. v. 15. Learn 1. The dear children of God and even these who have a good conscience and assurance of reconciliation may yet in a day of trouble be assaulted with many terrours or affrighting fears about Gods dispensations towards them and the issue of them For Job who never quit his integrity hath terrours It is true Terrours are threatned to come upon the

to send those tossings to awake such sleepers 2. They should be carefull to rest and acquiesce much in God when they have case lest otherwise this restlesseness be made their lot and exercise 3. They should also avoid idleness and vanity of minde the bitter dregs whereof may prove to be terror and restlesseness Somewhat also is to be spoken here to these who are vexed with these tossing terrours And 1. It is their advantage not to slee before them but to set their faces against them and sleight them in God For when men flee they pursue the more eagerly 2. They should be looked upon while they are their lot as needfull to keep them going and to purge them from their folly and vanity of minde And to improve them is an effectual mean to take off their edge 3. It must be their care while they are thus tossed to see if they can rest as a Ship rests an Anchor keeping their grip however they be tossed though they cannot rest so quietly as an House rests upon its foundation 4. Even in this tossed condition they are bound by faith to bless God who will guide them through this storm to a safe Harbour Doct. 6. It is not onely a cause but another humbling fruit of terrours also that the Soul can finde no welfare where they are For saith he my welfare passeth away where by his welfare we are to understand especially his Health and Prosperity As it is very suitable that all things look sad and desolate upon a Childe of God when God seems to be a terrour So here we may also observe the emptiness and vanity of all worldly contentments which will faile us when we have most need and when God cometh to deal in severity with us Onely we ought to be carefull even in the midst of terrours to observe and acknowledge the mercies that are continued with us and not to undervalue them 7. When terrours get place and prevail upon men ordinarily there is a little hope of what is to come as there is contentment in what is present For Job looks upon his welfare not onely as passed away and gone for the present but that it is passed away as a cloud which being once scattered can promise no rain for the future Mens fears and terrours do not onely make them a sad life for present but do bring up an ill report of all that may befall them for the future Yet such reports are not to be trusted for Job was mercifully disappointed 8. If we consider Jobs case we will finde that these two things adde much to the disquiet of troubled Souls 1. When they have too high an estimation of what they want For Job in his tossed condition accounts his former prosperous and healthfull condition his welfare or Salvation And it is true it was a great mercy which he formerly enjoyed yet probably in this his distress he esteemed more highly of it then when he did enjoy it and that addes to his trouble But we should learn to live without all that which God is pleased to take from us and should reckon that to be our welfare which we have whatever it be if we guide and improve it well 2. When their expectations are too much fixed upon the things of time and upon recovery out of trouble For sometime his condition looked like a cloud promising rain so that when it passed away the disappointment rendered his condition the sadder Sober expectations would free us of much toyle and vexation From V●rse 16. Learn 1. As trouble in its time is very sad now saith he my Soul is powred out of which see v. 1. So Saints are not complementers in the matters of their exercise But the grievousness of what they complain of is seen in the sad fruits thereof For he proves that his Soul was pu●sued v. 5. by very sensible effects And now my Soul is powered out 2 VVhatever the spirit of a man be able to do as to bearing of common insi●mities and troubles Prov. 18.14 Yet Soul terrours will overcome all his spirit and courage For saith he my Soul is powred out not in prayer as the phrase sometime importeth Ps 61.8 but become faint and weak through irresolution and other pressures The allusion is to waters powred out or to wax melted as Ps 22.14 As natural courage it 's alone will never do well in acting for Christ as the issue of Peters Resolution to dye with Christ doth witness So they who have no more but that for bearing of trouble and especially Soul-trouble will finde that trouble will press the life out of it 3. A crushed Spirit in stead of being a supporter under terrours doth it self become an heavy burden For saith he it is pow●ed out upon me or lyeth upon me as an heavy pressure and burden when it is powred out and becomes faint Thus a wounded Spirit is so far from being able to sustain a mans infirmities that self becomes a burden which who can bear Prov. 18.14 And a man thus perplexed becomes the heaviest burden to himself Job 7.20 VVhich shews how good God is who yet supports such crushed one Ps 73.26 4. As Afflictions have their time and day and may sometime continue long and for many daies So albeit men naturally desire to shift trouble yet when it hath God's Commission it will seise upon the stoutest and greatest Shifter and arrest and keep him as it were in bands For saith he the dayes of affliction have taken hold upon me To seck to decline trouble either the feeling of it or making use of it when we must feel it and to be as bullocks unaccustomed to the yoke is the ready way to augment our sorrow and trouble 5. Men never knew pressing trouble whatever they have endured who know not Soul-terrours and perplexities and where they are other troubles will easily get in upon Spirits to vex them For in both these respects Job saith Now being under terrours v. 15. the dayes of affliction have taken hold upon me because those terrours were in themselves a pressing trouble and because they made his other troubles become pressing upon him Verse 17. My bones are pierced in me in the night-season and my sinewes take no rest 18. By the great force of my disease is my garment changed it bindeth me about as the collar of my coat 19. He hath cast me into the mire and I am become like dust and ashes In these Verses we have the fourth Head or Branch of Job's present miseries Namely the great Infirmities and pain of his Body occasioned by the terrours of his Soul and the loathsome disease of his Body And 1. He points out the vehement pain he had in his Body v. 17. That not onely his flesh but his very bones were so pained as if they had been pierced insomuch that not onely in the day but in the night when men should rest he was afflicted with exquisite pain and his sinews being

men against their own bodies while they make them being members of Christ to become the members of an harlot 1 Cor. 6.15 18. And this sin of Fornication or other uncleanness is yet more abominable if it be committed when the people of God are or should be weeping as Num. 25.6 2. Fornication is an evil which even the people of God who are sincerely seeking him had need to guard against For holy Job was put to guard against it and the Apostle bids us flee it 1 Cor. 6.18 Even godly men have the root of all evil in them and are prone to commit even the vilest sins if they be left to themselves And if there be any evil whereof we are least suspicious that may most readily surprize us And particularly Fornication and other Uncleanness is a bewitching sin to corrupt nature and may tempt men very violently either in their youth when lusts are very impetuous so that it is no easie task to get safely through that part of our life at which time especially it seems Job was upon his guard against it or even afterward when men live in ease and plenty as may be seen in David 2 Sam. 11.1 2 3 c. and Sodom Ezek. 16.49 with Gen 19 4 5. Yea some may be so strongly possessed with a Devil of Lust that it will rage in them even when they are in misery and poverty 3. Such as would avoid other uncleanness afterward would begin at avoiding of Fornication in their youth and such as think lightly of Fornication especially in youth may be given up to more gross uncleanness afterward Therefore Job who afterward was kept from Adultery v. 9. begins with guarding against Fornication 4. Such as would be free of uncleanness in the sight of God and would prevent the actual committing of it ought to watch over their very hearts that they be not polluted with unchast thoughts For Job did guard that he should not think upon a maid There is even in this a filthiness of the spirit as well as of the flesh 2 Cor. 7.1 which is a sin before God Mat. 5.28 And in respect of this men may indeed be called filthy dreamers as those Jude v. 8. because they act more filthiness in a short time in the vile contemplations and dreams of their mind than many bodies would commit in their life time Whereby also they waste their own spirits and so kindle the fire of lust that it cannot smother but must break out as Jam. 1.14 15. Hence there is so much need to take heed to our spirits in this matter even to these transient thoughts that are antecedent to the consent of our wills or to our purpose to perpetrate the evil as well as these that are subsequent Mal. 2.15 See also Jer. 4.14 5. Such as would keep their hearts free of these sinful and polluting thoughts as they ought to avoid idleness whether through the want of a calling or not being diligent in it or idleness of mind and not keeping it busie with spiritual and useful thoughts intemperance and pampering of their bodies Prov. 23.31 32 33. Ill company c. So they ought particularly to set a guard upon their eyes that they do not wander a●ter enticing objects For Job resolving not to think upon a maid as he no doubt made conscience of other means which might keep his mind from admitting or fixing upon these thoughts So he made a covenant with his eyes that they should not entertain themselves with these objects which might let in or give a rise to these thoughts in his mind For as covetousness is called the lust of the eye 1 Joh. 2.16 because the covetous man is never satisfied with riches but he would have every thing he seeth See Josh 7.21 Pro. 27.20 Eccl. 4.8 So wandring and wanton looks are the ordinary Panders to the heart in the sin of uncleanness and draw men to the committing of it Mat. 5.28 Pro. 6.24 25. 2 Pet. 2.14 And therefore Job proved his piety by submitting his senses to the obedience of God and by making conscience even of an unchast and wandering look of his eyes And who so do not keep this guard upon themselves will find the sad effects of it 6. Mens Senses and particularly their seeing are so corrupted by sin and so prone to wander and debord that they will not get them fixed in a right way without solid and setled resolutions For Job made a covenant with his eyes in this matter or cut a covenant alluding to the antient custome of parties cutting and passing between the parts of a divided calf in making Covenants Jer. 34.18 which doth not only import that he did not quarrel or repine at the Law of God which sets limits to mens very looks but did heartily approve and consent to it in his own particular practice But that he engaged in fixed resolutions and vows to guard against the violation of that Law and for that end to use his utmost endeavours in the use of lawful means See Ps 119.106 This should be the care of all and considering the instability of their inclinations and resolutions they should depend upon God who can fix them 1 Chr. 29.18 7 Mens resolutions and engagements to holy duties should tye them firmly to the performance thereof For since Job made a covenant with his eyes why then should he think upon a maid Or commit that evil which by that Covenant he had engaged himself to endeavour to prevent Such practices contrary to mens engagements do speak them to have made Apostacy from their principles as Paul speaks in another case Gal. 4.14 15. Or they do speak the great violence of their lusts and corruptions which cause them burst all bonds and transgress in those things wherein they had subscribed their own consent to the Authority of the Law of God And they do leave men under a sentence of condemnation with their own consent seeing their consent to the Law implyes their consent also to the penalty if they shall contraveen it 8. The small benefit and advantage that is reaped by sin and lustful pleasures might in reason deterr men from them For thus also it concludes strongly Why should I think upon a maid Or what contentment is to be found in it to compense the hazard of the offence of God and the many snares that follow it It is true mens corrupt hearts are prone to the vilest and emptiest evils But if men will consult their very reason they will judge it folly to buy so unprofitable a delight which though it seem to be sweet yet it is but an empty pleasure at so dear a rate 9. Men do therefore rush upon unprofitable and sinful courses because they want serious deliberation and because they do not reason with themselves and seriously ponder what they are a doing which is an evil to be amended by all who would order their conversation aright Therefore doth Job that he may avoid this evil

blood which makes young men rash and precipitant and their zeal to out-strip their knowledge and light their youthful lusts want of experience c. will easily perceive that youth is not easie to manage aright Whereas to men of age many of these snares are broken Time and experience will let them see many things to be but folly and vanity which youth will not believe that they are such Those strong passions which do oft times master and over-power even true grace in younger persons may be more subdued and cooled in them c. This may let us see that it is a great mercy to be helped well through a time of youth and to be kept from the snares of it and the sad effects of these disadvantages which attend it 2. One great advantage of age above youth is in the matter of wisdome gathered by study and experience and in the cooling of their heat and passions which usually represent things to men through false Perspectives For this is the advantage intimated here On his own part he was afraid and durst not shew his opinion considering that he was young and they old Not only was he afraid lest he should goe without the bounds of his station in offering to speak before them but lest being but a young man he should miscarry in speaking to the matter it self And on their part he reckoned this their advantage That dayes or men of dayes should speak that is Not only is it their priviledge to speak when young men should be silent and hear but it is expected they should be able to speak to purpose on such weighty subjects and that multitude of years should teach wisdome that is their long life should be so improved as they may be taught much experimental knowledge by living long in the world which also they should teach and communicate to others It is true this difference betwixt age and youth doth not universally hold as Elihu afterwards tells them yet many times it proves true that age out-strips youth in these things as Rehoboam found by experience in the matter of his Counsellours 1 King 12. And however it hold eventually yet the characters here assigned of youth and old age do point out that it is a great defect in young men not to be well acquainted with their own precipitancy and want of experience And that it is a great shame for aged persons if as they have place to speak so they be not wise and able to speak to purpose and if the long time they have had hath not so taught them as makes them both able and willing to communicate their light to others who possibly are not so able or sensible of the good and evil of courses as themselves are But they themselves are no less rash and head-strong than if they were still children 3. It is an evidence of grace and a great mercy to young persons when they are made to discern and take notice of the disadvantages they lye under For so is Elihu sensible here of what might rationally be expected from his youth and their age Thus Solomon is sensible of the disadvantages of his youth 1 King 3.7 8 9. When young men are not sensible of their disadvantages they cannot but run headlong on snares while they think themselves wise enough and so prove in effect but mad fools Whereas these who are afraid l●st they do miscarry and so are not rash to do or speak any thing they prove themselves to be most able and do seldome miscarry 4. When God gives young men a blessed sight of their own disadvantages it will produce much sobriety As here it doth in Elihu See Tit. 2.6 And if we consider the words we will find these evidences of sobriety in young men 1. They who are sober will have no conceit of themselves For Elihu here is free of that And where conceit is it is an evidence that the weaknesses of youth are not well studied 2. Sober young men will have a good esteem of aged men and their opinions till they find very clear cause to judge otherwise For he judged that such should speak and teach wisdome 3. They will still be modest and respect age even when they are dis-satisfied with their opinion As here he waited till they had spoken out and reckoned that dayes should speak or had place to speak before him 4. They will be farr from presumptuous boldness and full of humble fears in their undertakings especially when they are called to oppose others who are elder than themselves As here he enters with much fear upon this undertaking Verse 8. But there is a Spirit in man and the inspiration of the Almighty giveth them understanding 9. Great men are not alwayes wise neither do the aged understand judgement 10. Therefore I said Hearken to me I also will shew mine opinion Followeth to v. 21. the second branch of this Preface wherein he gives five Reasons why he now interposeth to speak in this cause The first Reason in these Verses is more general containing this in summ That the fountain of wisdome not being in man himself but from God who giveth it to whom he pleaseth v. 8. And who doth not always give it to great men and men of experience v. 9. Therefore though he be a young man yet they having given over he will hazard to speak somewhat in that cause v. 10. Which he might well undertake being indeed inspired by God as he tells them v. 18 19. though here he speak of that inspiration only in general and abstractly v. 8. which might supply his want of years and experience For clearing of this purpose Consider 1. These tearms of Wisdome understanding and Judgement are here to be taken promiscuously for a gift of discerning to judge betwixt right and wrong and truth and errour in matters and opinions together with a gift of prudence or ability to speak rightly and pertinently to a cause For these are the particulars of which Elihu is treating which he expresseth by all these words 2. As for that Spirit which he saith is in man Some understand it of the reasonable Soul of man and take up the purpose thus That all men have a reasonable Soul which by the special inspiration of God may be so elevated that even young men by that assistance may comprehend these things which aged and experienced persons cannot know without it Others understand it of the Soul of man yet they take up the scope of the Verse thus That though there be such a Spirit in man yet it is not that but the inspi●ation of the Almighty which makes truly wise But it is clearer to understand it of the Spirit of God and so the latter part of the Verse is exeget●ke and explains the former That it is by that Spirit in man even by the inspiration of the Almighty that any attain to this understanding here spoken of 3. As for this Spirit or inspiration as it is not

man here did See Isa 6.5 5. It is not enough that men receive gifts from the Spirit of God unless they receive also continual influences to quicken and excite those gifts and keep them fresh and in vigour For there must be a Spirit in man and the inspiration or breathing of the Almighty to give understanding See Cant. 4.16 Without this most eminent gifts yea and habitual graces will soon wither and fall into a decay 6. As Gods bounty in giving gifts to men doth proclaim his All-sufficiency So those to whom these gifts are sanctified will have high thoughts of him and his fulness Therefore is he called the Almighty or All-sufficient here to intimate that this gift proclaims him to be such and that he to whom it was sanctified esteemed of him as such From v. 9. Learn 1. Albeit men generally have a great conceit of their own Wisdome and readily they have most conceit who have least of wisdome yet it is not a gift given in common to all men For here some have it not 2. Albeit ordinarily God blesseth the use of means yet in some cases it is verified that wisdome and sound judgement doth not follow upon greatness and good education nor is attained by age or by men who might have had much experience For Great men are not alwayes wise or are not wise that is there are great men found who are not wise neither do the aged understand judgement There are great men who have had much pains taken upon them in their education and aged men who yet have not been wise men And what wisdome they had it did not slow principally from their greatness and age but from the gift and inspiration of God This point doth more particularly import 1. When men have any wisdome they must not sacrifice to their own net as if they had acquired it of themselves by the improvement of their means and time but they should ascribe the glory of all to God 2. Because this is much forgotten by men and God little seen and acknowledged by them therefore God makes it visible that he is the Author of all they enjoy by with-holding wisdome from great men and men of years which stroak is the just fruit of the want of self-denial 3. Which is the case in the Text When men are indeed other-wayes wise and great men as Job and his Friends were yet in some things and cases they may be found destitute of wisdome and in an errour and mistake As all of them were in this debate This the Lord ordereth not only that he may declare that he is tyed to no condition or age of men but that we may not take things upon trust from any men or pin our faith upon their sleeve but may be careful to try and examine all that men say or do by the rule laying aside the consideration of their persons And as we should not reject truth though it be offered by obscure young and unexperienced persons so we should not implicitely give credit to men in every thing because they are known to be wise and holy persons For that may be our very tryal and that whereby God takes proof of our sincerity and respect to his Word if we will call no man Rabbi Only in this case men should walk in much sobriety as hath been formerly marked For as God is not tyed to great able and experienced men so neither is he tyed to others Farr less are men to be cryed down by their inferiours in parts and experience upon this account that great men are not alwayes wise when yet they are never able to refute them as Elihu solidly refutes both parties here From v. 10. Learn 1. When God hath given abilities to men they should communicate their Talents to others for their edification and clearing of mistakes For saith he I also as well as ye will shew mine opinion As it is a sin for men to be idle and not put forth their Talents to use especially when there is great need of them as here there was So no bashfulness and modesty which were ready to hinder him being a young man will warrant them to lye by from that work to which they are called 2. Such as undertake to clear controverted truths and particularly to contradict holy able and experienced men themselves being young had need to be well grounded fitted and called to such a work For this resolution to shew his opinion comes in with a Therefore or by way of inference from what he hath said That being inspired and excited by God as he hints in general v. 8. and having noted their mistakes as he also insinuates in general v. 9 therefore he may well hazard to take his turn having the call and assistance of God and being able to instruct wherein they had erred This young men had need to advert unto in debates For however it may encourage men to stand for truth if it be on their side that the gifts of God are free to bestow them upon whom he will and in what particular exigents and controversies he pleaseth Yet as it is a sin to have a partial and implicite respect to the persons of great and experienced men as hath been marked So it is a double sin for young men to engage against them without cause and to cry them down and the truth which they maintain 3. Whoever they be that speak having a calling to matters in controversie they ought to be heard with attention without stumbling through prejudices at their persons till what they say be tryed For even this young man when he is speaking to old and grave men bids them hearken unto him 4. Then do men hear aright when every one doth not pass what is spoken to many together as nothing concerning them but is careful to apply to himself what is spoken as if none else were present Therefore is this exhortation directed in the singular number as hath been explained 5. It evidenceth wisdome in speakers when they single out those to deal with who stand in greatest need of help and when they are careful to speak what may tend most to edification On this account also it may be conceived that he will not insist to deal with the three Friends but singles out needy Job in particular to whom it was to good purpose to speak And this is indeed an evidence of a man who is guided by the Spirit of God in speaking when he minds edification and the need of Souls much Verse 11. Behold I waited for your words I gave ear to your reasons whilest you searched out what to say 12. Yea I attended unto you and behold there was none of you that convinced Job or that answered his words The second Reason of Elihu's interposing to speak which is more special and particular is the insufficiency of what they had spoken to convince Job So that having marked all that they had said and searched out all that long time

be credited and heard As men ought to walk so uprightly as their word may be credited so it is a fault to be jealous of men who have given proof that they are such Thirdly To open the mouth in Scripture-language doth frequently import to speak like a wise man and gravely to a purpose So it seems to be taken Chap 32 20. See also Judg. 11 3● Psal 78.2 Prov. 24.7 and 31.8 9 26. Matth. 5. ● A fools mouth is alwayes open but a wise man shuts his mouth and only opens it when there is just occasion to speak It teacheth 1. Men who would prevent alienation of mind in the afflicted ought to deal very seriously and gravely in handling and speaking to their condition As here Elihu resolveth to do that he may perswade Job to be attentive Whereas they who do but tr●fle in dealing with such do justly breed alienations and bring themselves in contempt 2. The more seriously men deal with others about their condition their guilt will be the greater if they slight them For Elihu's Argument conclude this that since he was to speak so seriously Job could not in reason nor without guilt decline to hear and hearken attentively Fourthly We are also to remark how he doubleth his expressions and in the end of the Verse repeats the same thing in other words My tongue hath spoken in my mouth where he describes his speech from the Instruments employed therein his tongue and his mouth or palate This repetition or diversifying of expressions is made use of not only to make up the Verse for this Book is written in Poesie as we see Poets usually do or to shew Job that he is even now upon the very act of speaking and his tongue moving to bring forth what doth concern him and consequently that he should be careful not to lose the tyde and opportunity through his own inadvertency But further he would shew Job how considerate he was in this enterprize His doubled expressions serve to assure him that he had thought again and again upon it that he was now going to speak and to loose the tongue that unruly member in a weighty and important cause and therefore would be sure to speak advisedly and only that which he had tryed well as the tongue and palate tast meats before they let them down to the stomack It teacheth That wise men will not think it an easie task to order their speech well especially to afflicted persons and in weighty causes as here Elihu is again and again upon it And when we find men circumspect and humbled in such an undertaking upon the account of its difficulty we may hear them with the greater confidence As Elihu presseth this as one Argument of attention Verse 3. My words shall be of the uprightness of my heart And my lips shall utter knowledge clearly The next Argument of attention in this Verse is taken from his purpose to deal faithfully with him as he had resolved Chap. 32.21 He promiseth that he shall deal sincerely in speaking to him without passion or partiality and that he will speak truth clearly or without any dross or chaffe as the word may import like mettal that is purified or corn that is winnowed that is He will deal plainly and clearly with him without dissembling or going about the bush and will not speak upon conjectures and surmises but will speak demonstrative clear truths and things whereof he had certain knowledge It seems that in making this promise he reflects upon the three Friends who had dealt with Job out of passion and prejudice and made use of general ambiguous and parabolick sentences in their reflexions upon him and took surmises and false reports from others and charged them upon him as if he had been guilty of them Doct. 1. It is mens duty to deal sincerely and uprightly with others especially in speaking of matters which concern their Soul wherein it is great cruelty not to speak truly and uprightly to them For saith he My words upon this subject shall be of the uprightness of my heart or shall be the uprightness c. that is I shall speak sincerely my very heart in this business 2. Men have need of an upright heart who would speak sincerely and rightly to the condition of Souls and they should be careful that they be not byassed with prejudices or with fear to offend them with whom they have to do For he professeth uprightness of heart as the principle of his speaking right to him If many did examine themselves they would find that their hearts do not goe along with what they say They do not believe and then speak 2 Cor. 4.13 If they speak truth it is but from a false heart or coldly and not from the heart And their byasses and prejudices rather than their solid convictions make them speak what they speak 3. It is not sufficient that men be of upright hearts in what they say unless there be sound Doctrine and knowledge in what they say For saith he My lips shall utter knowledge See 2 Tim. 4.2 4. Men should also speak clearly in what they say and make the truth plain and clear not leaving people in the dark or publishing surmises in stead of verities For saith he My lips shall utter knowledge clearly 5. Men ought to examine well what they are to speak and ought to refine it in their own minds without taking every thing upon trust and without tryal that so their Doctrine may be pure and free of mistakes For thus also will he utter pure and refined knowledge as the Metaphor imports 6. Such as speak truth freely clearly and uprightly ought to be heard and attended unto For this is an Argument pressing attention upon Job If even good men consider that they may erre and need admonition they will allow of freedome and will account it an act of love and kindness not to let them goe away with their faults And they are cruel to themselves who cannot endure to be freely dealt with but would still be prescribing how others should teach and admonish them Verse 4. The Spirit of God hath made me and the breath of the Almighty hath given me life This Verse abstracting from what followeth may contain a third Argument of attention That being sensible that he is a Creature formed and quickned by the Spirit of God as the first man was he will be faithful to God his Maker and to him his fellow-creature and therefore should be heard Doct. 1. The Holy Spirit is a Worker with the Father and the Son in the creating and forming of man For as all the persons of the blessed Trinity concurred at the making of the first man and in breathing into his nostrills the breath of life Gen. 1.26 and 2.7 So Elihu here acknowledgeth The Spirit of God hath made me which seems to be understood especially of his Body and the breath of the Almighty hath given me life or a reasonable Soul

mercy daily So that Job had no cause to complain of his afflictions seeing God might proceed further against him even to the taking away of his life Doct. 1. Mans breath and life is a borrowed loan which he holds by Gods gift For it is his spirit and breath Man 's indeed by use but Gods as the Author and Giver of it and therefore he gathers it to hims●lf when he recalls it as his own gift Both the words Spirit and Breath may signifie one and the same thing or the first may signifie his rational soul and the second his animal life common to him with beasts However this should teach men to make good use of their life and breath and not employ it against God They who look upon their enjoyments as their own will readily abuse them Ps 12.4 2. God may when he will take back his own loan and that easily For he can gather unto himself his spirit and breath See Psal 90.3 and 104.29 And therefore we should not promise unto our selves long tacks of our life See Luk. 12.19 20. 3. Albeit God be not moved with any thing about man as if it were a great business Yet as he doth nothing at randone so we should look upon the taking away of life as a very serious and important business Therefore doth he express this act thus as Gods setting his heart upon man Not that he is so taken up as we are with weighty businesses nor yet only because he doth not proceed to do this at randome but acts in it as a weighty matter however we do not alwayes see that or that he sets his heart in love upon his own people even when he is cutting them off But he speaks thus of God that we may learn to set our hearts and be serious about this change 4. Men by death return to God either to appear before him in judgement to receive the reward of their sin or to be absolved by him and to abide with him for ever For he gathereth the spirit and breath to himself Eccles 12.5 6 7. 5. Gods Dominion over the lives of men is irresistable For if God gather these unto himself man must perish his unwillingness will not help him 6. No person hath any priviledge against a sentence of death when or wheresoever God shall be pleased to pronounce it For All flesh shall perish together if he please 7. Whatever man think of himself in his life yet death will give him an humbling sight of himself For then he is found to be flesh and turns again to dust from whence he was taken Gen. 3.19 8. However men quarrel Gods exercising of his Dominion in some cases yet upon a serious review they may rather find cause to admire his goodness than to quarrel his severity For in answer to Jobs complaints that God had afflicted him Elihu lets him see that God might cut him off and not him only but all flesh together And it should be our work to study such mercies in our saddest grievances Verse 16. If now thou hast understanding hear this hearken to the voice of my words Elihu having propounded these Arguments to the Auditory doth now to v. 31. lay them more distinctly before Job himself And 1. He turns himself to Job and calls for his attention v. 16. 2. He propounds the Argument taken from Gods dominion and justice v. 17. 3. He amplifieth and instanceth it in several particulars wherein the exercise of dominion and justice are conspicuous Namely his dealing with Kings and Rulers v. 18.19 with People and Nations together with their Rulers v. 20 23. and with mighty men v. 24 28. 4. He recapitulates the Argument pointing out the efficacy of Gods administrations v. 29. and his end in some of those acts of his dominion and justice formerly mentioned v. 30. In this Verse Elihu turns himself from the Auditory and expresly and particularly addresseth his speech to Job craving that he would give him an hearing and that he would apply this Doctrine to his case whereby he should give a proof of his wisdome and understanding Doct. 1. General Doctrine is not sufficient to do Souls good without application Therefore doth Elihu tell over again to Job what he had already spoken to the Auditory 2. Mens case may be very plainly spoken unto who yet need to be rouzed up to make application For though he hath been speaking to this very business before yet he must direct his speech to Job end call upon him to hearken to the voice of his words and apply 3. In order to application men should be attentive hearers to which they need frequently to be excited Therefore again after all the former excitations he calls him to hear and hearken that so he might apply and be convinced 4. As men do evidence their wisdome by being willing to be taught For so is here supposed that if he have understanding he will hear of which also before So it is not enough to hear unless we understand For here understanding is required with hearing 5. There is great wisdome required in taking up the mind of God in his dark dispensations toward his people and in the World For this is the particular subject in hearing whereof he requireth understanding 6. Not only are natural men uncapable to perceive the things of God 1 Cor. 2.14 and weak Saints unable while they continue such to comprehend many points of truth Joh. 16.12 But even men eminently wise and godly may have their wits to seek in some difficult and trying cases and when they are under the power of affliction and tentation For this Supposition If thou hast understanding imports no denial that Job was wise in an eminent measure but that his understanding had need to be quickened and he had need to rid himself of those mists which involved and darkened his judgement if he would take up this matter well Verse 17. Shall even he that hateth right govern And wilt thou condemn him that is most just In this Verse he summarily propounds the Argument taken from Gods Dominion and Justice for he joyns them both together to which he desires he may hearken As for the first part of the Verse Shall even he that hateth right govern The word govern in the Original is to bind up as a Chyrurgion And so it may point at a particular act of his government that he binds up and heals those whom he hath smitten upon their repentance as it is Chap. 5.18 Which speaks that he cannot be unjust or hate right seeing he is content upon repentance to heal those whom he hath smitten But the word is taken more generally for governing and a Ruler is called an Healer or binder up for it is the same word that is here Is 3.7 because government in the exercise thereof should tend to prevent or to heal and bind up breaches that are made upon or among a people And thus the Argument runs well That God being the

him to do Who finding the chain loosed goeth actively about it And expresseth his great rage and malice in inflicting a most painful k●nd of disease and that not on one or some parts of Jobs body only which had been sore enough but so universally as there is not a part of his body left free Only as some conceive his tongue and lips escape that thereby as Satan designed it he might blaspheme God Hence learn 1. Satans going forth from the presence of the Lord doth not only import his activity in cruelty when ever he finds an opportunity But that albeit he can act nothing but that only which God perm●ts yet he doth not ●ye God whose presence he neglects but seeks only to vent his own malice thereby And therefore he must be accountable to God as a cruel Murther●r in those actings which God doth holily permit and order 2. Submission and stooping unto God under tryals will not always prevent new tryals For notwithstanding Jobs meek and pious submission Chap. 1.20 21. the Lord permits Satan to add this new tryal When tryals have not shaken our Submission and Patience the Lord takes pleasure to put us to give new proofs of that resolution and he may see it fit also as the event clears in Job to discover the seeds of impatience and passion in us that we may ascribe the glory of our standing out not to our selves but to God 3. When God hath any of his people to try they are to expect that the tryal will be sharp and a tryal indeed For so dealt he with Job who is smitten with sore boils from the sole of his foot unto his crown Which how sharp it was may appear from Jobs own frequent complaints of his loathsom breath of worms and dust upon his body of his skin eaten up and broken his bones assaulted c. And indeed This was a very sore tryal whether we consider the exquisite pain and the ugliness and deformity that was in and accompanied this stroke or the contemptible and low condition to which it brought him having no sound part of his body whereon to lie being loathsom not only to his servants but to his most intimate Relations All which may teach the Children of God to submit to that measure of humiliation which it shall please God to prescribe and that they should not mistake or stumble albeit their bodies be made like the bodies of Job and Lazarus 4. The people of God ought not to stumble albeit their afflictions be such and so great as they seem to differ nothing from the plagues of the wicked and albeit they can see no sign of love in the nature and kind of their affliction till they look up to the heart of the striker For Job is smitten with boils and sore boils the same with the Plague inflicted upon the Egyptians Exod. 9.9 and that which is threatned to be inflicted upon incorrigible Rebels Deut. 28.27 as the word in the Original cleareth 5. Tryals are so fitted to the measure of grace in sufferers as the strongest shall undergo so much as they can bear by divine assistance whereas the weaker shall have no more than they may also subsist under For eminent Job gets an eminent tryal so that he and his boils and weaker ones with their lesser tryals are equal 6. Albeit too many do doat upon the beauty of their own bodies and so sin against God yet it may humble us when we consider that they are composed of such materials as if God should let the humors loose they would become a burden to our selves and loathsom to all For here Satan getting leave to inflame his blood and trouble the humors of his body it becomes full sore boils Vers 8. And he took him a potsheard to scrape himself withall and he sat down among the ashes In this verse an account is given of Jobs carriage under this tryal No mention is made of any thing he said till afterward that his Wife put him to it But his practice gives some account of the inward frame of his spirit 1. That he took him a potsheard to scrape himself withal Where we are to conceive as himself complaines afterward Chap. 19.13 17. that his disease was so loathsome that none would come near unto him to minister unto him Cloaths Oyls or other things necessary So that he was necessitated to serve himself And withal that his own hands were so swelled with Boyls or his disease was so loathsome that he could not touch his sores immediately with his fingers but behoved to take a Potsheard or what came nearest to hand to scrape away the filthy matter that ran out of his Boyls 2. That he sate down among the ashes Which was not so much an act of necessity that he could not get leave to stay in the house because of the ill favour of his sores but behoved to go out and ly upon the dunghil This indeed may be the lot of Saints to be so basely esteemed of and intreated Lam. 4.5 1 Cor. 4.9 13. Yet it appears that he had his wife with him ver 9. and he had his Bed and Couch still Chap. 7.4 13. But it was in him a voluntary act of repentance and humiliation whereof this was an external ceremonial sign Chap. 42.6 Math. 11.21 which it seems he performed at least at solemn times both in the house and possibly when he went abroad also as when his Friends saw him afar off and sat down on the ground with him Chap. 2.12 13. And this external Ceremony which now is ceased was made use of Partly to express the greatness of trouble that it brought the afflicted even to the dust as Job 30.19 Partly to express their stooping to God considering their original and that they were but dust Gen. 3.19 And partly as humility is full of hope to express their pleading for favour at Gods hand considering they were but dust Psal 103.14 Doct. 1 When God hath any of his people to try under affl●ctions it pleaseth him sometime to bind up the bowels of compassion and sympathy in all about them that so the tryal may work As here Job is left to shift for his own ease in his pain 2. In judging of mens integrity under tryal the Lord looks not only or so much to what they say as to their actings For albeit Job say nothing as yet under this distress being probably over-whelmed and tentations boyling within him yet he doth that which witnesseth his patient submission 3. It is no smal proof of submission and patience when men under pressures and bodily infirmities do not turn desperate but do conscientiously use all lawful means which may make their condition so easy as can be For this speaks for Job that he casts not off care of his body but makes use of such lawful means of ease as he could get He took him a potsheard to scrape himself withall 4. As proud risings of heart under trouble are

of a certain sign of a distempered spirit So an humble man who makes his acquaintance with the dust under trouble doth thereby prove himself an honest and patient man For this is another proof of Jobs patience and integrity he sate down among the ashes 5. No man hath made such proficiency in humility he needs to grow in it and when men have been humbled under troubles it becomes them when they are put to new exercises to be yet more humbled For albeit Job had been humbled before Chap. 1.20 yet upon this new emergent he again sate down among the ashes 6. None have ever essayed the rich advantages of humility under trouble and how sweet it is to stoop so low as the violence of the storm blows over them but they will be ready to grow in it upon renewed occasions For so much doth Jobs renewed practice in humbling himself again before God teach us Vers 9 Then said his wife unto him Doest thou still retain thine integrity Curse God and die Followeth in this and the following verse a new assault upon Jobs integrity with his victory over it Satan having before indirectly essayed to draw him to curse God but without success doth now stir up his wife directly to suggest that motion to him In this verse wherein this suggestion and tentation is recorded we may consider 1. The tempter or Instrument imployed to suggest this unto him his wife It is but a groundless dream of the Rabbins that she was Dinah Jacob's daughter Yet not to enquire into the truth of her grace and whether she were only now over-powered with a tentation as we find not that she makes any reply to her Husbands reproof verse 10. it is unquestionable that she had been well educated and exercised in that family and yet she becomes a tentation to him to draw him to sin And it seems that she being within Satans commission was reserved by him as a fit Instrument thus to tempt Job as some few servants also were spared to add to his affliction as we heard from Chap. 1. and will hear further from Jobs own complaints Chap. 19. 2. The tentation or suggestion wherein she disswades him from retaining his integrity and adviseth him to curse God and die The word being as was marked Chap. 1.5 Bless God and die Some do understand it properly and excuse her as urging no more then what his three friends did press That he should not stand so stiffly to the maintenance of his integrity but should glorifie God by confessing of his sin before he were thus cut off or albeit he should die after he had so done But this Interpretation doth not sute with the sharpness of the reproof given her by Job vers 10. Therefore whether we render it to Curse in a proper sense or to Bless by way of Derision and Irony all cometh to one purpose She seeing him stoop to God notwithstanding all had come upon him doth thus express her self Wilt thou yet stoop to God and bless him as thou did formerly Chap. 1.21 when he doth thus handle thee Ay bless him still go on so to do and mark what will be the issue He will even cut thee off notwithstanding all thy Piety and blessing of him Or rather thus for it is safest to take the word in the sense made use of by Satan ver 5. Chap. 1.11 whose design she did prosecute by this motion Why would thou any longer continue in a course of Piety What hast thou reaped by it but such an heap of afflictions one upon the back of another Nay rather since thou art cast into such a deep pit of miseries from which there is no hope of relief and since all thy honesty cannot so much as procure thee an issue by death Spare not openly to curse and blaspheme God which will either provoke him to cut thee off or Magistrates according to the law will do it Doct. 1. In a day of tryal the Godly may expect that even mercies which seem to be reserved for their comfort will prove an addition to their tryal as here Jobs wife doth prove to him whereas it might have seemed that she was continued with him for his comfort in this his sad and desolate condition 2. When tryals come upon any one in a Society if the person tryed be not insnared to sin yet some one or other of his Interests and Relations may be catched For though Satan miss of Job who was his chief aim yet he gets advantage of his wife 3. As Corruption may lurk long under Grace so much more may gross naughtiness lurk long in a religious Family and in a person going along in the religious duties therein performed as here is to be seen in this woman who no doubt before this time went along with the rest of the Family in the duties performed therein 4. A day of adversity will readily discover that naughtiness of persons in a Society which lieth hid in times of prosperity For it is at that time her corruptions break forth And it cannot but be very sad when those who live peaceably till afflictions come on do then prove Instruments of grief and vexation 5. It is the poor and wretched imploym●nt of such as are imployed by Satan not only to serve him in their own persons but to become baits and snares to others to draw them along with them For Jobs wife being thus ensnared is imployed to tempt her husband to the like sinful course 6. As Saints in a day of affliction may look for sharpest tryals from nearest Friends and natural Relations So in particular S●tan looks upon wives when they are corrupt themselves as the most effectual Instruments to draw their husbands to sin Therefore doth he make use of Jobs wife to tempt him Thus did he tempt Adam by Evah and Jezabel did stir up Achab to be more wicked I Kings 21.25 7. It is no strange thing to see men contemned in the world and accounted simple and silly even upon the account of these things for which they are commended of God For God had commended Job because of his integrity ver 3. and his wife accounts it his folly Doest thou still retain thine Integrity So that upright walkers have much need of Self-denyal and not to consu●t with flesh and blood 8. It is an evidence of the power of Conscience in men that in their most desperately sinful courses they cannot so extinguish the light thereof but they see the great hazard of their way And it is an evidence of their great slavery under sin that no hazard doth deter them from it For this woman notwithstanding all her distemper is convinced of this that blasphemy deserveth death which should warn us to avoid the least degrees of it in murmu●●ng and fretting against God And yet she adviseth her husband to run upon the hazard Curse God and die Albeit that law concerning blasphemers Lev. 24.14 15 16. was not written in Jobs days